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诗篇生命读经 · 第8篇

圣经关于基督与律法的

The Lines, The Principles, And The Spirit
1路线、原则和灵读经：歌罗西书一章十五至十九节，罗马书五章二十节上，十章四节上，六章十四节。为著帮助我们领会诗篇，甚至全本圣经，我们需要看见圣经关于基督与律法的路线、原则和灵。圣经的灵不是直接指圣灵，神的灵；圣经这个实体有牠自己的灵。
1Of The Bible Concerning Christ And The Law Scripture Reading: Col. 1:15-19; Rom. 5:20a; 10:4a; 6:14 In order to help us understand the book of Psalms and even the entire Bible, we need to see the lines, the principles, and the spirit of the Bible concerning Christ and the law. The spirit of the Bible does not refer to the Holy Spirit, the Spirit of God, directly. The Bible as an entity has its own spirit
2由一百五十篇诗所组成的诗篇，是圣经六十六卷书中最长的一卷。不仅如此，每篇诗不只是一个故事，一段历史，或一种教训、劝勉或教导；每篇诗都是人对神的说话。在诗篇里我们看见人向神的祷告、感谢或赞美。因此，诗篇不是一卷平常的书。许多圣经读者很自然且很天然的喜爱这卷书，但他们不知道为甚么。诗篇对我们非常甜美，因为这是人对神的谈话。十八篇的标题说，这是大卫『向耶和华念这诗的话。』这篇诗不只是大卫的祷告、感谢或赞美，乃是他对神的说话。我们祷告的时候是最甜美的时间，因为我们在对神说话。然而，甚至在我们对神甜美的谈话中，我们也犯错。我们也许会错，但我们对神的谈话仍非常甜美。丈夫和妻子彼此说话也许满了错误，但他们彼此的谈话仍会非常甜美。我们要领会像诗篇这样一卷甜美的书，（这卷书满了神圣的观念，和属人的观念同属人的错误，）就需要看见领会圣经的路。要领会圣经，我们需要看见圣经的路线、原则和灵。
2The book of Psalms, composed of one hundred fifty psalms, is the longest book among the sixty-six books of the Bible. Furthermore, each psalm is not just a story, a history, or a kind of teaching, exhortation, or instruction. Each psalm is man’s speaking to God. In the Psalms we see prayers, thanksgivings, or praises to God. Thus, it is not an ordinary book. Many Bible readers spontaneously and naturally love this book, but they do not know why it is so lovable. The Psalms are very sweet to us because they are man’stalk to God. The title of Psalm 18 says that it is a psalm which David “spoke to Jehovah.” This psalm was not just David’spray er, thanksgiving, or praise, but his speaking to God. When we pray, that is the sweetest time because we are speaking to God. Even in our sweet talk to God, however, we make mistakes. We may be mistaken, but our talk to God is still very sweet. A husband and a wife may speak to each other in a way that is full of mistakes, but their talk to each other can still be very sweet. In order for us to understand such a sweet book as the Psalms which is full of both the divine concept and the human concept with human mistakes, we need to see the way to understand the Bible. In order to understand the Bible, we need to see the lines, the principles, and the spirit of the Bible
I. THE TWO LINES CONCERNING
壹 在诗篇里，就如在全本圣经里，关于神永远经纶的两条路线
GOD’S ETERNAL ECONOMY IN THE PSALMS
一 生命线对善恶知识线
AS IN THE ENTIRE SCRIPTURES
A. The Line of Life versus the Line of the Knowledge of Good and Evil
3要看见圣经的两条路线，我们需要回到人被造时神圣启示的开始。创世记启示神照著祂的形像造人，使祂能得著器皿盛装祂，作祂的彰显。2:7-（一26～28，二7～9。）神造人以后，没有给人长篇教导。祂没有对人说，『人哪，你必须认识我是你的神。你必须敬畏我、爱我、并顺从我。不仅如此，我要给你造一个妻子，你也必须爱她。你得著妻子以后，要生儿育女，并且你必须听我，使你能采取最好的方式养育他们。』神没有这样作。
3In order to see the two lines of the Bible, we need to go back to the very beginning of the divine revelation at the creation of man. The book of Genesis reveals that God created man in His image so that He could have a vessel to contain Him for His expression (1:26-28; 9). After God created man, He did not give man a long list of instructions. He did not say to man, “Man, you have to know that I am your God. You have to fear Me, love Me, and obey Me. Furthermore, I will make you a wife, and you have to love her. After you have a wife, you will produce children, and you have to listen to Me so that you can pick up the best way to raise them.” God did not do this.
4神照著祂自己的形像，按著祂自己的样式造人以后，没有告诉人要作甚么，不要作甚么。神乃是把人带到园子里，这表征为著完成神的经纶，神对人的心意需要一个喜乐的光景，喜乐的环境。甚至要实行召会生活，我们也需要喜乐的光景。我们中间若有许多抱怨、争辩、争论、闲谈和理论，召会生活就无法实行。今天在这地上的园子，就是神的子民被聚集到主名里的地方。神将亚当带到园子里，带到喜乐的环境里，并将他安置在两棵树－生命树和善恶知识树－跟前。（创二9。）神告诉亚当，园中各样树（包括生命树）上的果子可以随意吃，但祂警告亚当不可吃善恶知识树上的果子。（16～17。）神告诉亚当，园中所有树上的果子都好作食物，这是非常智慧的。祂的心意是要向亚当强调，生命树好作食物。然后神警告亚当不可吃善恶知识树的果子，祂告诉亚当，若吃了必定死。我们需要领悟，全本圣经是照著这两棵树写的。全部神圣的启示是这两棵树之观念的发展。创世记给我们看见，人在喜乐的园子里，有生命树在他跟前。然后在启示录神圣启示的末了，我们又看见生命树。（二二2。）生命树不仅在园子里，也要在永远的城新耶路撒冷里。生命树的线贯串全本圣经，从创世记达到启示录末一章。
4After God created man in His own image and after His own likeness, He did not tell man what to do and what not to do. Instead, God brought man into a garden, signifying that God’sin tent i on with man for the accomplishment of His economy needs a pleasant situation, a pleasant environment. Even to carry out the church life, we need a pleasant situation. If there is much complaining, arguing, debating, gossiping, and reasoning among us, the church life cannot be carried out. The garden on this earth today is the place where God’sp eople are gathered into the Lord’s name. God brought Adam into a garden, into a pleasant environment, and put him in front of two trees—the tree of life and the tree of the knowledge of good and evil (Gen. 2:9). God told Adam that he could freely eat of every tree in the garden, including the tree of life, but He warned Adam not to eat of the tree of the knowledge of good and evil (vv. 16-17). In telling Adam that all the trees in the garden were good for food, God was very wise. His intention was to stress to Adam that the tree of life was good for food. Then God warned Adam not to eat of the tree of the knowledge of good and evil, telling Adam that if he ate of it, he would surely die. We need to realize that the entire Bible was written according to these two trees. The entire divine revelation is the development of the notion of these two trees. Genesis shows us man in a pleasant garden with the tree of life before him. Then in Revelation at the end of the divine revelation, we see the tree of life again (22:2). The tree of life not only was in the garden but also will be in the eternal city, the New Jerusalem. The line of the tree of life runs through the entire Bible from Genesis to reach the last chapter of the book of Revelation
5也许有人问：『圣经教导甚么？』这问题能以许多方式回答。我们可以说，圣经教导神的经纶，或教导基督。但在本篇信息中，我要说圣经教导生命树；圣经是一本说明生命树的书。随著生命树这主要的线，有另一条线，就是善恶知识树的线。
5Someone may ask, “What does the Bible teach?” This question can be answered in many ways. We can say that the Bible teaches God’secon o my or that it teaches Christ. In this message, I would say that the Bible teaches the tree of life. The Bible is a book which defines the tree of life. Along with the main line of the tree of life, there is another line, the line of the tree of the knowledge of good and evil.
6我年轻的时候，以为神允许撒但存在，乃是错误的。祂若不允许撒但存在，一切将是美好的。不仅如此，神造人以后，并不是将人安置在一棵树跟前。若只有一棵树，就是生命树，即使亚当想要堕落也无法堕落。为甚么神允许那里有两棵树－生命树和善恶知识树？我们也许说，如果我们是神，我们只会使一棵树在园子里。我们可能以为：『如果在这整个宇宙中只有神，没有撒但，那会是何等美好。』我们也许这样以为，但这不是神的思想。若没有撒但，神的佳美、威严、智慧，以及奇妙、美妙的点，就绝不能得以展示。神与撒但是宇宙中的两个源头。人被造以后，摆在人跟前的两棵树，表征神与神的仇敌，祂的对头。神是正面的，撒但是反面的。从这两个源头流出两道河，这两道河成为两条路线。路线也就是道路。生命树是道路，善恶知识树也是道路。你所凭以活著的树，就是你所活的道路。凭生命树活，就是凭生命的道路活。凭善恶知识树活，就是凭善恶知识树的道路活。从亚当的时代以来，约六千年过去了，今天全世界都走善恶知识的路。家庭、社会、和世界各国，不是凭著生命的路形成的，乃是凭著善恶知识的路形成的。但感谢主，我们这班人已经蒙召，脱离了那班凭著善恶知识的复杂之路而活的人。
6When I was very young, I thought that God made a mistake in allowing Satan to exist. If He had not allowed Satan to exist, everything would be fine. Furthermore, after God created man, He did not put man in front of one tree. If there were only one tree, the tree of life, Adam would not have been able to fall even if he had wanted to fall. Why did God allow there to be two trees— the tree of life and the tree of the knowledge of good and evil? We might say that if we were God, we would have had only one tree in the garden. We probably think, “How good it would be if in this whole universe, there were only God, but not Satan.” We might think this, but this is not according to God’s thought. Without Satan, the excellency, the majesty, the wisdom, and the marvelous, wonderful points of God could never be exhibited. God and Satan are two sources in the universe. The two trees set before man after man’s creation signify God and God’se ne my, His opposite. God is positive, and Satan is negative. From these two sources, there are two flows, and these two flows become two lines. A line is also a way. The tree of life is a way, and the tree of the knowledge of good and evil is also a way. The tree that you live by is the way that you live. To live by the tree of life is to live by the way of life. To live by the tree of the knowledge of good and evil is to live by the way of the knowledge of good and evil. About six thousand years have passed since the time of Adam, and the entire world today is taking the way of the knowledge of good and evil. Families, societies, and nations of the world are formed not by the way of life but by the way of the knowledge of good and evil. But thank the Lord that we are a group of people who have been called out of the group of those who live by the way of the knowledge of good and evil, the way of complication
7然而，许多时候我们不是凭著生命的路活，乃是凭著善恶知识的路活。一天过一天，我们作父母的养育儿女，对付三件事－善、恶、知识。母亲用甚么是善，甚么是恶的知识教导儿女。儿女在家里、在学校里受教导，得著正确的知识，行善恨恶。法院和人类政府都是照著善恶知识的观念成立的。甚至基督教和许多别的宗教也落入同样善恶知识之路的『笼子』里。但我们必须是笼子外面的人。我们不在意善恶知识，我们只在意生命。
7Much of the time, however, instead of living by the way of life, we live by the way of the knowledge of good and evil. Day by day we parents raise our children to deal with three things—knowledge, good, and evil. The mothers teach their children with the knowledge of what is good and what is evil. The children are taught in their homes and schools to pick up the proper knowledge to do good and hate evil. The law courts and human governments are set up according to the concept of the knowledge of good and evil. Even Christianity and many other religions have fallen into the same “cage” of the way of the knowledge of good and evil. But we need to be those who are outside of this cage. We do not care for the knowledge of good and of evil. We care only for life.
8该隐和亚伯代表这两条路线，就是两条路。我相信亚当生了许多儿子，但圣经在创世记四章一至二节只记载亚当的两个儿子－该隐和亚伯。该隐和亚伯都藉著把东西献给神来敬拜。该隐是农夫。他的劳苦产生收成，所以他将收成的果子献给神。似乎该隐把东西献给神，就是为神工作并尊敬神；然而，神弃绝该隐的供物。我年轻的时候，无法领会神为甚么这样作。亚伯是牧人，他将羊群中头生的献给神；神喜悦亚伯的供物。这两个由同一对父母所生的兄弟，代表圣经的两条路线。老大该隐选择善恶知识的路，老二亚伯选择生命的路。亚当的族类就分成了两班人。一班属该隐，另一班属亚伯。在亚伯的一班里有以挪士、以诺、挪亚、亚伯拉罕、以撒和雅各，雅各至终成了以色列。这是旧约里正面的线。在该隐的一班里包括一切的恶人，至终宁录在这邪恶的一班里被兴起。他是建造巴别的壮士。（创十8～10上。）他也建造以尼尼微为京城的亚述。（创十11～12，参弥五6。）
8Cain and Abel are representatives of these two lines, which are two ways. I believe that Adam brought forth many sons, but the Bible in Genesis 4:1-2 records only two sons of Adam—Cain and Abel. Both Cain and Abel came to worship God by offering something to God. Cain was a farmer. His labor produced a crop, so he offered the fruit of his crop to God. It seems that Cain worked for God and respected God by offering something to God. God, however, rejected Cain’s offering. When I was young, I could not understand why God did this. Abel was a shepherd who offered the firstlings of his flock to God. God was pleased with Abel’s offering. These two brothers of the same parents represent the two lines of the Bible. The first one, Cain, chose the way of the knowledge of good and evil, and the second one, Abel, chose the way of life. Adam’sr a ce became two groups. One group was of Cain, and the other group was of Abel. In Abel’s group there were Enosh, Enoch, Noah, Abraham, Isaac, and Jacob who eventually became Israel. This is the positive line in the Old Testament. In Cain’s group there were all the evil ones. Eventually Nimrod was raised up in this evil group. He was a mighty man who built Babel (Gen. 10:8-10a). He also built Assyria with Nineveh as the capital (vv. 11-12; cf. Micah 5:6
9旧约的人类历史有两班人，两条路线，出于两个源头。大卫属于那一班－该隐的一班或亚伯的一班？照著我们目前所看见的启示，大卫同时在两班人里。在诗篇一篇、三至七篇、九至十五篇，他是在该隐的一班里。在这些诗篇里，他在该隐的一班里向神祷告，赞美神，并感谢神。他敬畏神、爱神、并敬拜神，却是用错误的方式。我们看见，在这些诗篇里，他经常称义自己，并题到他的义。他求主因著他的义，垂听他并记念他。我们需要问︰大卫的义当作给神的供物，是来自收成，像该隐的一样；还是来自羊群，像亚伯的一样？大卫在诗篇一篇，三至七篇，九至十五篇的祷告、感谢、和赞美也许很好，但都是属善恶知识。同一棵树有两种果子－善果和恶果。我们可能照著善恶知识线向神祷告、爱神、赞美神、并为神工作。该隐是敬拜神的人，他将东西献给神；但他照著他的方式所献的，并不蒙神悦纳。大卫将他的义献给神；但我们知道，人的义在神看来就像污秽的衣服。（赛六四6。）
9The history of mankind in the Old Testament is of two groups, two lines, which are out of two sources. To what group did David belong—the group of Cain or the group of Abel? According to the revelation we have seen thus far, David was in both groups. In Psalms 1, 3 — 7, and 9—15, he was in the group of Cain. In these psalms, he was praying to God, praising God, and thanking God in the group of Cain. He was fearing God, loving God, and worshipping God, but in the wrong way. We have seen that in these psalms he justifies himself and mentions his righteousness frequently. He asks the Lord to hear him and remember him because of his righteousness. We need to ask whether David’s righteousness as an offering to God is from the crop, as from Cain, or from the flock, as from Abel. David’s prayer, thanksgiving, and praise in Psalms 1, 3—7, and 9—15 may be good, but they are of the knowledge of good and evil. There are two kinds of fruit of the same tree—good fruit and evil fruit. It is possible to pray to God, love God, praise God, and work for God according to the line of the knowledge of good and evil. Cain was a God-worshipper who offered something to God, but what he offered according to his way was not acceptable to God. David offered his righteousness to God, but we know that man’s righteousness is as a soiled garment in the sight of God (Isa. 64:6).
10然而，在诗篇二、八、十六篇，大卫是在生命线上亚伯的那一班里。可以说，有时大卫是『该隐』，是善的、正面的该隐，不是恶的该隐。他是善的该隐，不是恶的该隐。但有时大卫转向另一班，亚伯的一班。在这一班里，他没有题到他的义或他所能作的。他说到避难在子里面，（二12，）以及神将他隐藏在神翅膀的荫下。（十七8。）在诗篇二十七篇，大卫在生命线上，说他渴望住在耶和华的殿中，瞻仰耶和华的荣美。（4。）在三十六篇大卫说，在神的殿里有肥甘、神的乐河、生命的泉源和光。（8～9。）这是神作我们的享受。所以我们能看见，有时大卫是在善恶知识线上随著该隐的一班，但有时神将他转到生命线上随著亚伯的一班。现在我们需要问：『我们属于那一班？』我们属于该隐的一班还是亚伯的一班？我们是该隐的同伴还是亚伯的同伴？有时我们也许随著亚伯，有时我们也许离开亚伯而联于该隐。我们若竭力在自己里面、凭著自己、藉著自己、并为著自己作事，我们就是该隐的同伴。我们必须承认，今天我们多半是善恶知识线上的『该隐』；我们难得是生命线上的『亚伯』。我们多半是凭著善恶知识树而活，不是凭著生命树而活。
10In Psalms 2, 8, and 16, however, David was in the group of Abel in the line of life. We may say that at times David was a “Cain,” a good Cain, a positive Cain, not an evil Cain. He was a Cain of good, not a Cain of evil. But sometimes, David was turned to another group, to the group of Abel. In this group he did not mention his righteousness or what he could do. He spoke of taking refuge in the Son (Psa. 2:12) and of God hiding him under the wings of God (Psa. 17:8). In Psalm 27 David was on the line of life, saying that he desired to dwell in the house of Jehovah to behold the loveliness of Jehovah (v. 4). In Psalm 36 David said that in God’sho use, there is the fatness, the river of God’s pleasures, the fountain of life, and light (vv. 8-9). This is God as our enjoyment. Therefore, we can see that at times David was with the group of Cain in the line of the knowledge of good and evil, but at other times God turned him to be with the group of Abel in the line of life. Now we need to ask, “To what group do we belong?” Do we belong to the group of Cain or the group of Abel? Are we companions of Cain or companions of Abel? At times we may be with Abel, and at other times we may leave Abel and join Cain. When we endeavor to do things in ourselves, by ourselves, with ourselves, and for ourselves, we are companions of Cain. We have to confess that today we are mostly “Cains” in the line of the knowledge of good and evil. Very rarely are we “Abels” in the line of life. We live mostly by the tree of the knowledge of good and evil, not by the tree of life
11现在我们来看，亚伯拉罕是随著该隐还是随著亚伯？事实上，亚伯拉罕有时随著该隐，有时随著亚伯。神应许给亚伯拉罕一个儿子，但当时亚伯拉罕和他的妻子撒拉非常老迈，已失去生孩子的能力。于是撒拉劝亚伯拉罕娶她的使女夏甲，使他们能得著儿子。（创十六。）亚伯拉罕娶夏甲生以实玛利以前，是随著亚伯。但亚伯拉罕娶了夏甲，就成了该隐的同伴，得罪了神。以实玛利出生以后，神十三年之久没有向亚伯拉罕显现。（十六16～十七1。）
11Now I would like us to consider whether Abraham was with Cain or with Abel. Actually, Abraham was sometimes with Cain and sometimes with Abel. God had promised Abraham a son, but Abraham and his wife Sarah became very old, and they had lost the human capacity to produce children. Sarah then urged Abraham to take her handmaid, Hagar, so that they could have a son (Gen. 16). Before taking Hagar to produce Ishmael, Abraham was with Abel. But when Abraham took Hagar, he became a companion of Cain, and that offended God. God did not appear to Abraham for thirteen years after Ishmael was born (Gen. 16:16—17:1
12亚伯拉罕是在生命树的线上与神同行，但他受到神的试验。神应许给他一个儿子，但他非常老迈了，仍没有儿子。他的妻子非常关切这事，就将夏甲给亚伯拉罕为妾，生了一个儿子，名叫以实玛利。然而，神的愿望不是在这个儿子身上。亚伯拉罕八十六岁的时候，以实玛利出生。（十六16。）十三年后，亚伯拉罕九十九岁时，神才再向他显现。（十七1。）亚伯拉罕一百岁的时候，神应许的孩子以撒出生，（二一5，）亚伯拉罕再回到生命线上。以实玛利是照著善恶知识线出生；以撒是照著生命线出生。后来亚伯拉罕的后裔成了以色列族，神将他们带到西乃山。在西乃山那里，神的心意是要训练他们作祂的子民，以帐幕、祭司体系、并各种供物事奉祂。帐幕、祭司体系和供物，属生命树的线。但以色列人不认识自己，他们的思想总是随著该隐。在造帐幕以前，神颁布律法，律法是在善恶的线上。我们看过，律法是支线。主要的线是生命树的线，随著帐幕、祭司体系和供物。但以色列人渴望走另一条路，律法的路，善恶的路。他们答应神，凡祂所说的，他们都要遵行。（出十九，二四3。）当然，神知道他们在走愚昧的路。当摩西与神同在山上接受律法的诫命时，他们就造了金牛犊，干犯律法。后来，摩西又上山。这次神赐给他帐幕的样式，也给他看见祭司体系同所有的供物。帐幕、祭司体系、和所有的供物，都豫表基督。这是生命的路。旧约从摩西的时代，整个以色列人的历史，我们能看见这两条线－律法的线，以及帐幕、祭司体系、和供物的线，就是生命线。
12Abraham was walking with God in the line of the tree of life, but he was under God’ste st. God promised him a son, but by the time he was very old, he still did not have a son. His wife was very concerned about this and gave Hagar to Abraham to produce a son named Ishmael. God’s desire, however, was not with this son. Ishmael was born when Abraham was eighty-six years old (Gen. 16:16). Thirteen years later, when Abraham was ninety- nine, God appeared to him again (Gen. 17:1), and Isaac, the child of God’s promise, was born when Abraham was one hundred years old (Gen. 21:5). Abraham returned again to the line of life. Ishmael was produced according to the line of the knowledge of good and evil. Isaac was produced according to the line of life. When the descendants of Abraham became the race of Israel, God brought them to Mount Sinai. At Mount Sinai God’sin tent i on was to train them to be His people to serve Him with a tabernacle, with a priesthood, and with all kinds of offerings. The tabernacle, the priesthood, and the offerings are of the line of the tree of life. But the people of Israel did not know themselves. Their thought was always with Cain. God, before the making of the tabernacle, decreed the law, and the law is in the line of good and evil. We have seen that the law was a side line. The main line is the line of the tree of life with the tabernacle, with the priesthood, and with the offerings. But the people of Israel desired to take another way, the way of the law, the way of good and evil. They promised God that they would do whatever He said (Exo. 19:8; 24:3). God knew, of course, that they 8 were talking in a foolish way. While Moses was on the mountain with God receiving the commandments of the law, they made a golden calf to break the law. Later, Moses went up to the mountain again. This time God gave him the pattern of the tabernacle. He also showed Moses the priesthood with all the offerings. The tabernacle, the priesthood, and all the offerings typify Christ. This is the way of life. Throughout the entire history of Israel in the Old Testament from Moses’ time, we can see these two lines—the line of the law and the line of the tabernacle, the priesthood, and the offerings, which are the line of life.
13大卫宝贵律法，也努力遵守律法，但他失败到极点。他杀了乌利亚，并夺了他的妻子。他需要帐幕、祭司体系和供物。藉著帐幕、祭司体系和供物，大卫得了赦免。诗篇五十一篇给我们看见，大卫悔改时，是刚强的『亚伯』。五十一篇是大卫悔改和认罪的诗篇，也是最属灵的诗篇。在他认罪的末了，他求神善待锡安，建造耶路撒冷的城墙。（18。）然而，后来大卫逃避押沙龙的时候，又转向该隐的一班，如我们在诗篇三至七篇所看见的。
13David treasured the law and tried to keep it, but he failed to the uttermost. He killed Uriah and robbed Uriah of his wife. He needed the tabernacle, the priesthood, and the offerings. Through the tabernacle, the priesthood, and the offerings, David was forgiven. Psalm 51 shows us that when David repented, he was a strong “Ab el.” Psalm 51, a psalm of David’s repentance and confession, is the most spiritual psalm. At the end of his confession, he asked God to do good to Zion and to build the walls of Jerusalem (v. 18). Later, however, when he was fleeing from Absalom, David turned back again to the group of Cain, as we saw in Psalms 3—7.
14现在我们能看见，在诗篇里，就如在全本圣经里，有两条路线。在诗篇末了，诗人完全在生命线上。诗篇的结束满了赞美，满了『阿利路亚』。那时诗人不是在赞美律法，乃是在赞美基督。我们必须看见诗篇的两条线。当我们读诗篇，看见大卫是『该隐大卫』的时候，我们不该赞同他。我们需要与『亚伯大卫』在一起。我们需要与诗篇五十一篇的『亚伯大卫』站在一起。我们该宝贵在生命线上关于基督的一切诗篇。我们需要从该隐的一班出来，进入且留在亚伯的一班里。我们研读约伯记的时候，能看见许多『该隐』在那里，也能看见一些『亚伯』。我的负担是要帮助大家认识圣经的两条路线，两种道路。在旧约的犹太人当中，有帐幕、祭司体系、和一切供物的美妙道路，也有律法的道路。以色列民无法凭著遵守律法会见神；他们乃是在帐幕里会见神。
14Now we can see that in the book of Psalms, as in the entire Bible, there are two lines. At the end of the Psalms, the psalmists are fully in the line of life. The concluding psalms are full of praises, full of “Hallelujahs.” The psalmists by that time were not praising the law, but Christ. We have to see the two lines in the book of Psalms. In reading the Psalms, we should not agree with David when he is “Cain-David.” We need to stay with “ Abel-David.” We need to stand with “ Abel-David” in Psalm 51. We should treasure all the psalms concerning Christ in the line of life. We need to come out of the group of Cain and enter into and stay with the group of Abel. When we study the book of Job, we can see many “Cains” there and also some “Abels.” My burden is to help us know the two lines, the two ways, in the Bible. Among the Jews in the Old Testament, there was the wonderful way of the tabernacle, the priesthood, and all the offerings. There was also the way of the law. The people of Israel could not meet God by keeping the law; they met God in the tabernacle
15每当我们想要像该隐一样在自己里面成就甚么的时候，就没有里面的膏抹。我们需要祷告：『主，我甚么都不能作，我甚么也不要作，我只要享受你，有分于你，经历你，活你，并彰显你。』我们这样祷告，就像亚伯，并且满了里面的膏抹。因此，我们能看见两个源头、两条路线、和两种道路同两种结果。一种结果是没有神的同在，另一种结果是有神的同在。二关于基督与召会主要的线，
15Whenever we try to accomplish something in ourselves like Cain, we do not have the inner anointing. We need to pray, “Lord, I can do nothing and I do not want to do anything. I just want to enjoy You, to partake of You, to experience You, to live You, and to express You.” When we pray in this way, we are like Abel, and we are full of the inner anointing. Thus, we can see two sources, two lines, and two ways with two kinds of results. One result is the absence of God, and the other result is the presence of God. B. The Main Line as the Central Line of God’sEcon o my
就是神经纶的中心线
concerning Christ and the Church
16圣经主要的线，是关于基督与召会之神经纶的中心线；这是生命线。基督是神永远经纶的中心与普及。召会是基督的身体，（弗一22～23，）基督的配偶，基督的补足，成为神在地上的居所，由帐幕（出二五8～9，书十八1，撒上一3）和殿（王上六1）所豫表，这二者都被视为神的家。（士十八31下，诗五7。）主要的线属诸天之上的锡安山，（诗二6，启十四1，）由地上的锡安山所表征；（诗三4，九11，14，十四7，十五1下；）在神经纶主要的线里，新约的信徒已来到诸天之上的锡安山。（来十二22。）
16The main line of the Bible is the central line of God’secon o my concerning Christ and the church. This is the line of life. Christ is the centrality and universality of God’s eternal economy. The church is the Body of Christ (Eph. 1:22-23), the counterpart of Christ, the complement of Christ, to be God’s dwelling on the earth, typified by the tabernacle (Exo. 25:8-9; Josh. 18:1; 1 Sam. 1:3) and the temple (1 Kings 6:1), both of which are considered as the house of God (Judg. 18:31b; Psa. 5:7). The main line is of Mount Zion in the heavens (Psa. 2:6; Rev. 14:1), signified by Mount Zion on the earth (Ps a. 3:4; 9:11, 14; 14:7; 15:1b); and the New Testament believers have come to Mount Zion in the heavens (Heb. 12:22) in the main line of God’secon o my.
三 关于律法的支线
C. The Side Line concerning the Law
17圣经的另一条线是关于律法的支线。这是善恶知识线。律法是在神经纶主要的线旁外加的。（罗五20上。）支线属西乃山，就是律法颁赐的地方。为著律法的旧约圣徒，乃是这西乃山的奴仆。（加四24。）
17The other line in the Scriptures is the side line concerning the law. This is the line of the knowledge of good and evil. The law was added alongside the main line of the economy of God (Rom. 5:20a). The side line is of Mount Sinai, where the law was given. The Old Testament saints, who were for the law, were slaves of this Mount Sinai (Gal. 4:24
18诗人们为著律法，无知的留在作支线的西乃山。他们偶尔、不知不觉的转向作主线的锡安山，如诗篇三篇四节，九篇十一节、十四节，十四篇七节，和十五篇一节下半所揭示的。他们在锡安山享受神的家（殿），如五篇七节和十一篇四节所揭示的。这是诗人在寻求神时，不知不觉的进步。诗人在十五篇问及谁能寄居神的帐幕，谁能住在神的圣山。照著大卫的观念，答案是在律法支线上的完全人。（2～5。）但照著神圣的启示，答案是在神经纶主要线上的神人基督（十六1～11）作神的长子，和祂许多弟兄作神的众子。（罗六14。）
18The psalmists, who were for the law, stayed ignorantly at Mount Sinai of this side line. Occasionally and unconsciously they turned to Mount Zion of the main line, as unveiled in Psalms 3:4; 9:11, 14; 14:7; and 15:1b. In Mount Zion they enjoyed the house, the temple of God, as unveiled in Psalms 5:7 and 11:4. This is an unconscious progression in the psalmists’ seeking after God. The psalmist in Psalm 15 was questioning as to who may sojourn in God’st ent and who may dwell on God’sho ly mountain. The answer according to David’s concept is the perfect man in the side line of the law (Psa. 15:2-5). But the answer according to the divine revelation is the God-man Christ (Psa. 16:1-11) as the firstborn Son of God with His many brothers as the many sons of God in the main line of God’secon o my (Rom. 6:14
贰 原则
II. THE PRINCIPLES
19有许多在圣经里、属圣经的原则，能帮助我们正确的领会圣经。许多研读圣经的人很难领会圣经，因为他们不认识圣经的原则。为了领会这些原则，我要陈明一些例证。在路德马丁的时代，天主教教导人若要得救并得神称义，就必须作善工并守律法。后来路德起来说，称义是本于信。信是新约里的原则。创世记十五章说，亚伯拉罕信神，这就算为祂的义。（6。）神算亚伯拉罕的信为义。这表明我们不需要作甚么以建立我们自己的义，我们只需要相信基督。
19There are many principles in the Bible and of the Bible which can help us to understand the Bible in a proper way. It is very difficult for many students of the Bible to understand the Bible because they do not know the principles of the Bible. In order to understand what these principles are, I want to present a few illustrations. During Martin Luther’st i me, the Catholic Church taught that to be saved and justified by God, one had to do good works and keep the law. Then Luther stood up to say that justification is by faith. Faith is a principle in the New Testament. Genesis 15 says that Abraham believed God and it was accounted to him as righteousness (v. 6). God counted Abraham’s faith as righteousness. This shows that we do not need to do anything to build up our own righteousness. We simply need to believe in Christ.
20哈巴谷书说到巴比伦人来毁灭以色列全国。这卷书里有一节说，『惟独义人必本于信活著。』（二4下，另译。）信是圣经里的一大原则。照著全本圣经，在消极方面，信就是停止我们的工作，停止我们的作为；在积极方面，信就是信靠主。所以，信是停止我们的作为，而信靠祂的作为。信的原则与安息日的原则有关。安息日的原则乃是：你必须停下你的工作，因为神对你乃是一切。你若需要作一件事，神就为你作。这就是享受安息日的意思。安息日与信的原则相同。真正的相信，真正的信，就是停止你的作为。无论你作甚么，对神都是侮辱。在安息日的原则与信的原则上，你不需要作甚么，因为神要作一切并作成一切，给你享受。你只要信靠祂，并信靠祂的作为，信靠祂的作工。这就是信。诗篇第一篇说，你若遵守律法，便为有福。（1～2，）但诗篇第二篇说，避难在子里面的人便为有福。（12。）我们避难在子里面惟一的路，就是停止我们的作为。我们需要避难在耶稣里面，信入祂，这是信的原则。照著天主教的教训，你要得神称义，就必须工作、劳苦并受苦。然而路德马丁发现，神救恩的原则不是凭著作为，不是凭著工作，乃是凭著相信神，相信祂所作并所要作的。这就是避难在作工的神里面，并停止我们的工作。这信的原则该管治我们整个基督徒的生活。
20The book of Habakkuk talks about the Babylonians coming to devastate the entire country of Israel. In this book there is a verse which says, “The righteous one will live by his faith” (2:4). Faith is a big principle in the Bible. According to the entire Bible, faith is to stop our work, to stop our doing — on the negative side. Then on the positive side, faith is to trust in the Lord. Faith is to stop our doing and to trust in His doing. The principle of faith is related to the principle of the Sabbath. The principle of the Sabbath is this: you have to cease your work because God is everything to you. If you need something to be worked out, God works for you. That is what it means to enjoy the Sabbath. The Sabbath is in the same principle as faith. The real believing, the real faith, means to stop your doing. Whatever you do is an insult to God. In the principle of the Sabbath and in the principle of faith, you do not need to work or to do anything, because God does everything and works out everything for your enjoyment. You just trust in Him and trust in His doing, in His working. This is faith. Psalm 1 says that if you keep the law, you will be blessed (v v. 1-2), but Psalm 2 says that the one who takes refuge in the Son is blessed (v. 12). The only way that we can take refuge in the Son is to stop our doing. We need to take refuge in Jesus, to believe into Him. This is the principle of faith. According to the teaching of Catholicism, you have to work, to labor, and to suffer to be justified by God. Then Martin Luther found out that God’spr i nciple of His salvation is not by doing, not by working, but by believing in God and in all that He has done and is going to do. This is to take refuge in the working God and to stop our work. This principle of faith should govern our entire Christian life.
21一面，我们需要停止我们的工作。另一面，我们仍需要劳苦，但不是在我们自己里面，凭著自己劳苦。保罗说，『我比众使徒格外劳苦，但这不是我，乃是神的恩与我同在。』（林前十五10下。）神的恩就是基督。保罗说，『但这不是我，乃是神的恩。』这与加拉太二章二十节类似，那里保罗说，他已经与基督同钉十字架；现在活著的，不再是他，乃是基督在他里面活著。这就是安息，守安息日，避难在子里面，信入祂。我们整个基督徒生活都该照著这安息日与信的原则。
21On the one hand, we need to stop our work. On the other hand, we still need to labor, but this labor is not in ourselves and by ourselves. Paul said, “I labored more abundantly than all of them, yet not I but the grace of God which is with me” (1 Cor. 15:10). The grace of God is Christ. Paul said, “Yet not I but the grace of God.” This is similar to Galatians 2:20, where Paul said that he had been crucified with Christ and that it was no longer he who lived, but Christ lived in him. This is to rest, to keep the Sabbath, to take refuge in the Son, to believe into Him. Our entire Christian life should be according to this principle of the Sabbath and of faith
22信是圣经里许多原则之一。保罗在他的书信里透彻的说明了信的原则；他说凡属肉体的人，都不能本于行律法得称义。（罗三20，加二16，三11。）圣经里还有许多别的原则。
22Faith is one of the many principles in the Bible. Paul defined the principle of faith thoroughly in his Epistles. He said that no flesh can be justified by the works of the law (Rom. 3:20; Gal. 2:16; 3:11). There are many other principles of the Bible.
23圣经分为两约－旧约与新约。要明白旧约，你需要遵守一个原则；要明白新约，你需要遵守另一个原则。今天，灵恩派就像天主教里的人，以混杂的方式领会圣经，他们没有遵守旧约和新约的原则。你应用任何旧约的事物，必须用属灵的方式来应用，而不是用物质的方式。这就是犹太教的实行和神新约经纶的实行不同之处。摩西五经，旧约头五卷，成了宗教之犹太人的偶像。他们实际上并不是真正在意神，乃是在意摩西五经的字句。甚至约柜对以色列人也成了迷信的东西。他们与非利士人争战时，抬出约柜与他们同去。至终，他们被击败，约4:3-柜也被掳。（撒上四3～5，10～。）以色列人建造圣殿，圣殿至终对他们也成了偶像；他们信靠圣殿过于信靠神。后来，巴比伦人来毁灭了圣殿。圣经的两条线是生命线和善恶知识线。随著这两条线，有圣经的原则。只要是在神以外的东西，无论善或恶都不是生命，惟有神自己是生命树。
23The Bible is in two testaments—the Old Testament and the New Testament. To understand the Old Testament, you need to keep one principle; and to understand the New Testament, you need to keep another principle. Today, the Pentecostals, like those in Catholicism, understand the Bible in a mixed- up way. They do not keep the principle of the Old Testament and of the New Testament. When you apply anything of the Old Testament, you must find out the principle of applying it in a spiritual way, not in a physical way. This is the difference between the practice of Judaism and the practice of God’s New Testament economy. The Torah, the first five books of the Old Testament, has become an idol to the religious Jews. They do not really care for God in reality but for the letter of their Torah. Even the ark became a superstitious thing to the children of Israel. When they were fighting the Philistines, they brought out the ark to go with them. Eventually, they were defeated and the ark was captured (1 Sam. 5, 10-11). The children of Israel also built the temple, 11 and the temple eventually became an idol to them. They trusted in the temple rather than in God Himself. Later, the Babylonians came to destroy the temple. The two lines of the Bible are the line of life and the line of the knowledge of good and evil. With these two lines, there are the principles of the Bible. As long as it is something other than God, whether good or evil, that is not life. Only God Himself is the tree of life.
24今天人要求权利，但他们违反神命定的原则。保罗在他的书信里说到男人和女人之间的区别。（林前十一2～15，提前二9～15。）申命记二十二章五节说，『妇女不可穿戴男子所穿戴的，男子也不可穿妇女的衣服，因为这样行都是耶和华你神所憎恶的。』妇女穿男子的衣服，或男子穿妇女的衣服，都干犯神的原则。我们必须遵守原则。圣经的每一部分、每一章、每一段、每一句，都必须照著正确的原则来解释。照著旧约的原则，旧约的圣徒必须守安息日，就是第七日。但主耶稣来了，祂结束旧约时代。结束的意思是总结并完成。基督完成、总结、结束了旧约。如今照著希伯来书，基督乃是一切。在新约里，基督是我们的安息日。（可二27～28，西二16～17。）
24Today people are claiming their rights, but they are violating the God-ordained principles. Paul spoke of the distinctions between male and female in his Epistles (1 Cor. 11:2-15; 1 Tim. 2:9-15). Deuteronomy 22:5 says, “A woman shall not put on a man’s belongings, nor shall a man wear a woman’s garment; for everyone who does these things is an abomination to Jehovah your God.” For a woman to wear a man’s clothing or for a man to wear a woman’s clothing breaks God’s principle. We have to keep the principles. Every part, chapter, paragraph, sentence, and clause of the Bible must be interpreted according to the proper principles. According to the principle in the Old Testament, the Old Testament saints had to keep the Sabbath, the seventh day. But when the Lord Jesus came, He ended the Old Testament time. To end means to conclude and to consummate. Christ consummated, concluded, ended, the Old Testament. Now according to the book of Hebrews, Christ is everything. In the New Testament, Christ is our Sabbath (Mark 2:27-28; Col. 2:16-17).
25我们现在既然在新约时代，就必须遵守关于基督的原则。旧约里的原则是要守安息日。新约里关于安息日的原则是要信入主，安息在主里面，并享受主。基督复临安息日会将旧约的原则与新约的原则混在一起，他们在新约时代遵守旧约的安息日，他们在原则上错了。他们的用意也许很好，但他们的原则错了。
25Now that we are in the New Testament age, we have to keep this principle concerning Christ. The principle in the Old Testament was to keep the Sabbath day. The principle in the New Testament concerning the Sabbath is to believe in the Lord, to rest in the Lord, and to enjoy the Lord. The Seventh-Day Adventists mix up the Old Testament principle with that of the New Testament. They keep the Old Testament Sabbath in the New Testament age. They are wrong in principle. Their intention might be good, but their principle is wrong
一 旧约里的原则
A. The Principles in the Old Testament
26我们需要看见圣经在旧约和新约里的原则。作殿（王上六1）之前身的帐幕、（出二五8～9，四十1～2、）祭司体系（二八1）和祭物，（利一～七，）都是基督的豫表，为神所命定，作神选民敬拜神、事奉神、接触神、并有分于神的主线，直到基督作一切豫表的应验来到。（来九8～12。）律法作神的见证，（诗七八5，）为神所颁赐，作主线旁的支线，保守神的选民，直到基督这律法的总结（罗十4上）来到。（加三23～25。）
26We need to see the principles of the Bible in both the Old and New Testaments. The tabernacle (Exo. 25:8-9; 40:1-2) as the precursor of the temple (1 Kings 6:1), the priesthood (Exo. 28:1), and the offerings (Lev. 1—7), all as types of Christ, were ordained by God to be the main line for God’s chosen people to worship God, serve God, contact God, and partake of God until Christ as the fulfillment of all the types came (Heb. 9:8-12). The law as the testimony of God (Psa. 78:5) was given by God to be the side line alongside the main line to guard the chosen people of God until Christ as the end of the law (Rom. 10:4a) came (Gal. 3:23-25
二 新约里的原则
B. The Principles in the New Testament
27神已命定基督作祂经纶的中心与普及，以满足祂的喜悦。（弗三8～11，一9～11。）律法作为旁线的因素已被基督了结，（罗十4上，）信徒不再在律法之下。（六14。）
27God has ordained Christ to be the centrality and universality of His economy to fulfill His good pleasure (Eph. 3:8-11; 1:9-11). The law as the alongside factor has been ended by Christ (Rom. 10:4a), and the believers are no longer under the law (Rom. 6:14
参 圣经的灵
III. THE SPIRIT OF THE BIBLE
28歌罗西一章十五至十九节表明圣经的灵高举基督。在圣经里，这五节在高举基督这事上是独特的。基督必须居首位，祂必须居第一。基督在神格里居首位，因为在神格里，祂是神的像，神的具体化身，和神的彰显；祂甚至在神格里是第一。然后在旧造里，祂是第一个受造之物，是一切受造之物的首生者。（一15。）在新造里，在复活里，祂也是第一，祂是居首位者。不仅如此，在基督的身体里，在召会里，基督是第一。在神格里，基督是第一；在旧造里，基督是第一；在新造里，基督是第一；在作基督身体的召会里，基督也是第一。祂在凡事上都是第一。
28Colossians 1:15-19 shows that the spirit of the Bible exalts Christ. These five verses are unique in the Bible in exalting Christ. Christ must have the first place; He must have the preeminence. Christ has the preeminence in the Godhead because in the Godhead, He is the image of God, the embodiment of God, and the expression of God. He is in the first place, even in the Godhead. Then in the old creation, He was the first creature, the Firstborn of all creation (Col. 1:15). In the new creation, in resurrection, He is also the first. He is the preeminent One. Furthermore, in the Body of Christ, in the church, Christ is the first. In the Godhead, Christ is the first; in the old creation, Christ is the first; in the new creation, Christ is the first; and in the church as the Body of Christ, Christ is the first. He is first in everything.
29祂既在凡事上居首位，我们就必须在我们的为人，并所作的一切事上，让祂居首位。祂在我们的婚姻、用钱、并举止上，必须是第一。在我们的穿著上，我们必须让基督居首位。圣经的灵就是高举基督，这是我们研读诗篇时所必须领悟的。我们必须领悟，我们不能高举任何事物过于基督；若高举基督以外任何的人事物，就是违背圣经的灵。我们若要解释任何豫表或说明任何比喻，必须顾到这灵。圣经的灵乃是高举基督。圣经的灵高举神所命定的基督，使祂在旧造里、在新造里、在基督的身体里、并在凡事上居首位。（西一15～。）圣经的灵也没有将正统的地位给神在祂经纶旁所颁赐的律法。（罗
29Since He has the first place in all things, we must give Him the first place in our being and in all that we do. He must be first in our marriage, in our spending of money, and in our demeanor. In the way that we dress, we must give Christ the preeminence. The spirit of the Bible is just to exalt Christ. When we come to study the Psalms, we must realize this. We must realize that we cannot exalt anything higher than Christ. If we exalt anyone or anything other than Christ, we break the spirit of the Bible. If we are going to interpret any types or explain any parables, we must take care of this spirit. The spirit of the Bible is to exalt Christ. The spirit of the Bible exalts the Christ ordained by God to have the preeminence (the first place) in the old creation, in the new creation, in the Body of Christ, and in everything (Col. 1:15-19). Also the spirit of the Bible 19 does not give any orthodox position to the law (Gal. 4:21-
30五20上，加四21～25。）
3025) given by God alongside His economy (Rom. 5:20a
31今天在基督教里许多教训都偏离了目标，因为没有顾到圣经的路线、原则和灵。我们必须留在生命树的线上。我们的说话是否有神的谕言，在于我们所说的是甚么。申言者就是从神领受话语的人；然后他在生命树的线上，在正确的原则上，并在高举基督的灵里说话。我们无论说甚么，都必须有高举基督的灵。已过两年，我们释放了关于以赛亚书、但以理书、撒迦利亚书、和耶利米书的信息。在这四卷书里不容易看见基督。有多少人在这四卷书里看见神以基督作中心与普及的经纶？每当我们研读圣经的一卷书，我们必须持守圣经的路线、原则和灵，然后光就来了。我们读圣经，若没有看见圣经的路线、原则和灵，就不会明白那一卷书的内容。我们在圣经的路线、原则、和灵的光中研读诗篇，就能看见属人的观念和神圣的观念。我们能看见，神经纶中的基督与人所珍赏的律法相对。我们也许以为所有的诗篇都是美好的，因为牠们是祷告的诗篇、感谢的诗篇、和赞美的诗篇。但我们若看见圣经的路线、原则和灵，就会看见许多诗篇也许很好，却是错误的。
31Many teachings in Christianity today are off the mark because they do not take care of the lines, the principles, and the spirit of the Bible. We have to stay on the line of the tree of life. Whether or not we speak with the oracle of God depends upon what we speak. A prophet is one who has received the word from God. Then he speaks the word in the line of the tree of life, in the proper principles, and in the spirit of exalting Christ. In whatever we speak, we must have a spirit to exalt Christ. In the past two years, we have released messages on Isaiah, Daniel, Zechariah, and Jeremiah. It is not easy to see Christ in these four books. How many people see God’secon o my in these four books with Christ as the centrality and universality? Whenever we study a book of the Bible, we must keep the lines, the principles, and the spirit of the Bible. Then the light comes. If we read the Bible without seeing the lines, the principles, and the spirit of the Bible, we will not know what it is talking about. When we study the Psalms in the light of the lines, the principles, and the spirit of the Bible, we can see the human concept and the divine concept. We can see Christ in God’s economy versus the law in man’s appreciation. We may think that all of the psalms are good psalms, since they are psalms of prayer, psalms of thanksgiving, and psalms of praise. But when we see the lines, the principles, and the spirit of the Bible, we will see that many of the psalms may be good, but they are good in a wrong way.
32大卫说因著他的义，神垂听他。这不仅是错的，并且错得很可怕。这违反圣经的原则。神怎能因著我们的义垂听我们？圣经说，连我们上好的义也像污秽的衣服。（赛六四6。）凡属肉体的人，都不能本于行律法在神面前得称义。这是原则；我们不能凭著我们的义，得神称义并讨神喜悦。该隐将他劳苦的果子献给神。这似乎是一种对神的敬拜，事实上却是对神的侮辱，因为神不需要我们为祂作甚么；反之，我们需要祂为我们作一切。祂要我们停止我们的作为，安息在祂里面，避难在祂里面。我们这样作就是尊荣神。这是圣经的原则。我们也许爱人、帮助人，但我们的爱和帮助对神可能是侮辱。我们是凭著自己还是凭著基督爱人、帮助人？若是凭著自己，这是善恶知识树的善。我们若恨人，这是同一棵树的恶。果子不同，但源头和结果相同。我们也许说，我们以上好的知识作一切。这意思就是，我们的作为是照著知识树，不是照著生命树。
32David said that because of his righteousness, God heard him. This is not just wrong, but terribly wrong. This is against the principle of the Bible. How could God hear us because of our righteousness? The Bible says that even our best righteousness is as a soiled garment (Isa. 64:6). No flesh can be justified before God by the works of the law. This is the principle. We cannot be justified and please God by our righteousness. Cain offered the fruit of his labor to God. It seemed that this was a kind of worship to God, but actually this was an insult to God. This was an insult to God because God does not need us to do something for Him. We need Him to do everything for us. He wants us to stop our doing, rest in Him, and take refuge in Him. By doing this, we honor God. This is the principle. We may love people and help people, but our love and help can be an insult to God. Do we love people and help people by ourselves or by Christ? If it is by ourselves, this is the good of the tree of the knowledge of good and evil. If we hate people, this is the evil of the same tree. The fruits are different, but the source and the result are the same. We may say that we do everything with the best knowledge. This means that our doing is according to the tree of knowledge, not the tree of life
33我们该有个态度，即使我们能凭著自己作甚么，我们也不作。我们不喜欢凭著自己行动，因为神恨恶这个。神恨恶任何出于我们、凭著我们、并藉著我们的事物。我们需要停止我们的作为，并安息在祂里面，信靠祂的作为。这就尊荣神，并带进祂的祝福。许多时候善事对我们成为真的试诱、网罗和陷阱。我们在作善事的时候，必须核对是谁在作。是我们在作，还是基督在作？甚至上好的事，只要是人所作的，对神就是侮辱。惟有凭著基督作我们的生命所作的事，和凭著神作我们的享受所完成的事，才是在生命树的线上。我们在生命树的线上行动，就是在正确的路线上，持守正确的原则，并在高举基督的灵里。
33We should have the attitude that even though we can do something by ourselves, we would not do it. We do not like to act by ourselves because God hates this. God hates anything out of us, anything by us, and anything through us. We need to stop our doing and rest in Him, trusting in His doing. This honors God and brings in His blessing. Many times good things can be a real temptation, a snare, and a trap to us. When we are doing good things, we have to check who is doing them. Are we doing them or is Christ doing them? Even the best thing done merely by man is an insult to God. Only the things done by Christ as our life and only the things accomplished by God as our enjoyment are in the line of the tree of life. When we act in the line of the tree of life, this is in the proper line, in the keeping of the proper principle, and in the spirit of exalting Christ
34我们看见圣经的路线、原则和灵，就有胆量说，那些诗篇属生命树，那些诗篇不是。一件事无论多美好，神只在意是谁作的。神要我们活祂，但不是凭著我们自己；神要我们彰显祂，但不是凭著我们自己；我们必须停止彰显我们自己。我们必须信靠祂，并让祂活在我们里面，且从我们活出来。那么我们无论作甚么，对神就都是尊贵和荣耀。否则，我们无论作甚么，即使是善的，对神也是侮辱。
34When we see the lines, the principles, and the spirit of the Bible, we have the boldness to say which psalms are of the tree of life and which psalms are not. Regardless of how good something is, God only cares for who does it. God wants us to live Him, but not by ourselves. God wants us to express Him, but not by ourselves. We have to stop our expression. We have to put our trust in Him and let Him live in us and out of us. Then whatever we do will be an honor and a glory to God. Otherwise, whatever we do, even though it may be good, is an insult to God.