诗篇生命读经 · 第9篇

大卫基于遵守律法

David’s Concept Concerning A Man

1And Concerning David’s Kingship Before God

和善恶的原则，关于一个在神前的人并大卫在神前君王职分的观念

Based Upon The Keeping Of The Law And The Principle Of Good And Evil

2读经：诗篇十七至二十一篇。在本篇信息中，我们来到诗篇十七至二十一篇。这五篇诗可以说是五只『同样羽毛的鸟』。这些诗里的味道、风格、灵和态度，都是相同的。

2Scripture Reading: Psa. 17—21 In this message we come to Psalms 17—21. We may say that these five psalms are five “birds of the same feather.” The taste, the flavor, the spirit, and the attitude are all the same in these psalms

3在前一篇信息中，我们看见圣经的路线、原则和灵。圣经的两条路线是善恶知识树的线和生命树的线。我们看见该隐在知识线上，亚伯在生命线上。我们可能在该隐的一班里，或在亚伯的一班里。诗篇第一篇没有暗示大卫是随著亚伯的。这篇诗的每一面、每一点都指明，大卫在知识线上随著该隐。但大卫在前十六篇诗里也有三站，是在生命线上随著亚伯。这三站是二篇、八篇和十六篇。这几篇诗是特别且伟大的，揭示关于基督是神经纶之中心与普及的秘密。在前十六篇诗以后，我们能看见大卫在他的观念里有些长进和进步。在十七至二十一篇，大卫多次从知识线跳出来。大卫在这些诗篇里，至少有一点在生命线上的味道。二十二至二十四篇是诗篇里生命线的第四站。这三篇诗向我们揭示基督。二十二篇启示基督的死，二十三篇揭示基督在祂复活里的牧养，二十四篇表明基督在复兴的时代，将是要来的得胜王。

3In the previous message, we saw the lines, the principles, and the spirit of the Bible. The two lines of the Bible are the line of the tree of the knowledge of good and evil and the line of the tree of life. We saw that Cain was in the line of knowledge and that Abel was in the line of life. We can either be in the group of Cain or in the group of Abel. In Psalm 1 there is not any hint that David was with Abel. In this psalm every aspect and every point indicate that David stayed with Cain in the line of knowledge. But there are also three stations in the first sixteen psalms in which David was with Abel in the line of life. These three stations are Psalm 2, Psalm 8, and Psalm 16. These psalms are extraordinary and great in unveiling the secret concerning the centrality and universality of Christ in God’secon o my. After the first sixteen psalms, we can see that David made some progress and improved in his concept. In Psalms 17—21 David jumped out of the line of knowledge a number of times. David at least had a little taste in these psalms of the line of life. Psalms 22—24 are the fourth station of the line of life in the Psalms. These three psalms unveil Christ to us. Psalm 22 reveals Christ’s death, Psalm 23 unveils Christ’s shepherding in His resurrection, and Psalm 24 shows that Christ will be the overcoming and upcoming King in the age of restoration

4十七至二十一篇给我们看见，大卫关于两件事的观念－关于一个在神前的人，并关于大卫在神前的君王职分。他的观念是基于遵守律法和善恶的原则。我们能在圣经（尤其是新约）神圣启示的光中看见这事。圣经里神圣的启示是渐进的。在加拉太二章二十节保罗说，『我已经与基督同钉十字架；现在活著的，不再是我，乃是基督在我里面活著。』保罗在腓立比一章二十一节上半说，『因为在我，活著就是基督。』这些经文在神圣启示的进展上往前了一大步。在旧约全部的三十九卷里，找不著基督活在我们里面和我们活基督的话。大卫在诗篇第一篇的观念是，思想律法的人便为有福，但保罗说，『因为在我，活著就是基督。』我们若渴望诗篇第一篇的福分，就非常幼稚、退后。我们对圣经神圣启示的领会必须是渐进的。

4Psalms 17—21 show us David’s concept concerning two things—concerning a man before God and concerning David’s kingship before God. His concept was based upon the keeping of the law and the principle of good and evil. We can see this in light of the divine revelation in the Bible, particularly in the New Testament. The divine revelation in the Bible is progressive. In Galatians 2:20 Paul said, “I am crucified with Christ; and it is no longer I who live, but it is Christ who lives in me.” In Philippians 1:21a Paul said, “For to me, to live is Christ.” These verses reveal a great step forward in the progression of the divine revelation. In the entire thirty - nine books of the Old Testament, we cannot find any word concerning Christ’s living in us and our living Christ. David’s concept in Psalm 1 was that the one who meditates in the law is blessed, but Paul said, “For to me, to live is Christ.” If we desire the blessing in Psalm 1, we are very primitive and backward. Our understanding of the divine revelation of the Bible must be progressive.

5在旧约里，我们找不著保罗那一切奥秘的发表。这是因为保罗的职事是要完成神的话，就是关于基督与召会的奥秘。（西一25～26。）若将保罗的十四封书信从圣经中挪去，我们就无法认识神的经纶，（提前一4，）无从认识神的奥秘，就是基督，（西二2，）以及基督的奥秘，就是召会。（弗三4，五。）旧约里没有说到『在我，活著就是基督』。我们必须在神新约经纶完全启示的光中来看诗篇。

5In the Old Testament, we cannot find all the mysterious expressions by Paul. This is because Paul’s ministry was to complete the word of God, the mystery concerning Christ and the church (Col. 1:25-26). If Paul’s fourteen Epistles were taken away from the Bible, we would not know God’secon o my (1 Tim. 1:4), the mystery of God, Christ (Col. 2:2), and the mystery of Christ, the church (Eph. 3:4; 5:32). There is no word in the Old Testament which says, “To me, to live is Christ.” When we come 32 to the Psalms, we must see them in the light of the full revelation of God’s New Testament economy.

壹大卫关于一个在神前之人的观念

I. David’s concept concerning a man before god

6在诗篇十七至十九篇，我们看见大卫关于一个在神前之人的观念。

6In Psalms 17—19 we see David’s concept concerning a man before God

一大卫观念的进步

A. The Improvement of David’s Concept

7十七篇给我们看见大卫观念的进步。大卫的观念从他的公义（1～6）进步到神奇妙的慈爱，以及神将他隐藏在祂翅膀的荫下。（7～9。）在三节大卫说，『你已经试炼我，却找不著甚么。我的意念不出我的口。』大卫说，他的意念不出他的口，他的祷告不是出于『诡诈嘴唇』。（1。）雅各在新约里说，我们最难控制的就3:1-是舌头。（雅三1～12。）但在诗篇十七篇，大卫告诉神，他成功的控制住他的口。在五节大卫说，『我的步伐踏定你的途径，我的脚步未曾滑跌。』大卫说他仍在神的途径上，像火车仍在铁轨上。在七至九节，大卫的观念从他的公义转向神奇妙的慈爱，以及神将他隐藏在祂翅膀的荫下。在八节他祷告：『求你保护我，如同保护眼中的瞳人；将我隐藏在你翅膀的荫下。』大卫享受神翅膀的荫庇，他甚至享受像神眼中的瞳人一样被保护。

7Psalm 17 shows us the improvement of David’s concept. David’s concept improved from his righteousness (vv. 1-6) to God’s wondrous lovingkindness and God’s hiding him in the shadow of His wings (vv. 7-9). In verse 3 David said, “You have tried me: You have found nothing. / My thoughts do not pass through my mouth.” David said that his thoughts did not pass through his mouth and that his prayer was not made with “lips of deceit” (v. 1). James, in the New Testament, said that the hardest thing for us to control is our mouth (James 12). But in Psalm 17, David told God that he had success in controlling his mouth. In verse 5 David said, “My steps have held fast to Your tracks; / My footsteps have not slipped.” David said that he was still on God’s track, like a locomotive which is still on the rails. In verses 7-9 David’s concept turned from his righteousness to God’s wondrous lovingkindness and God’s hiding him in the shadow of His wings. In verse 8 he prayed, “Guard me like the apple of Your eye; / In the shadow of Your wings hide me.” David enjoyed the shadow of God’swings, and he even enjoyed being guarded like the apple of God’se ye.

8在前六节，他是在他的公义里；他在夸耀自己的公义。雅各说没有人能控制自己的口，但大卫说神察验他，却找不著甚么。然而，在七至九节，他从他的公义里出来了。他进入神眼中，并来到神的翅膀下享受荫庇。他夸耀他的公义，是在知识树的线上；但神的眼和神的翅膀是在生命树的线上，这表明大卫观念的进步。然而，此后大卫将他的注意力转向他的仇敌。十至十四节是他对仇敌的控告。他题到在神眼中并在神翅膀下的享受以后，却无法忘记他的仇敌。控告我们的仇敌，求神将他们打倒，（13上，）不是照著神经纶的祷告。在神的经纶里，神告诉我们要爱我们的仇敌。（太五44。）

8In the first six verses he was in his righteousness. He was boasting of his righteousness. James said that no one can control his mouth, but David said that God examined him and found nothing. In verses 7-9, however, he came out of his righteousness. He entered into God’se ye and came under God’swings to enjoy the shadow. His boasting in his righteousness was in the line of the tree of knowledge, but God’se ye and God’swings are in the line of the tree of life. This shows an improvement in David’s concept. Right after this, however, David turned his attention to his enemies. Verses 10-14 are his accusation of his enemies. After the mentioning of his enjoyment in God’se ye and under God’swings, he could not forget his enemies. To accuse our enemies and to ask God to bring them down (v. 13a) is not a prayer according to God’secon o my. In God’secon o my, God tells us to love our enemies (Matt. 5:44

9在诗篇十七篇末了，我们能看见大卫的进步，他以神的形像（同在）为满足，但他仍留于他在神面前的公义。（15。）大卫娶了拔示巴，杀了她的丈夫乌利亚，他犯了这样的罪行，怎能夸耀他的公义？神赦免大卫这个大罪，但祂没有忘记大卫所作的。王上十五章五节说，大卫除了赫人乌利亚那件事，一生都是行耶和华眼中看为正的事。许久以后，在新约马太福音里基督的家谱说，『大卫从作过乌利亚妻子的生所罗门。』（一6下。）圣经告诉我们，在新约里，神赦免我们的罪，不再记念牠们。（来八。）那么为甚么神在基督的家谱里记载大卫的失败？这给我们看见，圣经不容易领会。诗篇五十一篇表明神赦免大卫，但在马太一章神仍题起乌利亚，这意思是神没有忘记。乌利亚是赫人，异教徒。马太一章六节说，大卫『从作过乌利亚妻子的』生所罗门，强调大卫的大罪，因而表明基督作君王救主，不仅与异教徒有关，也与罪人有关。尽管大卫犯了大罪，但他在诗篇十七篇十五节说，『至于我，我必在公义中见你的面；我醒了的时候，必以你的形像为满足。』他仍留于他在神面前的公义，但他至少有一面不是在公义里。雅各说，『凡遵守全律法，却在一条上失脚的，他就是犯了众条。』（雅二10。）我们先前看过，大卫因著他的一次过犯，直接干犯了后五条诫命，因为他杀人、犯奸淫、偷盗、说谎并贪婪。（出二十13～17。）大卫该说，他必因著神的怜悯和慈爱见神的面。神的慈爱与大卫的公义相对。甚么是可靠的－大卫的公义还是神的慈爱？神若察验我们到极点，我们怎能站住？我们不能在我们的公义中站在神面前。我们必须将自己藏在祂翅膀的荫下。

9At the end of Psalm 17, we can see David’sim prove ment in the satisfaction with God’s likeness (presence), ye the was still remaining in his righteousness before God (v. 1 5). How could David boast of his righteousness when he committed such a sinful act by taking Bathsheba and murdering her husband, Uriah? God forgave David of this great sin, but He did not forget what David did. First Kings 15:5 says that David did what was right in the eyes of the Lord all the days of his life, except in the case of Uriah the Hittite. Much later, in the New Testament, the genealogy of Christ in the book of Matthew says, “David begot Solomon of her who had been the wife of Uriah” (1:6). The Bible tells us that in the new covenant, God forgives our sins and does not remember them (Heb. 8:12). Why then did God record David’s failure in the 12 genealogy of Christ? This shows us that the Bible is not easy to understand. Psalm 51 shows that God forgave David, but in Matthew 1 God still mentioned Uriah, meaning that God did not forget. Uriah was a Hittite, a heathen. Matthew 1:6 says that David begot Solomon “of her who had been the wife of Uriah” to emphasize David’s great sin, thus showing that Christ as the kingly Savior is related not only to the heathen but also to sinners. In spite of David’s great sin, he said in Psalm 17:15, “As for me, in righteousness will I look into Your face.” He still remained in his righteousness before God, but at least in one sense, he was not in righteousness. James said, “Whoever keeps the whole law yet stumbles in one point has become guilty of all” (James 2:10). We have seen previously that David, by his one transgression, directly broke the last five commandments because he murdered, committed adultery, stole, lied, and coveted (Exo. 2 0:1 3-1 7). David should have said that he would look into God’s face because of God’s mercy and lovingkindness. God’s lovingkindness is versus David’s righteousness. What is trustworthy—David’s righteousness or God’s lovingkindness? If God would examine us to the uttermost, how could we stand? We could not stand be fore God’s face in our righteousness. We have to hide ourselves under the shadow of His wings.

10在诗篇十七篇，我们看见大卫属人的观念，但我们也看见他观念的进步。我们看见他从『该隐大卫』进步到『亚伯大卫』。

10In Psalm 17 we see David’s human concept, but we also see the improvement of his concept. We see his improving from being “Cain-David” to being “ Abel-David

二大卫表达他观念的诗篇

B. A Psalm of David Expressing His Concept

11十八篇是大卫表达他观念的诗篇。这篇诗的标题说，当耶和华救他脱离一切仇敌和扫罗之手的日子，他向耶和华念这诗的话。这篇诗不仅仅是祷告或赞美，乃是与神的谈话。我们有没有时间与主谈话？谈话的意思就是将你自己敞开，并释放你所有的意见。我们曾与主耶稣有这样的谈话么？十八篇是人与神圣之神的谈话，这是美妙的。只要有机会和特权与神谈话，就是极大的祝福。与人谈话含示亲密，因为我们与和我们谈话的人必须面对面，眼对眼。我们与神圣的神需要有这样亲密、人性的谈话。在大卫对神的谈话中，他开头说，『耶和华我的力量阿，我爱你。』（1。）这是非常甜美的谈话。

11Psalm 18 is a psalm of David expressing his concept. The title of this psalm says that David talked to Jehovah with the words of this song after God delivered him from all his enemies and from Saul. This psalm is not merely a prayer or praise but a talk with God. I would like to ask if we have had times to talk with the Lord. To talk means to open yourself up and release all your opinions. Have we ever had such a talk with the Lord Jesus? Psalm 18 is a human talk with the divine God. This is wonderful. Just to have the opportunity and the privilege to talk to God is a very great blessing. To talk with someone implies intimacy. We must be face to face, having eye contact with the one to whom we are talking. We need such an intimate, human talk with the divine God. In David’stalk to God, he begins by saying, “I love You, O Jehovah, my strength” (v. 1). This is a very sweet talk

12十八篇启示，大卫的观念进步到享受拯救的神作力量、岩石、营寨、解救者、神、磐石、盾牌、拯救的角、和避难的高台。（1～5。）岩石是陡峭、崎岖的磐石。大卫说耶和华是他避难的岩石和磐石。大卫爱耶和华，因为耶和华对他是如此丰富。他享受耶和华作拯救的神。在六节里，大卫领悟神从殿中听了他的声音，不是因著他的公义。这是大卫从依赖他的所是和所有，进步到依赖神的所是和所有。

12Psalm 18 reveals the improvement of David’s concept in his enjoyment of the saving God as his strength, his crag, his fortress, his Deliverer, his God, his rock, his shield, his salvation’shorn, and his high tower in whom he took refuge (v v. 1-5). A crag is a steep, rugged rock. David said that Jehovah was his crag and his rock, in whom he took refuge. David loved Jehovah because Jehovah was so much to him. He enjoyed Jehovah as his saving God. In verse 6, David realized that God heard his voice from His temple, not because of his righteousness. This is an improvement from David’s relying on what he was and what he had to what God is and what God has.

13即使大卫领悟神从殿中听了他的声音，他却不是描述神在殿中，乃是描述神在烈怒和可畏的威岩里。（7～15。）这表明大卫的观念虽然进步了，但他随后又回到他天然的观念里。在十六至二十八节，大卫转到他的公义和清洁；神因此救他脱离他的仇敌。你相信神是因著大卫的公义和清洁救他么？大卫这样想乃是错的。神不是因著我们的公义善待我们；祂是因著祂的怜恤善待我们。我们不仅需要祂的怜悯，更需要祂那搆得极远的怜恤保守我们。无论如何，大卫承认神是加强他、作他盾牌、扶持他、使他能争战、使他的脚快如母鹿的蹄的那一位，并且神卑屈的温柔使他为大。（29～36。）神是超越的，但神的温柔是卑屈的。神在宝座上，但祂藉著降到我们这里，给我们看见祂的温柔。因此，大卫见证，藉著这一位神，他追上他的仇敌，27-并击败那些恨他的人。（27～42。）这又给我们看见大卫观念里的搀杂。

13Even though David realized that God heard his voice from His temple, he portrayed God not as in His temple but as in His fury and His terrifying majesty (vv. 7-15). This shows that David improved in his concept, but then he went back to his natural concept. In verses 16-28 David turned to his righteousness and cleanness because of which God delivered him from his enemies. Do you believe that God delivered David from his enemies because of his righteousness and cleanness? David was wrong to think this. God is not good to us because of our righteousness. He is good to us because of His compassion. We need not only His mercy but also His far-reaching compassion to preserve us. Anyhow, David recognized that God was the One who strengthened him, shielded him, supported him, and enabled him to war, who had made his feet like hinds’ fe et, and whose condescending gentleness had made him great (v v. 29-36). God is transcending, but God’s gentleness is condescending. God is on the throne, but He shows us His gentleness by coming down to us. Thus, David testified that it was by such a God that he overtook his enemies and defeated those who hated him (vv. 42). This shows us again the mixture in David’s concept.

14至终，大卫赞美神，因神救他脱离百姓的争竞，立他作列国的元首，他素不认识的民事奉他、顺从他、并归顺他；他也称颂神是他的磐石，并高举救他的神，就是把他举起，高过他仇敌的神。（43～49。）一面，我们在这里看见大卫的观念进步了许多。另一面，我们看见他观念里的搀杂。十八篇的结语是神向大卫（神的王）显大救恩，并向他（神的受膏者）和他的后裔施慈爱，直到永远。（50。）神向大卫显大救恩，不仅要拯救他，也要使他作王。他不是因著他的公义配作神的受膏者；神乃是因著祂的慈爱膏他。基督是大卫的后裔，承受神与大卫所立的约。

14Eventually, David praised God that God had rescued him from the strivings of the people and had made him the head of the nations, who served him, obeyed him, and came cringing to him; and he blessed God his rock and exalted the God of his salvation, who had exalted him above his enemies (vv. 43-49). On the one hand, we see much improvement in David’s concept here. On the other hand, we see the mixture in his concept. The conclusion of Psalm 18 is that God magnified salvation to David as God’skin ga nd executed lovingkindness to him as God’san o in ted and to his seed forever (v. 50). God’s magnifying salvation to David was not just to save him but to save him for making him the king. He was not worthy by his righteousness to be God’san o in ted. But God anointed him because of His lovingkindness. Christ is the seed of David to inherit God’s covenant made to David

三大卫对宇宙述说之见证的赞美，以及他对律法的评价，引领他更深的寻求在耶和华面前的完全

C. David’sP raise of the Testimony of the Speaking of the Universe and His Appraisal of the Law Leading Him to a Deeper Seeking after Perfection before Jehovah

15十九篇是大卫对宇宙述说之见证的赞美，以及他对律法的评价，引领他更深的寻求在耶和华面前的完全。

15Psalm 19 is David’sp raise of the testimony of the speaking of the universe and his appraisal of the law leading him to a deeper seeking after perfection before Jehovah

16一至六节是大卫关于神所造宇宙之述说的赞美。毫无疑问，在这些经文里，大卫在生命线上。整个宇宙每天甚至每时每刻都在说话。『诸天宣告神的荣耀；穹苍传扬祂的手段。』（1。）在四节下半至五节，太阳表征基督是新郎，也是勇士。我们知道基督由太阳所表征，因为大卫说到太阳是新郎，基督是带著新妇的新郎。基督的升起，如太阳所表征的，围绕著地球，没有一物被隐藏不得祂的热气。（6。）这里的『绕』字指明地球是圆的。大卫在一至六节赞美宇宙的述说以后，却在七至十一节高度称赞律法。在一至六节，他是『亚伯』；在七至十一节，他是『该隐』。我们必须称许在生命线上的大卫，而贬低在善恶知识线上的大卫。大卫对律法的评价非常高。七节说，『耶和华的律法完全，苏醒人心。耶和华的见证忠信，使愚人有智慧。』神的律法是神的见证。（出三一18，三二15。）在诗篇十九篇十一节大卫说，遵守神的诫命便有大赏赐。这观念不是照著神新约经纶的神圣观念。

16Verses 1-6 are David’sp raise concerning the speaking of the universe created by God. No doubt, in these verses, David was in the line of life. The entire universe speaks every day and even every moment. “The heavens declare the glory of God, / And the firmament proclaims the work of His hands” (v. 1). In verses 4b-5, the sun signifies Christ as a bridegroom and as a mighty man. We know that Christ is typified by the sun because David refers to the sun as a bridegroom. Christ is the Bridegroom with the bride. Christ’sr i sing, as typified by the sun, is a circuit around the globe, and nothing is hidden from His heat (v. 6). The word circuit here indicates that the earth is round. After David’s praise concerning the speaking of the universe in verses 1-6, he highly appraises the law in verses 7-11. In verses 1-6, he was “Abel”; in verses 7-11, he was “Cain.” We have to give David the credit in the line of life and the debit in the line of the knowledge of good and evil. David’s appraisal of the law was very high. Verse 7 says, “The law of Jehovah is perfect, / Restoring the soul; / The testimony of Jehovah is faithful, / Making the simple wise.” The law of God is God’s testimony (Exo. 3 1:18; 32:15). In verse 11 David said there is much reward in the keeping of God’s commandments. This concept is not according to the divine concept of the New Testament economy of God.

17大卫在诗篇第一篇说，喜爱律法的人要像一棵树移植在溪水旁。（2～3。）但在福音书里，施浸者约翰说，『现在斧头已经放在树根上，凡不结好果子的树，就砍下来，丢在火里。』（太三10。）在路加十三章六至九节，主说了一个比喻，指明神在子里来从犹太人中找果子；犹太人被比喻为无花果树，他们若不肯悔改并结果子，就要被砍下。以色列就像一棵栽植在律法这溪水旁的树，但他们若不悔改接受基督，就要被砍下。我们看过，圣经的灵不高举律法，只高举基督。在全本圣经里，没有另一段话像诗篇十九篇七至十一节这样高举律法。大卫高举律法以后，向作他磐石和救赎主的耶和华献上祷告。（诗十九～14。）在十二节，他求神对付他隐密的过错。我们众人都有一些只有自己知道的隐密过错。大卫也求神使他不犯任意妄为的罪。（13。）任意妄为就是过于大胆，不加考虑。

17David said in Psalm 1 that the one who delighted in the law would be like a tree planted beside streams of water (vv. 2-3). But in the Gospels, John the Baptist said, “Already the axe is laid at the root of the trees. Every tree therefore that does not produce good fruit is cut down and cast into the fire” (Matt. 3:10). In Luke 13:6-9, the Lord told a parable indicating that God came in the Son to seek fruit from the Jewish people, who were likened to a fig tree. If they would not repent and produce fruit, they would be cut down. Israel was like a tree planted by the law as the waters, but God would cut them down if they did not repent and receive Christ. We have seen that the spirit of the Bible does not exalt the [122] law. It only exalts Christ. In the whole Bible there is no other portion which uplifts the law as highly as Psalm 19:7-11. After David’sup lifting of the law, he offered a prayer to Jehovah as his rock and as his Redeemer (v v. 12-14). In verse 12 he asked God to deal with his secret faults. 12 All of us have some secret faults which only we know. David also prayed to be kept from presumptuous sins (v. 13). To be presumptuous is to be too bold without consideration.

18大卫祷告，愿他外面的言语和里面的意念，在耶和华面前蒙悦纳。（14。）有时候你也许只在外面的言语上蒙悦纳，但你里面的意念如何？这样的祷告指明，大卫竭力遵守律法到一个地步，他愿在他隐密的过错上、在他任意妄为的罪上、在他口中的言语上、在他心里的意念上受对付；他要完全并清洁。大卫能不能达到这样的完全，并不是问题。即使他能完全，那会使神喜乐么？我们思想这事，必须顾到整本圣经的原则。整本圣经的原则告诉我们，神不要从人来的任何东西。不管东西多好，只要是出于人的，神就会把牠摆在一边。神所要的不是善人，乃是神人。神的愿望是要成为肉体来作人，名叫耶稣，死于十字架，复活，并在复活里成为赐生命的灵，住在我们里面，活在我们里面，并从我们活出祂自己。基督藉著我们而活，我们的行为就不是我们的善，乃是基督。正如保罗所说：『在我，活著就是基督。』我们必须由整本圣经的原则来解释诗篇十九篇。大卫若能作完全人，就会被高举。但圣经除了基督之外不高举任何人。基督必须在凡事上居首位。这就是为甚么保罗说，『现在活著的，不再是我，乃是基督在我里面活著。』（加二20上。）照著神圣的观念，我们能看见大卫错了。亚伯蒙神悦纳，不是因为他隐密的过错和任意妄为的罪受了对付，而是因为他领悟他是罪人，他需要基督作他的供物。他不是将他的所是献给神，乃是将基督献给神。他蒙神悦纳，不是在他自己里面、在他的所作上、或在他所建立的事上，乃是完全在基督里。然而，在诗篇十九篇末了，大卫不是在亚伯的线上，乃是在该隐的线上。

18David prayed that he would be acceptable before Jehovah in his words outwardly and in his meditation inwardly (v. 14). Sometimes you may be acceptable outwardly just in your words, but what about your inward meditation? Such a prayer indicates that David was endeavoring to keep the law to such an extent that he would be dealt with in his secret faults, in his presumptuous sins, in the words of his mouth, and in the meditation of his heart. He wanted to be perfect and clean. Whether or not David could arrive at such perfection is not the issue. Even if he could be perfect, would this make God happy? In considering this, we must take care of the entire principle of the Bible. The entire principle of the Bible tells us that God does not want anything from man. Regardless of how good it is, as long as it is human, God will put it aside. What God wants is not a good man, but a God-man. God’s desire was to be incarnated as a man by the name of Jesus, to die on the cross, to be resurrected, and in resurrection to become a life-giving Spirit to indwell us, to live in us, and to live Himself out of us. When Christ lives through us, our conduct is not our goodness but Christ. “To me, to live is Christ.” We have to interpret Psalm 19 in view of the entire principle of the Bible. If David could have been a perfect person, he would have been highly exalted. But the Bible does not exalt anyone but Christ. Christ must have the preeminence in everything. This is why Paul said, “It is no longer I who live, but it is Christ who lives in me” (Gal. 2:20a). According to the divine concept, we can see that David was wrong. Abel was accepted by God, not because his secret faults and his presumptuous sins were dealt with, but because he realized that he was a sinner. He needed Christ to be his offering. He offered to God not what he was, but Christ. Thus, he was accepted in Christ. He was accepted by God, not in himself, in what he did, or in what he raised up, but altogether in Christ. At the end of Psalm 19, however, David was not in the line of Abel but in the line of Cain

19我们也许不赞同该隐在创世记四章所作的，但我们必然赞同大卫在诗篇十九篇末了的祷告。这是非常深的祷告。五十多年前，有一段很长的时期，我每天早晨都以十九篇大卫的祷告来祷告。我们能这样祷告，但没有人能达到这祷告的标准。在十二至十四节，大卫祷告：『谁能知道自己的错失？愿你清除我隐密的过错。求你保守仆人，不犯任意妄为的罪；不容这罪辖制我；我便无过，清除大罪。耶和华我的磐石，我的救赎主阿，愿我口中的言语，心里的意念，在你面前蒙悦纳。』这祷告似乎很美妙，但实际上，这里大卫是在该隐的线上。他像该隐一样，尽他所能的将地里的出产献给神。换句话说，他将他的作为、他的成就、和他的成果带给神，却将基督摆在一边。然而，在五十一篇，大卫应用基督到极点，因为他领悟他犯了大罪，他需要基督。

19We may not have agreed with what Cain did in Genesis 4, but we surely have agreed with David’spray er at the end of Psalm 19. This is a very deep prayer. Over fifty years ago, I prayed David’spray er in Psalm 1 9 every morning over along period of time. We can pray this prayer, but no one can attain the standard of this prayer. In verses 12-14, David prays, “Who can discern his errors? / Clear me of my secret faults. / Keep Your servant from presumptuous sins; / Do not let them have dominion over me; / Then I will be blameless and cleared / Of great transgression. / May the words of my mouth and the meditation of my heart / Be acceptable before You, / O Jehovah, my rock and my Redeemer.” This prayer seems marvelous, but actually David was in the line of Cain here. Like Cain, he was trying his best to bring the produce of his harvest to God. In other words, he was bringing his doing, his working out, and his result to God, while putting Christ aside. In Psalm 51, however, David applied Christ to the uttermost because he realized that he had sinned greatly and that he needed Christ.

贰大卫关于他在神前

II. DAVID’S CONCEPT CONCERNING

君王职分的观念

HIS KINGSHIP BEFORE GOD

20二十至二十一篇启示，大卫关于他在神前君王职分的观念。

20Psalms 20 and 21 reveal David’s concept concerning his kingship before God

一大卫在他君王职分里的祝福

A. David’s Blessing in His Kingship

21二十篇给我们看见，大卫在他君王职分里的祝福。在一至九节，大卫祝福他的百姓。照著圣经的原则，尊优的祝福卑小的。（来七7。）大卫祝福他的百姓，愿他们得著耶和华的应允、高举、从圣所的救助、从锡安的坚固、记念他们的一切素祭、并悦纳他们的燔祭。（诗二十1～。）这使耶和华照他们心所愿的赐给他们，成就他们的一切筹算，并使他们因祂的救恩夸胜，奉他们神的名竖立旗帜。（4～5。）大卫确信耶和华拯救祂的受膏者（大卫王），用祂右手救护的大能，从祂的圣天上应允他。（6。）大卫继续说，我们夸耶和华我们神的名，而不夸车，也不夸马，并且我们（不是我们的仇敌）要起来，立得正直。（7～8。）他祝福的结语在九节，这节说，『耶和华阿，求你拯救！我们呼求的时候，愿王应允我们。』这节的王指大卫。

21Psalm 2 0 shows us David’s blessing in his kingship. In verses 1-9, David blessed his people. According to the principle of the Bible, the greater blesses the lesser (Heb. 7:7). David blessed his people with Jehovah’s answering, exalting, help from the sanctuary, strengthening from Zion, remembering all their meal offerings, and accepting their burnt offering (v v. 1-3). This was so that Jehovah might give them their heart’s desire and3 fulfill their every intention and that they might shout victoriously in His salvation and raise the banner in the name of their God (vv. 4-5). David had the assurance that Jehovah saves His anointed (King David) and will answer him from His holy heaven with the mighty salvation from His right hand (v. 6). David continues by saying that we boast in the name of Jehovah our God instead of in chariots and in horses, and we, not our enemies, are risen and stand upright (vv. 7-8). The conclusion of his blessing is verse 9, which says, “Save, O Jehovah! / May the king answer us when we call.” The king in this verse refers to David.

22大卫的祝福多半是正确的，但我们仍能看见他多少还留在老旧的观念里。然而，大卫在二十篇里的观念比前三篇诗进步且长进。祝福高于祷告；祝福人的人需要在生命里更高的身分，更高的度量。一个小孩不能祝福别人。小女孩无法对父亲说，『爸爸，我要祝福你，』但她能说，『爸爸，我要为你祷告。』小孩能为父母祷告，也的确为父母祷告。但小孩无法祝福父母，因为祝福需要生命里的度量。

22Most of David’s blessing is all right, but we can still see that he was somewhat remaining in his old concept. Psalm 2 0, however, still shows us that David has improved and progressed in his concept beyond the three foregoing psalms. To bless is higher than to pray. A person who blesses people needs a higher status, a higher stature in life. No small children can bless others. A little girl cannot say to her father, “Daddy, I will bless you,” but she can say, “Daddy, I will pray for you.” Children can pray and do pray for their parents. But a child cannot bless his or her parents, because blessing requires some stature in life.

23我们必须在生命里长大，达到能祝福别人的度量。大卫能祝福他的百姓，意思就是他有生命里的度量。雅各成了以色列，当他年老时，他下到埃及去祝福人。他的手不是工作的手，乃是祝福的手。（创四七7，10，四八15，20。）你越年长，就越能祝福别人。但能祝福别人，不仅需要年龄，更需要生命里的度量。祝福也高于感谢或赞美。小男孩能赞美神，但他不能祝福别人。大卫在诗篇二十篇的祝福包他自己、神、和祂的百姓。这就是说，二十篇比前面的诗更高、更深、更丰富。大卫关于他君王职分的观念，已从他的公义进步到神的圣所、锡安山、献给神的素祭和燔祭、神大能的救恩、以及神的名。他的祝福没有说到他的公义。我们若站在我们的公义上，也许能祷告，但无法祝福。要祝福别人；我们必须站在神一切的所是上。我们不能以我们的公义祝福别人；我们必须以神的所是和所有祝福别人。

23We must grow in life to arrive at the stature of being able to bless others. The fact that David could bless his people means that he had the stature in life. After Jacob became Israel and was in his old age, he went down to Egypt and blessed people. His hands were not working hands but blessing hands (Gen. 47:7, 10; 48:15, 20). The older you are, the more you can bless others. But being able to bless others needs not only age but also the stature in life. Blessing is also higher than thanking or praising. A little boy can praise God, but he cannot bless others. David’s blessing in Psalm 20 involved himself, God, and his people. This means that in Psalm 20, he is higher, deeper, and richer than in the previous psalms. David’s concept concerning his kingship has improved from his righteousness to God’s sanctuary, Mount Zion, the meal offerings and the burnt offering to God, God’s mighty salvation, and God’s name. His blessing does not say anything about his righteousness. If we stand on our righteousness, we may be able to pray, but we cannot bless. To bless others, we must stand on all that God is. We cannot bless people with our righteousness. We have to bless people with what God is and has

二大卫为著他的君王职分，以及神对他仇敌忿怒的对付，向耶和华的赞美

B. David’sP raise to Jehovah for His Kingship and God’s Furious Dealing with His Enemies

24在二十一篇，大卫为著他的君王职分赞美耶和华，并且说到神对他仇敌忿怒的对付。大卫为著他的君王职分，赞美耶和华的加力、救恩、祝福、加冠、赐长寿、大荣耀、华美尊荣和慈爱。（1～7。）这里大卫没有题到他的公义。我们若倚靠自己的公义，我们的君王职分绝不能得建立。竭力遵守律法，使我们成为奴仆而非君王。照著加拉太四章，凡律法所生的儿女，都是奴仆。（24～25。）但恩典所生的儿女，成为君王。倚靠神的慈爱，就建立君王职分。

24In Psalm 21, David praises Jehovah for his kingship and speaks of God’s furious dealing with his enemies. David praised Jehovah for his kingship through His strengthening, salvation, blessings, crowning, lengthening of life, great glory, splendor and honor, and lovingkindness (v v. 1-7). David did not mention his righteousness here. If we depend upon our righteousness, our kingship can never be built up. Endeavoring to keep the law makes us slaves, not kings. According to Galatians 4, all the children brought forth by the law are slaves (v v. 2 4-2 5). But the children brought forth by grace become kings. To depend upon God’s lovingkindness builds up the kingship.

25在诗篇二十一篇八至十二节，大卫说到神对他的仇敌忿怒的对付，就是把他们烧尽，灭绝他们的子孙。这是大卫的观念。为著他的君王职分，他倚靠神的慈爱。然而，为著他的仇敌，他应用神忿怒的对付。在十三节，大卫颂赞耶和华，愿祂因自己的力量显为至高，大卫王同他的百姓就唱诗，歌颂耶和华的大能。这节给我们看见一个不仅祝福他的百姓，也颂赞神的人。他是王，祝福他的百姓；他是神的受膏者，颂赞施膏的神。二十一篇的结语非常美好。我们能看见大卫在这五篇诗里非常进步。他从十七篇逐渐进步到二十一篇末了。这把我们引到关于基督之死的二十二篇，关于基督在祂复活里之牧24养的二十三篇，以及关于基督掌权作要来之王的二十四篇。

25In verses 8-1 2, David spoke of God’s furious dealing with David’s enemies by devouring them and destroying their descendants. This is David’s concept. For his kingship he depended upon God’s lovingkindness. For his enemies, however, he applied God’s furious dealing. In verse 1 3 David blessed Jehovah that He may be exalted in His strength that David as the king with his people will sing and psalm His might. This verse shows us a man who not only blesses his people but also blesses God. As a king, he blessed his people. As the one anointed by God, he blessed the anointing God. The conclusion of Psalm 21 is very good. We can see much improvement with David in these five psalms. He has been improving gradually from Psalm 17 to the end of Psalm 21. This leads us to Psalm 2 2 concerning Christ’s death, Psalm 2 3 concerning Christ’s shepherding in His resurrection, and Psalm concerning Christ’s reigning as the coming King.