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出埃及记生命读经 · 第56篇

旧约寻求神的人如何享受神的律法（一）

How the Old Testament Seekers of God Enjoyed His Law (1)
1读经：诗篇119:1-2,14-16,20,30,35-36,40,42-43,45,47-48,54,55,58,66,70,74,77,80,92,94,97,103,111-114,117,119,127,131-132,135,140,147,159,162,165,167-170,172-174;19:10下。
1Scripture Reading: Psalm 119:1-2, 14-16, 20, 30, 36, 40, 42-43, 45, 47-48, 54, 55, 58, 66, 70, 74, 77, 80, 36, 40, 42-43, 45, 47-48, 54, 55, 58, 66, 92, 94, 97, 103, 111-114, 117, 119, 127, 131-132, 135, 140, 70, 74, 77, 80, 92, 94, 97, 103, 111-114, 147, 159, 162, 165, 167-170, 172-174; 19:10b 117, 119, 127, 131-132, 135, 140, 147, 159,
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2162, 165, 167-170, 172-174; 19:10
3诗篇一百一十九篇是特别详细论到律法的一篇诗。这是诗篇中最长的一篇，是照著希伯来字母的顺序写的，有二十二段，由二十二个希伯来字母所写成，每一段用了八节。因此，这篇诗有一百七十六节，比全本以弗所书还多。由于它很长，就很难以简略的方式来叙述它。
3Psalm 119 is a psalm which dwells specifically on the law. The longest piece in the book of Psalms, this psalm was written according to the sequence of the letters of the Hebrew alphabet, with each of its twenty- two sections using eight verses for each of the twenty- two Hebrew letters. Thus, this psalm of one hundred seventy-six verses has more verses than the whole book of Ephesians. Due to its length, it is difficult to cover in a brief way
4前一篇论到神律法的信息，应该对我们了解诗篇一百一十九篇有帮助。作诗的人写这篇诗不是根据神学，乃是根据他的情操和经历，根据他心中深处的渴望，以及他对律法的享受。作诗的人表达了他们对主的饥渴与愿望。诗篇一百一十九篇和所有的诗篇一样，都是满了渴望，而非道理。一百三十一节说：『我张口而气喘，因我切慕你的命令。』在这里作诗的人用了切慕这个词，诗篇四十二篇一节也用到：『神阿，我的心切慕你，如鹿切慕溪水。』有一个版本的注解说，切慕这个词在希伯来文里，是指遭受酷暑之后，渴慕一个清凉的泉源。诗篇一百一十九篇一百三十一节和四十二篇一节使用这个词，表明作诗之人深处的情操和渴望。作诗的人渴想神、切慕神。因此，尽管诗篇一百一十九篇说了许多的律法，但它却不是从道理的角度来说到律法，而是从属灵经历的观点来说的。这篇诗是享受律法的人所写的。在本篇和下篇信息中，我们要查考诗篇一百一十九篇，来看旧约追求神的人如何享受神的律法。
4The foregoing messages on the law of God should be helpful to us in understanding Psalm 119. The psalmist did not write this psalm according to theology. Rather, it was written according to his sentiment and experience, according to the deep aspiration of his heart, and according to his enjoyment of the law. The psalmists expressed their hunger, thirst, and desire for the Lord. Like all the psalms, Psalm 119 is filled with aspiration, not with doctrine. Verse 131 says, “I opened my mouth, and panted: for I longed for thy commandments.” Here the psalmist uses the word panted, a word also used in Psalm 42:1: “As the hart panteth after the water brooks, so panteth my soul after thee, O God.” The note in one version says that in Hebrew the word pant refers to the longing for a cool spring after suffering burning heat. The use of this word in Psalm 119:131 and 42:1 shows the deep sentiment and aspiration of the psalmists. The psalmists thirsted and panted after God. Hence, although Psalm 119 has much to say about the law, it does not speak about the law from the perspective of doctrine, but from the viewpoint of spiritual experience. This psalm was written by one who dealt with the law in the way of enjoyment. In this message and in the next, we shall look into Psalm 119 to consider how the Old Testament seekers of God enjoyed His law
一 寻求神
I. SEEKING GOD
5诗篇一百一十九篇二节告诉我们，那些在旧约中享受神律法的人，乃是寻求神的人：『遵守祂的法度，一心寻求祂的，这人便为有福。』诗篇一百一十九篇的作者就是这样的寻求者。虽然『寻求神的人』这个观念很合乎圣经，但许多基督徒却不熟悉。根据诗篇一百一十九篇，寻求神和遵守律法有关。如果你想要遵守律法，而没有心寻求神，你的努力是徒然的。这就是在保罗的时代，犹太教徒严重的缺欠。他们想要遵守律法，而不一心寻求神，他们要履行律法要求的努力就失败了。我们若要照著神的律法而行，就必须一心寻求神。
5Psalm 119:2 tells us that those who enjoyed God’s law in the Old Testament were seekers of God: “Blessed are they that keep his testimonies, and that seek him with the whole heart.” The writer of Psalm 119 was such a seeker. Many Christians are not familiar with the term “seekers of God,” even though this concept is biblical. According to Psalm 119, seeking God is related to keeping the law. If you try to keep the law without having a heart to seek God, your efforts will be in vain. This was the serious shortcoming of the Judaizers at the time of Paul. Trying to keep the law without seeking God with their whole heart, they failed in their endeavor to fulfill the law’s requirements. If we want to walk according to God’s law, we must seek Him with our whole heart.
二 爱主的名并记念祂
II. LOVING HIS NAME AND REMEMBERING IT
6诗篇一百一十九篇一百三十二节说：『求你转向我，怜悯我，好像你素常待那些爱你名的人。』这节指明作诗的人爱主的名。五十五节说：『耶和华阿，我夜间记念你的名，遵守你的律法。』作诗的人夜间醒来的时候，就记念主的名。我们夜间所记念的，显明我们真正的兴趣，就是占有我们的事物。你在夜间醒来的时候思想甚么呢？你若是寻求神的人，你就会记念祂的名。祂的名要成为你特别的兴趣。青年人，我盼望你们夜间醒来的时候，不要思念世界的事，而要记念主甜美、宝贵的名。愿我们都像旧约的圣徒，爱主的名，甚至在夜半也记念它。
6Psalm 119:132 says, “Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name.” This verse indicates that the psalmist loved the Lord’s name. Verse 55 says, “I have remembered thy name, O Jehovah, in the night, and have kept thy law” (Heb.). When the psalmist awoke during the night, he remembered the Lord’s name. What we remember in the night reveals our true interest, even the thing that occupies us. What do you think of when you wake up at night? If you are one who seeks God, you will remember His name. His name will be your special interest. Young people, I hope that when you awake during the night, you will not dwell on worldly things, but will remember the sweet, precious name of the Lord. Like the Old Testament saints, may we all love the Lord’s name and remember it, even in the middle of the night
三 寻求神的面
III. ENTREATING HIS COUNTENANCE
7诗篇一百一十九篇五十八节说：『我一心恳求你的面。』（直译。）英文钦定本圣经用『恩』这个字来代替『面』。寻求人的面，实际上就是寻求他的恩。我们若恳求主的面，恳求祂的面光，我们就要得著恩惠。小孩子时常热切寻求母亲的面。对他们来说，没有甚么比看见母亲的面更宝贵。我们也该这样亲密地来寻求主，恳求祂的面。主的面将恩惠带给寻求者。无论作诗的人需要甚么，他都寻求神的面。
7Psalm 119:58 says, “I entreated thy face with my whole heart” (Heb.). The King James Version uses the word favor instead of face. To seek a person’s face is actually to seek his favor. If we entreat the Lord’s face, His countenance, we shall receive bounty. Often little children will earnestly seek the face of their mother. To them nothing is more dear than beholding their mother’s face. We also should seek the Lord in such an intimate way, entreating His countenance. The Lord’s countenance brings His favor to the seeking one. For whatever the psalmist needed, he would entreat God’s countenance
8诗篇一百零五篇四节说：『主要寻求耶和华与祂的能力，时常寻求祂的面。』根据这一节，我们需要一直寻求神的面。然后在诗篇四十二篇五节，作诗的人赞美神，『因祂笑脸帮助我。』作诗的人深深地以个人且亲密的方式，寻求主脸上的帮助。
8Psalm 105:4 says, “Seek the Lord, and his strength: seek his face evermore.” According to this verse, we need to seek God’s face continually. Then in Psalm 42:5 the psalmist praises God “for the help of his countenance.” In a deeply personal and intimate way, the psalmist sought the help of the Lord’s countenance.
9四求主的脸光照他们旧约寻求神的人，也祈求主的脸光照他们。诗篇一百一十九篇一百三十五节说：『求你用脸光照仆人。』这个思想是根据民数记六章二十四至二十六节，祭司祝福的第二方面…『愿耶和华赐福给你，保护你。愿耶和华使祂的脸光照你，赐恩给你。愿耶和华向你仰脸，赐你平安。』无疑地，这三重的祝福是指三一神的祝福，就是父、子、灵的祝福。论到子的祝福，这里题到主的脸光照百姓。诗篇第四篇六节和八十篇三节、七节、十九节也看见祈求神的脸光照，在那里作诗的人祷告说：『神阿，求你使我们回转，使你的脸发光。』旧约寻求的圣徒，不光是努力遵守字句律法的人。他们以亲密的方式爱慕寻求神、甚至求他使脸光照他们。
9IV. ASKING FOR HIS FACE TO SHINE UPON THEM The Old Testament seekers of God also prayed that the Lord’s face would shine upon them. Psalm 119:135 says, “Make thy face to shine upon thy servant.” This thought is based upon the second aspect of the priests’ blessing in Numbers 6:24-26: “The Lord bless thee, and keep thee: the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee, and give thee peace.” No doubt, this threefold blessing refers to the blessing of the Trinity: the blessing of the Father, the Son, and the Spirit. With respect to the Son’s blessing, there is mention of the Lord’s face shining upon the people. Prayer for the shining of God’s face is also found in Psalm 4:6 and in 80:3, 7, 19, where the psalmist prays, “Turn us again, O God, and cause thy face to shine.” The Old Testament seeking saints were not people who merely endeavored to keep the law in letters. They lovingly sought God in an intimate way, even asking Him to cause His face to shine upon them
10我们若没有这样一颗心要寻求主，就不会在意祂脸上的光照。纵然祂使脸光照我们，我们也不觉得那个光照。要感觉主脸上的光照，需要一颗寻求的心。我们若是亲密地寻求主的人，就会感觉祂脸上的光照。根据哥林多后书四章六节，我们能经历这个光照：『那吩咐光从黑暗里照出来的神，已经照在我们心里，叫我们得知神荣耀的光，显在耶稣基督的面上。』赞美主，我们能经历祂脸上的光照！
10If we do not have such a heart to seek the Lord, we shall not care for the shining of His face. Even if He caused His face to shine upon us, we would not be conscious of that shining. To sense the shining of the Lord’s face we need a seeking heart. If we are those who seek the Lord in an intimate way, we shall sense the shining of His face. According to 2 Corinthians 4:6, we can experience this shining: “Because the God who said, Out of darkness light shall shine, is the One who shined in our hearts for the illumination of the knowledge of the glory of God in the face of Christ.” Praise the Lord that we can experience the shining of His face
五 行在主面前
V. WALKING IN HIS PRESENCE
11倘若主的脸光照我们，我们就会自动地行在祂面前。在诗篇一百一十九篇一百六十八节作诗的人宣告说：『我一切所行的，都在你面前。』这指明他的行动都在主面前。这清楚说出作诗的人是与主合一的。
11If the Lord’s face shines upon us, we shall automatically walk in His presence. In 119:168 the psalmist declares, “All my ways are before thee.” This indicates that his goings were in the Lord’s presence. This is a clear indication that the psalmist was one with the Lord
12虽然与神合一完全的启示是在新约中，但在旧约里也说到这件事。90:1诗篇九十篇一节说：『主阿，你世世代代作我们的居所。』这一节是摩西所写的，指明他经历主作他的居所。神是他的家，是他的住处。但是请注意摩西说到『世世代代』。这告诉我们，旧约圣徒世世代代经历住在神里面。旧约里寻求神的人住在神里面；他们与神合一。住在神里面就是与神合一。这些寻求者若不在神里面，也没有与神合一，怎能住在神里面呢？倘若我们仔细研读诗篇，我们会看见，在旧约寻求神的人与神合一，是藉著他们对律法的珍赏和享受。他们不光行在神面前；他们也住在神里面，经历神作他们的居所。
12Although the matter of oneness with God is revealed in a full way in the New Testament, there are also indications of this in the Old Testament. Psalm says, “Lord, thou hast been our dwelling place in all generations.” Written by Moses, this verse indicates that he experienced the Lord as his dwelling place. God was his home, his habitation. But notice that Moses speaks of “all generations.” This tells us that the Old Testament saints in all generations had the experience of dwelling in God. The seekers of God in the Old Testament dwelt in Him; they were one with Him. To dwell in God is to be one with Him. How could these seekers dwell in God without being in God and one with God? If we study the Psalms carefully, we shall see that the seekers of God in the Old Testament became one with Him through their appreciation and enjoyment of the law. They not only walked in God’s presence; they dwelt in God, experiencing Him as their dwelling place.
13六认为神的律法就是神的话诗篇一百一十九篇的作者一次又一次地说到神的律法就是神的话。律法和话有极大的不同。律法是诫命的问题，对我们有所要求，或要求我们遵守某些神所设立的规条。虽然律法要求人，律法的本身却不能供应生命。在加拉太三章二十一节保罗论到这事说：『若曾传一个能叫人得生的律法，义就诚然本乎律法了。』尽管律法不能赐人生命，神的话却能将生命供应我们。神所说的话就是祂的呼出。（提后三，直译。）根据圣经，神的话也是生命、粮食和水。它该是我们每日生命的供应。然而，我们若把律法仅仅当作律法，而不当作神的话来看待，我们就不会藉著律法得著生命的供应；对我们来说，就没有气息、粮食、水或滋养。反而，我们会以像犹太教徒那样的方式来接受律法。但如果我们不仅把律法当作律法，也当作神的话，我们就要藉著律法得著生命、气息、粮食和活水。根据主耶稣在约翰六章六十三节所说，祂的话就是灵，就是生命。在诗篇一百一十九篇：作诗的人至少三十七次说到律法就是神的话。作诗的人不光宣告他爱神的律法，更宣告他爱神的话。这证明他认为神的律法就是神活的话。圣经是神的话。但我们读的时候，如果只把圣经当作白纸黑字来接受，而不直接来接触主，它对我们就成了一本死的书。保罗说：『那字句是杀死人的，灵是赐人生命。』（林后三6，直译。）在这一节中，『字句』的希腊字就是保罗在提后三章十五节中说到圣经所使用的那一个字。如果只把圣经当作字句来接受，它会杀死人。然而，灵赐人生命。倘若我们读圣经的人，在灵里接触主，这话对我们就成为灵和生命。在我们属灵的经历中，它就是神的呼出。每当我们读这话时，需要摸著这话的源头，而这源头就是神自己。
13VI. CONSIDERING GOD’S LAW TO BE HIS WORD Time and time again the writer of Psalm 119 speaks of the law of God as the word of God. There is a significant difference between the law and the word. The law is a matter of commandments which make demands on us or require that we keep certain regulations ordained by God. Although the law demands, it cannot in itself supply life. Paul refers to this in Galatians 3:21: “For if a law was given which was able to give life, righteousness would have indeed been of the law.” Although the law cannot give life, the word of God does supply us with life. The words spoken by God are His breath (2 Tim. 3:16). 16 According to the Bible, God’sword is also life, food, and water. It should be our daily life supply. However, if we treat the law only as the law and not as God’sword, we shall not receive the supply of life through the law. For us, there will be no breath, food, water, or nourishment. Rather, we shall take the law in the same way the Judaizers did. But if we regard the law not only as the law but also as God’sword, we shall receive life, breath, food, and living water through the law. According to the word of the Lord Jesus in John 6:63, His words are Spirit and life. At least thirty - seven times in Psalm 119 the psalmist refers to the law as God’sword. Instead of simply declaring that he loved God’s law, the psalmist declared that he loved God’sword. This proves that he thought of God’s law as His living word. The Bible is the word of God. But if we take the Bible only as letters in black and white and do not contact the Lord directly as we read, it will become a dead book to us. Paul said, “The letter kills, but the Spirit gives life” (2 Cor. 3:6). The Greek word for letter in this verse is the same word used by Paul in 2 Timothy 3:15 in speaking of the holy Scriptures. If the Bible is taken only as letters, it will kill. However, the spirit gives life. If we contact the Lord in our spirit as we read the Bible, the Word will become spirit and life to us. In our spiritual experience, it will be God’s breath. Whenever we read the Word, we need to touch the source of the Word, and this source is God Himself.
14我们已多次指出，藉著神所呼出的这话，（提后三16，直译，）我们能将神吸入我们里面。有些批评家曲解了我们的话…断章取义，并且批评我们教导信徒能将神吸入他们里面。他们称此为亵渎和肉体的工作。根据圣经，神的话就是祂的呼出。哦，神何等巴望我们将祂吸入我们里头！我们感谢神，使这件事成为我们实际的经历。
14We have pointed out a number of times that through the Word, which is God-breathed (2 Tim. 3:16), we can breathe God into us. Certain faultfinders have twisted our words, quoted us out of context, and criticized us for teaching that believers can breathe God into them. They call this blasphemy and a work of the flesh. According to the Scriptures, God’sword is His breath. Oh, how God desires that we breathe Him into us! We thank Him for making this real in our experience
（一） 相信它
A. Believing It
15作诗的人既认为神的律法是神的话，就相信这话：『求你将精明和知识赐给我；因我信了你的命令。』（一一九66。）根据新约，接受神的话，第一个要求就是我们相信它。我们必须相信它的真实、准确、权柄和能力。
15Considering God’s law to be His word, the psalmist believed in the word: “Teach me good judgment and knowledge: for I have believed thy commandments” (119:66). According to the New Testament, the first requirement in taking the Word of God is that we believe in it. We must believe in its genuineness, its accuracy, its authority, and its power
（二） 拣选它
B. Choosing It
16我们也该和旧约寻求神的人一同拣选神的话。诗篇一百一十九篇三十节说：『我拣选了忠信的道，将你的典章摆在我面前。』一百七十三节说：『愿你用手帮助我；因我拣选了你的训词。』这是何等奇妙的拣选！我们都需要坚决赞成神的话。
16Along with the Old Testament seekers of God, we should also choose God’sword. Psalm 119:30 says, “I have chosen the way of truth: thy judgments have I laid before me.” Verse 173 says, “Let thine hand help me: for I have chosen thy precepts.” What a marvelous choice this is! We all need to make a strong decision in favor of the word of God
（三） 向它举手
C. Lifting Up Their Hands unto It
17在一百一十九篇四十八节我们看见一种不寻常的说法：『我又要向你的命令举手。』（直译。）向神的话举手是甚么意思呢？我们若思想向某人举手致意的样式，就能了解。向主的话举手就是欢迎主的话，说出我们亲切地接受它，并且向它说『阿们』。我们很多人被神的话感动的时候，自然而然地举起手来。所以，向神的话举手，意思就是欢乐地接受神的话。
17In 119:48 we find an unusual expression: “My hands also will I lift up unto thy commandments.” What does it mean to lift up our hands to God’sword? If we consider the way we lift our hand to greet someone, we shall be able to understand this. To lift up our hands unto the Lord’sword is to welcome it, to indicate that we receive it warmly and say “Amen” to it. Many of us have spontaneously lifted up our hands when inspired by God’sword. Therefore, to lift up our hands to the word of God means to receive it gladly
（四） 爱它
D. Loving It
18旧约的寻求者爱神的话。诗篇一百一十九篇的作者十一次说到爱神的话。（47，48，97，113，119，127，140，159，163，165，167。）我也能彀作见证，我爱神的话，没有
18The Old Testament seekers loved God’sword. Eleven times the writer of Psalm 119 speaks of loving the word of God (vv. 47, 48, 97, 113, 119, 127, 140, 159, 163, 165, 167). I also can testify that I love the Word of God. No book is as lovable as the Bible.
19一本书像圣经这样可爱。
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（五） 喜悦它
E. Delighting in It
20作诗的人也喜悦神的话。（一一九，24，35，47，70，77，92，174。）他享受这话，发觉它是喜乐的源头。在神的话中寻到喜乐。我们需要天天花时间在这圣洁的话中自乐。
20The psalmist also delighted himself in God’s word (119:16, 24, 35, 47, 70, 77, 92, 174). He enjoyed the 16 word and found it a source of delight. There is joy to be found in the word of God. Daily we need to take time to delight ourselves in the holy Word.
（六） 尝尝它
F. Tasting It
21作诗的人甚至尝神的话：『你的言语，在我上膛何等甘美！在我口中比蜜更甜。』（103。）请注意作者不是说：『你的律法何等甘美！』他宣告说：『你的言语何等甘美！』倘若我们认为律法不过是神的诫命，它对我们就不是甘美的。但我们若晓得神的律法就是神的话，作我们的滋养和生命的供应，我们就要享受它甘美的滋味。根据作诗之人的经历，他明瞭律法就是神甘美的话。它不光是一系列的诫命来规律他；而是满了享受和生命供应的话，在他口中比蜜更甜。
21The psalmist even tasted God’sword: “How sweet are thy words unto my taste! Yea, sweeter than honey to my mouth” (v. 103). Notice that the writer does not say, “How sweet is thy law!” Instead, he declares, “How sweet is thy word!” If we regard the law as nothing more than the commandments of God, it will not be sweet to us. But if we realize that God’s law is His word for our nourishment and life supply, we shall enjoy its sweet taste. According to his experience, the psalmist realized that the law was the sweet word of God. It was not just a list of commandments to regulate him; it was a word full of enjoyment and life supply, a word that, to his taste, was sweeter than honey
（七） 以它为乐
G. Rejoicing in It
22当我们尝到神的话，便以它为乐。作诗的人说：『我喜悦你的法度。』（一一九14。）又说『你的法度…是我心中所喜爱的。』（111。）在一百六十二节，作诗的人见证他以这话为乐：『我喜爱你的话，好像
22When we taste the word of God, we rejoice in it. The psalmist says, “I have rejoiced in the way of thy testimonies” (119:14), and “Thy testimonies...are the rejoicing of my heart” (v. 111). In verse 162 the psalmist testifies of his rejoicing in the word: “I rejoice at thy word, as one that findeth great spoil
23人得了许多掳物。』
23
24欢乐不只是欢喜而已。我们可以默然欢喜，但我们欢乐必须发出声音。欢呼和欢喜在声音上不同。我们欢乐的时候，赞美主，甚至呼喊，向主欢呼。对某些反对的人来说，这是疯狂的行为。他们定罪我们向主欢呼。然而，我们必须是那些以主和主的话为乐的人。倘若你在读圣经的时候，从来没有自然而然地欢乐起来，也许你还没有十分被这话所感动。每当我们以活的方式，得著圣经的帮助，我们就自然而然地以这话为乐。
24To rejoice is more than just to be joyful. We may be joyful silently, but we must use our voice in order to rejoice. There is a difference between making a joyful noise and having a joyful voice. When we rejoice, praising the Lord and even shouting, we make a joyful noise to Him. To certain opposers, this is bedlam. They condemn us for making a joyful noise to the Lord. Nevertheless, we must be those who rejoice in the Lord and in His word. If you have never spontaneously rejoiced in reading the Bible, perhaps you have never been fully inspired by the Word. Whenever we are helped by the Bible, in a living way, we spontaneously rejoice in the Word.
（八） 歌唱它
H. Singing of It
25作诗的人说：『我在世寄居，素来以你的律例为诗歌。』（一一九54。）作诗的人甚至要歌唱神的话。在这件事上我们的经历不彀多。我们需要学习作诗的人来唱圣经的话。我鼓励众圣徒歌唱神的话。
25The psalmist says, “Thy statutes have been my songs in the house of my pilgrimage” (119:54). The psalmist would even sing of God’sword. We do not have much experience of this. We need to learn of the psalmist to sing the words of the Bible. I encourage all the saints to sing the Word of God
（九） 看重它
I. Respecting It
26再者，作诗的人看重主的一切命令。7（一一九14。）在一百一十七节他宣告说：『我…时常看重你的律例。』我们若要成为真正寻求神的人，就必须看重祂的话。
26Furthermore, the psalmist had respect unto all the Lord’s commandments (1 1 9:6). In verse 1 1 he declares, “I will have respect unto thy statutes continually.” If we would be genuine seekers of God, we must respect His word.
（十） 在主的话上存完全的心
J. Having a Sound Heart in It
27诗篇一百一十九篇八十节说：『愿我的心在你的律例上完全。』我们需要在神的话上有一颗完全的心。这样的心是健康的，对于神的话没有属灵的疾病。在神的话上，我们的心不该有病。我们一切属灵的疾病，都必须得著医治，使我们的心向著神的话是纯正、完全且健康的。
27Psalm 119:80 says, “Let my heart be sound in thy statutes.” We need to have a sound heart in the word of God. Such a heart is healthy, having no spiritual sickness related to God’sword. With respect to the word of God, we should not be sick in our heart. We need to be healed of all spiritual disease so that our heart may be pure, sound, and healthy toward the word of God
（十一） 倾心于它
K. Inclining Their Heart unto It
28在一百一十九篇三十六节，寻求主的人祷告说：『求你使我的心，趋向你的法度，不趋向非义之财。』然后在一百一十二节他宣告说：『我的心专向你的律例，永远遵行，一直到底。』我们需要一颗心，倾向神的话。因为我们的心时常趋向离开神的话，我们需要祷告，叫我们的心回到神的话上，并倾向它。作诗的人这样祷告，又能作见证，他使自己的心专向主的律例。一方面，我们需要祷告主，使我们的心倾向这话；另一方面，我们需要操练灵，将我们的心带回到话上，并使它倾向这话。我们需要一颗完全的心，也需要一颗心倾向神的话。
28In 119:36 the Lord’s seeker prayed, “Incline my heart unto thy testimonies, and not to covetousness.” Then in verse 112 he declares, “I have inclined mine heart to perform thy statutes always, even unto the end.” We need a heart inclined to the word of God. Because our heart often has the tendency to depart from God’sword, we need to pray that our heart would be called back to God’sword and be inclined to it. The psalmist prayed in this way and could also testify that he himself inclined his heart toward the Lord’s statutes. On the one hand, we need to pray that the Lord will incline our heart to the word; on the other hand, we need to exercise our spirit to bring our heart back to the word and to cause it to incline unto it. We need both a sound heart and a heart inclined to the word of God
（十二） 寻求它，切慕它，仰望它并倚靠它
L. Seeking It, Longing for It, Hoping in It with Prayer, and Trusting in It
29旧约寻求神的人也寻求神的话，（一一九45，94，）切慕它，（20，，131，）仰望它，（43，74，114，，）并且倚靠它。（42。）照著我们的经历，这些事与在主的话上存完全的心，以及使我们的心倾向这话是并行的。如果我们的心在这话上是完全的，并且倾向神的话，我们就会寻求这话。许多人读圣经得不著甚么，因为他们的心不正确。有一位学者称赞中文版的圣经，有时候还引用它。然而，他没有因读这话而得著帮助，死的时候还没有得救。连基督徒也可能查考圣经，教导圣经，自己却没有得著这话的帮助。这个缺欠的原因是他们的心出了问题。他们的心不完全，或者没有真正倾向神的话。但我们的心若是正确的，我们就不光寻求这话；并且切慕它、仰望它并倚靠它。
29The Old Testament seekers of God also sought God’sword (119:45, 94), longed for it (vv. 20, 40, 131), hoped in it with prayer (vv. 43, 74, 114, 147), and 40 trusted in it (v. 42). According to our experience, 147 these matters go along with having a sound heart in the Word and inclining our heart unto the Word. If our heart is sound in the Word and is inclined to the Word of God, we shall seek the Word. Many people read the Bible and get nothing from it because their heart is not right. A certain scholar admired the Chinese version of the Bible and sometimes quoted from it. Nevertheless, he did not receive help from reading the Word, and he died an unsaved man. Even Christians may study the Bible and teach it without being helped by the Word themselves. The reason for this lack is that they have a problem in their heart. Their heart either is not sound or is not truly inclined to the Word of God. But if our heart is right, we shall not only seek the Word; we shall also long for it, hope in it, and trust in it.
30因著诗篇一百一十九篇满了渴望、灵感、光照和滋养，它帮助我们了解律法『白昼』的一面，并且教导我们如何把神的律法当作神活的话来享受。这篇诗的作者不是神学家，也不是圣经教师；他乃是发抒对神律法之经历和享受的人。当我们读诗篇一百一十九篇，就看见在前一篇信息所指出律法『白昼』的一面是正确的。颁赐律法的那座山称为何烈山和西乃山。何烈山特别指著颁赐律法『白昼』的一面，而西乃山特别适用于『黑夜』的一面。再者，颁赐律法的时候，有两班人。摩西和他的帮手是一班人，在山上经历神的同在。但那些在山脚下的是另一班人，颁赐律法的时侯在幽暗中发颤。对于摩西和与他同在的人来说，那座山是神的山，但对于其余的百姓来说，它就是西乃山。在这些信息中，我们不是在山脚下；我们乃是在山顶上，接受主的注入。作诗的人和所有其他旧约寻求神的人，在他们的经历中，是在山上，得著神圣的灌输。因为作诗的人被神所注入，他们就用美妙绝佳甚至令人兴奋的表达，来说出他们对神的经历，以及对神话语的享受。
30Because Psalm 119 is filled with aspiration, inspiration, enlightenment, and nourishment, it helps us to realize the “day” side of the law, and it teaches us how to enjoy the law of God as His living word. The writer of this psalm was neither a theologian nor a Bible teacher; he was one who wrote to express his experience and enjoyment of the law of God. As we read Psalm 119, we see that what we have pointed out in the foregoing messages concerning the “day” aspect of the law is right. The mountain where the law was given is called both Mount Horeb and Mount Sinai. Mount Horeb has a special reference to the “day” aspect of giving the law, whereas Mount Sinai has a particular application to the “night” aspect. Furthermore, when the law was given, there were two classes of people. Moses and his helpers were of one class, the ones on the mountain experiencing God’s presence. But those at the foot of the mountain were of another class, the ones trembling in darkness at the giving of the law. To Moses and those with him, the mountain was the Mount of God, but to the remainder of the people, it was Mount Sinai. In these messages we are not at the foot of the mountain; we are on the top of the mountain receiving the Lord’sin fusion. In their experience, the psalmists and all the other Old Testament seekers of God were on the mountain and received a divine transfusion. Because they were infused with God, the psalmists used marvelous, wonderful, and even exciting expressions to speak of their experience of God and of their enjoyment of His word
31诗篇第一篇指明，把律法当作神的话，正确地接受进来，就能供应我们生命。那些喜爱主的律法，昼夜思想的人。就像树栽在溪水旁。（2～3。）我们在下一篇信息中要指出，繙作思想的希伯来字，意思是默想。这个希伯来字隐含敬拜和祷告的意思。如果我们在敬拜和祷告里，藉著默想神的话，来接触神的律法，在我们的经历中，律法就要成为溪水，而我们便是栽在1溪水旁的树。这就是诗篇第一篇所指明的，律法能供应我们，并浇灌我们。
31Psalm 1 indicates that the law, when taken in a proper way as God’sword, can minister life to us. Those who delight in the law of the Lord and who muse on it day and night are like trees planted by the rivers of water (vv. 2-3). As we shall point out in the next message, the Hebrew word translated meditate means to muse upon. This Hebrew word implies worship and prayer. If we contact the law of God by musing upon God’sword in worship and prayer, in our experience the law will become a river of water, and we shall be trees planted by the water. This is the indication in Psalm that the law can supply us and water us.
32我们已指出，在哥林多后书三章六节保罗说，那字句是杀死人的。律法是杀死我们，或供应我们生命，全看我们如何对待它。我们若把律法当作神活的话，藉著律法来接触主，并住在主里面，律法就成为生命供应的管道。生命的源头是主自己。律法本身不是这样的源头，但它是一个管道，神圣的生命和本质藉著律法传输给我们，作供应和滋养。这样接受律法是何等的有福！在圣经里，不光是那些爱慕寻求神的人接触到神的律法，法利赛人、文士和犹太教徒也接触律法。在四福音里，我们看见那些为著律法和律法传统的解释而发热心之人的一幅图画。对他们来说，律法不是生命的管道；而是死的字句，把他们带到死亡里。反之，年老的西面和亚拿藉著律法得著了滋养和浇灌。迦玛列到底算那一面则很难说。这位著名的教法师，可能既不在『白昼』里，也不在『黑夜』里。也许他在『黄昏』里。西面和亚拿是『白昼』之人的代表；法利赛人和犹太教徒是『黑夜』之人的代表；而迦玛列是『黄昏』之人的代表。
32As we have pointed out, in 2 Corinthians 3:6 Paul says that the letter kills. Whether the law kills us or supplies us with life depends on how we deal with it. If we regard the law as the living word of God through which we contact the Lord and abide with Him, the law will become a channel for the supply of life. The source of life is the Lord Himself. The law in itself is not such a source, but it is a channel through which the divine life and substance are conveyed to us for supply and nourishment. What a blessing it is to receive the law in this way! In the Bible, those who lovingly sought God were not the only ones who handled the law of God. The Pharisees, scribes, and Judaizers also handled the law. In the four Gospels we see a portrait of those who were zealous for the law and for the traditional exposition of the law. To them, the law was not a channel of life; it was dead letters which brought them into death. By contrast, the aged Simeon and Anna were nourished and watered by the law. It is hard to say where Gamaliel fits in. A famous teacher of the law, he may have been neither in the “day” nor in the “night.” Perhaps he was in the “evening.” Simeon and Anna are representatives of the “day” people; the Pharisees and Judaizers, of the “night” people; and Gamaliel, of those in the “evening
33今天我们查考圣经，也许在『白昼』里，也许在『黑夜』里。靠著主的怜悯，我们能作见证，我们这些在主恢复中的人，在圣经上是在『白昼』里。当我们读神的话，我们经历到日出，不是日落。但许多人读圣经的时候是在『黑夜』里。正如保罗说到犹太人读圣经的时候，有一层帕子在他们心上。（林后三14。）他们被传统和天然的观念所遮蔽。在他们的经历中，圣经因此成了死的字句。他们与古时的法利赛人、文士和犹太教徒一样，接触这话，而没有直接摸著主。他们不操练灵，反而倚靠天然的领会。再者，他们时常为著维持宗教的传统而发热心。但我们每逢来到这话跟前，都需要接触主。当我们在这话中来到主面前，我们对祂必须是饥渴的，并且寻求享受祂。这样的寻求主在一首诗歌中描写得很好：
33In our approach to the Bible today, we may be either in the “day” or in the “night.” By the Lord’s mercy, we can testify that concerning the Bible we in the Lord’s recovery are in the “day.” As we read the Word of God, we experience sunrise, not sunset. But when many read the Bible, they are in the “night.” As Paul said of the Jews, there is a veil upon their heart in the reading of the Scriptures (2 Cor. 3:14). They are veiled by their tradition and by their natural concepts. In their experience the Bible thus becomes a book of dead letters. Like the ancient Pharisees, scribes, and Judaizers, they handle the Word without directly contacting the Lord. Instead of exercising their spirit, they rely on their natural understanding. Furthermore, they are often zealous to maintain their religious tradition. But whenever we come to the Word, we need to contact the Lord. As we come to the Lord in the Word, we need to hunger and thirst for Him and seek to enjoy Him. This seeking after the Lord is well expressed in the lines of a hymn:
34主阿，我来就你，我心饥渴要你！深愿在此吃你喝你，享受你的自己。得见你的面目，乃是我心所慕！甚愿在此与你接触，灵里得著饱足。
34I come to Thee, dear Lord, My heart doth thirst for Thee; Of Thee I’de at, of Thee I’d drink, Enjoy Thee thoroughly. Just to behold Thy face, For this my heart doth cry; I deeply long to drink of Thee My thirst to satisfy
35
35Hymns,#812
36（诗歌第五百八十八首）
36
37我们念诵并祷读这话的时候，应当寻求主荣耀、发光的脸面。然后在我们的经历中，神的话就要成为生命供应和滋养的源头，并且我们就要在『白昼』而不在『黑夜』里。
37In our reading and pray-reading of the Word, we should seek the Lord’s glorious, radiant face. Then in our experience the Word of God will be a source of life supply and nourishment, and we shall be in the “day,” not in the “night