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出埃及记生命读经 · 第57篇

旧约寻求神的人如何享受神的律法（二）

How the Old Testament Seekers of God Enjoyed His Law (2)
1读经：诗篇119:1,11,14-16,31-32,34-35,48,51-52,59,72-73,87,95,99,102,106,111,127-128,130,148,157,161-162,166,176。
1Scripture Reading: Psalm 119:1, 11, 14-16, 31-32, 35, 48, 51-52, 59, 72-73, 87, 95, 99, 102, 106, 111, 127-35, 48, 51-52, 59, 72-73, 87, 95, 99, 102, 128, 130, 148, 157, 161-162, 166, 176 106, 111, 127-128, 130, 148, 157, 161-162,
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2166, 176
3如果我们仔细读诗篇一百一十九篇，便会看见作诗的人认为神的律法就是神的话。这篇诗和所有其它的诗篇一样，不是根据道理或神学写的，乃是根据作诗之人深处的情操和渴慕写的。
3If we read Psalm 119 carefully, we shall see that the psalmist considered the law of God as God’sword. Like all the other psalms, this psalm was not written according to doctrine or theology, but according to the deep sentiment and aspiration of the psalmist
4诗篇一百一十九篇的作者用了许多不同的说法，来表达他如何享受神的律法如同享受神活的话，以及他如何对待律法如同对待神的话。在前一篇信息中我们指出，作诗的人使他的心倾向律法，（36，）寻求它，（45，）切慕它。（30。）在七十四节他宣告说：『我仰望你的话。』仰望某件事物就是等候它。作诗的人说他仰望神的话，意思就是伺候并且等候神的话。他为著一句话而伺候神。不但如此，他还倚靠神的话。（42。）我们把这些摆在一起，就会发现它们符合我们属灵的经历。我们有了一颗倾向神话的心，就寻求这话，切慕它，并且仰望它。然后我们就倚靠从神所得著的话。
4The writer of Psalm 119 uses many different terms to express how he enjoyed God’s law as His living word and how he handled it as God’sword. In the foregoing message we pointed out that the psalmist inclined his heart unto it (v. 36), sought it (v. 45), and longed for it (v. 20). In verse 74 he declared, “I have hoped in thy word.” To hope in something is to wait for it. When the psalmist said that he hoped in God’sword, he meant that he was waiting on the word of God and waiting for it. He was waiting on God for a word. Furthermore, he put his trust in God’sword (v. 42). When we put all these matters together, we find that they correspond to our spiritual experience. Having a heart inclined unto the Word of God, we seek the Word, long for it, and hope in it. Then we place our trust in the word we have received of God
（十二） 默想它
M. Musing upon It
5作诗的人在许多经节里说到默想神的话。（15，23，48，78，99，148。）在这些经节里，英文钦定本圣经使用思想这个词。然而，在诗篇五十五篇十七节，钦定本将同一个希伯来字译为祷告。这个希伯来字也用在创世记二十四章六十三节，那里告诉我们，以撒出来在田间默想，或如旁注所说的祷告。诗篇一百四十三篇五节也用到这个字：『我追想古时之日，思想你的一切作为，默念你手的工作。』这个希伯来字含义丰富，或作默念，或作思想，暗指低头，自言自语，和发声说话。根据旧约，思想神的话就是藉著默想来享受它。默想神的话就是『倒嚼』，像牛吃草一样。（利十一3。）我们默想神的话，应当『倒嚼』。我们接受这话太快的话，就不会有多少享受。但我们接受这话的时候，若是『倒嚼』，我们的享受就必加增。
5In a number of verses the psalmist says that he mused upon God’sword (15, 23, 48, 78, 99, 148, Heb.). In each of these verses the King James Version uses the word meditate. However, in Psalm 55:17, the King James Version translates the same Hebrew word as pray. This Hebrew word is also used in Genesis 24:63, where we are told that Isaac went out in the field to meditate, or, as the margin says, to pray. Psalm 143:5 also uses this word: “I remember the days of old; I ponder all thy works; I muse on the work of thy hands” (Heb.). Rich in meaning, the Hebrew word for muse, or meditate, implies to bow down, to converse with oneself, and to utter. According to the Old Testament, to meditate on the Word of God is to enjoy it by musing upon it. To muse upon the Word is to “chew the cud,” like a cow eating grass (Lev. 11:3). As we muse upon the Word of God, we should “chew the cud.” If we take in the Word too quickly, we shall not have very much enjoyment. But if we “chew the cud” as we take in the Word, our enjoyment will increase.
6当我们默想神的话，享受它，甚至咀嚼它，像牛倒嚼食物时，我们自然而然就会祷告。祷告也包含在默想神的话里面。此外，我们会对自己说话，或开始赞美主。我们也许被神的话所激励，以致想要大声赞美主。通常默想主的话会比祷读主的话还要缓慢，还要细致。譬如，我们默想出埃及记二十章二节的时候。我们会对自己说：『要记念耶和华是你的主。祂曾将你从埃及地为奴之家领出来。现在你出来了。阿们！主阿，我敬拜你，将我从为奴之中领出来！』我们默想神的话，对主说话，或是对自己说话，都该是自然的，而且该满了享受。我们也许低头敬拜主，思想主的话：回想自己或是责备自己。这一切都包含在默想神的话这个实行里面。凡是真正寻求主，以活的方式默想十诫的人，必定享受主、敬拜主、祷告、在主面前对自己说话，并且赞美主。当然，这样接受神律法的人，不会把它当作死的字句来应用，乃是把它当作神活的话来接受。
6When we muse upon the Word of God, enjoying it and even chewing it as a cow chews the cud, we shall spontaneously pray. Prayer is also included in musing upon the Word. Furthermore, we may converse with ourselves or begin to praise the Lord. We may be so inspired by the Word that we want to shout our praises to the Lord. Usually musing upon the Word will be slower and finer than pray-reading the Word. For example, in our musing upon Exodus 20:2 we may say to ourselves, “Remember that Jehovah is your Lord. He has brought you out of the land of Egypt, out of the house of bondage. Now you are out. Amen! O Lord, I worship You for bringing me out of bondage!” In all our musing upon God’sWord, talking to the Lord or conversing with ourselves, we should be spontaneous and full of enjoyment. We may bow down to worship the Lord, ponder the Word, remember, or give ourselves a rebuke. All this is included in the practice of musing upon the Word of God. Any genuine seeker of the Lord who muses upon the Ten Commandments in a living way will enjoy the Lord, worship Him, pray, converse with himself in the Lord’s presence, and also praise the Lord. Surely one who takes the law of God in such a way will not apply it as dead letters, but will take it as God’s living word
7默想神的话就是享受神的话作祂的呼出。也是在这话里接触神，与祂交通，敬拜祂，藉著并同著这话来向祂祷告。我们这样默想神的话，就要被神所注入，将祂吸入我们里头、并且得著属灵的滋养。关于默想神的话，一百四十七节说：『我趁天未亮呼求，我仰望了你的言语。』在这里我们看见作诗的人天未亮就起来呼求，并且仰望了神的言语。一百四十八节继续说：『我趁夜更未换，将眼睁开，为要思想你的话语。』作诗的人夜间醒来，为要思想神的话语。默想神的话比仅仅思想神的话所蕴含的意义更丰富。我们默想神的话是藉著与神谈话，敬拜祂，享受祂，从祂领受恩典，并在主面前对自己说话。对于实行默想神的话，以及这件事所给我们的享受，我们无法描述得尽致。
7To muse upon the Word of God is to enjoy His Word as His breath. It is to contact God in the Word and to have fellowship with Him, to worship Him, and to pray to Him through and with the Word. By musing upon the Word of God in this way, we shall be infused by God, breathe Him into us, and receive spiritual nourishment. Concerning musing upon the Word, verse 147 says, “I prevented the dawning of the morning, and cried: I hoped in thy word.” Here we see that the psalmist rose up before dawn, cried out, and hoped in God’sword. Verse 148 goes on to say, “Mine eyes prevent the night watches, that I might muse upon thy word” (Heb.). The psalmist woke up during the night to muse upon God’s word. Musing upon the Word involves more than just meditating on it. We muse upon the Word by talking to God, worshipping Him, enjoying Him, receiving grace from Him, and conversing with ourselves in the Lord’s presence. We cannot describe adequately the practice of musing on the Word of God and the enjoyment this affords us.
8在旧约，寻求神的人默想神活的话。他们接触神的话，与今天许多人所依循的方式─主要是操练头脑来研读字句的话─不同。当作诗的人默想神的话时，他们对神说话，同祂祷告，敬拜祂，甚至向祂俯伏。他们在神面前，对自己述说神的怜悯、救恩和丰盛的供应。这样默想神的话比祷读还要丰富，还要广阔，还要包罗万有。因它包含祷告、敬拜、享受、交谈、俯伏，甚至举手接受神的话；它也包含欢乐、赞美、呼喊，甚至在主面前哭泣。在天路历程中有一个地方，天路客在那里读圣经而哭泣、呼号并悔改。这说出他不光读圣经，并且默想圣经。倘若我们默想神的话，我们会以这话为乐。有时候我们会在主面前哭泣，或向祂唱赞美的诗歌。作诗的人等候主的话，仰望它，并趁天未亮起来向主呼求说，他需要主的话。然后他就默想这话，敬拜主，向祂祷告，并得著祂的供应。他也对自己说话，并用神的话教导自己。这一切都是默想神话语的一部分。
8The seekers of God in the Old Testament mused upon His living word. Their way of handling the Word of God was different from that followed by many today who mainly exercise their mind to study the Word in letter. As the psalmists mused upon the Word of God, they spoke to God, prayed, worshipped Him, and even bowed down to Him. In the presence of God, they spoke to themselves of His mercy, salvation, and gracious supply. Musing upon the Word in this way is even richer, broader, and more inclusive than pray-reading, for it includes prayer, worship, enjoyment, conversation, bowing down, and even lifting up our hands to receive God’sword. It also includes rejoicing, praising, shouting, and even weeping before the Lord. In Pilgrim’s Progress there is a place where the pilgrim reads the Bible and weeps, shouts, and repents. This indicates that he not only read the Scriptures, but also mused upon them. If we muse upon the Word of God, we shall delight ourselves in the Word. Sometimes we may weep before the Lord or sing hymns of praise to Him. The psalmist waited for the Lord’sword, hoped in it, and arose before dawn to cry out to the Lord that he needed His word. Then he mused upon the Word, worshipping the Lord, praying to Him, and receiving His supply. He also spoke to himself and instructed himself with the Word of God. All this is part of musing upon the Word of God
（十四） 揣摩它
N. Considering It
9除了默想神的话以外，作诗的人也揣摩它。（一一九95。）我们在属灵的经历中，也揣摩神的话。我们可以终日揣摩早晨默想主话所有的享受。藉著回想我们在这话中对主的享受，我们就从这话得著进一步的滋养。
9In addition to musing upon the Word of God, the psalmist also considered it (119:95). In our spiritual experience we also consider the Word of God. Throughout the day we may consider what we enjoyed in our musing upon the Word in the morning. By recalling our enjoyment of the Lord in the Word, we receive further nourishment from the Word
（十五） 在万事上都以它为正直
O. Esteeming It Right concerning All Things
10作诗的人也在万事上，以神的话为正直。（128。）这里的『正直』这个词，不是指错误反面的正确。它的意思是在万事上都是正直、合理、精确的。当我们默想这话，并揣摩时，我们在万事上，都会以它为正直。
10The psalmist also esteemed God’sWord right concerning all things (v. 128). The word “right” here does not mean right as opposed to wrong. It means upright, straight, strict in all things. When we muse upon the Word and consider it, we shall regard it upright in all things
（十六） 进入其中
P. Entering into It
11一百三十节说：『你的言语一解开，就发出亮光。』我们进入神的话里，就看见亮光。希伯来字的解开，意思是入口、门户，隐含进入的意思。神的话有一个进口，我们可以从其中进入。让我们学习进入神的话里。亮光不在话以外；乃是在话里面。我们一进入神的话里，就在照耀的光中。
11Verse 130 says, “The entrance of thy words giveth light.” When we enter into God’sWord, we see light. The Hebrew word for entrance means an opening, a gate, and it implies entering in. God’s Word has an entrance through which we may get into it. Let us learn to enter into the Word of God. Light is not outside the Word; it is in the Word. When we enter into the Word of God, we shall be in the light that shines there.
（十七） 学习它
Q. Learning It
12我们进入话里以后，就要学习这话。七十三节指明，神这样造我们，使我们可以领悟祂的话，并学习祂的命令。七十一节说：『我受苦是与我有益，为要使我学习你的律例。』这一节说出神兴起环境来训练我们，为要使我们学习这话。我们藉著困苦艰难而学习神的律法。我们里面有神所造的能力，藉以明白神的话，外面有环境和遭遇，叫我们受训练。神许可我们受苦，为要使我们学习神的话。
12After we enter into the Word, we learn the Word. Verse 73 indicates that God has created us in such a way that we may have understanding of His Word and learn His commandments. Verse 71 says, “It is good for me that I have been afflicted; that I might learn thy statutes.” This verse indicates that God raises up circumstances to discipline us so that we may learn the Word. Through suffering and affliction we learn His law. Inwardly we have faculties created by God by which we can understand His Word, and outwardly we have the environment and the circumstances by which we are disciplined. God allows us to be afflicted so that we may learn the Word of God
（十八） 宝贵它
R. Treasuring It
13作诗的人也宝贵神的话。他宝爱它，好像许多的掳物，（162，）如同一切的财物，（14，）胜于千万的金银，（72，127，）又如永远的产业。（110。）掳物是指从仇敌所俘获的贵重物品。如果我们默想神的话，仇敌就要被击败，我们也要收取许多的掳物。然后我们要变为富有，得著金银，成为我们的产业。在古代，君王征服仇敌的时候，就夺取金银。同样地，当我们享受这话，并藉著这话打败仇敌时，我们也要从被征服的仇敌那里得著掳物。然后我们就有财富、金银和产业。有些人也许抱怨我所说的宝贵神的话太重经历了。如果我们不这样来领会，我们又该如何宝爱这话如同掳物呢？我们需要默想这话，并经历藉著这话来胜过仇敌。然后我们就有掳物，这掳物要成为我们的财富，这财富要成为我们的金银，而这金银要成为我们的产业。我能作见证，我的产业大部分都是这样得来的。当我藉著这话击败仇敌的时候，就得著金银作我的产业。
13The psalmist also treasured the Word of God. He treasured it as great spoil (v. 162), as all riches (v. 14), above thousands of gold and silver (vv. 72, 127), and as a heritage forever (v. 111). Spoil refers to valuables taken away from an enemy. If we muse upon the Word, the enemy will be defeated, and we shall gather much spoil. Then we shall become rich and possess gold and silver, which will become our heritage. In ancient times, when a king conquered his enemies, he seized the gold and silver. Likewise, when we enjoy the Word and defeat the enemy through the Word, we shall gain spoil from the conquered enemy. Then we shall have the riches, the gold and silver, and the heritage. Some may complain that what I have said about treasuring the Word of God is too experiential. If we do not understand the matter in this way, how should we treasure the Word as our spoil? We need to muse upon the Word and experience victory over the enemy through the Word. Then we shall have the spoil, the spoil will be our riches, the riches will be our gold and silver, and this will become our inheritance. I can testify that, for the most part, my inheritance has come to me in this way. When the enemy is defeated through the Word, I gain gold and silver as my heritage.
（十九） 将它藏在心里
S. Hiding It in Their Heart
14十一节说：『我将你的话藏在心里，免得我得罪你。』宝贝应当珍藏起来。然而，许多人喜欢展示他们的财富，而不隐藏起来。这不是圣经的方式。根据圣经，我们该将宝贝藏起来。我们应当宝贵神的话，并将它藏在心里。
14Verse 11 says, “Thy word have I hid in mine heart, that I might not sin against thee.” Treasure should be hidden. However, many people like to display their wealth instead of concealing it. This way is not the biblical way. According to the Bible, we should hide our treasure. We should treasure God’sWord and hide it in our heart
（二十） 记念它而不忘记
T. Remembering It and Not Forgetting It
159五十二节说出诗篇一百一十九篇的作者记念神的话。我们若将这话藏在心里，我们就会记念它。记念这话就是回忆、回想我们对它的享受。作诗的人的确忙著接触神的话。他们默想它、揣摩它、将它藏在心里，并且记念它。
15Verse 5 2 indicates that the writer of Psalm 1 1 remembered God’sWord. If we hide the Word in our heart, we shall remember it. To remember the Word is to call back, to recall, our enjoyment of it. The psalmists certainly were busy in handling the Word of God. They mused upon it, considered it, hid it in their heart, and remembered it.
16在十六节作诗的人宣告说：『我不忘记你的话。』而在九十三节他说：『我永不忘记你的训词。』我们需要操练自己不忘记神的话。要记住神的话很难，但要忘记则很容易。我们也许从神的话中得著许许多多丰富的信息，但不多几时全忘光了。因此，我们需要操练自己记念神的话而不忘记。
16In verse 16 the psalmist declares, “I will not forget thy word,” and in verse 93 he says, “I will never forget thy precepts.” We need to exercise ourselves not to forget the Word of God. It is difficult to remember the Word, but it is easy to forget it. We may hear many rich messages from the Word and in a very short period of time forget them all. Therefore, we need to exercise ourselves to remember God’sWord and not forget it
（二一） 畏惧它
U. Standing in Awe of It
17在一百六十一节作诗的人说：『我的心畏惧你的言语。』我们也该畏惧神的话。我们应当对它恐惧战兢。（120。）保罗在林前二章三节和排立比二章十二节都用到这样的说法。
17In verse 161 the psalmist says, “My heart standeth in awe of thy word.” We also should stand in awe of the Word of God. Concerning it, we should be in fear and trembling (v. 120). Paul used such an expression both in 1 Corinthians 2:3 and in Philippians 2:12
（二二） 持守它
V. Cleaving to It
18三十一节说：『我持守你的法度。』钦定本使用固守这个词。我们需要固守神的话，持定神的话。
18Verse 31 says, “I cleave unto thy testimonies” (Heb.). The King James Version uses the word stuck. We need to stick ourselves to the Word of God, to cleave to it
（二三） 不离弃它，不偏离它，不转离它，不迷失它
W. Not Forsaking It, Not Swerving from It, Not Turning Aside from It, and Not Going Astray from It
19我们该随著作诗的人，不离弃神的话，（87，）不偏离它，（51，，）不转离它，（102，）不迷失它。（110。）偏离神的话与转离它不同。转离是往另一个特定的方向，而偏离是没有方向，规律或约束的转向。有时候，某些事情会发生，使我们偏离神的话。但我们不该偏离这话，也不该转离它，或迷失它。
19With the psalmist, we should not forsake God’sWord (v. 87), not swerve from it (vv. 51, 157, Heb.), not turn aside from it (v. 102), and not go astray from it 157 (v. 110, Heb.). Swerving from the Word is different from turning aside from it. To turn is to go in another specific direction, but to swerve is to veer off without direction, regulation, or control. On occasion, certain things will happen to cause us to swerve away from the Word of God. But we should not swerve from the Word, turn aside from it, or go astray from it.
（二四） 转步归向它
X. Turning Their Feet unto It
20五十九节说：『我思想我所行的道，就转步归向你的法度。』我们不该转离神的话，应当转步归向它。
20Verse 59 says, “I thought on my ways, and turned my feet unto thy testimonies.” Instead of turning aside from the Word, we should turn our feet unto it
（二五） 遵行它、谨守它、实施它、实行它
Y. Keeping, Observing, Practicing, and Doing It
21诗篇一百一十九篇至少有二十八次鼓励我们要遵行、谨守、实施并实行神的话。譬如，三十三节说：『耶和华阿，求你将你的律例指教我；我必遵守到底。』在六十九节作诗的人说：『我却要一心守你的训词。』作诗的人用这一切不同的动词来表明他怎样对待神的话。
21At least twenty-eight times in Psalm 119 we are encouraged to keep, observe, practice, and do the Word of God. For example, verse 33 says, “Teach me, O Jehovah, the way of thy statutes; and I shall keep it unto the end” (Heb.). In verse 69 the psalmist says, I will keep thy precepts with my whole heart.” The psalmist used all these different verbs to show how he handled the Word of God
（二六） 行在其中，往它的道上直奔
Z. Walking in It and Running the Way of It
22第一节说：『行为完全，行在耶和华的律法中的，这人便为有福。』（直译。）三十二节说：『我就往你命令的道上直奔。』作诗的人行在神的话中，并且往这话的道上直奔。这说出他照著神的话而生活。
22Verse 1 says, “Blessed are the undefiled in the way, who walk in the law of Jehovah” (Heb.), and verse 32 says, “I will run the way of thy commandments.” The psalmist walked in the Word and ran the way of the Word. This indicates that he lived according to the Word of God.
23我很喜欢四十八节；『我又要向你的命令举手；这命令素来是我所爱的；我也要思想你的律例。』（直译。）在这里我们看见：第一，作诗的人爱慕神的话；第二，他欢迎神的话；第三，他享受并思想神的话。我们也需要爱慕神的话，亲切地接受它，思想并享受它。藉这样享受神的话，我们会敬拜神，与祂谈话，向祂祷告，并在祂面前对我们自己说话。有时侯我们会呼喊或哭泣；有时候我们会在神的话中喜乐，或者给自己一个命令。我们不光在主面前，也在祂的同在中享受神的话。我们绝不该将主的话和主自己分开。当我们思想祂的话，我们就享受主，并与祂交通。我们对祂说话，祂也对我们说话。这样，在我们和主之间就有属灵的交通。
23I am very fond of verse 48: “My hands also will I lift up unto thy commandments, which I have loved; and I will muse upon thy statutes” (Heb.). Here we see that first the psalmist loved the Word; second, that he welcomed the Word; and third, that he enjoyed it and mused upon it. We also need to love the Word of God, receive it with warmth, and muse upon it and enjoy it. Through such an enjoyment of the Word, we shall worship God, talk to Him, pray to Him, and converse with ourselves before Him. Sometimes we may shout or cry; at other times we may delight ourselves in the Word or give ourselves a command. We shall enjoy the Word of God not only in the Lord’s presence, but also with His presence. We should never separate the Lord’sWord from the Lord Himself. As we muse upon His Word, we enjoy the Lord and have fellowship with Him. We speak to Him, and He speaks with us. Thus, there is spiritual traffic between us and the Lord
24那些寻求主，并藉著享受祂的话而与他合一的人，会自动地过著一种生活，来符合作为神见证的律法，因他们被那位立法者所倾注。颁赐律法的那一位要成为他们的生活。
24Those who seek the Lord and become one with Him by enjoying His Word will automatically have a life that corresponds to the law, as God’s testimony, for they will be infused with the Lawgiver. The one who gives the law will become their living.
25我们已经看见，在出埃及记这本书中，神的心意是要领祂的百姓进入这样对祂自己的享受中，并达到这样在祂面前的光景。神将他们带到神的山，使他们能领受神的话。他们领受了这话以后，就能默想它、向主祷告、敬拜祂，并与祂交通。神以如此亲密的方式颁赐律法给祂的百姓，一再地说祂自己是『耶和华你的神』。所以，当我们查考律法『白昼』的一面，我们就看见神以享受的方式，将律法颁赐给他的百姓。因为它是神的话，它就是神的呼出。那些这样领受神律法的人，藉著默想神的话，将神吸入他们里面。
25We have seen that God’sin tent i on in the book of Exodus was to bring His people into such an enjoyment of Himself and to such a condition before Him. God brought them to the Mount of God so that they could receive His word. Having received the word, they could then muse upon it, pray to the Lord, worship Him, and have fellowship with Him. God gave the law to His people in such an intimate way, again and again referring to Himself as “Jehovah your God.” Therefore, as we consider the “day” aspect of the law, we see that God gave the law to His people in the way of enjoyment. Because it is God’sword, it is God’s breath. Those who receive the law of God in this way breathe God into them by musing upon His Word