990 英翻中 (790) Third section of Psalm 詩篇119篇第三段 24/02/2025
詩篇119篇第三段
Our lives speak for the Lord (vv. 44–45). if our
“walk” agrees with our “talk.” The best defense of the
faith is a transformed life that is compassionate toward
others. Our obedience to the Lord and our loving ministry to others (Matt. 5:13–16) demonstrate the reality
of our faith far better than anything else. Because we
know and obey “the word of truth” (v. 43), we are able
to enjoy freedom from the bondage of sin (v. 45), for it
is the truth that makes us free (John 8:32; James 1:25;
2:12). 我們的生命為主說話（44-45節）。如果我們的「行」與我們的「言」一致。對信仰最好的捍衛就是改變生活，對他人充滿同情心。我們對主的順服和對他人的愛心事奉（馬太福音 5:13-16）比其他任何事都更能證明我們信仰的真實性。因為我們認識並遵守「真道」（43節），我們就能擺脫罪的捆綁（45節），因為真理使我們得以自由（約翰福音8:32；雅各書1:25；2:12）。 Finally, God’s people speak to others (vv.
46–48). If we truly love God and His Word, we will
not be ashamed to share the Word even with important
people like kings (vv. 6, 80; Rom. 1:16; Phil. 1:20; 2
Tim. 1:12; 2:15; 1 Peter 4:16). When we delight in the
Word, love it, and obey it, sharing the message with
others comes naturally. To witness means to tell others
what we have seen and heard concerning Jesus Christ
(Acts 4:20) and what He has done for us. A satisfied
Christian is an awesome witness whose testimony God
can use to convict and convert others. We do not worship the Bible, but we do honor God’s Word and lift
our hands to the Lord in praise and thanksgiving for
His gift. In many churches, the entire congregation
stands when the Scriptures are brought in and publicly
read. (See 28:2; 63:4; 134:2; 141:2.) 最後，神的子民與他人說話（46-48節）。如果我們真正愛上帝和祂的話語，即使是與國王這樣的重要人物分享上帝的話語，我們也不會感到羞恥（6、80節；羅馬書1:16；腓立比書1:20；提後書1:12；2:15；彼得前書4:16）。當我們因神的話語而喜樂、熱愛它並遵守它時，與他人分享訊息就自然而然了。見證意味著告訴別人我們所看到和聽到的關於耶穌基督的事（使徒行傳4:20）以及祂為我們所做的一切。一個心滿意足的基督徒是一個令人敬畏的見證人，上帝可以用祂的見證來使他人知罪並悔改。我們不崇拜聖經，但我們尊重神的話語，並向主舉手讚美和感謝祂的恩賜。在許多教堂，當聖經被帶入並公開朗讀時，全體會眾起立。 （參閱28:2；63:4；134:2；141:2。） The basic Christian virtues (1 Cor. 13:13) are seen
in those who live by God’s Word: faith (v. 42), hope (v.
43), and love (vv. 41, 47—48). Love is mentioned
three times because “the greatest of these is love.” (On
loving God and His Word, see vv. 97, 113, 119, 127,
140, 159, 163, 165, 167; 1 Tim. 1:5.) 基督徒的基本美德（哥林多前書13:13）體現在那些靠上帝話語生活的人身上：信（42節）、盼望（43節）和愛（41、47-48節）。愛被提到三次，因為「其中最偉大的是愛」。 （關於愛神和祂的話語，請參閱第 97、113、119、127、140、159、163、165、167 節；提前 1:5。）
Zayin (vv. 49–56)—The Ministry of Memory 扎音（49-56節）－記憶部 If the psalmist was a priest or a Levite, and he probably
was, then he was required to be an expert on the book
of Deuteronomy. Deuteronomy means “second law.”
The book records Moses’ “farewell speech” that he gave
to prepare the new generation of Israelites for the conquest of Canaan. After forty years of wandering, the
nation would stop being nomads and would become
settlers, but new generations would come along and be
prone to forget the lessons of the past. In
Deuteronomy, you find the word remember fifteen
times and the word forget fourteen times. Some things
in the past we must forget (Phil. 3:12–14), but some
things we must never forget. “He who does not
remember the past is condemned to repeat it” (George
Santayana). 如果詩篇作者是祭司或利未人（他很可能是），那麼他就必須是申命記的專家。申命記的意思是「第二定律」。這本書記錄了摩西為新一代以色列人征服迦南做準備的「告別演說」。經過四十年的漂泊，這個國家將不再是遊牧民族，而是成為定居者，但新一代的到來，很容易忘記過去的教訓。在《申命記》中，你會發現「記住」這個字十五次，「忘記」這個字十四次。有些事過去了我們必須忘記（腓3:12-14），但有些事情我們永遠不能忘記。 「不記得過去的人注定會重蹈覆轍」（喬治桑塔亞納）。 God remembers His people (vv. 49–51). When
applied to the Lord, the word remember means “to pay
attention to, to work on behalf of.” Being omniscient,
God cannot forget anything, but He can decide not to
“remember it against us” (Isa. 43:25; Jer. 31:34; Heb.
8:12; 10:17). That is the negative side; the positive side
is that He “remembers” to do us good and give us His
blessing. He remembered Noah and delivered him
(Gen. 8:1); He remembered Abraham and delivered
Lot (Gen. 19:29); He remembered Rachel and Hannah
and enabled them to conceive (Gen. 30:22; 1 Sam.
1:19). Remembering is not recalling, for God never
forgets; it is relating to His people in a special way. The
psalmist prayed that God would use the Word to work
on his behalf. The writer had hope because of the
promises God had given to him, and he prayed that
those promises would be fulfilled. When Daniel found
in the prophecy of Jeremiah the promise of Israel’s
deliverance from captivity, he immediately began to
pray for the promise to be fulfilled (Dan. 9). True faith
not only believes the promises but also prays for God
to work. In his believing and praying, the writer found
encouragement (“comfort” comes from the Latin
meaning “with strength”), and he did not abandon his
faith or run away from his problems. He was revived
with new life! 上帝記得祂的子民（49-51節）。當應用於主時，「記住」一詞的意思是「注意，代表主工作」。上帝是無所不知的，祂不會忘記任何事情，但祂可以決定不「記念我們」（以賽亞書 43:25；耶利米書 31:34；來 8:12；10:17）。這是消極的一面；正面的一面是，祂「記得」對我們有益並賜福給我們。他記念挪亞並拯救了他（創 8:1）；他記念亞伯拉罕並拯救了羅得（創 19:29）；他記得拉結和哈拿，並讓他們懷孕（創 30:22；撒母耳記上 1:19）。記住不是回憶，因為上帝永遠不會忘記；它以一種特殊的方式與祂的子民相關。詩篇作者祈求神使用神的道為祂工作。作者因上帝給他的應許而充滿希望，他祈禱這些應許能夠實現。當但以理在耶利米的預言中發現以色列人從被擄中獲救的應許時，他立刻開始祈求這個應許得以實現（但以理書 9）。真正的信心不但相信應許，也祈求神作工。在他的信仰和祈禱中，作者得到了鼓勵（「安慰」來自拉丁語，意思是「有力量」），他沒有放棄自己的信仰，也沒有逃避自己的問題。他又復活了，獲得了新的生命！ His people remember God’s Word (vv. 52–54).
How could this spiritual leader know the “ancient
laws” that God gave Moses centuries before? The
nation had preserved the Word (Deut. 31:24–29) and taught it to each new generation (Deut. 4:1–14), and
this is the obligation of the church today (2 Tim. 2:2).
Unless the Word of God is honored, taught, and
obeyed in a church, that congregation is one generation
short of extinction. The psalmist was indignant at what
the worldly people (“the arrogant”) were doing as they
abandoned Israel’s spiritual heritage (vv. 53, 104, 128,
163), and he wept over their evil deeds (v. 136). Anger
alone can be very destructive, but anger plus love produces anguish, and anguish can lead to constructive
action. His response was to turn God’s statutes into
songs and to use the Word to praise the Lord (v. 54;
Eph. 5:19; Col. 3:16). He did not consider God’s law
a burden to bear; he saw the Word as a blessing to
share—and he sang it! Praise that is not based on the
truth of Scripture is unacceptable to the Lord. We are
on a difficult pilgrimage from earth to heaven, and we
need God’s songs to encourage us and to help us witness to others along the way (Acts 16:22–34). We are
strangers on the earth, and the Bible is our guidebook
to this world (vv. 19, 64) and to ourselves (v. 64). 上帝的子民記得祂的話（52-54節）。這位屬靈領袖怎麼可能知道上帝給摩西幾個世紀前所賜給摩西的「古老律法」呢？這個國家保存了神的道（申命記 31:24-29），並將其教導給每一代人（申命記 4:1-14），這是今天教會的義務（提後書 2:2）。除非神的話語在教會中被尊重、教導和遵守，否則教會就離滅絕只有一代了。詩篇作者對世人（「傲慢的人」）所做的事感到憤怒，因為他們放棄了以色列的屬靈遺產（53,104,128,163節），他為他們的惡行哭泣（136節）。單獨的憤怒可能具有極大的破壞性，但憤怒加上愛會產生痛苦，而痛苦又可以帶來建設性的行動。他的回應是將神的律例變成詩歌，並用神的話語來讚美主（54節；以弗所書5:19；歌羅西書3:16）。他不認為上帝的律法是個負擔；他把神的道視為分享的祝福——而他唱出了它！不基於聖經真理的讚美是主不可接受的。我們正踏上從地上到天國的艱難旅程，我們需要上帝的歌曲來鼓勵我們，並幫助我們沿途向他人作見證（使徒行傳16：22-34）。我們在世上是寄居的，聖經是我們通往這個世界（19、64節）和我們自己（64節）的指南。 His people remember His name (vv. 55–56). The
name of God—Jehovah, Yahweh—is full of meaning
and power. To translate it only as “I AM” is to miss
much of the dynamic that it contains (Ex. 6:1–3). We
might paraphrase it, “I am present, I am actively present, and I can do what I choose when I choose to do
it.” God’s name Yahweh speaks not only of His existence and His eternality, but also of His sovereignty,
His power, and the dynamic working out of His will in
this world. The ancient Jewish people so revered His
name that they feared to use it and substituted Adonai,
lest they sin against their God. In the book of Psalms
alone, there are more than one hundred references to
the name of the Lord. We are to love His name (5:11),
sing praises to His name (7:17; 9:2; 18:49), and glorify
His name (29:2). It is through His great name that we
triumph over our enemies (44:5; 54:1; 118:10–12), so
we should always call on His name for help (116:4, 13,
17). To remember His name is to encourage our hearts
to trust Him, obey Him, and not be afraid. “And those
who know Your name will put their trust in You, for
You, Lord [Yahweh], have not forsaken those who seek
You” (9:10 nkjv). 祂的子民記得祂的名字（55-56節）。上帝的名字——耶和華，雅畏——充滿了意義和力量。如果只將其翻譯為“我是”，就會錯過它所包含的大部分動力（出 6:1-3）。我們可以這樣解釋：“我在場，我積極在場，當我選擇做的時候，我可以做我選擇的事情。”上帝的名字「耶和華」不僅表示祂的存在和永恆，也表示祂的主權、祂的能力以及祂在這個世界上的意志的動態運作。古代猶太人如此尊敬他的名字，以至於他們不敢使用它，並用阿多奈代替，以免他們得罪了他們的上帝。光是詩篇中，就有一百多處提到主的名字。我們要愛祂的名（5:11），歌頌祂的名（7:17；9:2；18:49），並榮耀祂的名（29:2）。正是透過祂偉大的聖名，我們戰勝了我們的敵人（44:5；54:1；118:10-12），所以我們應該永遠呼求祂的名來尋求幫助（116:4,13,17）。記住他的名字就是鼓勵我們的心相信他，服從他，而不是害怕。 「那些認識你名的人必信靠你，因為你，主[耶和華]，沒有離棄那些尋求你的人」（9:10 新欽定版）。 To remember God’s name is to ask Him to
remember us and work on our behalf. We must do
this when we are in the darkness and afraid (v. 55), or
when we are lonely and discouraged (42:6). “The
name of the Lord is a strong tower; the righteous run
to it and are safe” (Prov. 18:10). If you want to know
how strong His name is, study the names of God in
the Old Testament and the “I am” statements of Jesus
in the gospel of John. But be sure to imitate the
psalmist and make it your practice to trust and honor
His name in every aspect of life (v. 56 niv), not just
during emergencies. 記住上帝的名字就是求祂記住我們並為我們工作。當我們處於黑暗和恐懼中時（55節），或當我們孤獨和灰心時（42:6），我們必須這樣做。 「耶和華的名是堅固台；義人奔赴，就得安全」（箴 18:10）。如果你想知道他的名字有多強大，請研究舊約中上帝的名字和約翰福音中耶穌的「我是」聲明。但一定要效法詩篇作者，並在生活的各個方面實踐相信和榮耀祂的名（第 56 節 新國際版），而不僅僅是在緊急情況下。
Heth (vv. 57–64)—God Is All We Need 赫人（57-64節）－上帝是我們所需要的一切 Whenever the people of Israel failed God and turned to
idols for help, it was evidence that they did not really
believe Jehovah was adequate to meet their needs. In
the time of Elijah, Israel tried to remedy the drought by
turning to Baal, the Canaanite storm god, but it was
the Lord who sent the rain in answer to the prophet’s
prayer. When the enemy threatened to invade their
land, the leaders of Israel often ran to Egypt for help,
as though Jehovah was unconcerned and unable to
deliver them. The psalmist in this section makes it clear
that the Lord God Almighty is all we need. 每當以色列人辜負上帝而轉向偶像尋求幫助時，就表明他們並不真正相信耶和華足以滿足他們的需要。在以利亞的時代，以色列人試圖透過求助於迦南的風暴神巴力來緩解乾旱，但耶和華回應了先知的祈禱，賜下雨水。當敵人威脅要入侵他們的土地時，以色列的領袖們常常跑到埃及尋求幫助，彷彿耶和華漠不關心，無力拯救他們。詩篇作者在這一部分清楚地表明，全能的主上帝就是我們所需要的一切。 God is our portion (vv. 57–58). This is real estate
language and refers to the apportioning of the land of
Canaan to the tribes of Israel (78:55; Josh. 13—21).
The priests and Levites were not given an inheritance
in the land because the Lord was their inheritance and
their portion (Num. 18:20–24; Deut. 10:8–9; 12:12).
Jeremiah, the priest called to be a prophet, called the
Lord “the portion of Jacob” (Jer. 10:16; 51:19; Lam.
3:24), and David used the same image in Psalm
16:5–6. (The “lines” in 16:6 refer to the property lines
of one’s land, the inheritance given by God.) Believers
today have a rich spiritual inheritance in the Lord Jesus
Christ, for God’s fullness is in Him and we are “complete in him” (Col. 2:9–10). He is our life (Col. 3:4)
and our “all in all” (Col. 3:11). Because we are in Him,
we have “all things that pertain to life and godliness” (2
Peter 1:3). Our riches in Christ are revealed in the
Word, which is our “spiritual bankbook,” and His
wealth can never diminish. The psalmist had made
promises to obey the Lord (vv. 8, 15–16, 32–34, 47,
106, 115), but that is not how we get our wealth from
the Lord. What He provides for us is a gracious gift,
not a loan, and we are not required to promise to repay
Him (Rom. 11:33–36). Accept the inheritance He has
given you, rejoice in it, and trust Him to supply every
need. 上帝是我們的分（57-58節）。這是房地產語言，指將迦南土地分配給以色列各部落（78:55；書 13-21）。祭司和利未人在這片土地上沒有得到產業，因為耶和華是他們的產業和產業（民 18:20-24；申 10:8-9；12:12）。被稱為先知的祭司耶利米稱主為「雅各的分」（耶利米書 10:16；51:19；哀歌 3:24），大衛在詩篇 16:5-6 中也使用了同樣的形象。 （16:6 中的「界線」指的是一個人土地的財產界線，即神所賜的產業。）今天的信徒在主耶穌基督裡擁有豐富的屬靈產業，因為神的豐盛都在他裡面，我們也「在他裡面得了豐盛」（歌羅西書 2:9-10）。祂是我們的生命（西 3:4），也是我們的「萬有之主」（西 3:11）。因為我們在祂裡面，所以我們擁有「一切關乎生命和敬虔的事」（彼得後書 1：3）。我們在基督裡的財富啟示在聖言中，聖言是我們的“屬靈銀行存摺”，而他的財富永遠不會減少。詩篇作者許諾要服從主（8、15-16、32-34、47、106、115節），但這並不是我們從主那裡獲得財富的方式。祂為我們提供的是一份恩典的禮物，而不是一筆貸款，我們不需要承諾償還祂（羅馬書11:33-36）。接受祂所賜給你的產業，並為此感到高興，並相信祂會滿足你一切的需要。 God is our Master (vv. 59–61). The land inherited
by the Israelites actually belonged to the Lord (Lev.
25:23) and He cared for it (Deut. 11:8–17). If the people obeyed the terms of the covenant, God would bless
the people and their labors in the land, but if they
turned to idols, He would chasten them, first in the
land and then in other lands. Loving obedience was the
condition for God’s blessing, even as it is today. Our
mind belongs to Him (“I considered my ways”) and
our feet belong to Him (“turned my steps”). Our time
belongs to Him and we must not delay obeying His
will (v. 60). In ancient days, no servant could say “No,”
no servant could linger or postpone doing the master’s
will, and no servant could give excuses or say “I forgot.” The servant’s responsibility is to hear the master’s
orders, remember them, and obey them immediately. 上帝是我們的主（59-61節）。以色列人所繼承的土地其實屬於耶和華（利25:23）並且他看顧它（申11:8-17）。如果人民遵守聖約的條款，上帝就會祝福人民和他們在這片土地上的勞動，但如果他們轉向偶像，他就會懲罰他們，首先是在這片土地上，然後是在其他土地上。愛的順服是上帝祝福的條件，即使在今天也是如此。我們的思想屬於他（“我思考我的道路”），我們的腳屬於他（“轉動我的腳步”）。我們的時間屬於他，我們不可拖延地服從他的旨意（60節）。在古代，僕人不能說“不”，僕人不能拖延或推遲執行主人的旨意，僕人不能找藉口或說“我忘記了”。僕人的責任是聽到主人的命令，記住並立即執行。 God is our greatest joy (vv. 61–64). It should be
the Christian’s greatest joy to know God, love Him,
hear His voice, and obey His will. Praying to Him and
praising Him should be more refreshing to us than
sleep. Being with His people should satisfy our hearts,
and we should see the love and glory of God in all of
creation. Whether we are lying on our bed at midnight, meditating on His Word (vv. 55, 62, 147–148), fellowshipping with God’s people, or taking a walk in God’s
glorious creation, we love God, listen to Him, and
thank Him. “All who fear you” is a fine description (vv.
63, 74, 79, 120 nkjv), for the fear of God ought to
mark the people of God. In spite of the disobedience of
mankind and the ravages of sin that destroy God’s creation, the earth is still full of God’s lovingkindness, and
though we are pilgrims and strangers on this earth,
God is our home (90:1) and we have nothing to fear. 上帝是我們最大的喜樂（61-64節）。認識神、愛祂、聽祂的聲音、遵守祂的旨意應該是基督徒最大的喜樂。向他祈禱並讚美他應該比睡覺更讓我們精神煥發。與神的子民在一起應該滿足我們的心，我們應該在所有受造物中看到神的愛和榮耀。無論我們是半夜躺在床上默想祂的話語（55、62、147-148節）、與神的子民團契，或是在神的榮耀創造中散步，我們都愛神、聆聽祂並感謝祂。 「凡敬畏你的人」是一個很好的描述（63,74,79,120 新欽定本），因為敬畏上帝應該是上帝子民的標誌。儘管人類的悖逆和罪惡的蹂躪摧毀了上帝的創造，大地仍然充滿了上帝的慈愛，儘管我們在這地球上是客旅和寄居者，但上帝是我們的家（90:1），我們沒有什麼可害怕的。
Teth (vv. 65–72)—God Is Good, All the Time 特斯（第 65-72 節）－神始終是良善的 The emphasis in this psalm is on what is good in the
life of the believer. The Hebrew word tob is used six
times in these eight verses and can be translated
good, pleasant, beneficial, precious, delightful, and
right. God does what is good because God is good
and because what He does is “according to his word”
and His Word is good (v. 39). Neither His character
nor His Word will ever change, so, “God is good all
the time.” 這首詩篇的重點是信徒生活中的良善。希伯來文「tob」在這八節經文中使用了六次，可以翻譯為「善良」、「愉快」、「有益」、「珍貴」、「令人愉快」和「正確」。神行善是因為神是良善的，因為祂所做的都是“照祂的話”，而且祂的道是良善的（39節）。祂的品格和祂的話語都永遠不會改變，所以，「神永遠都是良善的」。 God does what is good (v. 65–66). The phrase
“according to” is used frequently in Psalm 119 to relate
a request or a fact to the Word of God. God acts
according to the precepts, promises, and principles
revealed in His Word, and we should pray and act
accordingly. To ask God for something that is not
according to His will and His Word is to ask ignorantly
and selfishly (James 4:3), and if He gives the request to
us, we will be sorry and wish we had not prayed. This
happened to Israel when they asked God for flesh to eat
(106:15; Num. 11:31–35). Therefore, we should pray
the prayer of verse 66, for the better we know God’s
Word, the better we can pray in God’s will and obey
God’s will. 上帝行善（65-66節）。 「根據」一詞在詩篇 119 篇中經常使用，將一個請求或一個事實與神的話語聯繫起來。神按照祂話語中所啟示的誡命、應許和原則行事，我們應該相應地禱告和行動。向上帝祈求一些不符合祂的旨意和祂的話語的東西就是無知和自私的祈求（雅各書4:3），如果祂向我們提出這個請求，我們會感到抱歉並希望我們沒有祈禱。當以色列人向神求肉吃時，這件事就發生在他們身上（106:15；民 11:31-35）。 所以，我們應該按66節的禱告來禱告，因為我們越認識神的話語，就越能按著神的旨意禱告，越能順服神的旨意。 God overrules evil and from it brings good (vv.
67–71). The psalmist had disobeyed the Word and
gone astray. His sin was probably not a flagrant act of
rebellion but of ignorance (Lev. 5:17–19; Num.
15:28), and God in His love sent affliction to discipline
him (Heb. 12:1–11). At the time, this discipline was
not pleasant, but it brought God’s servant back to the
place of obedience, so it was worth it (vv. 71, 75).
However, there are times when we are obedient and we
still experience suffering, but God uses that suffering to
mature us and teach us His Word. Spurgeon said that
the promises of God shine the brightest in the furnace
of affliction. There are times when suffering comes
from the enemies of God, whose hearts are insensible
(“covered with fat”; 17:10; 73:7), but the Lord can
even use godless opposition for our good and His glory
(Rom. 8:28; 1 Peter 1:6–9; 4:12–19). The most evil act
ever performed on this earth was the crucifixion of the
Lord of glory on a cross, yet God used that to bring His
salvation to the world. 神戰勝邪惡，並由此帶來良善（67-71節）。詩篇作者違背了神的話語而誤入歧途。祂的罪可能不是公然的叛逆行為，而是出於無知（利 5:17-19；民 15:28），神本著慈愛，降下苦難來管教祂（來 12:1-11）。當時，這種管教並不令人愉快，但它使神的僕人回到了順服的境地，所以這是值得的（71、75節）。然而，有時當我們順服時，我們仍然會經歷苦難，但神使用這些苦難來成熟我們並教導我們祂的話語。司布真說，神的應許在苦難的熔爐中發出最明亮的光芒。有時，苦難來自神的敵人，他們的心麻木不仁（「被脂油覆蓋」；17:10；73:7），但主甚至可以為了我們的益處和祂的榮耀而利用不敬虔的反對（羅馬書8:28；彼得前書1:6-9；4:12-19）。地球上有史以來最邪惡的行為就是將榮耀的主釘在十字架上，但神卻用它來將祂的救恩帶給世界。 God uses the Word to show us good (v. 72). The
word better (“precious,” niv) is tob in the Hebrew. This
is the second time in the psalm that the writer has compared God’s truth to treasure (v. 14), and he will use
this image again in verses 127 and 162. David used it
in 19:10. The person of faith does not live by the priorities and values of the world (Heb. 11:24–27) but
puts the will of God ahead of everything else. When we
find the good treasures of truth in the precious Word
of God, we rejoice in the goodness of the Lord and
have no desire to wallow in the things of this world. No
matter what our situation may be, we can affirm from
our hearts, “God is good—all the time!” 上帝用道向我們顯明美善（72節）。 “更好”這個詞（“珍貴”，NIV）在希伯來語中是“tob”。這是作者在詩篇中第二次將神的真理比喻為寶貝（14節），他將在127和162節中再次使用這個比喻。有信心的人不是按世界的優先順序和價值觀生活（希伯來書 11:24-27），而是將神的旨意置於一切之上。當我們在神寶貴的話語中找到真理的美好寶藏時，我們就會因主的良善而喜樂，而不會沉迷於這個世界的事物。無論我們的處境如何，我們都可以從心裡肯定：“神永遠都是良善的！”
Yodh (vv. 73–80)—Read the Instructions Yodh（73-80節）－閱讀指示 Led by God’s Spirit, the author wrote this long psalm
to convince us to make knowing and obeying the
Word of God the most important activities in our
lives. In the previous section, he reminded us how necessary God’s Word is when we are experiencing
difficulties, but it does not stop there. We need God’s
Word for all of life. He mentioned several ministries of
the Word that are necessary in the life of the faithful
child of God. 上帝的靈引導作者，寫了這篇長詩篇，以說服我們讓認識和遵守神的話語成為我們生活中最重要的活動。在上一節中，祂提醒我們，當我們遇到困難時，上帝的話語是多麼必要，但它不止於此。我們一生都需要神的話語。他提到了神的話語的幾項事工，這些事工在祂忠心的兒女的生活中是必要的。 We learn about ourselves (v. 73). When you purchase a new appliance, you take time to read the
owner’s manual. The Bible is the owner’s manual for
God’s people. It is the only book that tells the truth
about where we came from, why we are here, what we
must do to succeed in life, and where we are going.
God made us (139:13–18) and knows us better than
we know ourselves, and He shares this knowledge in
His Word. As we read, we “see ourselves” in the people
and circumstances described in the pages of the Bible.
We do not see “past history” but present reality!
Unbelievers have no idea what the world and its people
are really like, for the “real world” and the “real people”
are presented in the pages of the Bible. The Bible is a
mirror in which we see ourselves—and do something
about what we see (James 1:22–27). 我們了解自己（73節）。當您購買新設備時，您會花時間閱讀使用手冊。聖經是上帝子民的使用手冊。這是唯一一本講述我們從哪裡來、為什麼在這裡、我們必須做什麼才能在生活中取得成功以及我們要去哪裡的真相的書。神創造了我們（139:13-18），並且比我們自己更了解我們，並且祂在祂的話語中分享了這些知識。當我們閱讀時，我們在聖經中描述的人物和環境中「看到自己」。我們看到的不是“過去的歷史”，而是現在的現實！非信徒不知道世界和其中的人民到底是什麼樣子，因為「真實的世界」和「真實的人民」都在聖經的書頁中呈現。聖經是一面鏡子，我們可以在其中看到自己，並根據所看到的去做一些事情（雅各書 1：22-27）。 We become a blessing to others (vv. 74, 79).
When we hope in God’s Word, we have joy in life, and
this helps us to encourage others. “Be kind, for everyone you meet is fighting a hard battle” (Plato). Are
people happy to see us arrive or are they happier when
we leave? When our friends and acquaintances have
burdens, do they turn to us for help, or do we add to
their burdens? We are commanded to bear our own
burdens courageously and to help others bear their
burdens (Gal. 6:2, 5).
We receive God’s best in our afflictions (vv.
75–78, 80). Life is difficult and we must accept from
the hand of God both the pleasant experiences and the
unpleasant (Job 2:1–10; Phil. 4:10–13). In the dark
hours of life, the Word is a light that shows us the way
(v. 105), and we do not go stumbling down the wrong
paths. We have the love of God to comfort us and the
promises of God to encourage us. We may not delight
in our circumstances, but we pray that God will use
them to spread the gospel and glorify His name (Phil.
1:12–16). The enemy attacks us, but we turn to the
Word and find the help that we need. Our determination in Christ is that we shall not be ashamed. God’s decrees are perfect and they come from His loving
heart (33:11), so we have nothing to fear. 我們成為別人的祝福（74、79節）。當我們仰望神的話語時，我們就會在生活中充滿喜樂，這有助於我們鼓勵別人。 「要友善，因為你遇到的每個人都在進行一場艱苦的戰鬥」（柏拉圖）。人們是高興看到我們到達還是在我們離開時更高興？當我們的朋友和熟人有負擔時，他們會向我們尋求幫助，還是我們會增加他們的負擔？我們被吩咐要勇敢地承擔自己的重擔，並幫助別人承擔他們的重擔（加拉太書 6:2, 5）。我們在苦難中領受神最好的（75-78、80節）。生活是艱難的，我們必須從神手中接受愉快的經歷和不愉快的經歷（約伯記 2：1-10；腓 4：10-13）。在人生的黑暗時刻，神的話語是一盞明燈，為我們指明道路（105節），我們不會在錯誤的道路上跌跌撞撞。我們有神的愛來安慰我們，有神的應許來鼓勵我們。我們可能不喜歡自己的處境，但我們祈求神使用它們來傳播福音並榮耀祂的名（腓1：12-16）。敵人攻擊我們，但我們轉向神的道並找到我們需要的幫助。我們在基督裡的決心是不致羞愧。上帝的法令是完美的，它們來自祂的慈愛之心（33:11），所以我們沒有什麼可害怕的。 當其他方法都失敗時，請閱讀說明。
卡夫（81-88節）－信心與忍耐 重點在於信徒等待主審判祂的敵人並把他從迫害和危險中拯救出來時的反應。他的壓迫者也是主和以色列的敵人，所以他的關心不只是個人的。自從猶太人在埃及的時候起，撒旦就一直在尋求消滅猶太人（第 87 節），並且他將繼續下去，直到末世（啟示錄 12）。基督徒的生活是戰場，而不是遊樂場，我們必須期待苦難（約翰福音16:33）。 昏倒但仍滿懷希望（81-83節）。他內心因渴望神作工而疲憊不堪。他的眼睛因尋找他臨在的證據而緊張（哀2:11）。他覺得自己就像一個乾涸的酒袋，被當作無用的東西丟在一旁。然而，他從未放棄希望，因為無論時刻多麼黑暗，未來都是我們的朋友，因為耶穌是我們的主。 「戒菸總是為時過早」（V. Raymond Edman）。 質疑但等待（84-85節）。 “多久？”他在第 84 節問道，“什麼時候？”請參閱第 82 和 84 節。 （參考耶利米書 12：3-4；15：15；20：11-12。）對大多數人來說，等待他們所看到的事情是很困難的——交通擁堵結束，結帳隊伍加快，一封重要的信件或電子郵件到達——而等待我們看不見的主實現他的旨意就更困難了。正是透過“信心和忍耐”，我們才能承受神為我們所指定的（來 6:12；參考羅 15:4）。如果我們信靠主，我們的考驗就會帶來忍耐（雅各書 1：3-4）。敵人可能正在挖坑，但主會確保他們先掉進去（9:15；箴 26:27）。 When all else fails, read the instructions. 我們成為別人的祝福（74、79節）。當我們仰望神的話語時，我們就會在生活中充滿喜樂，這有助於我們鼓勵別人。 「要友善，因為你遇到的每個人都在進行一場艱苦的戰鬥」（柏拉圖）。人們是高興看到我們到達還是在我們離開時更高興？當我們的朋友和熟人有負擔時，他們會向我們尋求幫助，還是我們會增加他們的負擔？我們被吩咐要勇敢地承擔自己的重擔，並幫助別人承擔他們的重擔（加拉太書 6:2, 5）。我們在苦難中領受神最好的（75-78、80節）。生活是艱難的，我們必須從神手中接受愉快的經歷和不愉快的經歷（約伯記 2：1-10；腓 4：10-13）。在人生的黑暗時刻，神的話語是一盞明燈，為我們指明道路（105節），我們不會在錯誤的道路上跌跌撞撞。我們有神的愛來安慰我們，有神的應許來鼓勵我們。我們可能不喜歡自己的處境，但我們祈求神使用它們來傳播福音並榮耀祂的名（腓1：12-16）。敵人攻擊我們，但我們轉向神的道並找到我們需要的幫助。我們在基督裡的決心是不致羞愧。上帝的法令是完美的，它們來自祂的慈愛之心（33:11），所以我們沒有什麼可害怕的。 當其他方法都失敗時，請閱讀說明。
Kaph (vv. 81–88)—Faith and Patience 卡夫（81-88節）－信心與忍耐 The focus is on the responses of the believer while he
waited for the Lord to judge his enemies and deliver
him from persecution and danger. His oppressors were
also the enemies of the Lord and of Israel, so his concern was more than personal. Satan has been seeking to
exterminate the Jews (v. 87) since the time the nation
was in Egypt, and he will continue until the end times
(Rev. 12). The Christian life is a battleground, not a
playground, and we must expect tribulation (John
16:33). 重點在於信徒等待主審判祂的敵人並把他從迫害和危險中拯救出來時的反應。他的壓迫者也是主和以色列的敵人，所以他的關心不只是個人的。自從猶太人在埃及的時候起，撒旦就一直在尋求消滅猶太人（第 87 節），並且他將繼續下去，直到末世（啟示錄 12）。基督徒的生活是戰場，而不是遊樂場，我們必須期待苦難（約翰福音16:33）。 Fainting but hoping (vv. 81–83). His inner person was exhausted from longing for God to work. His
eyes were strained from watching for some evidence of
His presence (Lam. 2:11). He felt like a dried-up wineskin that had been thrown aside as useless. However, he
never gave up hope, for no matter how dark the hour,
the future is our friend because Jesus is our Lord. “It is
always too soon to quit” (V. Raymond Edman). 昏倒但仍滿懷希望（81-83節）。他內心因渴望神作工而疲憊不堪。他的眼睛因尋找他臨在的證據而緊張（哀2:11）。他覺得自己就像一個乾涸的酒袋，被當作無用的東西丟在一旁。然而，他從未放棄希望，因為無論時刻多麼黑暗，未來都是我們的朋友，因為耶穌是我們的主。 「戒菸總是為時過早」（V. Raymond Edman）。 Questioning but waiting (vv. 84–85). “How
long?” he asked in verse 84, and “When?” in verses 82
and 84. These questions have often been asked by suffering saints (see on 6:3), even by the martyrs in heaven
(Rev. 6:9–11), because they are the natural response of
people who are suffering. (See Jer. 12:3–4; 15:15;
20:11–12.) It is difficult for most people to wait for the
things they can see—a traffic jam to end, a checkout
line to speed up, an important letter or e-mail to
arrive—and it is even more difficult to wait for our
unseen Lord to work out His will. It is through “faith
and patience” that we inherit what God has appointed
for us (Heb. 6:12; see Rom. 15:4). Our trials will produce patience if we trust in the Lord (James 1:3–4).
The enemy may be digging pits, but the Lord will see
to it that they fall into them first (9:15; Prov. 26:27). 質疑但等待（84-85節）。 “多久？”他在第 84 節問道，“什麼時候？”請參閱第 82 和 84 節。 （參考耶利米書 12：3-4；15：15；20：11-12。）對大多數人來說，等待他們所看到的事情是很困難的——交通擁堵結束，結帳隊伍加快，一封重要的信件或電子郵件到達——而等待我們看不見的主實現他的旨意就更困難了。正是透過“信心和忍耐”，我們才能承受神為我們所指定的（來 6:12；參考羅 15:4）。如果我們信靠主，我們的考驗就會帶來忍耐（雅各書 1：3-4）。敵人可能正在挖坑，但主會確保他們先掉進去（9:15；箴 26:27）。 Trusting and reviving (vv. 86–88). Is the enemy
spreading lies about you? God’s Word is dependable
and can be trusted (vv. 128, 142, 151, 160). Do you
feel like your defeat is very near? Rest on His promises
and rely on His love. When the Father allows His children to go into the furnace of affliction, He keeps His
eye on the clock and His hand on the thermostat. He
knows how long and how much. To walk by faith will
bring unrest and weakness, but to meditate on the
Word will bring peace and power. Once again, the
psalmist prayed for new life (see v. 25) and the Lord
revived him. “Your Father in heaven loves you too
much to harm you, and He is too wise to make a mistake” (Robert T. Ketcham). 信任與復興（86-88節）。敵人是否散播關於你的謊言？神的話是可靠的、可以信賴的（128、142、151、160節）。你覺得你的失敗已經很近了嗎？安息在祂的應許上，依靠祂的愛。當天父允許祂的孩子進入苦難的熔爐時，祂的眼睛盯著時鐘，手放在恆溫器上。他知道要持續多久和多少。憑信心而行會帶來不安和軟弱，但默想神的話語會帶來平安和力量。詩人再次祈求新的生命（參考 25 節），主使他復活了。 「你的天父太愛你了，不會傷害你，他也太明智了，不會犯錯」（羅伯特·T·凱查姆）
Lamedh (vv. 89–96)—Change and the Changeless 拉梅德（89-96節）——變化與不變 The familiar hymn “Abide with Me” says, “Change and
decay in all around I see.” If that was true in 1847
when Henry Lyte wrote those words, how much truer
it is today! To younger people, change is a treat, but to
older folks, change is a threat. We like to relax in our
comfort zone and resist the dramatic changes going on
around us and within us. But if we do, we fail to grow
spiritually and we miss the opportunities God gives us
to reach others with the gospel. The psalmist made
some wonderful affirmations, which if heeded, will
anchor us to the eternal and enable us to be used of
God during these turbulent times. 熟悉的讚美詩“與我同住”說：“我所見的一切都有變化和朽壞。”如果亨利·萊特在 1847 年寫下這些話時確實如此，那麼今天就更是如此了！對年輕人來說，改變是一種享受，但對老年人來說，改變是一種威脅。我們喜歡在舒適圈放鬆，抵抗周圍和內心發生的巨大變化。但如果我們這樣做，我們就無法在靈性上成長，並且會錯過神賜給我們向他人傳福音的機會。詩篇作者做出了一些奇妙的肯定，如果我們留意這些肯定，將使我們錨定在永恆中，並使我們能夠在這個動蕩的時期被上帝使用。 God’s Word is settled (v. 89). Ever since Satan
asked Eve, “Indeed, has God said …?” (Gen. 3:1), the
enemy has been attacking the Word of God. Atheists,
agnostics, philosophers, scientists, and garden-variety
sinners of all kinds have ignored the Bible, laughed at
it, and tried to do away with it, but it still stands.
Though born in eternity, God’s Word is rooted in history and speaks to every generation that will listen. The
Word is “founded forever” (v. 152) and will endure forever (v. 162). (See Matt. 24:34–35.) Build your life on
the Word of God and you will weather all the changes
of life! 神的話語已經確定（89節）。自從撒旦問夏娃：“上帝真的說過…嗎？” （創 3:1），仇敵一直在攻擊神的話語。無神論者、不可知論者、哲學家、科學家和各種各樣的罪人都忽視了《聖經》，嘲笑它，並試圖廢除它，但它仍然存在。雖然上帝的話語誕生於永恆，但它卻植根於歷史，向每一個願意聆聽的世代說話。道是「永遠堅立的」（152節），並且永遠長存（162節）。 （參考馬太福音 24：34-35。）把你的生活建立在神的話語之上，你就能經受住生活中的所有變化！ God is faithful (v. 90a). Pause and read Psalm 90
and see what Moses had to say about the eternal God
and the changes of life. From generation to generation,
He is God, and we can commit ourselves, our children,
our grandchildren, and our great-grandchildren to His
care. Abraham, Isaac, and Jacob were three decidedly
different kinds of men, but God was the “God of
Abraham and of Isaac and of Jacob.” 上帝是信實的（90節上）。暫停並閱讀詩篇第 90 篇，看看摩西如何談論永恆的神和生命的變化。一代又一代，祂是神，我們可以將自己、我們的子孫、曾孫交託給祂看顧。亞伯拉罕、以撒和雅各是三種截然不同的人，但神是「亞伯拉罕、以撒、雅各的神」。 God’s creation is established (vv. 90b–91). Until
that last day when God’s fire purifies all things and He
ushers in a new heaven and earth (2 Peter 3; Rev. 21—
22), this present creation will stand. The laws that He
built into creation will also stand, whether scientists
understand them or not. People may abuse and waste
the earth and its resources, but God’s creation will continue to serve the Creator. Everything in creation serves
the Lord except human beings made in the image of
God. What a tragedy! This is still our Father’s world,
and we can trust Him to manage it wisely. 上帝的創造已經建立（90b-91節）。直到最後一天，當上帝的火淨化萬物，並開創新天新地時（彼得後書 3；啟示錄 21-22），目前的創造物將屹立不倒。無論科學家是否理解，他在創造中建立的法則也將有效。人們可能會濫用和浪費地球及其資源，但神的創造物將繼續為造物主服務。萬物皆為上帝服務，除了按照上帝形象所創造的人類。多麼悲劇啊！這仍然是我們天父的世界，我們可以相信祂會明智地管理它。 God’s peace is available (vv. 92–95). We do not
go to the Bible to escape the realities of life but to be
strengthened to face life and serve God effectively. We
may not be able to delight in what is going on in the
world, but we can delight in what God says in His
Word. The Word equips us to deal with the changes of
life and the crises that come. The verb “sought out” in
verse 94 means “to consult, to inquire, to beat a path,
to read repeatedly.” Here is a believer who beat a path
to the Bible, read it over and over, studied it, and when
he had to make a decision, consulted it carefully.
Philosophies change, political expedients fail, promises
and contracts are broken, but the Word of God still
stands. 上帝的平安是可用的（92-95節）。我們讀聖經不是為了逃避生活的現實，而是為了得到力量去面對生活並有效地事奉上帝。我們可能無法為世界上正在發生的事情感到高興，但我們可以為神在祂的話語中所說的話感到高興。神的道使我們能夠應對生活的變化和即將到來的危機。第94節的動詞「尋求」的意思是「諮詢、詢問、開闢道路、重複閱讀」。這是一位信徒，他開闢了一條通往聖經的道路，一遍又一遍地閱讀它，研究它，當他必須做出決定時，仔細地查閱它。哲學改變，政治權宜之計失敗，承諾和契約被打破，但上帝的話語仍然存在。 God wants us to get out of our rut (v. 96). So
much truth is buried in this verse, you could meditate
on it for hours. Whatever mankind does will never
reach perfection, because our human work comes from
our limited mind, strength, and ability. Perhaps the
psalmist was reading the book of Ecclesiastes, for the limitations of human achievement is one of the themes
of that book. “Vanity of vanities, all is vanity!” In contrast to the limits of mankind, God’s Word and works
have no limits. His commandment (singular—it is one
united Book)—is limitless, boundless, immeasurable.
Though Jesus lived, taught, and died in the little land
of Palestine, His life and ministry have reached a whole
world. Mary gave her sacrificial offering to Jesus in a
home in Bethany, but what she did has blessed generations of people around the world (Mark 14:1–9). 神希望我們擺脫困境（96節）。這節經文中蘊藏著這麼多的真理，你可以沉思好幾個小時。人類所做的一切永遠不會達到完美，因為我們人類的工作來自於我們有限的思想、力量和能力。也許詩篇作者正在閱讀《傳道書》，因為人類成就的限制是這本書的主題之一。 「虛空中的虛空，一切都是虛空！」與人類的限制相比，神的話語和工作是沒有限制的。祂的誡命（單數－它是一本統一的書）－是無限的、無限的、不可估量的。儘管耶穌在巴勒斯坦這片小土地上生活、教導和死亡，但他的生活和事工卻影響了整個世界。瑪利亞在伯大尼的家中向耶穌獻祭，但她的所作所為祝福了世界各地的幾代人（馬可福音 14：1-9）。 Why should God’s people stay in a rut when the
Word of God is so boundless and there are no limits to
what He can do! We may not like all the changes going
on in the world, but we need not be frustrated and
afraid. Although the news coverage was not as good,
the situation was not much different in the days of the
apostles, and they turned the world upside down! God
is on the throne; He holds the world in His hands; His
promises can never fail; so, let’s get moving! 當神的話語如此無邊無際、他能做的事也沒有限制時，為什麼神的子民還要墨守成規呢！我們可能不喜歡世界上正在發生的所有變化，但我們不必感到沮喪和恐懼。雖然新聞報道沒有那麼好，但情況與使徒時代相差無幾，他們把世界翻了個底朝天！神坐在寶座上；世界在他手中；他的諾言絕不會落空；所以，讓我們開始吧！
Mem (vv. 97–104)—Beyond Bible Study Mem（第 97-104 節）—超越聖經學習 Never have there been so many tools available for serious Bible study, and we are grateful for them. However,
the Word of God is unlike any other book: we must be
on good terms with the Author if we are to learn from
what He has written. Our relationship to the Lord is
determined by our relationship to His will, and that is
determined by how we relate to His Word. Too many
believers have only academic head knowledge of the
Word, but they do not know how to put this knowledge into practice in the decisions of daily life. What
we all need is a heart knowledge of the Word, and this
means being taught by God (v. 102). Here are the conditions we must meet. 從來沒有如此多的工具可用於認真的聖經學習，我們對此表示感謝。然而，神的話與任何其他書籍不同：如果我們要從作者所寫的內容中學習，我們就必須與祂保持良好的關係。我們與主的關係取決於我們與祂旨意的關係，而這取決於我們如何與祂的話語建立關係。太多的信徒只擁有關於神的道的學術頭腦知識，但他們不知道如何將這些知識應用於日常生活的決定中。我們都需要的是內心對神的話語的認識，這意味著接受神的教導（102節）。這是我們必須滿足的條件。
We must love His Word and meditate on it (vv.
97–100). We enjoy thinking about people and activities that we love, and meditation means loving the
Lord by pondering His Word and allowing its truths
to penetrate our hearts. (See vv. 48, 113, 127, 159,
165, 167; 1:2.) This does not mean that we abandon
our daily responsibilities or that we constantly quote
Bible verses to ourselves and ignore our work. Rather,
it means that our minds and hearts are so yielded to
the Spirit that He can remind us of the Word when we
need it and give us fresh understanding in the new
challenges we face. There are many ways to learn
truth. We can learn from our enemies in the encounters of life (v. 98), from our teachers in the
explanations of life from books and lessons (v. 99),
and from the older saints who have had the experiences of life and know the principles that work (v.
100). Joshua learned from serving with Moses, from
the battles that he fought, and from the experiences,
good and bad, that came to his life. But the most
important thing he did was to meditate on the Word
(Josh. 1:1–9), because his meditation helped him to
test what he had learned in the other three “classrooms” and to put it all together into one balanced
whole. God shares His truth with babes (Luke 10:21)
and those who are humble enough to receive it (1 Cor.
1:18—2:8). 我們必須愛祂的話語並默想它（97-100節）。我們喜歡思考我們所愛的人和活動，而冥想意味著透過沉思祂的話語並讓其真理滲透到我們的內心來愛主。 （參閱48、113、127、159、165、167節；1:2。）這並不意味著我們放棄日常責任，或不斷地引用聖經經文而忽視我們的工作。相反，它意味著我們的思想和心靈如此順服於聖靈，以至於當我們需要時，他可以提醒我們神的話語，並在我們面臨的新挑戰中給予我們新的理解。學習真理的方法有很多。我們可以從生命的遭遇中向仇敵學習（98節），從書本和教訓中向老師學習生命的解釋（99節），向有生命經歷、知道行之有效原則的年長聖徒學習（100節）。約書亞從與摩西一起服役、從他所參與的戰鬥中、從他生活中的經歷（無論好壞）中學習。但他所做的最重要的事情是默想神的話語（約書亞記 1：1-9），因為他的默想幫助他檢驗他在其他三個「教室」所學到的知識，並將其整合為一個平衡的整體。神與嬰孩（路 10:21）和謙卑接受真理的人（林前 1:18—2:8）分享祂的真理。 We must obey His Word (vv. 101–102). A true
student of the Word is not a person with a big head,
full of all sorts of knowledge, but one who has an obedient heart and loves to do God’s will. While God’s
truth is food for our souls, it is not a “buffet” from
which we select only the things we like. If the Bible
tells us something is wrong, we stay off that path. If
God tells us something is right, we do not abandon it.
“Obedience is the organ of spiritual knowledge” (F. W.
Robertson; John 7:17). 我們必須遵守祂的話（101-102節）。 真正學習神的話語的人，不是一個頭腦大、充滿各種知識的人，而是一個有一顆順服的心、喜愛遵行神的旨意的人。雖然上帝的真理是我們靈魂的食物，但它不是我們只選擇自己喜歡的東西的「自助餐」。如果聖經告訴我們有些事情是錯的，我們就遠離那條路。如果神告訴我們某件事是正確的，我們就不會放棄它。 「順服是屬靈知識的器官」（F.W.羅伯森；約翰福音7:17）。
We must enjoy His Word (vv. 103–104). Honey
would be the sweetest thing the psalmist could taste.
However, the Word contains both sweetness and bitterness, and we must learn to receive both (19:10; 104:34;
Prov. 16:24; Ezek. 2:9—3:15; Rev. 10). Samson got
into trouble because of eating defiled honey from the
carcass of a lion (Judg. 14:1–18). He was a Nazarite
and was never to touch a dead body (Num. 6), so he
defiled both himself and his parents, for Jewish people
had to avoid dead animals (Num. 5:2; 9:10). God’s
Word is pure, not defiled, and gives us the sweetness
and energy we need to obey His commands. The
unsaved person finds the Bible boring, but the devoted
child of God feeds on the Scriptures and enjoys the
sweet taste of truth. This is what it means to go beyond
Bible study. 我們必須享受祂的話語（103-104）。蜂蜜將是詩人能嚐到的最甜的東西。然而，聖言既含有甜蜜，也含有苦澀，我們必須學習接受兩者（19:10；104:34；箴 16:24；以西結書 2:9-3:15；啟 10）。參孫因吃了獅子屍體上不潔的蜂蜜而陷入麻煩（士師記 14：1-18）。他是拿細耳人，從不碰屍體（民 6），因此他玷污了自己和父母，因為猶太人必須避免動物屍體（民 5:2；9:10）。上帝的話是純潔的，沒有被玷污，並且給了我們遵守祂的命令所需的甜蜜和能量。未得救的人會覺得聖經枯燥乏味，但神的兒女卻以聖經為食，享受真理的甘甜滋味。這就是超越聖經研究的意義。
Nun (vv. 105–112)—We Will Be Faithful 修女（105-112）－我們要忠心 It has well been said that the greatest ability is dependability, and this especially applies to the Christian life.
We want God to be faithful to us, so is it wrong for
God to expect us to be faithful to Him? Faithfulness is
an evidence of faith, and faith comes from hearing and
receiving the Word of God (Rom. 10:17; 2 Thess.
2:13). The psalmist described several areas of faithfulness in the life of the believer. 常言道，最大的能力就是依靠能力，這尤其適用於基督徒的生活。我們希望神對我們忠心，那麼神期望我們對祂忠心，這有錯嗎？忠誠是信心的證據，而信心來自於聆聽和接受神的話（羅馬書10:17；帖後2:13）。詩篇作者描述了信徒生活中忠誠的幾個面向。 Faithful feet (v. 105). Two familiar biblical images
combine in this verse: life is a path (vv. 32, 35, 101,
128; 16:11; 23:3; 25:4), and God’s Word is the light
that helps us follow the right path (v. 130; 18:28; 19:8;
36:9; 43:3; Prov. 6:23; 2 Peter 1:19). The ancient
world did not have lights such as we have today; the
people carried little clay dishes containing oil, and the
light illuminated the path only one step ahead. We do
not see the whole route at one time, for we walk by
faith when we follow the Word. Each act of obedience
shows us the next step, and eventually we arrive at the
appointed destination. We are told that this is “an
enlightened age,” but we live in a dark world (John 1:5;
3:19; 8:12; 12:46; Col. 1:13; 1 Peter 2:9) and only
God’s light can guide us aright. Obedience to the Word
keeps us walking in the light (1 John 1:5–10). 忠實的雙腳（105節）。這節經文結合了兩個熟悉的聖經形象：生命是一條路（32,35,101,128節；16:11；23:3；25:4），神的話是幫助我們走正路的光（130節；18:28；19:8；36:9；43:3；彼得後123；古代世界沒有像我們今天這樣的光；人們拿著裝有油的小陶盤，燈光照亮了前方僅一步之遙的道路。我們不會一次看到整條路，因為當我們跟隨神的道時，我們就是憑著信心而行。每一次的服從都向我們展示了下一步的行動，最後我們到達了指定的目的地。我們被告知這是“一個光明的時代”，但我們生活在一個黑暗的世界（約翰福音1:5；3:19；8:12；12:46；歌羅西書1:13；彼得前書2:9），只有上帝的光才能正確地引導我們。順服神的道使我們在光明中行走（約翰一書 1：5-10）。 Faithful words (vv. 106–108). Making vows constantly to the Lord will not lift us to the highest levels
of Christian living (Rom. 7:14—8:4), but when we do
make promises to the Lord or to our friends, we should
keep them (Matt. 5:33–37; Num. 30:2; Deut. 23:21; Eccl. 5:1–7). The Holy Spirit can help us fulfill new
resolutions if we depend on His power. What we say
when we are praying (v. 107) should also be truthful.
To talk to God piously without being willing to obey
Him in the matters we are praying about is to bring
hypocrisy into our fellowship with God. After we have
prayed, are we available to be a part of the answer (Eph.
3:20–21)? Perhaps the highest use of speech is in the
worship of the Lord (v. 108), and we must see our
words as sacrifices offered to the Lord (Hos. 14:1–2;
Heb. 13:15). Do we sing to Him from the heart (Eph.
5:19)? Do we mean the words that we pray, sing, and
read aloud from the litany? If worship is the highest use
of words, then to be careless in worship is to commit a
great sin. 忠信的話（106-108節）。不斷地向主許願並不能使我們達到基督徒生活的最高水平（羅馬書 7:14—8:4），但當我們向主或我們的朋友許下諾言時，我們應該遵守它們（太 5:33-37；民 30:2；申 23:21；傳 5:1-7）。如果我們依靠聖靈的力量，祂就能幫助我們實現新的決心。我們禱告時所說的話（107節）也應該是誠實的。虔誠地與神交談，卻不願意在我們所禱告的事上順服他，就會把虛偽帶入我們與神的相交中。禱告之後，我們可以成為答案的一部分嗎（弗 3:20-21）？也許言語的最高用途是敬拜主（108節），我們必須將我們的言語視為獻給主的祭物（何西阿書14:1-2；來13:15）。我們是否發自內心向祂歌唱（弗 5:19）？我們指的是我們祈禱、唱歌和朗讀連禱文中的話語嗎？如果敬拜是言語的最高用途，那麼在敬拜中粗心大意就是犯了大罪。 A faithful memory (vv. 109–110). The Old
Testament believer did not have a pocket Bible that he
could consult at will, for the Scriptures were written on
large scrolls and deposited with the priests. This meant
that the people had to listen carefully to the public
reading of the Word and remember what they heard,
an art that has almost vanished today. One of the ministries of the Holy Spirit is to bring God’s Word to our
remembrance when we need it (John 14:25–26;
16:12–15), but we cannot remember what we have
never heard and learned (v. 11; Heb. 5:12–14). The
psalmist was taking risks, just as we all do as we walk
through the mine fields of this world, but he knew the
Word would direct him. 忠實的記憶（109-110節）。舊約信徒沒有一本可以隨意查閱的袖珍聖經，因為聖經被寫在大捲軸上並存放在祭司那裡。這意味著人們必須仔細聆聽公開朗讀的話語並記住他們所聽到的內容，而這種藝術如今幾乎已經消失了。聖靈的事奉之一就是在我們需要的時候讓我們想起上帝的話語（約翰福音14：25-26；16：12-15），但我們無法記住我們從未聽過和學過的內容（11節；希伯來書5：12-14）。詩篇作者正在冒險，就像我們走過這個世界的雷區時所做的那樣，但他知道神的道會指引他。 A faithful heart (vv. 111–112). What a precious
treasure is the Word of God (vv. 14, 72, 127, 162;
61:5)! It is like a deep mine filled with gold, silver, and
precious gems, and we must take time to “dig” for
these treasures (Prov. 2:1–9; 3:13–15; 8:10–11; 1 Cor.
3:9–23). A mere surface reading of Scripture will not
put spiritual treasure into our hearts. Mining treasure
is hard work, but it is joyful work when we “mine” the
Bible, as the Spirit guides us into truth. Then, the
Spirit helps us to “mint” the treasure so we can invest
it in our lives (obedience) and in the lives of others
(witness). Sometimes God takes us through the furnace of suffering so we can better receive the treasure
into our own lives (1 Peter 1:6–12). The Word needs
no purifying (v. 140; 12:6; 19:8), but we need to be
cleansed so we can appreciate God’s truth and appropriate it. Once your heart is set on obeying the Word,
the life is on the right course (Matt. 6:33; Prov.
4:20–27). 忠心的心（111-112節）。神的話語是何等寶貴的寶藏（14、72、127、162；61:5）！它就像一個充滿金、銀和寶石的深礦，我們必須花時間「挖掘」這些寶藏（箴 2:1-9；3:13-15；8:10-11；林前 3:9-23）。光是閱讀聖經的表面內容不會將屬靈的寶藏存入我們的心裡。挖掘寶藏是一項艱苦的工作，但當我們「挖掘」聖經時，當聖靈引導我們進入真理時，這就是一件快樂的工作。然後，聖靈幫助我們「鑄造」寶藏，以便我們可以將其投資到我們的生活（服從）和他人的生活（見證）中。有時神會帶我們經歷苦難的熔爐，好讓我們能更好地接受生命中的寶藏（彼得前書 1：6-12）。聖言不需要淨化（140節；12:6；19:8），但我們需要被淨化，這樣我們才能欣賞並運用神的真理。一旦你下定決心遵守神的話語，生活就走在正確的道路上（太6:33；箴言4:20-27）。
Samekh (vv. 113–120)—Dealing with the Enemy 薩米赫（113-120節）－對付敵人 If the life of faith consisted only of meditating on the
Word and loving God, life would be easy, but people of
faith have enemies, and life in this world is not easy.
“Through many tribulations we enter the kingdom of
God” (Acts 14:22 nkjv). Like the ten faithless men
who spied out Canaan, if we look only at the enemy
and ourselves, we will be discouraged and want to quit.
But if like Caleb and Joshua, we look to the Lord, we
can conquer the enemy (Num. 13:27–33). Four assurances in these verses help us face the enemy with
courage and win the battle. 如果信仰的生活只是默想神的話語和愛神，生活會很容易，但是有信仰的人有敵人，在這個世界上的生活並不容易。 「我們進入神的國，是經過許多艱難的」（使徒行傳 14:22 NNKJV）。就像窺探迦南的十個失信者一樣，如果我們只顧敵我，就會灰心喪氣，想放棄。但如果我們像迦勒和約書亞一樣仰望主，我們就能戰勝敵人（民 13:27-33）。這節經文中的四個保證幫助我們勇敢地面對敵人並贏得戰鬥。 God protects His people (vv. 113–115). The
“double-minded” were the people who were undecided
and therefore uncommitted to the Lord (1 Kings
18:21; James 1:8; 4:8). Today, we would call them
“half-hearted.” There is nothing strange about believers
experiencing both love toward God and His Word and
hatred toward those who reject the Lord (vv. 104, 128,
163; 101:3; Amos 5:10; Mic. 3:2). “Hate evil, you who
love the Lord” (97:10 nasb). If we love the Word, we
will hate lies and oppose liars. The psalmist knew that
his shelter and shield was the Lord alone, and he
trusted in Him. He is not hiding in the Lord from fear
of facing the enemy, because he addresses the enemy in
verse 115. Only in the Lord could he find the help he
needed. The Lord protects us that He might equip us
to face the enemy and fight the battle (3:3; 27:5; 28:7;
31:20; 32:7; 33:20; 46:1–2; 61:4; 84:11; 91:1). The
psalmist had his heart set on the Lord (v. 112), so there
was no need to reconsider the matter. It was settled! 上帝保護祂的子民（113-115節）。 「心懷二意」的人是那些猶豫不決，因此沒有委身於主的人（列王記上 18:21；雅各書 1:8；4:8）。今天，我們稱他們為「三心二意」。信徒既愛神和祂的話語，又愛那些拒絕主的人，這並不奇怪（104,128,163節；101:3；阿摩司書5:10；彌迦書3:2）。 「愛主的人哪，你們要恨惡惡事」（97:10 NASB）。如果我們愛神的話語，我們就會憎恨謊言並反對說謊者。詩人知道他的避難所和盾牌唯有耶和華，他信賴他。他並不是因為害怕面對敵人而躲在主裡，因為他在115節中向敵人講話。主保護我們，使我們能裝備我們面對敵人並打仗（3:3；27:5；28:7；31:20；32:7；33:20；46:1-2；61:4；84:11；91:1）。詩人的心歸向主（112節），所以沒有必要重新考慮這件事。事情就這樣解決了！ God upholds the obedient (vv. 116–117). The
NASB and NIV each use “sustain” in verse 116 and
“uphold” in 117, but the words are almost synonyms.
“Sustain” pictures the believer leaning on the Lord for
support and rest, while “uphold” means that plus the
idea of giving aid and refreshment. (For the first, see
3:6; 37:17, 24; and for the second, see Gen. 18:15.)
When we feel like falling down and just giving up, the
Lord comes to our aid in ways we could never fully
understand. 上帝扶持服從的人（116-117節）。 NASB 和 NIV 在第 116 節中使用“維持”，在第 117 節中使用“維護”，但這些字幾乎是同義詞。 「維持」表示信徒依靠主尋求支持和休息，而「堅持」則意味著加上給予幫助和恢復的想法。 （第一點，請參閱 3:6；37:17, 24；第二點，請參閱創世記 18:15。）當我們感覺要跌倒並放棄時，主會以我們永遠無法完全理解的方式來幫助我們。 God rejects the wicked (vv. 118–119). God’s people in the Old Testament fought their enemies with
swords and slings, but God’s people today use the
sword of the Spirit (Eph. 6:17; Heb. 4:12). It is a conflict between truth and lies, and God’s truth must
prevail. The writer described the enemy as sheep that
had gone astray (vv. 10, 21, 176) and as cheap dross
that must be discarded (Prov. 25:4; 26:23; Isa. 1:22,
25). God in His judgments purifies the saints but
reveals the wickedness of the sinners, the way the
refiner’s furnace reveals the dross (Jer. 6:28–30; Ezek.
22:18–19; Mal. 3:2–3). “Their deceitfulness is useless”
(v. 118 nasb) means that the thoughts and plans of the
wicked are based on lies, but they are only deceiving
themselves because their plans will fail. 上帝棄絕惡人（118-119節）。舊約中上帝的子民用刀劍和投石器與敵人作戰，但今天上帝的子民卻使用聖靈的寶劍（弗 6:17；來 4:12）。這是真理與謊言之間的衝突，神的真理必須佔上風。作者將敵人描述為迷失的羊（10,21,176節）和必須丟棄的廉價渣滓（箴25:4；26:23；以賽亞書1:22,25）。神在祂的審判中潔淨了聖徒，但也顯露出罪人的邪惡，就像煉金者的爐顯露出渣滓一樣（耶利米書 6:28-30；以西結書 22:18-19；瑪拉基書 3:2-3）。 「他們的詭詐是沒有用的」（118節）意思是惡人的思想和計劃都是基於謊言，但他們只是自欺欺人，因為他們的計劃不會成功。 God alone should be feared (v. 120). On the fear
of God, see the comments on verse 63.) The fear of the
Lord is the fear that conquers every fear. “The Lord is
my helper; I will not fear. What can man do to me?”
(Heb. 13:6 nkjv; Ps. 118:6). The psalmist did not
approach God as a criminal about to be slain but as a
son showing loving respect to the father. God honors
those who fear Him (15:4) and blesses them (115:13).
If we fear the Lord, we depart from evil (v. 115; Prov.
3:7). This takes us back to verse 113: if we are singleminded, we will fear only the Lord and trust Him.
“[T]he battle is not yours, but God’s” (2 Chron.
20:15). 唯有敬畏神（120節）。關於敬畏上帝，請參閱第 63 節的註釋。 「耶和華是我的幫助者；我不會害怕。人能對我做什麼？ （希伯來書 13:6 新欽定本；詩篇 118:6）。詩篇作者並沒有把上帝當作一個即將被殺的罪犯，而是把上帝當作一個對父親表示愛的兒子。上帝尊重那些敬畏祂的人（15:4）並祝福他們（115:13）。我們若敬畏耶和華，就遠離惡事（115節；箴3:7）。這讓我們回到第113節：如果我們專心，我們就會只敬畏主並信靠祂。 「這場戰鬥不是你們的，而是上帝的」（《歷代誌下》20:15）。
Ayin (vv. 121–128)—Blessed Assurance 艾因（121-128節）－有福的保證 For the first time, the words oppressors and oppress
appear in this psalm (vv. 121–122, and see 134). The
word describes the abuse of power and authority, taking advantage of the underprivileged by either violence
or deceit. The word includes the ideas of accusation
and slander. The Jews were commanded not to oppress
one another (Lev. 25:14, 17; Deut. 24:5–22), and this
included the strangers in the land (Ex. 22:2; 23:9).
Often, God’s people suffer oppression, while the guilty
go free. When that happens, we need to remember the
Lord and what He does for us. 在這首詩篇中，壓迫者和壓迫者這兩個字第一次出現（121-122節，見134）。這個詞描述了濫用權力和權威，透過暴力或欺騙來利用弱勢群體。這個字包含了指責和誹謗的意思。猶太人被命令不可互相壓迫（利 25:14, 17；申命記 24:5-22），這也包括該地的外邦人（出 22:2；23:9）。上帝的子民常常遭受壓迫，而有罪的人卻獲得了自由。當這種情況發生時，我們需要記住主和祂為我們所做的一切。 The Lord is the Rewarder (v. 121). The psalmist
was not boasting but affirming to the Lord that he was
not guilty of anything that deserved punishment. He
was a man of integrity who had a clear conscience; he
had treated others justly and had practiced God’s holy
laws diligently. That in itself was a blessing, but God’s
people long to see justice reigning on the earth. When
God rewards His people, it is a witness to sinners that
their day of judgment is certain (58:10–11).
“Therefore do not cast away your confidence, which
has great reward” (Heb. 10:35 nkjv; Isa. 40:10; Rev.
22:12). 主是賞賜者（121節）。詩篇作者並非自誇，而是向主肯定他沒有犯任何該受懲罰的罪。他是個正直的人，問心無愧；他公正地對待他人，並勤奮地實踐上帝的神聖律法。這本身就是一種祝福，但上帝的子民渴望看見正義統治地球。當神獎賞祂的子民時，就是向罪人證明他們的審判日是確定的（58:10-11）。 「所以，不要丟棄你們的信心，這樣就必得大賞賜」（來 10:35 和合本；以賽亞書 40:10；啟 22:12）。 The Lord is our Surety (v. 122). The King James
Version and New American Standard Bible are superior
here to “ensure” in the New International Version. A
person became surety when he or she pledged to pay
another person’s debt or fulfill a promise. When Jacob
refused to allow Benjamin to go to Egypt for food with
his brothers, it was Judah who willingly became surety
for his youngest brother (Gen. 43:1–10; 44:18–34).
Judah’s passionate speech before his brother in Egypt
assured Joseph that Judah had truly experienced a
change of heart and that it was safe to reveal his identity to the men. To become surety for a friend’s debts is
forbidden in Scripture, lest you end up with a burden
greater than you can handle (Prov. 11:15; 17:18;
22:26–27). But the Son of God became surety for
those who have trusted Him (Heb. 7:22)! No matter
how many promises we might make to the Lord, we
can never fulfill them. But in His death on the cross,
Jesus has paid the debt for us, and in His ministry of
intercession at the throne in heaven, He is our living
Surety. As long as He lives, our salvation is secure, and
He lives “by the power of an endless life” (Heb. 7:16).
So, no matter what people do to us and no matter how
we feel, our Surety is secure and we remain in the family of God. Jesus has taken the responsibility for our
salvation, and He will never fail. 主是我們的中保（122節）。英王欽定版和新美國標準聖經在此優於新國際版中的「確保」。當一個人承諾償還另一個人的債務或履行承諾時，他或她就成為擔保人。當雅各拒絕讓便雅憫與他的兄弟一起去埃及吃飯時，猶大自願為他最小的弟弟做擔保人（創世記 43：1-10；44：18-34）。猶大在他在埃及的兄弟面前熱情洋溢的演講讓約瑟夫確信，猶大已經真正改變了心意，向男人們透露他的身份是安全的。聖經禁止為朋友的債務做擔保人，以免你最終背負的負擔超出你的承受能力（箴 11:15；17:18；22:26-27）。但神的兒子成了那些信靠祂的人的中保（來7:22）！無論我們向主許下多少的應許，我們永遠無法實現。但耶穌在十字架上的死為我們償還了罪債，並且在天上寶座上的代禱事工中，他成為我們活的中保。只要祂還活著，我們的救恩就有保障，而且祂「靠著永生的大能」活著（來 7:16）。因此，無論人們對我們做什麼，無論我們的感受如何，我們的中保都是安全的，我們仍然留在神的家裡。耶穌已經承擔了拯救我們的責任，祂永遠不會失敗。 The Lord is our Master (vv. 123–125). Whenever
people attack us, they also attack the Lord, for we
belong to Him. When Saul of Tarsus persecuted
Christians on earth, He also persecuted their Lord in
heaven (Acts 9:1–5). God cares for His servants. He
does not always prevent us from being oppressed, but
He always has a good reason for permitting it to happen. He is a loving Master who teaches us His will and
gives us the discernment we need to handle the problems of life. Even more, He gives us promises that we
can claim and thereby find the strength and wisdom we
need. God’s servants do not live by explanations; they
live by promises. 主是我們的主（123-125節）。每當人們攻擊我們時，他們也就攻擊主，因為我們是屬於祂的。當大數的掃羅迫害地上的基督徒時，他也迫害了他們在天上的主（使徒行傳 9:1-5）。神關心祂的僕人。他並不總是阻止我們受到壓迫，但他總是有充分的理由允許這種情況發生。祂是一位慈愛的主，教導我們祂的旨意，並給予我們處理生活問題所需的洞察力。更重要的是，祂給了我們可以兌現的應許，從而找到我們所需要的力量和智慧。上帝的僕人不靠解釋而活；他們靠承諾過活。 The Lord is the Final Judge (vv. 126–128). In our
impatience, we sometimes want God to work immediately and set everything right, but His ways and times
are not always the same as ours. Faith and patience go
together (Heb. 6:12), and God’s delays are not God’s
denials. The day will come when the truth will be
revealed and sin will be judged; meanwhile, instead of
complaining about what we have paid or lost, let us
rejoice in the wealth that we have in God’s Word,
wealth that can never be taken from us. All of God’s
precepts concerning all things are always right, so we
can depend on the Scriptures and have the guidance
that we need. If we love the Word, we will hate the
wrong paths of sinners and stay away from them. We
do not even put one foot on the path of the wicked
(Prov. 1:13)! 主是最終的審判者（126-128節）。在我們的不耐煩中，有時我們希望上帝立即工作並把一切都安排好，但祂的方式和時間並不總是與我們相同。信心和忍耐是相輔相成的（來6:12），神的遲延不等於神的拒絕。總有一天，真理將被揭露，罪孽將受到審判；同時，我們不要抱怨我們所付出或失去的，而要為神話語中所擁有的財富而喜樂，這些財富是永遠無法從我們手中奪走的。神關於萬事的所有戒律總是正確的，所以我們可以依靠聖經並得到我們需要的指導。如果我們愛神的道，我們就會恨惡罪人的錯誤道路並遠離他們。我們連一隻腳也不踏上惡人的路（箴 1:13）！
Pe (vv. 129–136)—A Chain Reaction Pe（129-136節）－連鎖反應 This section begins with the wonder of God’s Word
and ends with the weeping of the writer because the
arrogant disobey the Word. Just as love and hate (vv.
127–128) and joy and affliction can exist in the same
heart (vv. 111, 107), so can awe and anguish. In fact,
when we begin to see the beauty and wonder of the
Scriptures, we also begin to understand the ugliness of
sin and the cheapness of what the world has to offer.
This section describes a “spiritual chain reaction” in the
life of the psalmist, one that can occur in our lives if we
ponder the wonder of God’s Word. 這一部分以神話語的奇妙開始，以作者因傲慢人違背神話語而哭泣而結束。正如愛與恨（127-128節）、喜樂與困苦可以存在於同一心中（111、107節）一樣，敬畏與痛苦也可以存在於同一心中。事實上，當我們開始看到聖經的美麗和奇妙時，我們也開始理解罪的醜陋和世界所提供的東西的廉價。本節描述了詩篇作者生活中的“屬靈連鎖反應”，如果我們思考上帝話語的奇妙，這種反應可能會發生在我們的生活中。 Wonder leads to obedience (v. 129). People obey
God’s Word for different reasons, some because of fear
of punishment, others to secure blessings, and still others because they love God and want to please Him. The
psalmist stood in awe at the wonder of God’s Word—
its harmony, beauty, perfection, practicality, power, and
revelations. The longer I read and study the Bible, the
more wonderful it becomes, and a God who wrote a
book that wonderful deserves my obedience. To obey
the Word is to become part of that wonder, to experience power and spiritual transformation in our lives. 驚奇帶來順服（129節）。人們遵守神的話語有不同的原因，有些是因為害怕懲罰，有些是為了獲得祝福，有些是因為他們愛神並且想要討祂的喜悅。詩篇作者對神話語的奇妙感到敬畏——它的和諧、美麗、完美、實用、力量和啟示。我閱讀和研究聖經的時間越長，它就變得越精彩，而寫了一本如此精彩的書的神值得我的順服。遵守神的道就是成為奇蹟的一部分，在我們的生活中體驗力量和精神上的轉變。 Obedience leads to understanding (v. 130). The
light of the Word comes into our hearts and minds and
brings spiritual insight and understanding (2 Cor.
4:1–6). The word entrance (kjv) is translated “unfolding” in the New American Standard Bible and the New
International Version; it means “disclosure” and “opening up” as in Luke 24:32 and 35. When Spirit-led
teachers and preachers “open up” the Word, then the
light of God’s truth shines forth and brings about spiritual transformation (v. 135; 2 Cor. 3:18).
Understanding leads to deeper desire (v. 131). As
a suffocating person pants for air or a thirsty person for
water, so the child of God pants for the Word of God,
and nothing else will satisfy. “I have treasured the
words of His mouth more than my necessary food” (Job 23:12 nasb). When we lose our desire for God’s
Word, then we are vulnerable to the substitutes the
world has to offer (Isa. 55:1–2). 服從帶來理解（130節）。聖言的光進入我們的心靈和思想，帶來屬靈的洞察力和理解力（哥林多後書 4：1-6）。在新美國標準聖經和新國際版中，入口（KJV）一詞被翻譯為“展開”；正如路加福音 24 章 32 和 35 節所說，它的意思是「揭示」和「開啟」。理解會帶來更深的渴望（131節）。正如一個令人窒息的人需要空氣，一個口渴的人需要水一樣，神的孩子也需要神的話語，沒有什麼可以滿足。 「我看重他口中的言語，過於我必需的食物」（約伯記 23:12 和合本）。當我們失去對神的話語的渴望時，我們就很容易受到世界所提供的替代品的影響（以賽亞書 55:1-2）。 Desire leads to love for God (v. 132). Just as children long to share the love of their parents, so the child
of God experiences God’s love through the Word (John
14:21–24). To love God’s name is to love God, for His
name reveals all that He is. The psalmist is here claiming the covenant promises that the Lord gave to the
nation of Israel (69:36). Had Israel loved the Lord and
kept the terms of the covenant, God would have
blessed them and exhibited to them His power and
mercy. 慾望導致對神的愛（132節）。正如孩子渴望分享父母的愛一樣，神的孩子也透過神的話語體驗神的愛（約翰福音 14：21-24）。愛神的名就是愛神，因為祂的名揭示了祂的一切。詩篇作者在這裡宣告了主給以色列民族的聖約應許（69:36）。如果以色列愛神並遵守聖約的條款，神就會祝福他們並向他們展示祂的能力和憐憫。 God’s love leads to guidance and freedom (vv.
133–134). When we experience the love of God in our
hearts, we keep His commandments (John 14:15), and
obedience to His commandments sets us free from the
slavery of sin (Rom. 6). The word dominion means
“autocratic rule,” but sin is not supposed to have
dominion over us (Rom. 6:12–16). But there is more:
we are also set free from the oppression of people and
the enslavement it can bring (v. 134). When you are
the servant of Jesus Christ, you are free from slavery to
people. “You were bought with a price; do not become
slaves of men” (1 Cor. 7:23 nasb). 上帝的愛帶來引導和自由（133-134節）。當我們內心體驗到神的愛時，我們就遵守了祂的誡命（約翰福音14:15），而遵守祂的誡命使我們擺脫了罪的奴役（羅馬書6）。統治這個字的意思是“專制統治”，但罪不應該統治我們（羅馬書6:12-16）。但還有更多：我們也擺脫了人民的壓迫及其可能帶來的奴役（134節）。當你是耶穌基督的僕人時，你就擺脫了人的奴役。 「你是用重價買來的；不要成為人的奴隸」（哥林多前書 7:23 nasb） Freedom in Christ brings us God’s blessing (vv.
135–136). When God hides His face from His people,
He is disciplining them (13:1; 80:3–7), but the shining
of His face upon them is a sign of His blessing (4:6;
67:1; Num. 6:25). To seek His face is to seek His blessing (v. 58). As we walk with the Lord in freedom, we
walk in the light and have nothing to hide. But enjoying His freedom and blessing does not eliminate the
burden we carry because of the wickedness in the world
(v. 136). A broken heart and a blessed heart can exist in
the same person at the same time. Jeremiah wept over
the sins of a nation about to be destroyed (Jer. 9:1, 18;
13:17; Lam. 1:16), and Jesus wept over Jerusalem
because they had rejected Him (Luke 19:41–44). The
apostle Paul wept over lost souls (Rom. 9:1–3) as well
as over professed believers in the church who were living for the world and the flesh (Phil. 3:17–21). If our
enjoyment of God’s Word and God’s gracious blessings
has truly reached our hearts, then we ought to have a
burden for the lost and want to try to reach them for
Christ. 在基督裡的自由帶給我們神的祝福（135-136節）。當神向祂的子民掩面時，祂是在管教他們（13:1；80:3-7），但祂的臉光照在他們身上是祂祝福的記號（4:6；67:1；民 6:25）。尋求祂的面就是尋求祂的祝福（58節）。當我們自由地與主同行時，我們就行在光明中，沒有什麼可隱藏的。但享受祂的自由和祝福並不能消除我們因世上的罪惡而背負的重擔（136節）。破碎的心和幸福的心可以同時存在於同一個人身上。耶利米為一個即將被毀滅的民族的罪孽哭泣（耶利米書 9:1, 18；13:17；哀歌 1:16），耶穌為耶路撒冷哭泣，因為他們拒絕了他（路加福音 19:41-44）。使徒保羅為失喪的靈魂哭泣（羅 9:1-3），也為教會中自稱信徒卻為世界和肉體而活的人哭泣（腓 3:17-21）。如果我們對神話語的享受和神恩惠的祝福真正打動了我們的心，那麼我們就應該對失喪的人有負擔，並努力為基督接觸他們。
Tsadhe (vv. 137–144)—In God We Trust Tsadhe（137-144節）－我們信賴神 The Spirit of God uses the Word of God to implant
faith in our hearts (Rom. 10:17), and the more we live
in God’s Word, the stronger our faith will become.
Some people have no faith (Mark 4:40), others have little faith (Matt. 8:26; 14:31), and a few have great faith
(Matt. 8:10; 15:28). Like a mustard seed, faith has life
in it, and if the seed is planted and cultivated, it will
grow and bear fruit (Matt. 17:20). The message in this
section of the psalm is that you can depend on the
Word of God, so—have faith! 上帝的靈使用祂的話語將信心植入我們的心裡（羅馬書10:17），我們越活在神的話語中，我們的信心就會變得越堅強。有些人沒有信心（可 4:40），有些人信心很小（太 8:26；14:31），有些人信心很大（太 8:10；15:28）。信心就像一粒芥菜種子，裡面有生命，如果種子被種下、栽培，它就會生長並結出果實（太17:20）。詩篇這一部分的信息是，你可以依靠神的話語，所以－要有信心！ Word is trustworthy no matter what
people do (vv. 137–139). The psalmist had worn
himself out trying to convince people to trust God’s
Word (see 69:9; John 2:12), but they ignored both him
and the Scriptures. He must have felt that his ministry
had failed, but he had been faithful even as the Word is
faithful. God and His Word are righteous and what He
says is right. His Word is fully trustworthy. Though
intellectual giants may attack it and even ridicule it, the
Word stands and will be here long after they are dead
and their books have been forgotten. People may sin
and die, but God’s righteousness and righteous Word
remain (vv. 137, 138, 142, 144). 無論人們做什麼，神的話都是可信的（137-139節）。詩篇作者盡力試圖說服人們相信上帝的話語（參考69:9；約翰福音2:12），但他們卻忽略了他和聖經。他一定覺得自己的事工失敗了，但他一直忠心，正如道是信實的一樣。神和祂的話語是公義的，祂所說的都是正確的。祂的話語是完全值得信賴的。儘管知識界的巨人可能會攻擊它，甚至嘲笑它，但在他們死後，他們的書被遺忘之後，聖言仍然屹立不倒，並且仍將存在。人可能會犯罪而死亡，但神的公義和公義的道卻常存（137、138、142、144節）。 God’s Word is trustworthy no matter what people say (vv. 140–141). Over many centuries, the
Scriptures have been thoroughly tested in the fires of
persecution and criticism, the way a goldsmith tests
precious metals (12:6–7; 18:30), and the Word has
been found pure. One of the joys of the Christian life
is to find new promises in the Word, test them in daily
life, and find them trustworthy. The enemy wants to
forget the Word (v. 139), but we remember the Word
and depend on it. The world may look upon God’s
people as “small and despised,” but when you stand on
God’s promises, you are a giant. 無論人們怎麼說，神的話都是可信的（140-141節）。許多世紀以來，聖經在迫害和批評的烈火中經受了徹底的考驗，就像金匠檢驗貴金屬一樣（12：6-7；18：30），並且發現聖經是純淨的。基督徒生活的樂趣之一就是在聖經中找到新的應許，在日常生活中檢驗它們，並發現它們是值得信賴的。仇敵想要忘記神的道（139節），但我們記住神的道並依賴它。世人可能會認為神的子民“又小又受輕視”，但當你堅守神的應許時，你就是巨人。 God’s Word is trustworthy regardless of how you
feel (vv. 142–143). You may experience trouble and
distress, as did the psalmist, and still find delight in
God’s truth. Our feelings change but God’s Word never
changes. God’s Word is not only true, but it is truth (v.
142 nasb; John 17:17). The Word of God is truth, the
Son of God is truth (John 14:6), and the Spirit of God
is truth (1 John 5:6). The Spirit of truth wrote the
Word of truth, and that Word reveals the Son of God.
When your feelings deceive you into concluding that it
is not worth it to serve the Lord, immediately turn to
the Scriptures and delight in your Lord. 無論你的感受如何，神的話語都是可信的（142-143節）。你可能會像詩篇作者一樣經歷麻煩和痛苦，但仍然會在神的真理中找到喜樂。我們的感覺會改變，但神的話語永遠不會改變。神的話不只是真實的，而且就是真理（新約聖經第 142 節；約翰福音 17:17）。神的道就是真理，神的兒子就是真理（約翰福音 14:6），神的靈就是真理（約翰一書 5:6）。真理的靈寫下了真理的道，而這道揭示了神的兒子。當你的感覺欺騙你，認為事奉主不值得時，請立即轉向聖經並以你的主為樂。 God’s Word is trustworthy no matter how long
you live (v. 144). When we read the Word to ourselves, we see words in ink on paper. When we read the
Word aloud, we hear puffs of sound that quickly disappear. Paper and ink and puffs of sound may not seem
very lasting, but the Word of God is eternal and fixed
forever (vv. 89, 160). To build your life on God’s Word
means to participate in eternity (Matt. 7:24–29; 1 John
2:17). It is not the length of life but the depth of life
that counts, and depth comes from laying hold of
God’s Word and obeying it. Jesus spent only thirty-three years on this earth, and His public ministry lasted
only three years, yet He accomplished a work that is
eternal. 無論你活多久，神的話都是可信的（144節）。當我們自己讀神的話語時，我們看到的是紙上的墨水文字。當我們大聲朗讀神的話語時，我們會聽到陣陣聲音，但很快就消失了。紙張、墨水和一陣聲音似乎不太持久，但神的道是永恆的，永遠固定的（89、160節）。將你的生命建立在神的話語之上意味著參與永恆（太 7:24-29；約翰一書 2:17）。生命的長度並不重要，重要的是生命的深度，而深度來自於抓住神的話語並遵守它。耶穌在世上只待了三十三年，他的公開傳道只持續了三年，但他卻完成了一項永恆的工作。
Qoph (vv. 145–152)—A Primer on Prayer 考弗（145-152節）－禱告入門 The writer prayed throughout this entire psalm, but in
these verses he concentrated on prayer and cried out to
God day and night. From his experience, we receive
some basic instructions about successful prayer. 作者在整篇詩篇中都在禱告，但在這些經文中，他專注於禱告，晝夜向神呼求。從他的經驗中，我們得到了一些關於成功祈禱的基本指導。 Pray wholeheartedly (vv. 145–146). We must
seek God with our whole heart (vv. 2, 10, 58) and
obey Him with our whole heart (vv. 34, 69). “In prayer, it is better to have a heart without words than
words without a heart” (John Bunyan). In the Old
Testament sanctuary, the golden altar of incense represented intercessory prayer (Ex. 30:1–10). The special
incense was burned on the altar, and the fragrant
smoke rising heavenward pictured prayer going up to
the Lord (141:1–2; Rev. 8:3–4). The devotion of the
heart is what “ignites” our prayers and enables us to
present our requests to the Lord. The phrase “and I
will keep” may be translated “that I may keep.” The
psalmist was not bargaining with God (“Answer my
prayers and I will obey You”) but dedicating himself to
God to obey Him no matter how He answered his
prayers. Before we can pray as we ought, we must pray
for ourselves that God will give us a heart ignited by
the fire of the Spirit. 全心全意禱告（145-146節）。我們必須全心尋求神（2,10,58節），並全心順服祂（34,69節）。 「在祈禱中，有心無言，比有言無心更好」（約翰·班揚）。在舊約聖所中，金香壇代表代禱（出 30:1-10）。祭壇上燒著特殊的香，馨香的煙霧向天升騰，描繪了向主祈禱的情景（141：1-2；啟8：3-4）。內心的奉獻能夠「點燃」我們的祈禱，並使我們能夠向主提出我們的請求。 「我將保留」一詞可以翻譯為「我可以保留」。詩篇作者不是與神討價還價（「答應我的祈禱，我就會服從你」），而是將自己奉獻給神，無論他如何回應他的祈禱，都要服從他。在我們能夠按應有的禱告之前，我們必須為自己禱告，求神賜給我們一顆被聖靈之火點燃的心。 Pray without ceasing according to the Word (vv.
147–148). Two important elements of successful
prayer are involved here. The first is that we constantly
cultivate an attitude of prayer and remain in communion with the Lord. At morning and during the watches
of the night (sunset to 10 P.M., 10–2, 2 until dawn), the
psalmist prayed to the Lord. Jesus called this “abiding”
(John 15:1–11). To “pray without ceasing” (1 Thess.
5:17) does not mean to walk around muttering prayers.
It means to “keep the receiver off the hook” so that
nothing comes between the Father and us. 照著神的話語不住地禱告（147-148節）。這裡涉及成功禱告的兩個重要要素。第一，我們要不斷培養禱告的態度，與主保持交通。早晨和夜間（日落至晚上 10 點、10 點至 2 點、2 點至黎明），詩人向主祈禱。耶穌稱此為「常在」（約翰福音 15：1-11）。 「不住地禱告」（帖前 5:17）並不表示四處走動，低聲禱告。它的意思是“讓接收者遠離電話”，這樣天父和我們之間就沒有任何障礙。 The second element in successful prayer is the
Word of God, for apart from God’s Word, we cannot
know God’s will. Each verse in this section mentions
the Scriptures and the writer’s devotion to God’s Word.
We must balance the Word and prayer in our devotional life and ministry, for all Bible and no prayer
means light without heat, but all prayer and no Bible
could result in zeal without knowledge. Samuel
emphasized both the Word and prayer in 1 Samuel
12:23, and so did Jesus in John 15:7. The spiritual
leaders in the early church gave themselves to prayer
and the Word (Acts 6:4). When we meditate on the
Word, the Father speaks to us; and when we pray, we
speak to the Father. We need both instruction and
intercession if we are to be balanced children of God. 成功禱告的第二個要素是神的話語，因為離開神的話語，我們無法知道神的旨意。本節的每一節經文都提到聖經和作者對神的話語的熱愛。在我們的靈修生活和事奉中，我們必須平衡神的話語和禱告，因為所有的聖經和沒有禱告都意味著沒有熱的光，但所有的禱告和沒有聖經都可能導致沒有知識的熱心。撒母耳在撒母耳記上 12:23 中強調了道和禱告，耶穌在約翰福音 15:7 中也是如此。早期教會的屬靈領袖專心禱告和傳道（使徒行傳 6:4）。當我們默想上帝的話語時，天父就對我們說話；當我們禱告時，我們就是在向天父說話。我們兩者都需要 Pray as an act of love (v. 149). This verse combines both love and law, for if we love the Lord, we will
keep His commandments. Too often we think of prayer
as an emergency measure, rushing into God’s presence
and crying for help. But what would you think of children who spoke to their parents only when they needed
something? Prayer is more than asking; prayer is loving.
If we love the Word of God, we must also love the God
of the Word and express that love to Him. To tell Him
we love Him only because we want to receive something is to practice prayer on a juvenile level. When we
share our love with the Lord, we receive new life from
Him. 禱告是一種愛的行為（149節）。這節經文結合了愛和律法，因為如果我們愛主，我們就會遵守祂的誡命。我們常常以為禱告是緊急措施，衝到神的面前呼求幫助。但是，對於那些只在需要時才與父母說話的孩子，你會怎麼看呢？禱告不只是祈求；祈禱是有愛的。如果我們愛神的話語，我們也必須愛話語中的神並向祂表達這種愛。告訴他我們愛他只是因為我們想得到一些東西，這是在青少年層面上練習祈禱。當我們與主分享我們的愛時，我們就會從祂那裡得到新的生命。 Pray with your eyes open (vv. 150–152). As he
prayed, the psalmist saw his enemies drawing near, so
he asked for God to draw near to help him. The familiar phrase “watch and pray” goes back to when
Nehemiah was leading the people in rebuilding the
walls of Jerusalem and restoring the gates. The enemy
did not want the Holy City to be rebuilt, so they used
fear, deceit, and every kind of ruse to hinder the work.
What was Nehemiah’s defense? “Nevertheless we made
our prayer to our God, and because of them [the
enemy] we set a watch against them day and night”
(Neh. 4:9 nkjv). Jesus (Matt. 26:41; Mark 13:33), Paul
(Col. 4:2), and Peter (1 Peter 4:7) commanded God’s
people to “watch and pray,” to be on guard and pray
with intelligence and alertness. We are soldiers in a battle and we dare not go to sleep while on duty. 睜開眼睛禱告（150-152節）。當詩人禱告時，他看到敵人逼近，於是他祈求上帝來幫助他。 「警醒祈禱」這句熟悉的話可以追溯到尼希米帶領人民重建耶路撒冷城牆和城門時。敵人不想重建聖城，所以他們用恐懼、欺騙、各種詭計來阻礙聖城的工作。尼希米的辯護是什麼？ 「儘管如此，我們還是向我們的上帝祈禱，並且為了他們（敵人）的緣故，我們晝夜派人警戒」（尼希米記 4:9 和合本）。耶穌（馬太福音 26:41；馬可福音 13:33）、保羅（歌羅西書 4:2）和彼得（彼得前書 4:7）命令上帝的子民“警醒禱告”，要警醒，用智慧和警覺來禱告。我們是戰鬥中的戰士，執勤時不敢睡覺。
Resh (vv. 153–160)—Strength for the Journey 瑞施（153-160節）－旅程的力量 Have you noticed that the writer became more urgent
as he drew near the end of the psalm? The Hebrew
alphabet was about to end, but his trials would continue, and he needed the help of the Lord. The last
three stanzas all speak of persecution and trials, yet the
writer still trusted the Lord. The Christian life is like
the land of Canaan, “a land of hills and valleys” (Deut.
11:11), and we cannot have mountaintops without also
having valleys. The key phrase in this stanza is “revive
me” (vv. 154, 156, 159), which means “give me life, lift
me up and keep me going.” He had prayed this prayer
before (vv. 25, 37, 40, 88, 107, and 149), and the Lord
had answered. The psalmist not only prayed but also
gave reasons why the Lord should answer. 你有沒有註意到，當作者接近詩篇的結尾時，他變得更加緊迫？希伯來字母即將結束，但他的考驗仍將繼續，他需要主的幫助。後三節都講逼迫、試煉，但作者仍信靠主。基督徒的生活就像迦南地，「一片有丘陵和山谷的地方」（申11:11），我們不可能有山頂而沒有山谷。這節經文的關鍵字是「使我復興」（154、156、159節），意思是「賜我生命，扶持我，讓我繼續前進」。他以前曾這樣禱告過（25、37、40、88、107、149節），主也回應了。詩篇作者不只禱告，也給了主該回應的理由。 Revive me, for You are my Redeemer (vv.
153–155). “Look upon [consider] my affliction” is a
request for the Lord to “see to” his needs. Abraham
used this word when he answered his son’s question in
Genesis 22:8—“The Lord will see to it,” in other
words, provide the sacrifice. Our wonderful Lord not
only “sees” the need but can “see to” providing what is
needed. “The eyes of the Lord are upon the righteous,
and his ears are open unto their cry” (34:15; 1 Peter
3:12). The word redeem speaks of the kinsman
redeemer who could rescue a family member in need,
as Boaz rescued Ruth. (See Lev. 25:23–34.) In His
incarnation, Jesus entered the human family and
became our kinsman, and in the crucifixion, He paid
the price to redeem us from sin, death, and hell. “Plead
[defend] my cause” ties in with Jesus as our Kinsman
Redeemer and also as our Surety (v. 122), Mediator,
and Advocate, who represents us before the throne of
God (1 John 2:1–2). In our affliction, it is comforting
to know that the Son of God intercedes for us, hears
our prayers, and meets our needs. 求祢使我甦醒，因為祢是我的救贖主（153-155節）。 「垂顧[考慮]我的苦難」是請求主「照顧」他的需要。在創世記 22 章 8 節中，亞伯拉罕在回答兒子的問題時用了這個詞——“耶和華必安排這事”，換句話說，就是預備祭物。我們奇妙的主不僅「看見」需要，而且能夠「注意」提供所需的東西。 「主的眼目看顧義人，祂的耳朵側耳聽他們的呼求」（34:15；彼得前書 3:12）。 「救贖」這個字指的是親屬救贖者，他可以拯救有需要的家庭成員，就像波阿斯拯救路得一樣。 （參考利未記 25：23-34。）耶穌道成肉身，進入人類大家庭，成為我們的親屬，在被釘十字架時，他付出了代價，將我們從罪惡、死亡和地獄中救贖出來。 「為我辯護」與耶穌連結在一起，祂是我們至親的救贖主，也是我們的中保（第 122 節）、中保和辯護者，在上帝的寶座前代表我們（約翰一書 2：1-2）。在我們的苦難中，知道神的兒子為我們代求、垂聽我們的禱告並滿足我們的需要，真是令人安慰。 Revive me, for You are merciful (vv. 156–158).
If we prayed on the basis of our own merit, God
could never answer, but we come to the Father in the
name of the Son (John 14:14; 15:16) and with the
help of the Spirit (Eph. 2:18; Rom. 8:26–27). God
in His grace gives us what we do not deserve, and in
His mercy He does not give us what we do deserve. His
throne is a throne of grace where grace and mercy
are abundantly available to us (Heb. 4:16). The
psalmist was still disgusted with the way the unbe lievers lived (v. 158; see 53, 136), but their bad
example did not change his own convictions. 求祢使我甦醒，因為祢有憐憫（156-158節）。如果我們根據自己的功勞禱告，神永遠無法回應，但我們要奉子的名（約翰福音 14:14；15:16）並靠著聖靈的幫助（弗 2:18；羅馬書 8:26-27）來到父面前。神本著祂的恩典給了我們不配得的東西，而本著祂的憐憫祂也沒有給我們應得的東西。祂的寶座是施恩的寶座，在那裡我們可以得到豐盛的恩典和憐憫（來4:16）。詩篇作者仍然對不誠實的人的生活方式感到厭惡（158節；見53、136節），但他們的壞榜樣並沒有改變他自己的信念。 Revive me, for Your Word can be trusted (vv.
159–160). “The sum of your word is truth” (v. 160
nasb) and this means all of it can be trusted. The totality of God’s written revelation is not just true—it is
truth. To love the Word is to obey it, and to obey it is
to receive life from it. The Bible is not a magic book
that conveys divine life to anyone who picks it up and
reads it. God’s living Word communicates His life and
power to those who read it, meditate on it, and obey it
because they love God and His Word. When Jesus
raised the dead, it was through speaking the Word
(Luke 7:11–17; 8:40–56; John 11:38–44; see John
5:24), and His Word gives us life today when we find
ourselves in the dust (v. 25). 求祢使我甦醒，因為祢的話是可信的（159-160節）。 「你的話的總綱就是真理」（160 節），這意味著所有的一切都是可信的。神書面啟示的全部內容不僅是真實的，而且是真理。愛神的話語就是順服它，順服它就是從它得到生命。聖經並不是一本向任何拿起它並閱讀它的人傳達神聖生命的魔法書。神活生生的話語將祂的生命和能力傳達給那些閱讀它、默想它並服從它的人，因為他們愛神和祂的話語。當耶穌使死人復活時，是透過講道（路加福音 7：11-17；8：40-56；約翰福音 11：38-44；參考約翰福音 5：24），當我們今天發現自己在塵土中時，祂的道給了我們生命（第 25 節）。
Shin (vv. 161–168)—Blessed Are the Balanced 申（161-168節）－平衡的人有福了 During our time of study in Psalm 119, we have
noticed that the writer practiced a balanced life of faith,
and this quality is seen especially in this stanza. 在我們學習詩篇119篇的過程中，我們注意到作者實踐了平衡的信仰生活，這種品質在這節中尤其明顯。 Respect and rejoicing (vv. 161–162). The princes
began their campaign against him by speaking against
him (v. 23), but now they were persecuting him in a
direct way. But the psalmist was not afraid of his persecutors; he stood in awe of God’s Word. Once again we
learn that when we fear God, we need not fear anyone
else. He respected the Word and rejoiced in the Word
at the same time, for the joy of the Lord and the greatness of the Lord are friends, not enemies. The princes
wanted to rob him, but he found great wealth in the
Word of God (see vv. 14, 72). The promises of God in
the Bible are better than money in the bank, because
they will never lose their value, and nobody can take
them from us. 尊重與喜樂（161-162節）。當首領們開始攻擊他時，就說話攻擊他（23節），但現在他們卻以直接的方式迫害他。但詩人並不害怕他那邪惡的導師。他對神的話充滿敬畏。我們再次認識到，當我們敬畏上帝時，我們就不需要害怕任何人。祂尊重神的話語，同時也因神的話語而喜樂，因為主的喜樂和主的偉大是朋友，而不是敵人。王子們想搶劫他，但他在神的話語中發現了巨大的財富（參閱14、72節）。聖經中上帝的應許比銀行裡的錢更好，因為它們永遠不會失去其價值，沒有人可以從我們手中奪走它們。 Love and hate (v. 163). “You who love the Lord,
hate evil” (97:10). He loved God’s law but hated every
false way (vv. 97, 104, 127–128). He loved God’s law
but hated double-minded people (v. 113). Here he
declared that he loved God’s law but hated falsehood.
Whoever loves and practices a lie will not enter the
heavenly city and will be banished from God’s presence
forever (Rev. 21:17; 22:15). 愛與恨（163節）。 「愛耶和華的人，當恨惡惡」（97:10）。他喜愛神的律法，卻恨惡一切錯誤的方法（97、104、127-128節）。他喜愛神的律法，卻恨噁心懷二意的人（113節）。在這裡他宣稱他熱愛上帝的律法，但憎惡謊言。凡喜愛說謊、實行謊言的人將不能進入天城，並將永遠被從神面前驅逐（啟21:17；22:15）。 Praise and poise (vv. 164–165). The devoted
Jewish worshipper would praise God and pray three
times a day (55:17; Dan. 6:10–11), but the psalmist
went beyond that and worshipped seven times a day.
The phrase means “often, many times, beyond what is
expected.” The legalist would set a goal and be proud
that he reached it; the Spirit-filled believer sets no goal
but goes beyond any goal he might have set. Just as
prayer can bring peace to our hearts (Phil. 4:4–7), so
praise can bring peace as well. Focusing on the Lord,
asking for nothing, and being totally lost in our praise
of Him has a way of making the problems look much
smaller and the future much brighter. But praise also
helps us to have poise in our Christian walk and to not
stumble (Jude 24) or cause others to stumble (1 Cor.
8:13; Rom. 14:13). The singing saint is a stable saint,
walking on a level path even when the enemy digs pits
and sets up obstacles. 讚美與平安（164-165節）。虔誠的猶太敬拜者每天讚美上帝並祈禱三次（55:17；但以理書 6:10-11），但詩篇作者更進一步，每天敬拜七次。這句話的意思是「常常，很多時候，超乎預期」。律法主義者會設定一個目標，並為自己實現了目標而感到自豪；被聖靈充滿的信徒不設定任何目標，但會超越他可能設定的任何目標。正如禱告可以為我們的心帶來平安（腓 4:4-7），讚美也可以帶來平安。專注於主，不求任何東西，完全沉浸在對祂的讚美中，可以讓問題看起來更小，未來更光明。但讚美也能幫助我們在基督徒的生活中保持鎮靜，不致於跌倒（猶大書 24），也不致使別人跌倒（哥林多前書 8:13；羅馬書 14:13）。歌聖是一位穩重的聖人，即使敵人挖坑設置障礙，也能走在平坦的道路上。
Tav（169-176節）－聽我的禱告！ 除第 174 節外，每一節經文都是對主的祈禱，重點是當我們相信祂時，祂有奇妙的能力來滿足我們的需要。 「你的」[「你的」]這個字經常被重複，有助於我們理解詩篇作者的請求。 我需要你的話語（169-72節）。無論我們與神同行多久，我們對神話語的需求永遠不會消失。總是有一些新的東西需要學習，我們經常看到舊真理的新應用。那些吹噓自己「從頭到尾了解聖經」的信徒只是暴露了他們對神的話語知之甚少，因為我們將永遠學習祂的話語。詩篇作者祈求理解和拯救，因為他知道真理會讓他自由（約翰福音8:32）。當他學習了神的律例後，他開始讚美主，因為學習和敬拜是一體的。保羅討論了主奇妙的法令（羅馬書 9-11）後，他開始敬拜和讚美（羅馬書 11：33-36）。 我需要你的手（173節）。我們都知道「神是靈」（約翰福音4:24），因此沒有手、腳等身體。為了向我們啟示自己，他用熟悉的來解釋不熟悉的，因此聖經用人性的語言來描述他。主的手在詩篇中只在這裡提到，但在詩篇中卻多次出現。異教徒的偶像有無法移動或感覺的手（115:7），但上帝的手為祂的子民而活動。我們是祂手中的羊（95:7），這是耶穌在約翰福音 10:28-29 中所使用的形象。 我需要你的救恩（174節）。對他而言，「拯救」意味著從威脅他的敵人手中解脫出來，但「拯救」也可以意味著擺脫憂慮、治癒疾病、提供資金支付帳單或擺脫撒旦的壓迫。正如我們在第 166 節中所看到的，我們最終的救贖是耶穌基督的再來，將所有受造物從罪的束縛中解救出來。 我需要你的幫助（175節）。作者祈禱“幫幫我！”在第 86 節中，但神的子民總是呼求幫助。 「我的心倚靠他，我就得幫助」（28:7 NKJV）。神的手可以幫助我們（173節），神的審判也可以。 「審判」是神的道的同義詞，但它也可以指神在這個世界上的旨意的運作（105:7；羅馬書 11:33）。當然，兩者是相輔相成的，因為神在這個世界上工作時總是遵守他自己的話語。神幫助我們安排這個世界和我們生活的事務，因為信徒的生活中沒有意外，只有約會。我們的天父看顧我們並成就祂的旨意（23:3；約翰福音 10:4；羅馬書 8:28）。 Walking and waiting (vv. 166–168). Like the
psalmist, we are waiting for “the salvation of the Lord,”
when the Lord shall come and set His creation and His
people free (Rom. 8:18–25; 13:11; Heb. 9:28; 1 Peter
1:9). This is the “blessed hope” that every believer
anticipates and longs for (Titus 2:13). But as we wait
and hope, we must walk and work, for we want to be
found faithful when Jesus comes (Matt. 24:45–51).
When we love His Word, we will also love His appearing (2 Tim. 4:6–8) and live like those who are ready to
meet their Lord (1 John 2:28). 一邊行走一邊等候（166-168節）。像詩篇作者一樣，我們正在等待“主的救恩”，那時主會降臨，釋放祂的創造物和祂的子民（羅馬書 8:18-25；13:11；希伯來書 9:28；彼前 1:9）。這是每個信徒都期待、渴望的「有福的盼望」（多2:13）。但當我們等待和盼望時，我們必須行走和工作，因為我們希望在耶穌到來時被發現是忠誠的（太24：45-51）。當我們愛祂的話語時，我們也會愛祂的顯現（提後書 4：6-8），並且像那些準備好迎接主的人一樣生活（約翰一書 2：28）。
Tav (vv. 169–176)—Hear My Prayer! Tav（169-176節）－聽我的禱告！ Except for 174, each of the verses is a prayer to the
Lord, and the focus is on His wonderful ability to meet
our needs as we trust Him. The word “Your” [“thy”] is
often repeated and helps us understand the requests the
psalmist was making. 除第 174 節外，每一節經文都是對主的祈禱，重點是當我們相信祂時，祂有奇妙的能力來滿足我們的需要。 「你的」[「你的」]這個字經常被重複，有助於我們理解詩篇作者的請求。 I need Your Word (vv. 169–72). We never outgrow our need for God’s Word, no matter how long we
have been walking with Him. There is always something new to learn, and we often see new applications
of old truths. Believers who boast that they “know the
Bible from cover to cover” are only revealing how little
they know about God’s Word, for we shall spend eternity learning from His Word. The psalmist asked for
understanding and deliverance, for he knew that the
truth would set him free (John 8:32). After learning the
statutes of God, he began to praise the Lord, for study
and worship belong together. After Paul discussed the
wonderful decrees of the Lord (Rom. 9—11), he broke
out in worship and praise (Rom. 11:33–36). 我需要你的話語（169-72節）。無論我們與神同行多久，我們對神話語的需求永遠不會消失。總是有一些新的東西需要學習，我們經常看到舊真理的新應用。那些吹噓自己「從頭到尾了解聖經」的信徒只是暴露了他們對神的話語知之甚少，因為我們將永遠學習祂的話語。詩篇作者祈求理解和拯救，因為他知道真理會讓他自由（約翰福音8:32）。當他學習了神的律例後，他開始讚美主，因為學習和敬拜是一體的。保羅討論了主奇妙的法令（羅馬書 9-11）後，他開始敬拜和讚美（羅馬書 11：33-36）。 I need Your hand (v. 173). We all know that “God
is spirit” (John 4:24) and therefore does not have a
body with hands, feet, and so forth. In order to reveal
Himself to us, He uses the familiar to explain the unfamiliar, and therefore the Bible describes Him in human
terms. The hand of the Lord is mentioned only here in
the psalm, but it is found many times in the book of
Psalms. The idols of the heathen have hands that do
not move or feel (115:7), but God’s hand is active on
the behalf of His people. We are the sheep of His hand
(95:7), an image that Jesus used in John 10:28–29. 我需要你的手（173節）。我們都知道「神是靈」（約翰福音4:24），因此沒有手、腳等身體。為了向我們啟示自己，他用熟悉的來解釋不熟悉的，因此聖經用人性的語言來描述他。主的手在詩篇中只在這裡提到，但在詩篇中卻多次出現。異教徒的偶像有無法移動或感覺的手（115:7），但上帝的手為祂的子民而活動。我們是祂手中的羊（95:7），這是耶穌在約翰福音 10:28-29 中所使用的形象。 I need Your salvation (v. 174). In his case, “salvation” meant deliverance from his enemies who were
threatening him, but “salvation” can mean freedom
from worry, the healing of a sickness, the provision of
funds to pay a bill, or deliverance from satanic oppression. As we saw in verse 166, our ultimate salvation is
the return of Jesus Christ to deliver all creation from
the bondage of sin. 我需要你的救恩（174節）。對他而言，「拯救」意味著從威脅他的敵人手中解脫出來，但「拯救」也可以意味著擺脫憂慮、治癒疾病、提供資金支付帳單或擺脫撒旦的壓迫。正如我們在第 166 節中所看到的，我們最終的救贖是耶穌基督的再來，將所有受造物從罪的束縛中解救出來。 I need Your help (v. 175). The writer prayed
“Help me!” in verse 86, but God’s people are always
crying for help. “My heart trusted in Him, and I am
helped” (28:7 nkjv). God’s hand can help us (v. 173),
but so can God’s judgments. “Judgments” is a synonym
for the Word of God, but it can also refer to the working of God’s providence in this world (105:7; Rom.
11:33). Of course, the two go together, because God
always obeys His own Word when He works in this
world. God helps us as He arranges the affairs of this
world and of our lives, for there are no accidents in the
life of the believer—only appointments. Our Father
watches over us and accomplishes His will (23:3; John
10:4; Rom. 8:28). 我需要你的幫助（175節）。作者祈禱“幫幫我！”在第 86 節中，但神的子民總是呼求幫助。 「我的心倚靠他，我就得幫助」（28:7 NKJV）。神的手可以幫助我們（173節），神的審判也可以。 「審判」是神的道的同義詞，但它也可以指神在這個世界上的旨意的運作（105:7；羅馬書 11:33）。當然，兩者是相輔相成的，因為神在這個世界上工作時總是遵守他自己的話語。神幫助我們安排這個世界和我們生活的事務，因為信徒的生活中沒有意外，只有約會。我們的天父看顧我們並成就祂的旨意（23:3；約翰福音 10:4；羅馬書 8:28）。 I am Your servant (v. 176). He did not say that he
had greatly sinned against the Lord or that he was
rebelling against God’s will. At this point, he felt his
own weakness and ignorance and expressed it in terms
that were meaningful to him. In verse 110 he affirmed
that he had not strayed away, but now he realized the
danger of feeling overconfident (1 Cor. 10:12). During
the spiritual journey recorded in this psalm, the
psalmist had experienced his ups and downs, but he
had always stayed himself on the Word of God, and he
did this to the very end. He opened the psalm with a
benediction (v. 1), but he closed it with a warning, and
both are important to the balanced Christian life. God
gives us promises and assurances so we will not despair,
but He gives us warnings that we might not presume.
He was still the servant of God and not the servant of
sin, and he still remembered God’s Word, so he would
not stray for long. The Good Shepherd would find him
and lead him back to the fold. He would anoint his
wounds with healing oil and give him a long refreshing
drink of water (23:5). 我是祢的僕人（176節）。他沒有說他對主犯了大罪，也沒有說他違背了神的旨意。此時，他感受到了自己的軟弱和無知，並用對自己有意義的語言表達出來。在第 110 節中，他確認自己沒有迷失方向，但現在他意識到過於自信的危險（哥林多前書 10:12）。在這首詩篇所記載的屬靈旅程中，詩人經歷了起起落落，但他始終把自己留在神的話語上，並且一直這樣做到最後。他以祝福開始這首詩篇（第 1 節），但以警告結束這首詩篇，兩者對於平衡的基督徒生活都很重要。神給了我們應許和保證，所以我們不會絕望，但祂也給了我們警告，讓我們不要自以為是。他仍然是神的僕人，不是罪的僕人，他仍然記得神的話語，所以他不會失去太久。好牧人會找到他並帶他回到羊圈。他會用治療油塗抹他的傷口，並給他一大口清涼的水（23:5）。
The Pilgrim Psalms (Ps. 120—134) 《天路歷程詩篇》（詩篇 120—134） Each of these fifteen psalms is called “A Song of
Degrees.” The Hebrew word translated “degrees”25 or
“ascents” comes from a root that means “to go up,” as
ascending a stairway. Ten of the psalms are anonymous, four are attributed to David (122, 124, 131,
133), and one to Solomon (127). These psalms were
selected to form a “hymnal” to be used by the people
who went to Jerusalem for the three annual feasts (Ex.
23:14—19)—Passover in spring, Pentecost in early
summer, and Tabernacles in the autumn. The pilgrims
sang these songs together as they journeyed in family
groups to Jerusalem (Luke 2:41–52), and this helped
to focus their minds on what the Lord had done for
their nation. The sanctuary is mentioned in 122:1, 9;
132:7–8; and 134:1–2; and Mount Zion and
Jerusalem are mentioned in 122:2–3, 6; 125:1–2;
126:1; 128:5; 129:5; 132:13; 133:3; and 134:3. Three
special themes are repeated: (1) the afflictions that
Israel experienced at the hands of the other nations,
(2) the gracious way God cared for and protected His
chosen people, and (3) the blessing of being in
Jerusalem. Israel had suffered contempt and scorn
(123:3–4), near extinction (124:1–5; 130:1), traps
(124:6–7), bondage (126:1, 4), and affliction
(129:1–3), yet she is still here! 這十五首詩篇中的每一首都被稱為「程度之歌」。翻譯為“度”25 或“上升”的希伯來語詞根的意思是“向上”，即登上樓梯。詩篇中有 10 首是匿名的，其中四首為大衛所做（122、124、131、133），一首為所羅門所做（127）。這些詩篇被選為“讚美詩”，供前往耶路撒冷參加每年三個節期的人們使用（出埃及記 23:14-19）——春天的逾越節、初夏的五旬節和秋天的住棚節。朝聖者在一家人前往耶路撒冷的途中一起唱著這些歌曲（路加福音 2:41-52），這有助於他們將注意力集中在主為他們的國家所做的事情上。 122 章 1 節、9 節提到了聖所； 132:7-8； 134：1-2； 122:2-3, 6 中提到了錫安山和耶路撒冷； 125:1-2； 126:1； 128:5； 129:5； 132:13； 133:3；和134:3。重複了三個特別的主題：（1）以色列在其他國家手中所經歷的苦難，（2）上帝以仁慈的方式照顧和保護祂的選民，以及（3）在耶路撒冷的祝福。以色列曾經遭受蔑視和蔑視（123:3-4）、瀕臨滅絕（124:1-5；130:1）、陷阱（124:6-7）、奴役（126:1、4）和苦難（129:1-3），但她仍然在這裡！ Under the leadership of Moses, the Israelites were a
nomadic people for forty years. But after they settled in
Canaan, the Lord required them to go to Jerusalem
three times a year. This reminded them that, spiritually
speaking, they were still a pilgrim people and needed to
depend on the Lord. “For we are aliens and pilgrims
before you,” said David (1 Chron. 29:15; and see Ps.
84:5–7; 119:19, 54.) Too many believers today want to
be “settlers,” not pilgrims and strangers (Heb. 11:8–10,
13–16; 1 Peter 1:1; 2:11). We are happy to settle down
in our comfort zones and live as though Jesus never
died, Jesus is not coming again, and our lives will never
end. We are guilty of what Eugene Peterson calls “the
tourist mindset,” content to make occasional brief visits with the Lord that are leisurely and entertaining, all
the while conforming to this world and enjoying it.
(See A Long Obedience in the Same Direction, IVP, 12.)
Our citizenship is in heaven (Luke 10:20; Phil. 3:20;
Heb. 12:22–24), and that should make a difference in
our lives on earth. We need to “feel temporary” as we
make this pilgra journey called life. 在摩西的領導下，以色列人經歷了四十年的遊牧民族。但他們定居迦南後，主要求他們每年去耶路撒冷三次。這提醒他們，從靈性上來說，他們仍然是客旅，需要依靠主。大衛說：「因為我們在你們面前是客旅，是客旅。」（代上 29:15；參考詩篇 84:5-7；119:19, 54。）今天有太多的信徒想成為「定居者」，而不是客旅和客旅（來 11:8-10, 13-16；彼得前書 12:12；我們很高興能安頓在自己的舒適區，生活得好像耶穌從未死過，耶穌不會再來，我們的生命也永遠不會結束。我們對尤金·彼得森（Eugene Peterson）所說的「遊客心態」感到內疚，滿足於偶爾與主進行簡短的交談，輕鬆而有趣，同時符合這個世界並享受它。 （參考《長期同向順服》，IVP，12。）我們是天上的公民（路 10:20；腓立比書 3:20；希伯來書 12:22-24），這應該會改變我們在地上的生活。當我們進行這個稱為生命的朝聖之旅時，我們需要「感覺暫時」。
