989 英翻中 (789) PSALM 119(1-42) 詩篇119 (1-42) 24/02/2025

989 英翻中 (789)             PSALM 119(1-42)                詩篇119 (1-42)                24/02/2025

PSALM 119 The emphasis in this, the longest psalm, is on the vital ministry of the Word of God in the inner spiritual life of God’s children. It describes how the Word enables us to grow in holiness and handle the persecutions and pressures that always accompany an obedient walk of faith. The psalm is an acrostic with eight lines in each section, and the successive sections follow the letters of the Hebrew alphabet. Each of the eight lines of 1–8 begins with the Hebrew letter aleph, the lines in 9–16 begin with beth, in 17–24 with gimel, and so on. The unknown author used eight different words for the Scriptures: law (torah), testimony, precept, statute, commandment, judgment (in the sense of “a rule for living”), word (of God), and promise. All eight are found in 33–40, 41–48, 57–64, 73–80, 81–88, and 129–136. Students disagree on this, but it appears that every verse contains a direct mention of God’s Word except seven: verses 3, 37, 84, 90, 121, 122, and 132. If you count “ways” as a synonym for God’s Word, then you can eliminate verses 3 and 37. (The niv has “your word” in v. 37, but most Hebrew texts read “your ways.”) The writer may have been meditating on Psalm 19 where David listed six names for the Scriptures, five of which are found in 119—law, testimony, precept, commandment, and judgment. Some of the vocabulary of 19 is also found in 119, including perfect or blameless (13/119:1, 80); pure (8/119:9, 140); righteous and righteousness (9; 119:7, 40, 62, 75, 106, etc.); and meditate or meditation (14/119:21, 51, 69, 78, 85, 122). Both compare the Word of God to gold (10/119:72, 127) and honey (10/119:103), and in both there is an emphasis on keeping or obeying God’s Word (11/119:4, 5, 8, 9, 17, 34, 44, 55, 57, 60, 63, 67, 88, 101, 106, 134, 136, 146, 158, 167, 168).                   詩篇 119 這首最長的詩篇強調神的話語在神兒女內在屬靈生命中的重要事工。它描述了神的話語如何使我們在聖潔上成長，並應對伴隨著順服的信仰而始終伴隨的迫害和壓力。詩篇是一首離合詩，每節八行，連續的各節遵循希伯來字母的字母。 1-8 的八行中的每一行都以希伯來字母 aleph 開頭，9-16 中的行以 beth 開頭，17-24 中的行以 gimel 開頭，依此類推。這位不知名的作者對聖經使用了八個不同的字：律法（妥拉）、見證、戒律、法令、誡命、審判（在「生活規則」的意義上）、（上帝的）話語和應許。所有八個都出現在 33–40、41–48、57–64、73–80、81–88 和 129–136 中。學生們對此持不同意見，但似乎除了七節之外，每節經文都直接提到上帝的話語：第3、37、84、90、121、122和132節。如果你將「道路」視為上帝話語的同義詞，那麼你可以刪除第3節和第37節。了聖經的六個名稱，其中五個出現在 119 篇中：律法、見證、訓令、誡命和審判。 19 的一些詞彙也出現在 119 中，包括完美的或無可指責的 (13/119:1, 80)；純淨（8/119:9, 140）；正義與公義（9；119:7、40、62、75、106 等）；並冥想或冥想（14/119:21, 51, 69, 78, 85, 122）。兩者都將神的話比喻為金子 (10/119:72, 127) 和蜂蜜 (10/119:103)，兩者都強調遵守或服從神的話語 (11/119:4, 5, 8, 9, 17, 34, 44, 55, 5, 8, 9, 17, 34, 44, 568, 13, 16, 13, 16, 13, 16, 13, 16, 13, 16, 13, 16, 13, 6 、146、158、167、168）。

The Writer and His Times                                                                                                                          作者與他的時代                                                                                                                                    Since we do not know who wrote the psalm, we cannot know for certain when it was written, but our ignorance need not hinder us from learning from this magnificent psalm. Some attribute the psalm to Moses, which is unlikely, and others to a priest or Levite who served in the second temple after the Babylonian captivity. Whoever the author was, he is a good example for us to follow, for he had an intense hunger for holiness and a passionate desire to understand God’s Word in a deeper way. In all but fourteen verses, he addresses his words to the Lord personally, so this psalm is basically a combination of worship, prayer, praise, and admonition. The writer must have been a “high profile” person because he mentioned the opposition of rulers (vv. 23, 161; “princes” in kjv and nasb), a word that can refer to Gentile rulers or local Jewish tribal leaders (Neh. 3), and he also spoke to kings (v. 46). In the psalm, there are no references to a sanctuary, to sacrifices, or to a priestly ministry. The cast of characters includes the Lord God, a remnant of godly people in the nation (vv. 63, 74, 79, 120, etc.), the psalmist, and the ungodly people who despised him (v. 141), persecuted him (vv. 84–85, 98, 107, 109, 115, 121–122, etc.), and wanted to destroy him (v. 95). The psalmist referred to them as “the proud” or “the arrogant” (vv. 21, 51, 69, 78, 85, 122). They were people who were born into the covenant but did not value the spiritual riches of that relationship. They disdained the law and openly disobeyed it. The writer was reproached by them (vv. 22–23, 39, 42) and suffered greatly from their false accusations (vv. 50–51, 61, 67, 69–71, 75, 78).                                                                                                                      由於我們不知道這首詩篇是誰寫的，我們也不能確定它是何時寫成的，但我們的無知並不妨礙我們從這首偉大的詩篇中學習。有些人認為這首詩是摩西寫的，這不太可能，還有一些人認為這首詩是巴比倫被擄後在第二聖殿供職的祭司或利未人寫的。無論作者是誰，祂都是我們學習的好榜樣，因為祂對聖潔有著強烈的渴望，並熱切地渴望更深入地理解神的話語。除了十四經文外，其餘所有經文都是祂親自向主說的話，因此這首詩篇基本上是敬拜、禱告、讚美和勸告的結合。作者一定是「高調」的人，因為他提到了統治者的反對（23、161節；英王欽定本和新聖經中的「王子」），這個字可以指外邦統治者或當地猶太部落領袖（尼希米記3），他也對君王說話（46節）。在詩篇中，沒有提到聖所、祭物或司祭的事工。人物包括主神、全國敬虔的餘民（63、74、79、120 節等）、詩人和藐視他（141 節）、迫害他的不敬虔的人（84-85、98、107、109、115、121-122 節等），想要消滅他（95節）。詩篇作者稱他們為「驕傲的人」或「狂妄的人」（21、51、69、78、85、122節）。他們是在聖約中出生的人，但並不重視這種關係的精神財富。他們蔑視法律並公然違反法律。筆者受到他們的辱罵（22-23、39、42節），並因他們的誣告而深受痛苦（50-51、61、67、69-71、75、78節）。                                                         Whether right or wrong, I have often thought that the prophet Jeremiah might have been the author of Psalm 119 and that he wrote it to teach and encourage his young disciples (v. 9) after the destruction of the temple. Many of the statements in the psalm could be applied to Jeremiah. He spoke with kings, five of them in fact (Jer. 1:2), and bore reproach because he faithfully served the Lord (Jer. 15:15; 20:8). He was surrounded by critics and enemies who did not seek God’s law (Jer. 11:19) but wanted to get rid of the prophet (Jer. 18:23). Jeremiah was definitely the prophet of “God’s Word in the heart” (Jer. 31:31–34), and this is an emphasis in 119 (vv. 11, 32, 39, 80, 111). The writer wept over the plight of his people (vv. 28 nasb, 136; Jer. 9:1, 18; 13:17; 14:17; Lam. 1:16; 2:18; 3:48). However, in the midst of catastrophe and danger, Jeremiah rejoiced in God’s Word and nourished himself in it (v. 111; Jer. 15:16). In both vocabulary and message, this psalm is rooted in the book of Deuteronomy (“second law”), which is Moses’s second declaration of the law. However, unlike Exodus, Deuteronomy emphasizes love and obedience from the 1005 Psalm 118—119 heart, not just a “ritual” following of God’s rules. Jeremiah was a priest as well as a prophet and had a working knowledge of Deuteronomy.                               無論正確或錯誤，我經常認為先知耶利米可能是詩篇 119 篇的作者，他寫這首詩是為了在聖殿被毀後教導和鼓勵他的年輕門徒（第 9 節）。詩篇中的許多陳述都可以適用於耶利米。他與君王交談，實際上是五位君王（耶利米書 1:2），並因他憑著信心完全事奉耶和華而忍受羞辱（耶利米書 15:15；20:8）。他周圍都是批評者和敵人，他們不尋求上帝的律法（耶利米書 11:19），而是想除掉先知（耶利米書 18:23）。耶利米絕對是「神的話在心裡」的先知（耶 31:31-34），這是第 119 章所強調的（11、32、39、80、111 節）。作者為他的人民的困境哭泣（28 和 136；耶利米書 9:1, 18；13:17；14:17；哀歌 1:16；2:18；3:48）。然而，在災難和危險之中，耶利米卻因神的話語而喜樂，並從中得到滋養（111節；耶利米書15:16）。無論在詞彙或訊息上，這篇詩篇都植根於《申命記》（「第二律法」），這是摩西的第二次律法宣告。然而，與《出埃及記》不同的是，《申命記》強調來自 1005 篇詩篇 118-119 篇核心的愛和服從，而不僅僅是對上帝規則的「儀式」遵循。耶利米既是祭司又是先知，對申命記有豐富的應用知識。

The Theme                                                                                                                                                主題                                                                                                                                                          The basic theme of Psalm 119 is the practical use of the Word of God in the life of the believer. When you consider that the writer probably did not have a complete Old Testament, let alone a complete Bible, this emphasis is both remarkable and important. Christian believers today own complete Bibles, yet how many of them say that they love God’s Word and get up at night or early in the morning to read it and meditate on it (vv. 55, 62, 147–148)? How many Christian believers ignore the Old Testament Scriptures or read the Old Testament in a careless and cursory manner? Yet here was a man who rejoiced in the Old Testament Scriptures—which was the only Word of God he had—and considered God’s Word his food (v. 103) and his greatest wealth! (vv. 14, 72, 127, 162). His love for the Word of God puts today’s believers to shame. If the psalmist with his limited knowledge and resources could live a godly and victorious life feeding on the Old Testament, how much more ought Christians today live for the Lord. After all, we have the entire Bible before us and two millennia of church history behind us!                                                                                                                                                      詩篇 119 篇的基本主題是在信徒的生活中實際運用神的話語。當你考慮到作者可能沒有完整的舊約，更不用說完整的聖經時，這種強調既引人注目又重要。今天的基督徒擁有完整的聖經，但有多少人說他們喜愛神的話語，並在晚上或清晨起床閱讀並默想它（55、62、147-148節）？有多少基督徒忽略舊約聖經，或草率地閱讀舊約聖經？然而，這裡有一個人以舊約聖經為樂──這是他唯一擁有的神的話語──並認為神的話語是祂的食物（103節）和祂最大的財富！ （14、72、127、162 節）。他對神的話語的熱愛讓今天的信徒感到羞愧。如果詩人以他有限的知識和資源，能夠依靠舊約而過敬虔和得勝的生活，那麼今天的基督徒更應該為主而活。畢竟，我們面前有整本聖經，身後有兩千年的教會歷史！                                                                                                When the psalmist used the word “law” (torah), or any of the seven other words for the Scriptures, he was referring to much more than the Ten Commandments and the ceremonial instructions that have now been fulfilled in Christ. He was referring to the entire revelation of God as found in the Old Testament Scriptures. Until the books in our New Testament were written and distributed in the first century, the Old Testament Scriptures were the only Word of God possessed by the early church! Yet with the Old Testament and the help of the Holy Spirit, the first Christians were able to minister and win the lost in a dynamic way. Peter used Psalms 69:25 and 109:8 to receive guidance in choosing a new disciple (Acts 1:15–26). He quoted Joel 2:28–32 at Pentecost to explain the advent of the Holy Spirit and Psalms 16:8–11 and 110:1 to prove the resurrection of Jesus Christ (Acts 2:14–39). In his defense before the council (Acts 7), Stephen opened with Genesis 12:1 and closed with Isaiah 66:1–2, and between those two referred to Exodus, Deuteronomy, and Amos. Philip led a man to faith in Christ by using only Isaiah 53 (Acts 8:26–40). Paul found in Isaiah 49:6 a mandate to continue ministering to the Gentiles (Acts 13:47), and James concluded the Jerusalem conference by quoting Amos 9:11–15 (Acts 15:13–21). Paul even quoted an Old Testament verse about oxen to encourage churches to support their spiritual leaders (Deut. 25:4; 1 Cor. 9:9; 1 Tim. 5:18). (Hab. 2:4 is quoted as a key verse in Rom. 1:17; Gal. 3:11; and Heb. 10:37–38.) In their theology, decisions, and ministry, the first Christians depended on guidance from the Old Testament Scriptures.                                                                                                   當詩篇作者使用「律法」（妥拉）一詞或聖經中其他七個詞中的任何一個詞時，他指的不僅僅是十誡和現已在基督身上應驗的禮儀指示。他指的是舊約聖經中上帝的全部啟示。在新約聖經在第一世紀寫成和分發之前，舊約聖經是早期教會唯一擁有的神的話語！然而，憑藉著舊約和聖靈的幫助，第一批基督徒能夠以充滿活力的方式事奉並贏得失喪的人。彼得使用詩篇 69:25 和 109:8 來接受選擇新門徒的指導（使徒行傳 1:15-26）。他在五旬節引用約珥書 2:28-32 來解釋聖靈的降臨，並引用詩篇 16:8-11 和 110:1 來證明耶穌基督的復活（使徒行傳 2:14-39）。在公會面前的辯護中（使徒行傳 7 章），司提反以創世記 12:1 開始，以賽亞書 66:1-2 結束，在這兩章之間提到了《出埃及記》、《申命記》和《阿摩司書》。腓利只用《以賽亞書》第 53 章來帶領一個人相信基督（使徒行傳 8：26-40）。保羅在以賽亞書 49:6 中找到了繼續向外邦人施助的命令（使徒行傳 13:47），而雅各在耶路撒冷會議結束時引用了阿摩司書 9:11-15（使徒行傳 15:13-21）。保羅甚至引用了舊約中有關牛的經文，鼓勵教會支持他們的屬靈領袖（申命記 25:4；林前書 9:9；提摩太前書 5:18）。 （《羅馬書》1：17；《加拉太書》3：11；《希伯來書》10:37-38 中引用了哈巴谷書 2：4 作為關鍵經文。）第一代基督徒的神學、決定和事工都依賴舊約聖經的指導。                                                                                                                                            Many believers today stand guilty of ignoring the Old Testament, except for reading “favorite psalms,” and therefore many are ignorant of what God’s law teaches. “The law is a yoke,” they exclaim, and point to Acts 15:10 and Galatians 5:1, but the psalmist found freedom through the law (vv. 45, 133). “To pay attention to the law is to move into the shadows!” they argue, referring to Colossians 2:16–17 and Hebrews 10:1, but the writer of Psalm 119 found the law to be his light (vv. 105, 130). “By the law is the knowledge of sin” (Rom. 3:20), but the psalmist used the law to get victory over sin (vv. 9–11). “The law kills!” (Rom. 7:9–11), but the law brought the psalmist new life when he was down in the dust (see NASB vv. 25, 40, 88, 107, 149, etc.). “Law and grace are in opposition!” many declare, but the psalmist testified that law and grace worked together in his life (vv. 29, 58). God used Moses to liberate the people from Egypt, but then God gave Moses the law to give to Israel at Sinai. The German philosopher Goethe wrote, “Whatever liberates our spirit without giving us self-control is disastrous.” Law and grace are not enemies, for law sets the standard and grace enables us to meet it (Rom. 8:1–3).           今天，許多信徒除了閱讀「最愛的詩篇」之外，都犯了忽視舊約的罪，因此許多人不了解上帝律法的教導。他們喊道：“律法是軛”，並指出使徒行傳 15:10 和加拉太書 5:1，但詩人透過律法找到了自由（45、133 節）。 “關注法律就是走向陰影！”他們引用歌羅西書 2:16-17 和希伯來書 10:1 爭論，但詩篇 119 篇的作者發現律法是祂的光（105、130 節）。 「律法叫人知罪」（羅3:20），但詩人卻用律法來戰勝罪（9-11節）。 “法律殺人！” （羅馬書 7:9-11），但當詩篇作者跌倒在塵土中時，律法為他帶來了新的生命（參考《新美國標準版》第 25、40、88、107、149 節等）。 “律法與恩典是對立的！”許多人宣稱，但詩篇作者見證了律法和恩典在他的生命中同時發揮作用（29、58節）。神使用摩西將百姓從埃及解放出來，但隨後神給摩西律法，讓他在西乃山賜給以色列人。德國哲學家歌德寫道：“任何解放我們的精神而不給予我們自我控制的東西都是災難性的。”律法和恩典不是敵人，因為律法設定了標準，而恩典使我們能夠滿足它（羅馬書8：1-3）。                                                                                                                                 The writer of Psalm 119 delighted in God’s law (vv. 16, 24, 35, 47, 70, 77, 92, 43; and see 1:1; 19:8, 10), and this joy was echoed by Paul (Rom. 7:22). Paul did not annul God’s law and set it aside; rather, he said that the law was “holy, just and good” and even “spiritual” (Rom. 7:12–14). Though we are carnal (fleshly), there is a lawful use of the law in our inner person. The law of God is spiritual and can be used by the Spirit to minister to our spirit. To be sure, nobody is saved or sanctified by striving to obey the law. But for the dedicated Christian believer, there is a deeper meaning to the law, a writing of the Word upon our hearts (Deut. 4:9, 29, 39; 6:5; 10:12; etc.), because of the new covenant in Jesus Christ (Jer. 31:31–34; Heb. 8:8–12; 10:16–17; 2 Cor. 3).                                                                                       詩篇 119 篇的作者喜愛上帝的律法（16,24,35,47,70,77,92,43；參考 1:1；19:8,10），保羅也表達了這種喜愛（羅馬書 7:22）。保羅並沒有廢除上帝的律法並將其置於一旁；相反，他並沒有廢除上帝的律法。相反，他說律法是“聖潔、公義、良善的”，甚至是“屬靈的”（羅7:12-14）。雖然我們是屬肉體的，但我們內心可以合法地運用律法。神的律法是屬靈的，可以被聖靈用來服事我們的靈。確實，沒有人可以透過努力遵守律法而得救或成聖。但對虔誠的基督徒來說，律法有更深的意義，是神的道寫在我們的心上（申命記 4:9,29,39；6:5；10:12 等），因為耶穌基督所立的新約（耶利米書 31:31-34；來 8:8-12；10:16-17；林後 3）。                                       To unsaved sinners, the law is an enemy because it announces their condemnation and cannot save them. To legalistic believers, the law is a master that robs them of their freedom. But to spiritually minded believers, the law is a servant that helps them see the character of God and the work of Christ. The Old Testament believer who wrote Psalm 119 was not satisfied with having the law in his home, his head, or his hand; he wanted the law in his heart, where it could help him love what was holy and do what was right (v. 11). It was this approach that Jesus took in the Sermon on the Mount. The attributes of God as revealed in the Old Testament parallel the characteristics of the Word of God as seen in Psalm 119. Both are gracious (vv. 29, 58; 86:15), true and the truth (vv. 30, 43, 160; Ex. 34:6), righteous (vv. 106, 123, 137–138, 143, 151), good (vv. 39, 68), trustworthy (vv. 9, 73, 86, 90, 138), eternal (vv. 89, 152, 160; Deut. 33:27), and light (v. 107; 27:1). The way we treat the Word of God is the way we treat the God of the Word.                                                                                                                                               對未得救的罪人來說，律法是敵人，因為它宣告了他們的定罪，卻無法拯救他們。對律法主義者來說，法律是剝奪他們自由的主人。但對有屬靈思想的信徒來說，律法是個僕人，幫助他們看見神的品格和基督的工作。寫詩篇 119 篇的舊約信徒並不滿足於家裡、頭上或手上有律法；他希望律法存在於他的心裡，它可以幫助他熱愛聖潔，行正直（11節）。耶穌在登山寶訓中所採取的正是這種方法。舊約中所啟示的神的屬性與詩篇 119 中神的話語的特徵相似。 、138節）、永恆（89、152、160；申33:27）和光（107；27:1）。                                                                     The Word of God performs many wonderful ministries in the life of the devoted believer. It keeps us clean (v. 9), gives us joy (vv. 14, 111, 162), guides us (vv. 24, 33–35, 105), and establishes our values (vv. 11, 37, 72, 103, 127, 148, 162). The Word helps us to pray effectively (v. 58) and gives us hope (v. 49) and peace (v. 165) and freedom (vv. 45, 133). Loving the Word will bring the best friends into our life (vv. 63, 74, 79), help us find and fulfill God’s purposes (v. 73), and strengthen us to witness (vv. 41–43). When we think we are “down and out,” the Word will revive us and get us back on our feet (vv. 25, 37, 40, 88, 107, 149, 154, 156, 159). If we delight in His Word, learn it, treasure it within, and obey what it says, the Lord will work in us and through us to accomplish great things for His glory! As you read and study Psalm 119, you will see the writer in a variety of experiences, but his devotion to the Lord and His Word will not change. Circumstances may change, but God and His Word remain the same.                                                                                                                                                                       我們對待上帝的話語的方式就是我們對待話語中的祂的方式。 上帝的話語在虔誠信徒的生活中發揮了許多奇妙的作用。它使我們保持潔淨（9節），給我們喜樂（14,111,162節），引導我們（24,33-35,105節），並確立我們的價值觀（11,37,72,103,127,148,162節）。上帝的道幫助我們有效地禱告（58節），並給我們希望（49節）、平安（165節）和自由（45、133節）。熱愛祂的話語會將最好的朋友帶入我們的生活（63、74、79節），幫助我們找到並實現祂的旨意（73節），並加強我們的見證能力（41-43節）。當我們認為自己「灰心喪志」時，祂的話語就會使我們甦醒，讓我們重新站起來（25、37、40、88、107、149、154、156、159節）。如果我們喜愛祂的話語，學習，珍藏，並遵守祂所說的話，主就會在我們裡面工作，並透過我們為祂的榮耀成就偉大的事情！當你閱讀和學習詩篇119篇時，你會看到作者的各種經歷，但祂對主和祂話語的奉獻不會改變。情況可能會改變，但神和祂的話語卻始終如一。                                           

Aleph (vv. 1–8)—Blessed and Blameless                                                                                                  阿萊夫（第 1-8 節）— 有福且無罪                                                                                                          The opening word of the psalm—“blessed”—is repeated in verse 2 but found nowhere else this psalm. How can we receive God’s blessing? By being blameless before the Lord, obedient to His law, and wholehearted in our relationship to Him. But some of the words that follow—law, precepts, statutes, decrees, commands— have a way of frightening us and almost paralyzing us with despair. When we think of law, we usually think of “cursing” and not “blessing” (see Deut. 27:1— 28:68; Josh 9:30–35), but we must remember that Jesus bore the curse of the law for us on the cross (Gal. 3:10–13). The law is not a weapon in the hands of an angry judge but a tool in the hands of a loving Father, used by the Spirit to make us more like Jesus Christ. The Word enables us to know God better and draw closer to Him. “Blameless” does not mean sinless but wholehearted devotion to the Lord, sincerity, and integrity. Only Jesus Christ was totally blameless in His relationship to God and His law, but because believers are “in Christ,” we are “holy and without blame before him” (Eph. 1:4). His love is in our hearts (Rom. 5:5) and His Spirit enables us (Gal. 5:16–26), so His law is not a heavy yoke that crushes us, for “His commandments are not burdensome” (1 John 5:3 nkjv).                                                                           詩篇的開頭詞－「有福」－在第 2 節中重複出現，但在這首詩篇的其他地方找不到。我們怎樣才能得到神的祝福呢？就是在主面前無可指摘，遵守祂的律法，並且全心全意地與祂建立關係。但接下來的一些字眼——法律、戒律、法令、法令、命令——卻有一種讓我們恐懼、幾乎讓我們因絕望而癱瘓的方式。當我們想到律法時，我們通常想到的是「咒詛」而不是「祝福」（參考申命記 27:1—28:68；書 9:30-35），但我們必須記住，耶穌在十字架上為我們承擔了律法的咒詛（加拉太書 3:10-13）。律法不是憤怒法官手中的武器，而是慈愛天父手中的工具，被聖靈用來使我們更像耶穌基督。聖言使我們能夠更認識神並與祂更親近。 「無可指摘」並不是指無罪，而是指全心全意地奉獻給主、真誠、正直。只有耶穌基督在與神和律法的關係上是完全無可指摘的，但因為信徒“在基督裡”，所以我們“在他面前是聖潔的，無可指摘的”（以弗所書 1:4）。祂的愛在我們心裡（羅馬書 5:5），祂的靈使我們有力量（加拉太書 5:16-26），所以祂的律法不是壓垮我們的重軛，因為「祂的誡命不是難擔的」（約翰一書 5:3 新欽定版）。                    Seeking God means much more than reading the Bible or even studying the Bible. It means hearing God’s voice in His Word, loving Him more, and wanting to delight His heart and please Him. It means wholehearted surrender to Him (vv. 2, 10, 34, 58, 69, 145) and an unwillingness to permit any rival love to enter. All of the psalms make it clear that this kind of life is not without its dangers and disappointments, for we often fail. The writer of this psalm found himself in the dust and had to cry out for “reviving” (vv. 25, 37, 40, 50, 88, 93, 107, 149, 154, 156, 159). Once he had done that, he confessed his sins, got up, and started walking with God again. The victorious Christian life is a series of new beginnings. As we cultivate an appetite for the Word (vv. 10, 20, 40, 81, 131) and feed upon it, we give the Spirit something to work with in our hearts, and He enables us to walk in God’s paths. If we feel ashamed when we read the Word (v. 6; see v. 80), then we have to stop and find out why and then confess it to the Lord. If we are ashamed because of our disobedience, then we cannot witness to others (v. 46) and we will be ashamed of our hope (v. 116). Better to be ashamed now and confess it than to be ashamed when we meet the Lord (1 John 2:28).                                                                                                     尋求神不只意味著閱讀聖經，甚至研究聖經。這意味著在神的話語中聽到神的聲音，更加愛他，並且想要取悅他的心並取悅他。這意味著全心全意地降服於祂（2、10、34、58、69、145節），並且不願意讓任何競爭的愛進入。所有的詩篇都清楚地表明，這種生活並非沒有危險和失望，因為我們經常失敗。這首詩的作者發現自己在塵土中，不得不呼求「復興」（25、37、40、50、88、93、107、149、154、156、159節）。一旦他這樣做了，他就承認自己的罪，站起來，再次開始與神同行。得勝的基督徒生活是一系列新的開始。當我們培養對神的話語的胃口（10、20、40、81、131節）並以它為食時，我們就讓聖靈在我們心裡工作，祂使我們能夠走在神的道路上。如果我們在讀神的話語時感到羞恥（6節；參閱80節），那麼我們必須停下來找出原因，然後向主認罪。如果我們因不服從而感到羞恥，那麼我們就無法向別人作見證（46節），我們也會因我們的希望而感到羞恥（116節）。現在感到羞恥並承認這一點，比我們遇見主時感到羞恥更好（約翰一書2:28）。                                                                                                            Praise is good preparation for learning about God and His Word (v. 7). It is so important that he repeated it in verses 12 and 171. Our ways (v. 5) may not yet be God’s ways (v. 3), but as we press on by faith, He will help us and not forsake us (v. 8; Heb. 13:5). Jacob was far from being a spiritual man when he ran away from home, but the Lord promised not to forsake him, and Jacob believed that promise and became a godly man (Gen. 28:10–22). God even deigns to be called “the God of Jacob.”            讚美是學習上帝和祂的話語的良好準備（7節）。這一點非常重要，因此祂在第 12 節和第 171 節中重複了這一點。當雅各離家出走時，他遠不是一個屬靈的人，但主應許不會拋棄他，雅各相信這個應許並成為一個敬虔的人（創28：10-22）。上帝甚至屈尊被稱為「雅各的神」。                    

Beth (vv. 9–16)—Take Time to Be Holy                                                                                                  伯斯（第 9-16 節）－花時間變得聖潔                                                                                                      The writer closed the first section determined to keep the law of the Lord (v. 8), a promise he repeated in verse 145. He began this section like a true Jewish teacher by asking a question of the young men he was instructing: “How can we fulfill this promise?” He also promised to meditate on the Word (vv. 15, 48, 78), to delight in the Word and not forget it (vv. 16, 47, 93), and to run in the way of the Lord (v. 32). But he knew that it is easier to make promises than to keep them, a lesson Paul learned when he tried in his own strength to obey God’s law (Rom. 7:14–25). Paul learned, as we must also learn, that the indwelling Holy Spirit enables the child of God to fulfill God’s righteousness in daily life (Rom. 8:1–11). We must live according to God’s Word, which means cultivating a heart for God. Paul called this “seeking the things that are above” (Col. 3:1).                                                                                      作者在第一部分結束時決心遵守主的律法（第 8 節），他在第 145 節中重複了這一應許。他像一位真正的猶太教師一樣開始了這一部分，向他正在指導的年輕人提出了一個問題：“我們怎樣才能實現這個應許？”他也應許要默想神的道（15,48,78節），以神的道為樂，不忘記它（16,47,93節），並遵行主的道（32節）。但他知道許下諾言比遵守諾言更容易，這是保羅在嘗試靠自己的力量遵守上帝的律法時學到的教訓（羅馬書7:14-25）。保羅了解到，我們也必須知道，內住的聖靈使上帝的孩子在日常生活中履行上帝的公義（羅馬書8：1-11）。我們必須按照神的話語生活，這意味著培養一顆為神的心。保羅稱之為「求在上面的事」（西 3:1）。 

吉米耳（17-24節）－我們需要神的話！ 如果我們覺得我們可以忽略每天與神在祂的話語中相處的時間，那麼這就是值得閱讀的經文。我們需要神的話語，因為我們是僕人（17,23,38,49,65,76,84,122,124,125,135,140,​​176），在祂的話語中，我們的主為我們所做的工作提供了指示。祭司以利在許多事情上都是錯的，但當他教導年輕的撒母耳禱告時，他是對的：「主啊，請說，因為你的僕人正在聽」（撒母耳記上 3:9 和合本）。作為上帝忠實的僕人，這首詩篇的匿名作者與摩西、約書亞、大衛、但以理、雅各、保羅和提摩太並列，他們都擁有這個頭銜。但神的每個孩子都可以事奉主並擁有同樣的稱號（113:1；134:1；提後書 2:24；彼前書 2:16）。一切受造之物都服事主（91節），我們這些被祂救贖的子民也應該加入他們的行列。他總是慷慨地對待他的僕人，並充分地供應他們（13:6；116:7；142:7；路加福音22:35；腓立比書4:19）。                                                                                                                                                                We need a heart that seeks God, for if our heart is seeking God, our feet will not stray from God (v. 10; Prov. 4:23). Such a heart will see Him in all of life, learn more about Him, fellowship with Him, and glorify Him in all that is said and done. Again, the Holy Spirit enables us to do this as we yield to Him. But we must also spend time in the Word and treasure it in our hearts (v. 11; Job 23:12; Prov. 2:1; 7:1). It is not our promises to the Lord but His promises to us that will give us victory over sin. We also need a thankful heart and a teachable spirit that will enable us to learn from the Lord (vv. 12, 108, 171). A. W. Tozer used to warn against being “man taught” instead of “God taught” (v. 102). The Lord has given teachers to His church and we should heed them. But unless the truth we hear moves from the head (and the notebook) into the heart, written there by the Spirit (2 Cor. 3:1–3), and then to the will, we have not really learned the Word or been blessed by it. The blessing comes, not in hearing the Word but in doing it (James 1:22–25). We should also speak with others about the Word (v. 13) and seek to enrich them with spiritual treasures. The heart is a treasury from which we draw spiritual wealth to encourage and help ourselves and others (Matt. 12:35; 13:51–52). The Scriptures as riches is a repeated theme in 119 (vv. 14, 72, 127, 162; see 19:10). To treasure any possession above the Word of God is idolatry and leads to trouble. Consider Lot (Gen. 13, 18—19), Achan (Josh. 6—7), King Saul (1 Sam. 15), and Ananias and Sapphira (Acts 5). On the positive side, consider Abraham (Gen. 14:18–24), Moses (Heb. 11:24–27), Mary of Bethany (Mark 14:3–9), and Paul (Phil. 3:1–11).                                                                   我們需要一顆尋求神的心，因為如果我們的心尋求神，我們的腳就不會偏離神（10節；箴4:23）。這樣的心會在一生中看到他，更多地了解他，與他相交，並在一切所說和所做的事情上榮耀他。再次，當我們屈服於祂時，聖靈使我們能夠做到這一點。但我們也必須花時間讀聖經，並將其珍藏在心裡（11節；約伯記23:12；箴言2:1；7:1）。使我們戰勝罪惡的不是我們對主的應許，而是祂對我們的應許。我們也需要一顆感恩的心和受教的精神，使我們能夠向主學習（12、108、171節）。 A.W.托澤曾經警告不要被「人教導」而不是「神教導」（102節）。主已為祂的教會賜下教師，我們應該留意他們。但除非我們聽到的真理從頭腦（和筆記本）轉移到心裡，由聖靈寫在心裡（哥林多後書 3:1-3），然後轉移到意誌上，否則我們就沒有真正學到神的道，也沒有真正受到神的祝福。祝福不是因聽道而來，而是因行而得來（雅各書 1：22-25）。我們也應該與他人談論神的道（第 13 節），並尋求用屬靈的寶藏來豐富他們。心是一個寶庫，我們從中汲取精神財富來鼓勵和幫助自己和他人（太 12:35；13:51-52）。聖經是財富是 119 章中重複的主題（14、72、127、162 節；參考 19:10）。把任何財產看得比上帝的道更重要就是偶像崇拜，並且會帶來麻煩。想想羅得（創 13、18-19）、亞幹（書 6-7）、掃羅王（撒母耳記上 15）以及亞拿尼亞和撒非喇（使徒行傳 5）。從正面的一面來看，請考慮亞伯拉罕（創世記 14：18-24）、摩西（希伯來書 11：24-27）、伯大尼的馬利亞（馬可福音 14：3-9）和保羅（腓立比書 3：1-11）。                                                                                                                                     Whatever delights will capture our attention, and we will think about it and meditate on it. This is true of God’s Word. In this psalm, delighting in the Word, loving the Word, and meditating on the Word are found together (vv. 15–16, 23–24, 47–48, 77–78, 97–99), and they should be found together in our hearts and lives. We must take time to be holy.                                                                                                    任何快樂都會吸引我們的注意力，我們會思考它、沉思它。神的話也是如此。在這首詩篇中，喜樂神的話語、愛神的話語和默想神的話語是同時出現的（15-16、23-24、47-48、77-78、97-99），而且它們應該同時存在於我們的內心和生活中。我們必須花時間變得聖潔。

Gimel (vv. 17–24)—We Need God’s Word!                                                                                            吉米耳（17-24節）－我們需要神的話！                                                                                                  If ever we feel we can ignore our daily time with God in His Word, then this is the Scripture to read. We need the Word because we are servants (vv. 17, 23, 38, 49, 65, 76, 84, 122, 124, 125, 135, 140, 176), and in His Word, our Master gives us directions for the work He wants us to do. Eli the priest was wrong in many things, but he was right when he taught young Samuel to pray, “Speak, Lord, for your servant is listening” (1 Sam. 3:9 nasb). As God’s faithful servant, the anonymous writer of this psalm is ranked along with Moses, Joshua, David, Daniel, James, Paul, and Timothy, all of whom carried that title. But each child of God can serve the Lord and bear that same title (113:1; 134:1; 2 Tim. 2:24; 1 Peter 2:16). Everything in creation serves the Lord (v. 91), and we who are His redeemed people ought to join them. He always deals bountifully with His servants and provides for them adequately (13:6; 116:7; 142:7; Luke 22:35; Phil 4:19).                                                                                                          如果我們覺得我們可以忽略每天與神在祂的話語中相處的時間，那麼這就是值得閱讀的經文。我們需要神的話語，因為我們是僕人（17,23,38,49,65,76,84,122,124,125,135,140,​​176），在祂的話語中，我們的主為我們所做的工作提供了指示。祭司以利在許多事情上都是錯的，但當他教導年輕的撒母耳禱告時，他是對的：「主啊，請說，因為你的僕人正在聽」（撒母耳記上 3:9 和合本）。作為上帝忠實的僕人，這首詩篇的匿名作者與摩西、約書亞、大衛、但以理、雅各、保羅和提摩太並列，他們都擁有這個頭銜。但神的每個孩子都可以事奉主並擁有同樣的稱號（113:1；134:1；提後書 2:24；彼前書 2:16）。一切受造之物都服事主（91節），我們這些被祂救贖的子民也應該加入他們的行列。他總是慷慨地對待他的僕人，並充分地供應他們（13:6；116:7；142:7；路加福音22:35；腓立比書4:19）。                                                                                        Not only are we servants, but we are also students (v. 18), and our basic manual is the Word of God. However, unless God opens our eyes, we will never see the wonderful things hidden in its pages (Eph. 1:17–18). God’s Word is wonderful (v. 129), His works are wonderful (107:8, 15, 21, 24, 31), and His love is wonderful (31:21 niv), and we must meditate on the wonder of His Person, His truth, and His mighty works. The eyes have an appetite (vv. 82, 123; 1 John 2:16) and we must be careful where we focus them (v. 37). Eyes that feast on the vanities of this world will never see the wonders in God’s Word.                                                                                                                                                                      我們不只是僕人，也是學生（18節），我們的基本手冊就是神的話。然而，除非神打開我們的眼睛，否則我們永遠看不到隱藏在書頁中的奇妙事物（弗 1:17-18）。神的話語是奇妙的（129節），祂的作為是奇妙的（107:8,15,21,24,31），祂的愛是奇妙的（31:21 niv），我們必須默想祂的位格、祂的真理和祂的大能作為的奇妙。眼睛有食慾（82, 123節；約翰一書2:16），我們必須小心我們的注意力（37節）。貪圖這個世界虛榮的眼睛永遠不會看到上帝話語中的奇妙。                                                                                                                                                                         Like the patriarchs of old, we are also strangers in this world (vv. 19–20; 39:12; 105:12, 23; Gen. 23:4; Ex. 2:22; Lev. 25:23; Heb. 11:8–9, 13–16; 1 Peter 1:1; 2:11), and we need the Lord’s guidance as we walk the pilgrim path. The laws for driving in Great Britain are different from the laws in the United States, and it is dangerous to confuse the two. God’s people are being led on the narrow road that leads to life, while the people of the world are on the broad road that leads to judgment (Matt. 7:13–14). Just as the cloud and fiery pillar led Israel in their wilderness journey (Num. 9:15–23), so the Scriptures lead us (v. 105). The psalmist felt a crushing burden to read and ponder God’s ordinances, and unlike many travelers today, he was not afraid to ask the Lord for directions. If we take time to meditate on the Word and seek the Lord, He will show us the path of life (16:11).                                                                                 像古老的族長一樣，我們也是這個世界上的陌生人（第19-20節； 39:12; 105：12，23;創世記23：4;ex。2:22;ex。25：23;Lev。25：23;Heb。11:8-9，13-16;Lev。25:23;Heb。11:8-9，13-16; 11; 1; 2:11; 2:11; 2:11; 2:11; 2:11; 2:11），以及我們散步的指導。英國的駕駛法律與美國的法律不同，混淆兩者是危險的。上帝的子民正被引導走在通往生命的窄路上，而世人則走在通往審判的大路上（太7：13-14）。正如雲彩和火柱引導以色列人踏上曠野之旅（民 9:15-23），聖經也引導我們（105 節）。詩篇作者感到閱讀和思考上帝的法令是一種沉重的負擔，與今天的許多旅行者不同，他並不害怕向上帝尋求指示。如果我們花時間默想神的話語並尋求主，祂就會向我們指示生命的道路（16:11）。                                                                                                                          Because we serve a different Master, obey a different set of laws, and have our citizenship in a different country (Phil. 3:20), we are different from the lost people whom Jesus called “the children of this world” (Luke 16:8). We will not conform to the world (Rom. 12:2), and the world opposes and persecutes us because of this. Therefore, we are sufferers who bear reproach for Jesus Christ (vv. 21–24; Matt. 13:20–21; Heb. 13:13). The psalmist called these persecutors “the arrogant [proud]” (v. 21) and described them as disobeying God’s law (vv. 126, 158), ignoring it (v. 139), wandering from it (vv. 21, 118), and forsaking it (v. 53). Because they reject God’s Word, they reject God’s people and mock them (v. 51), lie about them (v. 69), try to trap them (v. 85), and oppress them without cause (vv. 78, 122). These are the “willful sins” that David wrote about in 19:14. This opposition was in high places among the rulers (vv. 23, 161), which would mean the nobles and officers of the land. The psalmist wanted God to remove the reproach they had put on him like a garment (v. 22; see 35:26; 109:29; 132:18), but the psalmist’s suffering gave him opportunity to bear witness to nobles and kings (v. 46; and see Matt. 10:18; Acts 9:15; Phil. 1:12–18; 4:22). The writer needed wisdom to know how to handle these difficult situations and he found counsel in God’s Word (v. 24). Instead of listening to the enemy’s slander, he meditated on God’s truth. That is a good way to keep your mind clean and confident (Phil. 4:4–7).                  因為我們事奉不同的主，遵守不同的法律，並擁有不同國家的公民身分（腓 3:20），所以我們與耶穌稱為「這世界之子」的迷失之人不同（路加福音 16:8）。我們不會效法世界（羅馬書12:2），世界因此而反對、逼迫我們。因此，我們是為耶穌基督受辱的受難者（21-24節；太13:20-21；來13:13）。詩篇作者稱這些迫害者為「驕傲的人」（21節），並形容他們不遵守上帝的律法（126、158節）、忽視它（139節）、偏離它（21​​、118節）並拋棄它（53節）。因為他們拒絕上帝的話語，所以他們拒絕上帝的子民並嘲笑他們（第 51 節），對他們說謊（第 69 節），試圖陷害他們（第 85 節），並無緣無故地壓迫他們（第 78、122 節）。這些就是大衛在 19 章 14 節所寫的「故意犯罪」。這種反對在統治者中處於高層地位（23、161節），這意味著該國的貴族和官員。詩篇作者希望神除去他們加在他身上的羞辱，就像除去一件衣服一樣（22節；參考35:26；109:29；132:18），但詩篇作者的苦難給了他機會向貴族和君王作見證（46節；參考馬太福音10:18；使徒行傳9:15；作者需要智慧來知道如何處理這些困難的情況，他在神的話語中找到了建議（24節）。他沒有聽從仇敵的誹謗，而是默想神的真理。這是保持頭腦清潔和自信的好方法（腓 4:4-7）。

Daleth (vv. 25–32)—Down but Not Out                                                                                                  大列（25-32節）－倒下但未出局                                                                                                          The previous section ended with the psalmist delighting in God’s Word, and this one opens with him down in the dust! The enemy attacks us the hardest when we are enjoying the blessings of God, and we must expect it. When things are going well and we “feel good,” it is dangerous to relax and lay aside the armor (Eph. 6:10–18). “We must be as watchful after the victory as before the battle,” said Andrew Bonar, and he was right. When he found himself down, the psalmist knew what to do—he prayed!          上一節以詩篇作者因神的話語而喜樂而結束，這一節以在塵土中開始！當我們享受神的祝福時，仇敵對我們的攻擊最為猛烈，我們必須預料到這一點。當事情進展順利並且我們「感覺良好」時，放鬆並放下盔甲是危險的（弗 6:10-18）。安德魯·博納說：「我們在勝利後必須像戰鬥前一樣保持警惕，」他是對的。當詩人發現自己情緒低落時，他知道該怎麼做——他祈禱！               “Revive me” (v. 25; see 143:11). His enemies were slandering his name (v. 23), restricting him (v. 61), lying about him (v. 69), causing him to suffer (v. 83) and be despised (v. 141), and even threatening his life (v. 109), so it is no wonder that he felt like an insect in the dust. But when we seem to be at our worst, the Lord comes along with the very best and gives us the grace that we need (2 Cor. 1:3–11; 12:1–10). The New International Version translates the Hebrew word “preserve my life,” but much more is involved in this request. It involves saving his life, of course, but also invigorating him and breathing new life within him. He prayed this prayer often (vv. 25, 37, 40, 50, 88, 93, 107, 149, 154, 156, 159), and the Lord answered him each time.                                                                                              「使我甦醒」（25節；參閱143:11）。他的仇敵毀謗他的名（23節），限制他（61節），對他說謊（69節），使他受苦（83節），被藐視（141節），甚至威脅他的生命（109節），難怪他感覺自己像塵埃中的昆蟲。但當我們似乎處於最糟糕的境地時，主卻與最好的人一起出現，賜給我們所需的恩典（哥林多後書 1：3-11；12：1-10）。新國際版將希伯來語翻譯為“保護我的生命”，但這項要求還涉及更多內容。當然，這包括拯救他的生命，但也包括激勵他並為他注入新的生命。他常常這樣禱告（25、37、40、50、88、93、107、149、154、156、159節），主每次都回應他。                                                                                                                                                    “Teach me” (vv. 26–27). Too often we ask, “How can I get out of this trouble?” when we should be asking, “What can I get out of this experience?” In times of trouble, we need God’s wisdom lest we waste our suffering (James 1:2–8). The psalmist knew there were still lessons to learn in the school of life, and he did not want to miss them. He talked to the Lord about what was happening to him, and the Lord answered by giving him wisdom and strength. By faith, he expected to see God’s wonders displayed in the midst of his battles.                                                                                                                    「指教我」（26-27節）。我們常常會問：“我怎麼才能擺脫這個麻煩？”當我們應該問：“我能從這次經歷中得到什麼？”在患難的時候，我們需要神的智慧，免得我們白白受苦（雅各書 1：2-8）。詩人知道在人生的學校裡還有很多教訓需要學習，他不想錯過這些教訓。他向主講述發生在他身上的事情，主回應了他，賜給他智慧和力量。憑著信心，他期望在他的戰鬥中看到上帝的奇事。                                                                                                                                                    “Strengthen me” (vv. 28–30). Throughout the psalm, the writer makes it clear that he is suffering because of his commitment to God and His Word (vv. 28, 50, 67, 71, 75, 83, 92, 107, 143, 153). He was actually risking his life to obey the Lord (v. 109). Yet he did not rage against his enemies and seek to destroy them; rather, he wept over them and turned them over to God (vv. 115, 136). All he wanted was strength to keep on living for the Lord and magnifying His Word. He discovered that God’s grace was indeed all that he needed (2 Cor. 12:9). He would walk in the way of God’s truth and avoid the enemy’s way of deception (vv. 29–30, 104, 128). When we find ourselves pressured by the enemy, our first response is usually to pray that God will change them, when perhaps our best response would be that God would change us and enable us to overcome.                                                                                               「堅固我」（28-30節）。在整篇詩篇中，作者清楚地表明，他因對上帝和上帝話語的委身而受苦（28、50、67、71、75、83、92、107、143、153節）。他其實是冒著生命危險來服從主（109節）。然而，他並沒有對敵人發怒並試圖消滅他們；而是相反，他為他們哭泣，並將他們交給上帝（115、136節）。他想要的只是繼續為主而活並尊崇祂的話語的力量。他發現神的恩典確實是他所需要的一切（哥林多後書 12:9）。他會走上帝真理的道路，避免仇敵的欺騙（29-30、104、128節）。當我們發現自己受到敵人的壓力時，我們的第一個反應通常是祈禱神會改變他們，而也許我們最好的反應是神會改變我們，使我們能夠得勝。                                                         “Defend me” (vv. 31–32). The writer did not want to bring shame to the name of the Lord (vv. 31, 46, 78, 80), so he turned the situation over to Him by faith. If we think up clever schemes to defend ourselves and slander others, then the Lord will not be able to defend us (Rom. 12:17–21). As we hold to His Word and trust His promises, the Lord is able to work in His way and in His time. Faith delivers us from the confinement of the enemy’s plots and sets us free to enjoy a larger place. He has gone from biting the dust (v. 25) to running freely in the way of the Lord! (See vv. 45, 96; 4:1; 18:36.)                              「求祢保護我」（31-32節）。作者不想羞辱主的名（31、46、78、80節），所以他憑著信心把事情交給了主。如果我們想出巧妙的計謀來保護自己並誹謗他人，那麼主就無法保護我們（羅馬書12:17-21）。當我們堅守祂的話語並相信祂的應許時，主就能夠按祂的方式和時間行事。信心使我們脫離仇敵陰謀的束縛，讓我們自由地享受更廣闊的空間。他已經從咬著塵土（25節）到在主的路上自由奔跑！ （參閱 45、96 節；4:1；18:36。）

He (vv. 33–40)—Ending Well                                                                                                                  Paul (2 Tim. 4:6–8) and Jesus (John 17:4) both ended well, to the glory of God, but not every believer achieves that coveted goal. A good beginning ought to lead to a good ending, but that is not always the case. Lot, Samson, King Saul, Ahithophel, and Demas all made good beginnings, but their lives ended in tragedy. The psalmist wanted to end well (v. 33), but ending well is the consequence of living well. What are the essentials for a consistent life that ends well?                                                                      他（第 33-40 節）－結局美好                                                                                                                保羅（提後  4:6-8）和耶穌（約 17:4）都結局美好，榮耀了上帝，但並不是每個信徒都能實現這一令人垂涎的目標。一個好的開始應該有一個好的結局，但情況並非總是如此。羅得、參孫、掃羅王、亞希多弗和底馬都有良好的開端，但他們的一生卻以悲劇告終。詩篇作者想要美好的結局（33節），但美好的結局是美好生活的結果。想要始終如一、結局美好的生活需要哪些要素？                                                                                                                                                                          Learning (vv. 33–34). We must pray for spiritual enlightenment so we may learn God’s Word and the way of His Word. It is not enough to read the Bible, outline the books, get answers to questions, and be able to discuss theology. We must come to understand the character of God and the workings of His providence (27:11; 86:11; 103:7). Just as children come to understand the character of their parents and what pleases them, so we must get to know God better and discern His desires. We have a complete revelation of the Lord and His will in the Scriptures, but we need inner illumination to discover what it means to our own lives. Our prayer “Teach me” must be balanced with “Give me understanding,” and both must lead to obedience. Obeying (v. 35). What we learn with our mind and apprehend with our heart must motivate the will to do what God commands. But our obedience cannot be that of a slave obeying a master in order to avoid discipline. It must be the obedience of a grateful child who delights to please his or her parents. “Doing the will of God from the heart” (Eph. 6:6). This was the way Jesus obeyed His Father: “I delight to do Your will, O my God, and Your law is within my heart” (Ps. 40:8 nkjv). “I always do those things that please him” (John 8:29). If we want to know God’s truth, we must be willing to obey God’s will (John 7:17).                                                                                                            學習（33-34節）。我們必須祈求屬靈的啟迪，這樣我們才能學習神的話語和祂話語的道路。僅僅閱讀聖經、概述書籍、獲得問題的答案以及能夠討論神學是不夠的。我們必須了解神的屬性和祂的旨意的運作（27:11；86:11；103:7）。就像孩子逐漸了解父母的個性以及他們喜歡什麼一樣，我們也必須更認識上帝並辨別祂的願望。我們在聖經中有關於主和祂旨意的完整啟示，但我們需要內在的光照來發現這對我們自己的生活意味著什麼。我們的禱告「教導我」必須與「賜我理解」平衡，兩者都必須導致順服。服從（35節）。我們用頭腦所學到的、用心靈所理解的，必須激發我們的意志去做上帝的命令。但我們的服從不能是奴隸為了逃避管教而服從主人的服從。這一定是一個感恩的孩子的服從，他或她高興地取悅他或她的父母。 「從心裡遵行上帝的旨意」（弗 6:6）。這就是耶穌服從天父的方式：「我的神啊，我樂意遵行祢的旨意，祢的律法在我心裡」（詩篇 40:8 NKJV）。 「我常做祂喜悅的事」（約 8:29）。如果我們想要認識神的真理，我們就必須願意遵行神的旨意（約翰福音7:17）。                                                    Delighting (vv. 36–37). These verses warn us that our hearts and minds (“eyes”) must be focused on the truth of God and not material wealth and the vanities of the world (vv. 51, 157). Outlook determines outcome. Abraham looked for the heavenly city and ended well; Lot looked at Sodom and ended badly (Gen. 13; Heb. 11:8–16). What the heart loves and desires, the eyes will see (101:2–6; Num. 15:37–41; Jer. 22:17). To have one eye on the world and the other on the Word is to be double-minded, and God does not bless double-minded people (James 1:5–8).                                                               令人喜悅（36-37節）。這些經文警告我們，我們的心思意念（「眼睛」）必須專注於神的真理，而不是物質財富和世界的虛榮（51、157節）。前景決定結果。亞伯拉罕尋找天城，結果很好；羅得看著所多瑪，結局很慘（創 13 章；來 11:8-16）。心裡所喜愛、所渴望的，眼睛必看見（101:2-6；民 15:37-41；耶 22:17）。一隻眼看世界，另一隻眼看聖言，就是心懷二意的人，神不會祝福心懷二意的人（雅各書 1：5-8）。                                                                                       Fearing (vv. 38–39). The fear of the Lord is the fear that conquers every fear. The fear of man is the fear that leads to bondage and defeat (Prov. 29:25). The psalmist was not afraid of his enemies; he was afraid of disgracing the Lord and bringing dishonor to His great name. The psalmist claimed the promises of God and trusted God to deal with his enemies; for we live on promises, not explanations. Our faith is tested by the promises of God and our faithfulness is tested by the precepts of God, and both are important. (For more on God’s promises, see vv. 41, 50, 58, 76, 82, 116, 123, 140, 148, 154, 162, and 170.) It is not our promises to Him (v. 57) but His promises to us that really count.                              懼怕（38-39節）。對主的敬畏是戰勝一切恐懼的恐懼。對人的恐懼會導致束縛和失敗（箴 29:25）。詩人不懼怕他的敵人；他害怕羞辱主並羞辱他偉大的聖名。詩篇作者宣稱上帝的應許，並相信上帝會對付祂的敵人。因為我們靠的是承諾，而不是解釋。我們的信心受到神的應許的考驗，我們的忠誠受到神的誡命的考驗，兩者都很重要。 （有關神的應許的更多信息，請參閱第 41、50、58、76、82、116、123、140、148、154、162 和 170 節。）真正重要的不是我們對祂的應許（第 57 節），而是祂對我們的應許。                                                                                  Longing (v. 40). To have a deep longing for God’s truth is the mark of a maturing believer. His soul was “consumed with longing” and he even “fainted with longing” (vv. 20–21 niv), so much so that he even “panted” for God’s commands (v. 131). He longed for the day when God’s salvation would be revealed (v. 174; Rom. 8:18–23). Meanwhile, his longing was satisfied by the living Word of God, which is the believer’s honey (v. 103), bread (Matt. 4:4), milk, and solid food (1 Cor. 3:1–3; Heb. 5:12–14; 1 Peter 2:1–3).                                                                                                                                                    渴望（40節）。對神的真理有深深的渴望是信徒成熟的記號。他的靈魂“切切切慕”，甚至“切切切慕”（20-21節），甚至“渴慕”神的命令（131節）。祂渴望上帝的救恩顯現的那一天（174節；羅馬書8：18-23）。同時，他的渴望得到了神活生生的話語的滿足，那就是信徒的蜂蜜（103節）、麵包（太4:4）、奶和乾糧（林前3:1-3；來5:12-14；彼得前書2:1-3）。                          Vau (vv. 41–48)—Walking and Talking We hear several voices in this section, and it begins with God speaking to us (v. 41). He does this, of course, as we read His Word and meditate on it. He speaks in love and in mercy, and even the warnings come from His compassionate heart. The Word of God is the expression of the love of God to us (33:11), and it should result in love from our hearts to the Lord, to His people, and to the lost. God’s Word shares God’s promises, and promises always imply future hope. Scripture is “the word of his promise” (1 Kings 8:56), and all His promises have their realization in Jesus Christ (2 Cor. 1:20). The Scriptures are also “the word of this salvation” (Acts 13:26), for the Word declares that Jesus is the only Savior and we can trust in Him. What a wonder that God has spoken to us (Heb. 1:1–2)! Are we listening?                                                                                                         Vau（41-48節）－行走與說話 在本節中我們聽到了幾個聲音，它從神對我們說話開始（41節）。當然，當我們閱讀並默想祂的話語時，祂就是這樣做的。祂以慈愛和憐憫說話，甚至警告也出自祂慈悲的心。神的話語表達了神對我們的愛（33:11），它應該導致我們發自內心地愛主、愛祂的子民和失喪的人。神的話語分享了神的應許，而應許總是意味著未來的盼望。聖經是「祂應許的話」（列王紀上 8：56），祂所有的應許都在耶穌基督身上實現了（林後 1：20）。聖經也是「這救恩的道」（使徒行傳13:26），因為道宣告耶穌是唯一的救主，我們可以信靠祂。神對我們說話是多麼奇妙（來 1:1-2）！我們在聽嗎？                                                                   But while God is speaking, the enemy is also speaking (v. 42). We have learned that the writer of this psalm was oppressed by enemies who lied about him, slandered his name, and even threatened his life. Our main weapon against these attacks is “the sword of the Spirit, which is the word of God” (Eph. 6:17), for only God’s truth can silence the devil’s lies (Matt. 4:1–11). We need God’s truth in our hearts, not only to keep us from sin, but also to equip us to answer those who oppose us or ask us why we believe as we do (1 Peter 3:15)                                                                                                                         但當神說話的時候，仇敵也在說話（42節）。我們了解到，這首詩篇的作者受到敵人的壓迫，他們對他撒謊，誹謗他的名字，甚至威脅他的生命。我們抵禦這些攻擊的主要武器是「聖靈的寶劍，就是神的道」（弗 6:17），因為只有神的真理才能壓制魔鬼的謊言（太 4:1-11）。我們心裡需要神的真理，不僅要使我們遠離罪，也要裝備我們去回答那些反對我們或問我們為何如此相信的人（彼得前書 3:15）                                                                                                         ------接詩篇43, 第二段