泥巴: 詩篇二1~12

In this week’s studies we are reminded of the sinful folly and the tragic results that await all those who live in rebellion against God, and of the need to bow before the Lord Jesus Christ in grateful submission.

經文：詩篇二1~12 Scripture: Psalm 2:1-12

在舊約聖經的學者當中，關於詩篇第二篇是否可以被當作彌賽亞詩篇，有一些爭論。也就是說，它是否具體地談到了耶穌基督？這是一個相當複雜的問題，在我們解釋其他詩篇時會再一次處理。但是在一開頭，我會說，假使有任何詩篇可以被視為是彌賽亞詩篇，這篇就是了。詩篇第二篇提到了世上君王對上帝所立的受膏者——即「彌賽亞」這個字——的反叛，也提到上帝的諭旨，要賜給祂兒子對這些君王的統治權。

There is a debate among Old Testament scholars as to whether Psalm 2 can be considered messianic. That is, does it speak specifically of Jesus Christ? This is a complicated question which we will deal with again in our expositions of other psalms. But I say at the outset that if any psalm can rightly be regarded as messianic, it is this one. Psalm 2 speaks of the rebellion of the world's rulers against God's Anointed-the actual word is "Messiah"1--and of the Father's decree to give his Son dominion over them.

這個決定，加上這首詩篇迅速被應用在他們當時那個時代充滿敵意的處境裏，使得這篇詩篇成為新約作者最常引用的詩篇之一。在最寬泛的關聯上，頭兩節經文被新約信徒引用，作為彼得和約翰被公會的人釋放之後的感恩禱告上：「主啊！你是造天、地、海，和其中萬物的，你曾藉著聖靈，託你僕人我們祖宗大衛的口，說：『外邦為什麼爭鬧？萬民為什麼謀算虛妄的事？世上的君王一齊起來，臣宰也聚集，要敵擋主，並主的受膏者』，」在下一節經文裏，這些早期的基督徒將此預言的叛逆應用在這個密謀上：「希律和本丟彼拉多，外邦人和以色列民……要攻打……耶穌」（徒四24∼27）。

This determination, plus the psalm's ready application to the hostile circumstances of their day, made the second psalm the one most quoted by the writers of the New Testament. In the most extensive reference, the first two verses were cited by the believers in a thanksgiving prayer following the release of Peter and John by the Sanhedrin: "Sovereign Lord…you made the heaven and the earth and the sea, and everything in them. You spoke by the Holy Spirit through the mouth of your servant, our father David: "Why do the nations rage and the peoples plot in vain? The kings of the earth take their stand and the rulers gather together against the Lord and against his Anointed One." In the next verses these early Christians applied this prophesied rebellion to the conspiracy of "Herod and Pontius Pilate…with the Gentiles and the people of Israel…against…Jesus" (Acts 4:25-27).

希伯來書的作者兩次將第7節應用在耶穌身上，說道：「所有的天使，神從來對那一個說，你是我的兒子，我今日生你？」（來一5）又說道，「如此，基督也不是自取榮耀作大祭司，乃是在乎向他說『你是我的兒子，我今日生你』的那一位」（來五5）。啟示錄也經常提到詩篇第二篇（例如：啟一5，二27，十二5，以及其他較不具體的引用）。奧古斯丁稱耶穌是「iste cantator psalmorum」（祂自己，詩篇的歌者）。詩篇第二篇尤其是如此，因為這首詩篇不只是關於耶穌的，祂自己更在其中說話。

The author of Hebrews applied verse 7 to Jesus twice, saying, "For to which of the angels did God ever say, ‘You are my Son; today I have become your Father'" (Heb. 1:5)? And again, "So Christ also did not take upon himself the glory of becoming a high priest. But God said to him, "You are my Son; today I have become your Father" (Heb. 5:5). Psalm 2 is also referred to frequently in Revelation (for example, Rev. 1:5; Rev. 2:27; Rev. 12:5, and other less specific references). Augustine called Jesus iste cantator psalmorum ("himself, the singer of the psalms"). That is explicitly true of Psalm 2, since this psalm is not only about Jesus, but he himself speaks in it.

特定的彌賽亞詩篇並不是太多，包括詩篇廿二、四五、七二、一一〇以及其他一些詩篇。但是即使在這些為數不多的詩篇裏，詩篇第二篇也特別戲劇化。這大概是它之所以被收錄在這裏的原因，作為整卷詩歌集的第二首導論詩篇。無論是在猶太人還是基督徒的傳統裏都有一些證據說明，詩篇第二篇曾經與詩篇第一篇是合在一起的，兩首詩篇一起被視為是第一首詩篇。（註2）

The specifically messianic psalms are not numerous. They include Psalms 22, 45, 72, 110 and some others. But among even this relatively small number, Psalm 2 stands out dramatically. That is probably why it has been placed where it is, as the second introductory psalm to the Psalter. There is some evidence both in Jewish and Christian traditions that Psalm 2 was at one time joined to Psalm 1, both psalms together being considered the first psalm.”2

這對我們如何解讀詩篇第二篇也投下了亮光。因為若：1) 這首詩篇是彌賽亞詩篇，而且 2) 這首詩篇原先是與第一篇連在一起的，那麼，在詩篇第一篇裏所介紹出來的兩條道路的教義，在這裏就被帶往下一步，以更高的音調被介紹出來。一方面，詩篇第一篇裏的罪人的道路，現在變成列國的重大反叛，要抵擋上帝和祂的受膏者。它變成錯誤道路及其後果的展示。另一方面，第一篇中的義人如今明確地被人認識到是指上帝的兒子，主耶穌基督，這是我在詩篇第一篇的研讀結尾所主張的。只有在耶穌裏找到避難所，惡人才有可能避免等候他們的審判。

This throws light on how Psalm 2 should be taken. For if: 1) the psalm is messianic, and 2) it was originally linked with Psalm 1, then the doctrine of the two ways introduced in Psalm 1 is here carried forward but at a higher pitch. On the one hand, the way of sinners in Psalm 1 now becomes a cosmic revolt of the nations against God and God's Anointed. It becomes an unfolding of the wrong path and its consequences. On the other hand, the righteous man of the opening psalm is now explicitly seen to be God's Son, the Lord Jesus Christ, which I suggested at the close of the earlier study on Psalm 1. It is only by taking refuge in Jesus that the judgment awaiting the wicked can be avoided by them.

研讀問題：

1. 詩篇第二篇為什麼在新約中最常被引用？

2. 請查考其他的彌賽亞詩篇。關於彌賽亞，它們教導我們什麼，以及耶穌如何應驗了它們的教導？

3. 請溫習在詩篇第一篇裏所教導的兩條道路的教義。這個教義在詩篇第二篇裏如何得到開展？

Study Questions:

Why is Psalm 2 the most quoted in the New Testament?

Look up the other messianic psalms. What do they teach us about the Messiah, and how did Jesus fulfill their teaching?

Review the doctrine of the two ways taught in Psalm l. How is that expanded in Psalm 2?

註：

1Meshiach is Hebrew for "anointed" or "anointed one." The Greek word is christos.

2 See Peter C. Craigie, Word Biblical Commentary, vol. 19, Psalms 1-50 (Waco, TX: Word, 1983), pp. 59-60.

（2）反叛上帝Rebellion against the Lord

主題：反叛上帝Theme: Rebellion against the Lord

本週的經文提醒我們犯罪的愚昧，以及等候那些悖逆上帝之人的悲慘結果，也提醒我們必須以感恩的順服，在主耶穌基督面前屈膝。In this week’s studies we are reminded of the sinful folly and the tragic results that await all those who live in rebellion against God, and of the need to bow before the Lord Jesus Christ in grateful submission.

經文：詩篇二1~12 Scripture: Psalm 2:1-12

詩篇第二篇的大綱是明確的。它分成四個相等的部分，每一部分是由不同的說話者說的。在第一個段落裏（1~3節），說話者是地上背叛的君王，由敘事者介紹出來。他問道，為什麼他們要參與這種無意義的事，想要推翻上帝所立的受膏者的統治。

The outline of Psalm 2 is straightforward. It divides into four nearly equal parts, each uttered by a different speaker or speakers. In the first section, verses 1-3, the speakers are the rebellious rulers of this earth, introduced by the narrator. He asks why they engage in anything as useless as trying to throw off the rule of God's Anointed.

從廿世紀初開始，當歐洲的學者如袞克爾（Hermann Gunkel）、莫文克（Sigmund Mowinckel）、魏瑟（Arthur Weiser）出版了他們對詩篇大有影響力的研究時，將詩篇第二篇視為是以色列的「皇家」或「加冕」詩篇是當時普遍的習慣。這意味著學者認為這首詩篇是為猶太君王的登基所作的，要麼是大衛登基時，要麼是他的繼任人登上王位時。只有在間接或次要的意義上，這首詩篇才是彌賽亞詩篇。

Since the earlier years of the twentieth century, when European scholars such as Hermann Gunkel, Sigmund Mowinckel and Arthur Weiser published their influential studies on the psalms, it has been customary to look at Psalm 2 as a "royal" or "coronation psalm" of Israel. This means that scholars consider the psalm to have been written on the occasion of the ascension of a Jewish king, either David or one of his successors to the throne. It is only in a remote or secondary sense that it can be thought of as messianic.

但事情真是如此嗎？列國、地上的百姓和君王大發怒氣所抵擋的，真的是大衛嗎？學者對這個觀點所作的論證主要有兩類。首先，有些文獻研究了其他民族的加冕文學。這些研究論證到，詩篇第二篇符合這些材料，因此正如其他詩篇，這首必定是寫一位地上的君王。但這是站不住腳的。一首詩篇的形式無法預先決定其意義。事實上，最自然的情況莫過於這首詩篇是一種用來稱頌一個地上王國的詩歌形式，被借用來讚美萬王之王。還有什麼詩歌形式會比此更合適呢？

But is this so? Is the one against whom the nations, people and kings of the earth rage so furiously really David? The chief arguments for this scholarly view are of two kinds. First, there have been studies of the coronation literature of other ancient peoples, and it has been argued that Psalm 2 matches this other material and must therefore be written of an earthly king, as the other poems have been. But that does not follow. The form of a psalm does not predetermine its meaning. In fact, nothing would be more natural than that the form of a hymn written to praise an earthly monarch should be taken over to praise one who is the King of kings. What verse form could be more appropriate?

第二類的論證是根據詩篇第二篇和記載在撒母耳記下七章8~16節，上帝透過拿單的神諭所賜給大衛的應許。但是其中的類似平行處並不是太多。而且最有意義的是這個神諭本身，區分了上帝對大衛所作的應許，和對大衛未來偉大後裔的應許。前者是我們可以期待於地上王國的（7~11節上），而後者的國度卻是永遠堅立的（11節下~16節）。的確，和詩篇第二篇真正的類似平行處，都出現在第二個段落裏，這本身就證明這首詩篇所寫的不是大衛本人或僅僅是他在人間的後裔，而是那位未來的神的彌賽亞。如果這些預言只是關乎人類，如同大衛自己承認的，一個永恆統治的應許就是虛假的（19節）。只有當它們是指彌賽亞時，才是正當的。

The second type of argument is based on the supposed similarity between Psalm 2 and the promises given to David through Nathan's oracle recorded in 2 Samuel 7:8-16. But the parallels are not all that great. And what is of maximum significance is that the oracle itself makes a distinction between the promises made to David, which are what might be expected of a merely human monarch (vv. 7-11a), and the promises which concern David's great future descendent whose kingdom will be established forever (vv. 11b-16). Indeed, all the real parallels to Psalm 2 Occur in this second section, which itself proves that the psalm is not written of David or his merely human descendants but of the future divine Messiah. Promises of an eternal reign are false if they concern human beings only, as David himself recognized (cf. v. 19). They are appropriate only if they refer to the Messiah.

這意思是說，除非我們明白，這首詩篇是表達人心對上帝的反叛，而不只是限於某些近東國王對大衛或他的繼任者的反叛，否則我們就無法理解這首詩篇。我承認，正如我們在前面一篇的研究當中，也存在一種危險是把過多的基督徒暗示讀入到純粹是猶太人的詩篇裏。它們和耶穌是無關的。然而，在這個例子裏，說詩篇第一篇所說的義人，即主耶穌，是地上君王所反對的，卻是正確的說法。而既然耶穌是上帝的兒子，他們抵擋祂，實際上就是在抵擋上帝。（註1）司布真的說法是正確的：「這三節經文，是在描述人的本性對上帝所立的基督的仇恨。」（註2）

This means that we cannot understand this psalm until we realize that it is an expression of the rebellion of the human heart against God and not some limited revolt of some merely human Near Eastern king or kings against David or his successors. I admit, as I did in our last study, that there is danger of reading too many Christian allusions into strictly Jewish psalms. They are not all about Jesus. Nevertheless, in this case, we are right in saying that the righteous one of Psalm 1, who is the Lord Jesus Christ, is not wanted by these rulers. And since Jesus is God's Son, their rebellion against him is actually a rebellion against God.1 Charles Haddon Spurgeon was right when he said, "We have, in these first three verses, a description of the hatred of human nature against the Christ of God."2

研讀問題：

1. 為什麼有些學者反對詩篇第二篇是一首彌賽亞詩篇？如何證明這個看法是錯誤的？

2. 這首詩篇如何表達人心對上帝的反叛？反叛的結果是什麼？

反思：在我們這個時代，你從哪些方面看到不信的人表達他們對上帝的反叛？

Study Questions:

Why do some scholars reject Psalm 2 as a messianic psalm? How is this view shown to be incorrect?

How does the psalm express the rebellion of the human heart against God? What is the result of the rebellion?

註：

1Arno C. Gaebelein, The Book of Psalms: A Devotional and Prophetic Commentary (Neptune, NJ: Loizeaux Brothers, 1965), p. 21.

2C. H. Spurgeon, The Treasury of David, vol. la, Psalms 1-26 (Grand Rapids: Zondervan, 1968), p. 10.

（3）天父上帝的回應Theme: God the Father’s Response

主題：天父上帝的回應Theme: God the Father’s Response

本週的經文提醒我們犯罪的愚昧，以及等候那些悖逆上帝之人的悲慘結果，也提醒我們必須以感恩的順服，在主耶穌基督面前屈膝。

經文：詩篇二1~12 Scripture: Psalm 2:1-12

在這首詩篇的第二個段落（4~6節）裏，說話者是天父上帝，儘管敘事者也如同在開頭的段落設定背叛王國傲慢的話一樣，設定了上帝所說的話。上帝對這些類似神話中的侏儒一樣的人類統治者所說的傲慢自大的話作何反應呢？上帝並沒有嚇得發抖，也沒有躲在某種巨大的天上堡壘後面，計算敵軍的數目，估算祂是否有足夠的武力來對抗這個對祂王國的新挑戰。祂甚至沒有從祂原先的座位起身，而是「嗤笑」這些大傻瓜。

n the second section of the psalm, verses 4-6, the speaker is God the Father, though the narrator sets up his words just as in the opening section he set up the arrogant words of the rebelling monarchs. What is God's reaction to the haughty words of these pygmy human rulers? God does not tremble. He does not hide behind some vast celestial rampart, counting the enemy and calculating whether or not he has sufficient force to counter this new challenge to his kingdom. He does not even rise from where he is sitting. He "laughs" at these great imbeciles.

這是聖經唯一一次說到上帝發笑的地方，而且這不是個令人感到愉快的笑，而是一種責備或嘲弄的笑，如同下一節經文所說的（第4節）。這就是人類嘗試要推翻擁有至高主權的上帝的統治所配得的。罪人想要拒絕上帝的統治是可以理解的，因為這就是罪的本質：斷然拒絕上帝的統治，偏好自己的意志。但是儘管這是可以理解的，但是這種嘗試的愚昧也是遠超乎想像的。渺小如人如何能期待自己可以拋棄上帝呢？在嘲笑這種愚昧之後，上帝說話責備這些君王，並恐嚇這些君王。祂說到祂已經立定祂的兒子要在錫安作王，也預告祂的勝利。

This is the only place in the Bible where God is said to laugh, and it is not a pleasant laugh. It is a laugh of scorn or derision, as the next verse shows (v. 4). That is what human attempts to throw off the rule of the Sovereign God deserve. It is understandable that sinners should want to reject God's rule. That is what sin is: a repudiation of God's rule and standards in favor of one's own will. But although understandable, the folly of this attempt surpasses belief. How can mere human beings expect to get rid of God? After laughing at such foolishness, God speaks to rebuke and terrify these rulers. He tells of the appointment of his Son to be king in Zion, and foretells his triumph.

司布真指出，在第三世紀晚期和第四世紀初，羅馬皇帝戴克里先（主後245~313），基督教的一個偉大的敵人，鑄造了一枚勛章，上面刻著：「被處決的基督徒的名字」。戴克里先將帝國的前線向西擴展到西班牙，他在那裏樹立了兩座紀念碑，宣告說：

Spurgeon pointed out that in the late third and early fourth centuries, the Roman Emperor Diocletian (245-313 A.D.), a great foe of Christianity, struck a medal which bore the inscription: "The name of Christianity being extinguished." Diocletian extended the frontier of the empire westward into Spain, where he erected two monuments proclaiming:

戴克里先，威風凜凜的馬克西米安的大力士奧古斯丁凱撒，已經將羅馬帝國從東擴展到西，也消滅了使共和國毀滅的基督徒之名

以及

戴克里先，威風凜凜的馬克西米安的大力士奧古斯丁凱撒，已經在各處廢止了對基督的迷信，擴張對諸神的崇拜

Diocletian Jovian Maximian Herculeus Caesares Augusti

for having extended the Roman Empire in the east and the west and for having extinguished the name of Christians who brought the Republic to ruin

and

Diocletian Jovian Maximian Herculeus Caesares Augusti for having everywhere abolished the superstition of Christ for having extended the worship of the gods.

但是戴克里先並沒有徹底消滅基督教。相反，當時基督教比起以往還更加強盛。上帝已經命定，基督的王位甚至要勝過凱撒的王位。

But Diocletian had not abolished Christianity. On the contrary, at the time Christianity was growing stronger than ever. It was appointed ultimately to triumph even over the throne of the Caesars.

司布真引用一位早期的講道者普蘭博（William S. Plumber），他寫到：「在三十位羅馬皇帝、各省的總督，和其他任職高官的人當中，也就是那些以自己熱心並苦毒地迫害早期基督徒為傲的人當中，有一個人在兇殘的暴行之後，精神加速錯亂，一個被他自己的兒子殺害，一個被淹死，一個被絞死，一個死在悲慘的囚禁中，一個生不如死，一個死於令人憎惡的疾病，以至於好幾個醫治他的醫生被治死，因為他們無法忍受充斥他房間的惡臭，兩個自殺，第三個人嘗試自殺，卻必須召喚人幫助他完成這個工作，五個人被他自己的人或僕人暗殺，有好幾個罹患不知名的併發症，八個人戰死，或之後被俘虜。」

Spurgeon quotes an earlier preacher, William S. Plumber, as writing: “Of thirty Roman emperors, governors of provinces and others in high office, who distinguished themselves by their zeal and bitterness in persecuting the early Christians, one became speedily deranged after some atrocious cruelty, one was slain by his own son, one became blind, the eyes of one started out of his head, one was drowned, one was strangled, one died in a miserable captivity, one fell dead in a manner that will not bear recital, one died of so loathsome a disease that several of his physicians were put to death because they could not abide the stench that filled his room, two committed suicide, a third attempted it but had to call for help to finish the work, five were assassinated by their own people or servants, five others died the most miserable and excruciating deaths, several of them having an untold complication of diseases, and eight were killed in battle, or after being taken prisoners.

「其中有背道者朱利安。在他興盛的日子裏，據說他曾將自己的短劍指向天上，公然反抗上帝的兒子，他通常蔑稱祂是加利利人。但是當他在戰場上受了傷，明白自己大勢已去，他掬起已經凝固的鮮血，拋向天空，大聲喊叫說：『你贏了，你這個加利利人』。」

“Among these was Julian the Apostate. In the days of his prosperity he is said to have pointed his dagger to heaven, defying the Son of God whom he commonly called the Galilean. But when he was wounded in battle, he saw that all was over with him, and he gathered up his clotted blood and threw it into the air, exclaiming, ‘Thou has conquered, O thou Galilean.’”1

整個人類歷史一直是如此，將來也會是如此，直到世界的末了。

So has it been throughout history and will be to the end.

研讀問題：

1. 上帝嗤笑人類的反叛，其意義是什麼？

2. 罪人為什麼會反叛上帝？他們想要達成什麼目標？請列出一些經文參考，說明他們拒絕和不順服上帝的結果。

Study Questions:

1. What does it mean for God to laugh at human rebellion?

2. Why do sinners rebel against God? What do they hope to achieve? List a few Scripture references that reveal the result of their rejection and disobedience.

應用：就你所知，有誰的行事是像詩篇第二篇這些想要背叛耶和華的君王一樣？你在這個星期中你會作什麼，好讓他們知道他們的罪是何等愚昧，並藉著祂兒子的福音使他們與上帝和好？

Application: Who do you know who in their own way look like these rulers of Psalm 2 who rebel against the Lord? What will you do in the next week to show them the folly of their sin and point them to reconciliation with God through the gospel of his Son?

註：

1C. H. Spurgeon, The Treasury of David, vol. la, Psalms 1-26, p. 16. The quotation from Plummer is dated 1867.

（4）上帝兒子說話Theme: God the Son Speaks

主題：上帝兒子說話Theme: God the Son Speaks

本週的經文提醒我們犯罪的愚昧，以及等候那些悖逆上帝之人的悲慘結果，也提醒我們必須以感恩的順服，在主耶穌基督面前屈膝。

經文：詩篇二1~12 Scripture: Psalm 2:1-12

這首詩篇的第三個段落，7~9節，包含了上帝所立的受膏者，耶穌基督的話。將詩篇第二篇主要視為大衛式君王的加冕詩篇的學者，將「你是我的兒子，我今日生你」（第7節）的話視為一個公式套語，代表上帝在猶太君王登基時收納他作上帝兒子的象徵。但是除了這個事實——即舊約找不到任何像這裏所說，或暗示的——之外，聖經自己在處理上帝的話時，都是和耶穌有關的。「你是我的兒子」或是「這是我的愛子」——這是耶穌在地上的職事當中，天父兩次說到的關於耶穌的話，一次在祂受洗時，一次在祂的變像時。在耶穌受洗時，從天上有聲音說「這是我的愛子，我所喜悅的。」（太三17；參：可一11；路三22）在登山變像時，上帝說到，「這是我的愛子，我所喜悅的。你們要聽祂！」（太十七5；參：可九7；路九35）

The third section of the psalm, verses 7-9, contains the words of God's Anointed, the Lord Jesus Christ. Scholars who see Psalm 2 chiefly as a psalm of coronation for a Davidic king take the words "You are my Son; today I have become your Father" (v. 7) as a formula for the symbolic adoption of the Jewish king by God at the time of his inauguration. But aside from the fact that nothing like this is ever said or suggested in the Old Testament, the Bible's own handling of the words is always in regard to Jesus. The words "You are my Son" or "This is my beloved Son" were spoken of Jesus by the Father twice during his earthly ministry--once at his baptism and once at the transfiguration. At the baptism a voice from heaven said, "This is my Son, whom I love; with him I am well pleased" (Matt. 3:17; cf. Mark 1:11; Luke 3:22). At the transfiguration God said, "This is my Son, whom I love; with him I am well pleased. Listen to him" (Matt. 17:5; cf. Mark 9:7; Luke 9:35).

這節經文的另一部分——「我今日生你」，保羅也曾經以一種符合福音書使用第一部分的方式來使用。使徒行傳所記載的保羅的第一次講道，他用這節經文來表示耶穌的復活（徒十三33）。也就是說，他所指的「今日」，不是指耶穌在永恆裏為父所生——這是被包裹在三位一體教義裏的一部分——而是指上帝使耶穌基督從死裏復活，藉此成為聖經在其他地方所說的，「從死裏首先復生的」（西一18）。

The other part of the verse-"today I have become your Father"--is used by Paul in a way consistent with the Gospels' use of the first part. In the first of his sermons recorded in Acts, he refers it to Jesus' resurrection (Acts 13:33). That is, he refers "today" not to Jesus' eternal begetting by the Father, which is wrapped up with the doctrine of the Trinity, but with God's raising him from the dead by which he became what is elsewhere called "the firstborn from among the dead" (Col. 1:18).

第8、9節對我們今天有義務要傳揚耶穌基督，具有特殊的意義。請注意，雖然第6節說到上帝已經在錫安山設立祂的君王（過去式），這兩節經文實際上是用未來式說的：「你求我，我就將列國賜你為基業，將地極賜你為田產。你必用鐵杖打破他們；你必將他們如同窯匠的瓦器摔碎。」這些經文是承認希伯來書的作者，在將另一首詩篇應用在耶穌身上時所說的。在第二章，他引用了詩篇第八篇4~6節，提到父神叫萬物都服在耶穌的腳下。但是他說到，「只是如今我們還不見萬物都服祂」（來二8）。耶穌是主，但是還有許多人，例如這首詩篇開頭幾節所說的世上的君王還沒有服祂，還在抵擋祂。Verses 8 and 9 have special bearing upon our obligation to tell others about Jesus Christ today. Notice that although verse 6 speaks of God having established his king in Zion (past tense), these verses actually speak in a future tense, saying, "Ask of me, and I will make the nations your inheritance, the ends of the earth your possession. You will rule them with an iron scepter; you will dash them to pieces like pottery." These verses are an acknowledgment of what the author of Hebrews says in applying another psalm to Jesus. In chapter 2, he quotes Psalm 8:4-6, noting that the Father has placed everything under Jesus' feet. But he says, "At present we do not see everything subject to him" (Heb. 2:8). Jesus is Lord, but there are still many, like the rulers of the psalm's opening lines, who resist him.

這是對教會的大使命的挑戰。我們，耶穌神聖國度的感恩國民，有責任要讓祂的名在列國當中為人所知，直到萬耳都要聆聽，萬膝都要跪拜。艾朗塞（Harry Ironside）寫到，「我從來沒有參加過宣教大會，但是我感到在整個宣教平台上都應該寫滿這樣的字：『你求我，我就將列國賜你為基業，將地極賜你為田產。』」他寫到，「上帝的旨意就是，祂的兒子會從列國——沒有上帝的外邦世界——中獲得極大的遺產。」（註1）Here is the great missionary challenge of the church. It is for us, the grateful subjects of Jesus' divine kingdom, to make his name known among the nations, until every ear shall hear and every knee shall bow. Harry Ironside wrote, "I never come to a missionary meeting but I feel as though there ought to be written right across the entire platform, “Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.” He wrote that “it is the will of God that his Son should have a great heritage out of the heathen world, the world of godless gentiles.”1

我們的任務是將上帝諭旨的旨意和基督的統治帶給他們，也就是宣講君王耶穌的統治。Our assignment is to carry the message of God's decree and Christ's rule to them. It is to proclaim the rule of King Jesus.

研讀問題：

1. 一些學者如何理解第7節？新約如何處理這個觀念，它如何教導我們關於彌賽亞的事？

2. 7~9節是用未來式寫的，這為什麼意義重大？關於這點，希伯來書的作者是怎麼說的？

Study Questions:

1. How do some scholars understand verse 7? How does the New Testament work with the idea and what does it teach us about the Messiah?

2. Why is it significant that verses 7-9 are written in the future tense? How does the writer of Hebrews address this?

應用：基督是君王和主，你如何更有效地為此真理作見證呢？

Application: How can you be a more effective witness to the truth that Jesus Christ is King and Lord?

註：

1 H. A. Ironside, Studies on Book One of the Psalms (New York: Loizeaux Brothers, 1952), p. 21.

（5）對順服的警告A Warning to Submit

主題：對順服的警告A Warning to Submit

本週的經文提醒我們犯罪的愚昧，以及等候那些悖逆上帝之人的悲慘結果，也提醒我們必須以感恩的順服，在主耶穌基督面前屈膝。

經文：詩篇二1~12

在這首詩的最後一個段落裏，10~12節，敘事者再次說話，吐露出一些警告的話，並懇求那些還沒有在上帝的兒子面前屈膝的人。由於這首詩篇沒有確認作者，在這裏跟隨艾朗賽（Ironside）的看法，也不算是異想天開，他說到這首詩篇有「四個聲音」：世界的聲音、天父上帝的聲音、上帝兒子的聲音、聖靈的聲音。聖靈所扮演的角色是吸引我們到耶穌面前，這是我所說的敘事者在這裏所作的。艾朗塞稱祂的聲音是「非常溫柔、大有愛心、非常柔潤的聲音」。（註1）

In the final section of this psalm, verses 10-12, the narrator speaks again, uttering words of warning and entreaty to those who have not yet bowed before God's Son. Since the author of the psalm is not specifically identified, it is perhaps not overly whimsical to follow Ironside at this point too, since he speaks of "four voices" in the psalm: those of the world, of God the Father, of God the Son, and of God the Holy Spirit. It is the role of the Holy Spirit to draw us to Jesus, which is what the individual I have called the narrator is doing here. Ironside calls his "a very gentle, a very loving, a very tender voice."1

這個溫柔、有愛心、柔潤的聲音召喚這些背叛的人類作什麼呢？一些事：「要省悟」，「要受管教」，「要事奉耶和華」，「心存顫兢而快樂」（10~11節）。但是最主要的是他們要在順服當中「以嘴親子」。（註2）

What does this gentle, loving and tender voice call on these rebellious human beings to do? A number of things: to "be wise," "be warned," to "serve the Lord with fear," and to "rejoice with trembling" (vv. 10-11). But chiefly they are to "kiss the Son" in submission.2

當然，這些君王是不會這麼作的，這就是他們必須面對最後的、殘酷的滅亡的危險的原因。要確定你沒有在他們當中。世上的君王爭鬧抵擋基督。但是你為什麼必須抵擋基督呢？祂伸出來讓你親吻的手，是祂代替你被釘十字架的手。有一天祂要回來作萬人的判官。到那日，惡人必要受到懲罰，但是今日是恩典的日子。祂邀請你到祂跟前。

That is what these rulers will not do, of course. It is why they are in danger of a final, fierce destruction. Make sure you are not among them. The rulers of the world rage against Christ. But why should you? The hands he holds forth for you to kiss are hands that were pierced by nails when he was crucified in your place. One day he is coming as the great judge of all. On that day the wicked will be punished, but today is the day of his grace. He invites you to come to him.

最後一節經文說到，「凡投靠祂的，都是有福的。」這是提醒我們，唯一能避開上帝震怒的避難所，是已經在耶穌基督的十字架上展現出來了的上帝的憐憫。

The final verse says, "Blessed are all who take refuge in him." It is a reminder that the only refuge from the wrath of God is God's mercy unfolded at the cross of Jesus Christ.

研讀問題：

1. 敘事者的聲音呼召世上的君王做什麼？請解釋每一個呼召的意思。

2. 這個聲音呼召你如何回應這首詩篇？

Study Questions:

1. What does the voice of the narrator call the kings to do? Explain what each of these means.

2. What does the voice call you to do in response to this psalm?

反思：請細數上主在過去如何成為你的避難所？關於你在現在和未來當中應當要如何倚靠祂，上述的事實教導你什麼？

Reflection: Recount how the Lord has been your refuge in the past. What does that teach you about Christ and how you are to rely upon him in both the present and the future?

For Further Study: For a fuller understanding of how Jesus is our refuge, download and listen for free to James Boice’s message on Psalm 31, “Rock of Refuge.” (Discount will be applied at checkout.)

註：

1H. A. Ironside, Studies on Book One of the Psalms (New York: Loizeaux Brothers, 1952), p. 21.

2 This phrase has been the subject of imaginative reworking by scholars because the word translated "son" is bar, the Aramaic word for "son," rather than the Hebrew word ben, which would be expected. But use of an Aramaic loan word is not impossible and may even be appropriate since the admonition is directed, not to Jews, but to the Gentile nations. The word did not seem to bother the oldest Jewish commentators, who explained it as an attempt to avoid the dissonant sound that would result in the Hebrew sentence if ben were used. For a discussion of the debate see Peter C. Craigie, Word Biblical Commentary, vol. 19, Psalms 1-50, p. 64; H. C. Leupold, Exposition of the Psalms (Grand Rapids: Baker, 1969), pp. 56-57; and Franz Delitzsch, Biblical Commentary on the Psalms, vol. 1, trans. Francis Bolton (Grand Rapids: Eerdmans, n.d.), pp. 97-98.

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