诗篇讲道 第125篇

第一篇：诗篇讲道 第12

TREASURY OF DAVID

PSALM 125

C.H.Spurgeon

PSALM 125.1 PSALM 125.Title.—A Song of Degrees.Another step is taken in the ascent, another station in the pilgrimage is reached: certainly a rise in the sense is here perceptible, since full assurance concerning years to come is a higher form of faith than the ascription of farther escapes to the Lord.Faith has praised Jehovah for past deliverances, and t, ere she rises to a confident jury in the present and future safety of believers.She asserts that they shall forever secure who trust themselves with the Lord.We can imagine the pilgrims chanting this song when perambulating the city walls.We do not assert that David wrote this Psalm, but we have as much ground for doing so as others have for declaring that it was written after the captivity.It would seem provable that all the Pilgrim Psalms were composed, or, at least, compiled by the same writer, and as some of them are certainly by David, there is too conclusive reason for taking away the rest from him.Division.—First we have a song of holy confidence(Ps 125:1-2);then a promise, Ps 125:3;followed by a prayer, Ps 125:4;and a note of warning.EXPOSITION.Ver.1.They that trust in the LORD shall be as mount Zion.The emphasis lies upon the object of their trust, namely, Jehovah the Lord.What a privilege to be allowed to repose in God] How condescending is Jehovah to become the confidence of his people!To trust elsewhere is vanity;and the more implicit such misplaced trust becomes the more bitter will be the ensuing disappointment;but to trust in the living God is sanctified common sense which needs no excuse, its result shall be its best

vindication.There is no conceivable reason why we should not trust in Jehovah, and there is every possible argument for so doing;but, apart from all argument, the end will prove the wisdom of the confidence.The result of faith is not occasional and accidental;its blessing comes, not to some who trust, but to all who trust in the Lord.Trusters in Jehovah shall be as fixed, firm, and stable as the mount where David dwelt, and where the ark abode.To move mount Zion was impossible: the mere supposition was absurd.Which cannot be removed, but abideth for ever.Zion was the image of eternal steadfastness, —this hill which, according to the Hebrew, “sits to eternity, ”neither bowing down nor moving to and fro.Thus doth the trusting worshipper of Jehovah enjoy a restfulness which is the mirror of tranquillity;and this not without cause, for his hope is sure, and of his confidence he can never be ashamed.As the Lord sitteth King for ever, so do his people sit enthroned in perfect peace when their trust in him is firm.This is, and is to be our portion;we are, we have been, we shall be as steadfast as the hill of God.Zion cannot be removed, and does not remove;so the people of God can neither be moved passively nor actively, by force from without or fickleness from within.Faith in God is a settling and establishing virtue;he who by his strength setteth fast the mountains, by that same power stays the hearts of them that trust in him.This steadfastness will endure “for ever, ”and we may be assured therefore that no believer shall perish either in life or in death, in time or in eternity.We trust in an eternal God, and our safety shall be eternal.EXPLANATORY NOTES AND QUAINT SAYINGS.Whole Psalm.In the degrees of Christian virtue, this psalm represents the sixth step—the confidence which the Christian places in the Lord.“It teacheth us, while we ascend and raise our minds unto the Lord our God in loving charity and piety, not to fix our gaze upon men who are prosperous in the world with a false happiness.”(Augustine.)—H.T.Armfield, in “The Gradual Psalms”, 1874.Whole Psalm.This short psalm may be summed up in those words of the prophet(Isa 3:10-11), “Say ye to the righteous, that it shall be well with him.Woe unto the wicked!it shall be ill with him.” Thus are life and death, the blessing and the curse, set before us often in the psalms, as well as in the law and in the prophets.—Matthew Henry, 1662-1714.Ver.1.They that trust in the LORD.Note how he commandeth no work here to be done, but only speaketh of trust, In popery in the time of trouble men were taught to enter into some kind of religion, to fast, to go on

pilgrimage, and to do such other foolish works of devotion, which they devised as an high service unto God, and, thereby thought to make condign satisfaction for sin and to merit eternal life.But here the Psalmist leadeth us the plain way unto God, pronouncing this to be the chiefest anchor of our salvation, —only to hope and trust in the Lord;and declaring that the greatest service that we can do unto God is to trust him.For this is the nature of God—to create all things of nothing.Therefore he createth and bringeth forth in death, life;in darkness, light.Now to believe this is the essential nature and most special property of faith.When God then seeth such a one as agreeth with his own nature, that is, which believeth to find in danger help, in poverty riches, in sin righteousness, and that for God's own mercy's sake in Christ alone, him can God neither hate nor forsake.—Martin Luther(1483-1546), in “A Commentary on the Psalms of Degrees.”

Ver.1.They that trust in the Lord.All that deal with God must deal upon trust, and he will give comfort to those only that give credit to him, and make it appear they do so by quitting other confidences, and venturing to the utmost for God.The closer our expectations are confined to God, the higher our expectations may be raised.—Matthew Henry.Ver.1.They that trust, etc.Trust, therefore, in the Lord, always, altogether, and for all things.—Robert Nisbet, in “The Songs of the Temple Pilgrims”, 1863.Ver.1.Shall be as mount Zion.Some persons are like the sand— ever shifting and treacherous.See Mt 7:26.Some are like the sea —restless and unsettled.See Isa 57:20 Jas 1:6.Some are like the wind—uncertain and inconstant.See Eph 4:14.Believers are like a mountain—strong, stable, and secure.To every soul that trusts him the Lord says, “Thou art Peter.” —W.Hr.J.Page, of Chelsea, 1883.Ver.1.As mount Zion, etc.Great is the stability of a believer's felicity.—John Trapp, 1601-1669.Ver.1.Mount Zion, which cannot be removed, etc.Lieutenant Conder, reviewing Mr.Maudslay's important exploration, says, “It is especially valuable as showing that, however the masonry may have been destroyed and lost, we may yet hope to find indications of the ancient enceinte in the rock scarps which are imperishable.” This is very true;for, while man can destroy what man has made, the everlasting hills smile at his rage.Yet who can hear of it without perceiving the force and sublimity of that glorious description of the immobility of believers.“They that trust in Jehovah are as mount Zion，Which shall not be moved, it abideth for ever.” —James Neil, in “Palestine Explored”, 1882.Ver.1.Cannot be removed, etc.They can never be removed from the Lord, though they may be removed from his house and ordinances, as sometimes David was;and from his gracious presence, and sensible communion with him;and out of the world by death: yet never from his heart's love, nor out of the covenant of his grace, which is sure and everlasting;nor out of his family, into which they are taken;nor from the Lord Jesus Christ, nor out of his hands and arms, nor from off his heart;nor from off him, as the foundation on which they are laid;nor out of a state of grace, either regeneration or justification;but such abide in the love of God, in the covenant of his grace, in the hands of his Son, in the grace wherein they stand, and in the house of God for evermore.—John Gill, 1697-1771.Ver.1.Abideth for ever.So surely as Mount Zion shall never be “removed”, so surely shall the church of God be preserved.Is it not strange that wicked and idolatrous powers have not joined together, dug down this mount, and carried it into the sea, that they might nullify a promise in which the people of God exult!Till ye can carry Mount Zion into the Mediterranean Sea, the church of Christ shall grow and prevail.Hear this, yet murderous Mohammedans!—Adam Clarke, 1760-1832.Ver.1.Abideth.Literally, sitteth;as spoken of a mountain, “lieth” or “is situated”;but here with the following forever, used in a still stronger sense.—J.J.Stewart Perowne, 1868.Ver.1-2.—That which is here promised the saints is a perpetual preservation of them in that condition wherein they are;both on the part of God, “he is round about them from henceforth even for ever”;and on their parts, they shall not be removed, —that is, from the condition of acceptation with God wherein they are supposed to be, — but they shall abide for ever, and continue therein immovable unto the end.This is a plain promise of their continuance in that condition wherein they are, with their safety from thence, and not a promise of some other good thing provided that they continue in that condition.Their being compared to mountains, and their stability, which consists in their being and continuing so, will admit no other sense.As mount Zion abides in its condition, so shall they;and as the mountains about Jerusalem continue, so doth the Lord continue his presence unto them.That expression which is used, Ps 125:2, is weighty and full to this purpose, The LORD is round about his people from henceforth even for ever.What can be spoken more fully, more pathetically? Can any expression of

men so set forth the safety of the saints? The Lord is round about them, not to save them from this or that incursion, but from all;not from one or two evils, but from every one whereby they are or may be assaulted.He is with them, and round about them on every side that no evil shall come nigh them.It is a most full expression of universal preservation, or of God's keeping his saints in his love and favour, upon all accounts whatsoever;and that not for a season only, but it is “henceforth”, from his giving this promise unto their souls in particular, and their receiving of it, throughout all generations, “even for ever.” —John Owen, 1616-1683.HINTS TO PREACHERS.Whole Psalm.1.The mark of the covenant: “They that trust.” 2.The security of the covenant(Ps 125:1-2).3.The rod of the covenant(Ps 125:3).4.The tenor of the covenant(Ps 125:4).5.The spirit of the covenant, —“peace.” Ver.1.See “Spurgeon's Sermons”, No.1,450: “The Immortality of the Believer.” Ver.1-2.1.The believer's singularity: he trusts in Jehovah.2.The believer's stability: “abideth for ever.” 3.The believer's safety: “As the mountains”, etc.Psalms 125:2(PSALMS)EXPOSITION.Ver.2.As the mountains are round about Jerusalem, so the LORD is round about his people from henceforth even for ever.The hill of Zion is the type of the believer's constancy, and the surrounding mountains are made emblems of the all surrounding presence of the Lord.The mountains around

the holy city, though they do not make a circular wall, are, nevertheless, set like sentinels to guard her gates.God doth not enclose his people within ramparts and bulwarks, making their city to be a prison;but yet he so orders the arrangements of his providence that his saints are as safe as if they dwelt behind the strongest fortifications.What a double security the two verses set before us!First, we are established, and then entrenched;settled, and then sentinelled: made like a mount, and then protected as if by mountains.This is no matter of poetry, it is so in fact;and it is no matter of temporary privilege, but it shall be so for ever.Date when we please, “from henceforth” Jehovah encircles his people: look on as far as we please, the protection extends “even for ever.” Note, it is not said that Jehovah's power or wisdom defends believers, but he himself is round about them: they have his personality for their protection, his Godhead for their guard.We are here taught that the Lord's people are those who trust him, for they are thus described in the first verses: the line of faith is the line of grace, those who trust in the Lord are chosen of the Lord.The two verses together prove the eternal safety of the saints: they must abide where God has placed them, and God must for ever protect them from all evil.It would be difficult to imagine greater safety than is here set forth.EXPLANATORY NOTES AND QUAINT SAYINGS.Ver.2.As the mountains are round about Jerusalem.This image is not realised, as most persons familiar with our European scenery would wish and expect it to be realised.Jerusalem is not literally shut in by mountains, except on the eastern side, where it may be said to be enclosed by the arms of Olivet, with its outlying ridges on the north east and south west.Anyone facing Jerusalem westward, northward, or southward, will always see the city itself on an elevation higher than the hills in its immediate neighbourhood, its towers and walls standing out against the sky, and not against any high background such as that which encloses the mountain towns and villages of our own Cumbriau or Westmoreland valleys.Nor, again, is the plain on which it stands enclosed by a continuous though distant circle of mountains, like that which gives its peculiar charm to Athens and Innsbruck.The mountains in the neighbourhood of Jerusalem are of unequal height, and only in two or three instances— Neby-Samwil, Er-Rain, and Tuleil el-Ful—rising to any considerable elevation.Even Olivet is only a hundred and eighty feet above the top of Mount Zion.Still they act as a shelter: they must be surmounted before the traveller can see, or the invader attack, the Holy City;and the distant line of Moab would always seem to rise as a wall against invaders from the remote east.It is these mountains, expressly including those beyond the Jordan, which are mentioned as “standing round about Jerusalem”, in another and more

terrible sense, when on the night of the assault of Jerusalem by the Roman armies, they “echoed back” the screams of the inhabitants of the captured city, and the victorious shouts of the soldiers of Titus.* Arthur Penrhyn Stanly(1815-1881), in “Sinai and Palestine.” *(Josephus.Bell.Jud 6:5,1)Ver.2.As the mountains are round about Jerusalem.Jerusalem is situated in the centre of a mountainous region, whose valleys have drawn around it in all directions a perfect network of deep ravines, the perpendicular walls of which constitute a very efficient system of defence.—William M.Thomson, in “The Land and the Book”, 1881.Ver.2.As the mountains are round about Jerusalem, etc.The mountains most emphatically stand “round about Jerusalem”, and in doing so must have greatly safeguarded it in ancient times.We are specially told that when Titus besieged the city, he found it impossible to invest it completely until he had built a wall round the entire sides of these mountains, nearly five miles long, with thirteen places at intervals in which he stationed garrisons, which added another mile and a quarter to these vast earthworks.“The whole was completed”, says the Jewish historian, “in three days;so that what would naturally have required some months was done in so short an interval as is incredible.”(Josephus.Wars of the Jews.Book 5, ch.7, section 2.)Assaults upon the city, even then, could only be delivered effectively upon its level corner to the north west, whence every hostile advance was necessarily directed in all its various sieges.To those familiar with these facts, beautifully bold, graphic, and forceful is the Psalmist's figure of the security of the Lord's people— “The mountains are round about Jerusalem;And Jehovah is round about his people, Henceforth, even for evermore.” These words must have been in Hebrew ears as sublime as they were comforting, and, when sung on the heights of Zion, inspiring in the last degree.—James Neil.Ver.2.The LORD is round about his people.It is not enough that we are compassed about with fiery walls, that is, with the sure custody, tile continual watch and ward of the angels;but the Lord himself is our wall: so that every way we are defended by the Lord against all dangers.Above us is his heaven, on both sides he is as a wall, under us he is as a strong rock whereupon we stand so are we everywhere sure and safe.Now if Satan

through these munitions casts his darts at us, it must needs be that the Lord himself shall be hurt before we take harm.Great is our incredulity if we hear all these things in vain.—Martin Luther.Ver.2.From henceforth, even for ever.This amplification of the promise, taken from time or duration, should be carefully noted;for it shows that the promises made to the people of Israel pertain generally to the Church in every age, and are not to expire with that polity.Thus it expressly declares, that the Church will continuously endure in this life;which is most sweet consolation for pious minds, especially in great dangers and public calamities, when everything appears to threaten ruin and destruction.—D.H.Mollerus, 1639.HINTS TO PREACHERS.Ver.2.The all surrounding presence of Jehovah the glory, safety, and eternal blessedness of his people.Yet this to the wicked would be hell.Ver.2.See “Spurgeon's Sermons”, Nos.161-2: “The Security of the Church.” Ver.2.The endurance of mercy: “From henceforth even for ever.” Ver.2.Saints hemmed in by infinite love.1.The City and the Girdle, or the symbols separated.a)Jerusalem imaging God's people.Anciently chosen;singularly honoured;much beloved;the shrine of Deity.b)The Mountain Girdle setting forth Jehovah: Strength;All sidedness;Sentinel through day and night.2.The City within the Girdle, or the symbols related.a)Delightful Entanglement.The view from the windows!(Jehovah “round about.”)To be lost must break through God!Sound sleep and safe labour.b)Omnipotent Circumvallation，suggesting—God's determination;Satan's

dismay.This mountain ring immutable.—W.B.Haynes, of Stafford.Psalms 125:3(PSALMS)EXPOSITION.Ver.3.For the rod of the wicked shall not rest upon the lot of the righteous.The people of God are not to expect immunity from trial because the Lord surrounds them, for they may feel the power and persecution of the ungodly.Isaac, even in Abraham's family, was mocked by Ishmael.Assyria laid its sceptre even upon Zion itself.The graceless often bear rule and wield the rod;and when they do so they are pretty sure to make it fall heavily upon the Lord's believing people, so that the godly cry out by reason of their oppressors.Egypt's rod was exceeding heavy upon Israel, but the time came for it to be broken.God has set a limit to the woes of his chosen: the rod may light on their portion, but it shall not rest upon it.The righteous have a lot which none can take from them, for God has appointed them heirs of it by gracious entail: on that lot the rod of the wicked may fall, but over that lot it cannot have lasting sway.The saints abide for ever, but their troubles will not.Here is a good argument in prayer for all righteous ones who are in the hands of the wicked.Lest the righteous put forth their hands unto iniquity.The tendency of oppression is to drive the best of men into some hasty deed for self deliverance or vengeance.If the rack be too long used the patient sufferer may at last give way;and therefore the Lord puts a limit to the tyranny of the wicked.He ordained that an Israelite who deserved punishment should not be beaten without measure: forty stripes save one was the appointed limit.We may therefore expect that he will set a bound to the suffering of the innocent, and will not allow them to be pushed to the uttermost extreme.Especially in point of time he will limit the domination of the persecutor, for length adds strength to oppression, and makes it intolerable;hence the Lord himself said of a certain tribulation, “except those days should be shortened, there should no flesh be saved;but for the elect's sake those days shall be shortened.” It seems that even righteous men are in peril of sinning in evil days, and that it is not the will of the Lord that they should yield to the stress of the times in order to escape from suffering.The power and influence of wicked men when they are uppermost are used to lead or drive the righteous astray;but the godly must not accept this as an excuse, and

yield to the evil pressure;far rather must they resist with all their might till it shall please God to stay the violence of tim persecutor, and give his children rest.This the Lord here promises to do in due time.EXPLANATORY NOTES AND QUAINT SAYINGS.Ver.3.The rod of the wicked.It is, their rod, made for them;if God scourge his children a little with it, he doth but borrow it from tile immediate and natural use for which it was ordained;their rod, their judgment.So it is called their cup: “This is the portion” and potion “of their cup.” Ps 11:6.—Thomas Adams, in “An Exposition of the Second Epistle of Peter”，1633.Ver.3.For the rod of the wicked, etc.According to Gussetius, this is to be understood of a measuring rod;laid not on persons, but on lands and estates;and best agrees with the lot, inheritance, and estate of the righteous;and may signify that though wicked men unjustly seize upon and retain the farms, possessions, and estates of good men, as if they were assigned to them by the measuring line;yet they shall not hold them long, or always.—John Gill.Ver.3.For the rod of the wicked shall not rest upon the lot of the righteous.No tyranny, although it appear firm and stable, is of long continuance: inasmuch as God does not relinquish the sceptre.This is manifest from the example of Pharaoh, of Saul, of Sennacherib, of Herod, and of others.Rightly, therefore, says Athanasius of Julian the Apostate, “That little cloud has quickly passed away.” And how quickly beyond all human expectation the foundations of the ungodly are overthrown is fully declared in Ps 37:1-40.—Solomon Gesner, 1559-1605.Ver.3.Shall not rest, that is to say, “lie heavy”, so as to oppress, as in Isa 25:10, with a further sense of continuance of the oppression.—J.J.Stewart Perowne.Ver.3.Shall not rest, etc.The wrath of man, like water turned upon a mill, shall come on them with no more force than shall be sufficient for accomplishing God's gracious purposes on their souls: the rest, however menacing its power may be, shall be made to pass off by an opened sluice.Nevertheless the trouble shall be sufficient to try every man and to prove the truth and measure of his integrity.—Charles Simeon(1759-1836), in “Horae Homileticae.”

Ver.3.The lot of the righteous.There is a fourfold lot belonging to the faithful.1.The lot of the saints is the sufferings of the saints.“All that will live godly in Christ Jesus shall suffer persecution:” 2Ti 3:12.2.The lot of the saints is also that light and happiness they have in this world.The lot is “fallen unto me in pleasant places;yea, I have a goodly heritage:” Ps 26:6.When David sat at he sheepfold, which was his lot, he was thus prepared for the kingdom of Israel which was given him by lot from God.3.But more specially faith, grace, and sanctification;which give them just right and title to the inheritance of glory.Heaven is theirs now;though not in possession, yet in succession.They have the earnest of it;let them grow up to stature and perfection, and take it.4.Lastly, they have the lot of heaven.Hell is the lot of the wicked: “Behold at evening tide trouble;and before the morning he is not.This is the portion of them that spoil us, and the lot of them that rob us”: Isa 27:14.Therefore it is said of Judas, that he went “to his own place”: Ac 1:25.“Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest;this shall be the portion of their cup”: Ps 11:6.But the lot of the righteous is faith, and the end of their faith the salvation of their souls.God gives them heaven, not for any foreseen worthiness in the receivers, for no worthiness of our own can make us our father's heirs;but for his own mercy and favour in Christ, preparing heaven for us, and us for heaven.So that upon his decree it is allotted to us;and unless heaven could lose God, we cannot lose heaven.Here, then, consider how the lottery of Canaan may shadow out to us that blessed land of promise whereof tile other was a type.—Thomas Adams.Ver.3.Lest the righteous out fort their hands unto iniquity.Lest overcome by impatience, or drawn aside by the world's allurements or affrightments, they should yield and comply with the desires of the wicked, or seek to help themselves out of trouble by sinister practices.God(saith Chrysostom)acts like a lutanist, who will not let the strings of his lute be too slack, lest it mar the music, nor suffer them to be too hard stretched or screwed up, lest they break.—John Trapp, 1601-1669.Ver.3.Lest the righteous put forth their hands, etc.The trial is to prove faith, not to endanger it by too sharp a pressure: lest, overcome by this, even the faithful put forth a hand(as in Ge 3:22), to forbidden pleasure;or(as in Ex 22:8), to contamination: through force of custom gradually persuading to sinful compliance, or through despair of good, as the Psalmist(see Ps 37:1-40 and Ps 73:1-28)describes some in his day who witnessed the prosperity of wicked men.—The Speaker's Commentary, 1871-1881.HINTS TO PREACHERS.Ver.3.Observe, 1.The Permission implied.The rod of the wicked may come upon the lot of the righteous.Why?

a)That wickedness may be free to manifest itself.b)That the righteous may be made to hate sin.c)That the righteousness of God's retribution may be seen.d)That the consolations of the righteous may abound.2Co 1:5.2.The Permanency denied: “The rod...shall not rest”, etc.Illustrate by history of Job, Joseph, David, Daniel, Christ, martyrs, etc.3.The Probity tried and preserved: “Lest the righteous put forth”, etc., by rebelling, sinful compromise, etc.a)God will have it tried, to prove its worth, beauty, etc.b)But no more than sufficiently tried.—John Field, of Sevenoaks.Ver.3-4.1.The good defined: “The upright in heart”;such as do not “turn aside”, and are not “workers of iniquity.”

2.The good distressed: by “the rod of the wicked.” 3.The good delivered: “Do good”;fulfil thy promise(Ps 125:3).—W.H.J.Page.Psalms 125:4(PSALMS)EXPOSITION.Ver.4.Do good, O LORD, unto those that be good, and to them that are upright in their hearts.Men to be good at all must be good at heart.Those who trust in the Lord are good;for faith is the root of righteousness, and the evidence of uprightness.Faith in God is a good and upright thing, and its influence makes the rest of the man good and upright.To such God will do good: the prayer of the text is but another form of promise, for that which the Lord prompts us to ask he virtually promises to give.Jehovah will take off evil from his people, and in the place thereof will enrich them with all manner of good.When the rod of the wicked is gone his own rod and staff shall comfort us.Meanwhile it is for us to pray that it may be well with all the upright who are now among men.God bless them, and do them good in every possible form.We wish well to those who do well.We are so plagued by the crooked that we would pour benedictions upon the upright.EXPLANATORY NOTES AND QUAINT SAYINGS.Ver.4.Do good, O Lord, unto those that be good.The Midrash here calls to mind a Talmudic riddle: —There came a good one(Moses Ex 2:2)and received a good thing(the Thra, or Law, Pr 4:2)from the good One(God, Ps 145:9)for the good ones(Israel, Ps 125:4).—Franz Delitzsch, 1871.Ver.4.Do good, O LORD, unto those that be good.A favourite thought with Nehemiah.See Ne 2:8,18 5:19 13:14,31: “Remember me, O my God, for good”, the concluding words of his book.—Christopher Wordsworth, 1872.Ver.4.Do good, O LORD, unto those that be good.They consult their own good best, who do most good.I may say these three things of those who do good(and what is serving God but doing of good? or what is doing good but serving God?).First, they shall receive true good.Secondly, they shall for ever hold the best good, the chief good;they shall not only spend their days and years in good;but when their days and years are spent, they shall have good, and a greater good than any they had, in spending the days and years of this life.They shall have good in death, they shall

come to a fuller enjoyment of God, the chief good, when they have left and let fall the possession of all earthly goods.Thirdly, they that do good shall find all things working together for their good;if they have a loss they shall receive good by it;if they bear a cross, that cross shall bear good to them.—Joseph Caryl, 1602-1673.Ver.4.Do good, O LORD, unto those that be good, etc.Perhaps it may not prove unprofitable to enquire, with some minuteness, who are the persons for whom prayer is presented, and who have an interest in the Divine promises.They are brought before us under different denominations.In Ps 125:1, they are described as trusting in the Lord: in Ps 125:2, they are described as the Lord's people: in Ps 125:3, they are called the righteous: in Ps 125:4, they are called good and upright in heart: and in Ps 125:5, they are called Israel.Let us collect these terms together, and endeavour to ascertain from them, what is their true condition and character, for whose security the Divine perfections are pledged.And while a rapid sketch is thus drawn, let each breathe the silent prayer, “Search me, O God, and know my heart;try me, and know my thoughts;and see if there be any wicked Way in me, and lead me in the way everlasting.” —N.M'Michael, in “The Pilgrim Psalms”, 1860.Ver.4.Do good, O LORD, unto those that be good.Believers are described as “good”.The name is explained by the Spirit as implying the indwelling of the Holy Ghost and of faith.It is proof that no guile is harboured in their hearts.Prayer is made that God would visit them with goodness.This prayer incited by the Spirit amounts to a heavenly promise that they shall receive such honour.—Henry Law, in “Family Devotion”, 1878.Ver.4.Them that be good.Oh, brethren, the good in us is God in us.The inwardness makes the outwardness, the godliness the beauty.It is indisputable that it is Christ in us that makes all our Christianity.Oh, Christians who have no Christ in them—such Christians are poor, cheap imitations, and hollow shams—and Christ will, with infinite impatience, even infinite love, fling them away.—Charles Stanord, in a Sermon preached before the Baptist Union，1876.Ver.4.Upright in their hearts.All true excellence has its seat here.It is not the good action which makes the good man: it is the good man who does the good action.The merit of an action depends entirely upon the motives which have prompted its performance;and, tried by this simple test, how many deeds, which have wrung from the world its admiration and its glory, might well be described in old words, as nothing better than

splendid sins.When the heart is wrong, all is wrong.When the heart is right, all is right.—N.M'Michael.Ver.4.Upright.Literally, straight, straightforward, as opposed to all moral obliquity whatever.—Joseph Addison Alexander(1809-1860), in “The Psalms Translated and Explained.” HINTS TO PREACHERS.Ver.4.1.What it is to be good.2.What it is for God to do us good.Psalms 125:5(PSALMS)EXPOSITION.Ver.5.As for such as turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity.Two kinds of men are always to be found, the upright and the men of crooked ways.Alas, there are some who pass from one class to another, not by a happy conversion, turning from the twisting lanes of deceit into the highway of truth, but by an unhappy declension leaving the main road of honesty and holiness for the bypaths of wickedness.Such apostates have been seen in all ages, and David knew enough of them;he could never forget Saul, and Ahithophel, and others.How sad that men who once walked in the right way should turn aside from it!Observe the course of the false hearted: first, they look out for crooked ways;next, they choose them and make them “their crooked ways”;and then they turn aside into them.They never intend to go back unto perdition, but only to make a curve and drop into the right road again.The straight way becomes a little difficult, and so they make a circumbendibus, which all along aims at coming out right, though it may a little deviate from precision.These people are neither upright in heart, nor good, nor trusters in Jehovah, and therefore the Lord will deal otherwise with them than with his own people: when execution day comes these hypocrites and time servers shall be led out to the same gallows as the openly wicked.All sin will one day be expelled the universe, even as criminals condemned to die are led out of the city;then shall secret traitors find themselves ejected with open rebels.Divine truth will unveil their hidden pursuits, and lead them forth, and to the surprise

of many they shall be set in the same rank with those who avowedly wrought iniquity.But peace shall be upon Israel.In fact the execution of the deceivers shall tend to give the true Israel peace.When God is smiting the unfaithful not a blow shall fall upon the faithful.The chosen of the Lord shall not only be like Salem, but they shall have salem, or peace.Like a prince, Israel has prevailed with God, and therefore he need not fear the face of man;his wrestlings are over, the blessing of peace has been pronounced upon him.He who has peace with God may enjoy peace concerning all things.Bind the first and last verses together: Israel trusts in the Lord Ps 125:1, and Israel has peace Ps 125:5.EXPLANATORY NOTES AND QUAINT SAYINGS.Ver.5.Such as turn aside unto their crooked ways.This is the anxiety of the pastor in this pilgrim song.The shepherd would keep his sheep from straggling.His distress is that all in Israel are not true Israelites.Two sorts of people, described by the poet, have ever been in the church.The second class, instead of being at the trouble to “withstand in the evil day”, will “put forth their hands unto iniquity”.Rather than feel, they will follow the rod of the wicked.They will “turn aside unto their crooked ways”, sooner than risk temporal and material interests.—Edward Jewitt Robinson, in “The Caravan and the Temple”, 1878.Ver.5.Such as turn aside unto their crooked ways.All the ways of sin are called “crooked ways”, and they are our own ways.The Psalmist calls them “their crooked ways”;that is, the ways of their own devising;whereas the way of holiness is the Lord's way.To exceed or do more;to be deficient or do less, than God requires, both these are “crooked ways”.The way of the Lord lies straight forward, right before us.“Whoso walketh uprightly shall be saved;but he that is perverse(or crooked)in his ways shall fall at once”: Pr 28:18.The motion of a godly man is like that of the kine that carried the ark: “Who took the straight way to the way of Bethshemesh, and went along the highway, lowing as they went, and turned not aside to the right hand or to the left”: 1Sa 6:12.—Joseph Caryl.Ver.5.Crooked ways.The ways of sinners are “crooked”;they shift from one pursuit to another, and turn hither and thither to deceive;they wind about a thousand ways to conceal their base intentions, to accomplish their iniquitous projects, or to escape the punishment of their crimes;yet disappointment, detection, confusion, and misery, are their inevitable portion.—Thomas Scott, 1747-1821.Ver.5.The LORD shall lead them forth with the workers of iniquity.They walked according to the prince of the air, and they shall go where the prince of the air is.God will bring forth men from their hiding places.Though they walk among the drove of his children, in procession now, yet if they also walk in by lanes of sin, God will rank them at the latter day, yea, often in this world, with the workers of iniquity.They walk after workers of iniquity here before God, and God will make manifest that it is so before he hath done with them.The reason, my brethren, why they are to be reckoned among workers of iniquity, and as walkers among them, though they sever themselves from them in respect of external conversation, is, because they agree in the same internal principle of sin.They walk in their lusts: every unregenerate man doth so.Refine him how you will, it is certain he doth in heart pursue “crooked ways.” —Thomas Goodwin, 1600-1679.Ver.5.Sometimes God takes away a barren professor by permitting him to fall into open profaneness.There is one that hath taken up a profession of the worthy name of the Lord Jesus Christ, but this profession is only a cloak;he secretly practises wickedness;he is a glutton, or a drunkard, or covetous, or unclean.Well, saith God, I will loose the reins of this professor, I will give him up to his vile affections.I will loose the reins of his sins before him, he shall be entangled with his filthy lusts, he shall be overcome of ungodly company.Thus they that turn aside to their own crooked ways, the Lord shall lead them forth with the workers of iniquity.—John Bunyan, 1628-1688.Ver.5.But peace shall be upon Israel.Do you ask, What is the peace upon Israel? I answer: —First, the peace of Israel, that is, of a believing and holy soul, is from above, and is higher than all the disturbances of the world;it rests upon him, and makes him calm and peaceful, and lifts him above the world: for upon him rests the Holy Spirit, who is the Comforter;who is essential love and uncreated peace.Secondly, the peace of a believing and holy soul is internal for it is sent down from heaven upon his head, flows into his heart, and dwells there, and stills all agitations of mind.Thirdly, the peace of a believing and holy soul, is also external.It is a fountain of Paradise watering all the face of the earth: Ge 2:6: you see it in the man's face and life.Fourthly, the peace of a believing and holy soul is divine: for chiefly, it maintains peace with God.Fifthly, the peace of a believing and holy soul is universal:to wit, with neighbours, with God, with himself: in the body, in the eyes, in the cars, in tasting, smelling, feeling, in all the members, and in all the appetites.This peace is not disturbed by devils, the world, and the flesh, setting forth their honours, riches, pleasures.Sixthly, the peace of a believing and holy soul is peace eternal and never interrupted;

for it flows from an eternal and exhaustless fountain, even from God himself.—Condensed from Le Blanc, 1599-1669.Ver.5.Israel.The Israelites derived their joint names from the two chief parts of religion: Israelites, from Israel, whose prayer was his “strength”(Ho 12:3), and Jews, from Judah, whose name means “praise.” —George Seaton Bowes, in “Illustrative Gatherings”, 1869.HINTS TO PREACHERS.Ver.5.Temporary Professors.1.The crucial test: “They turn aside.” 2.The crooked policy: they make crooked ways their own.3.The crushing doom: “led forth with workers of iniquity.” Ver.5.Hypocrites.1.Their ways: “crooked.”

a)Like the way of a winding stream, seeking out the fair level, or the easy descent.b)Like the course of a tacking ship, which skilfully makes every wind to drive her forward.c)Ways constructed upon no principle but that of pure selfishness.2.Their conduct under trial.They “turn aside.”

a)From their religious profession.b)From their former companions.c)To become the worst scorners of spiritual things, and the most violent calumniators of spiritually minded men.3.Their doom: “The Lord shall”, etc.a)In the judgment they shall be classed with the most flagrant of sinners;“with the workers of iniquity.”

b)They shall be exposed by an irresistible power: “The Lord shall lead them forth.”

c)They shall meet with terrible execution with the wicked in hell.—J.Field.Ver.5.(last clause).To whom peace belongs.To “Israel”;the chosen, the once wrestler, the now prevailing prince.Consider Jacob's life after he obtained the name of Israel;note his trials, and his security under them as illustrating this text.Then take the text as a sure promise.Ver.5.(last clause).Enquire, 1.Who are the Israel?

a)Converted ones.b)Circumcised in heart.c)True worshippers.2.What is the peace?

a)Peace of conscience.b)Of friendship with God.c)Of a settled and satisfied heart.d)Of eternal glory, in reversion.3.Why the certainty(“shall be”)?

a)Christ has made peace for them.b)The Holy Spirit brings peace to them.c)They walk in the way of peace.—J.Field.WORK UPON THE 125 PSALM.For lists of Works upon the Psalms of Degrees, see note for Psalm 120.

第二篇：诗篇第51篇(下)

诗篇第51篇（下）

第51篇

我是在罪孽里生的钥节：我是在罪孽里生的，在我母亲怀胎的时候就有了罪。（5节）第51篇的标题说：“大卫与拔示巴同室以后，先知拿单来见他，他作这诗。”因此本篇是大卫的忏悔诗。大卫说“我是在罪孽里生的”（5）。然而，只有大卫一个是“在罪孽里生的”吗？这样说来，这首忏悔诗提出了在原罪下所有人的问题。也就是说神通过大卫的罪让我们看到自己的样子。所以第13节说：“我就把你的道指教有过犯的人，罪人必归顺你。”答案就在于如何才能“涂抹我的过犯（1），将我的罪孽洗除净尽，并洁除我的罪（2）”。第一单元（1-7）认罪第二单元（8-12）祈求恢复第三单元（13-19）传扬拯救之道第三单元（13-19）传扬拯救之道第三单元的中心在于“我就把你的道指教……（13），我的口便传扬……（15）”中所说的“传扬”一词。大卫在第一单元承认了自己的罪，在第二单元确认自己仍得救恩之乐，那么，在第三单元他必然要“传扬”这一大好的消息。这样一来，“罪人必归顺你”这节经文就明确地告诉了我们，第51篇所说的不是大卫个人的问题，而是所有人都应当解决的问题。⑨第13节说：“我就把你的道指教有过犯的人，罪人必归顺你。”A．在因自己的罪叹息、痛悔的时候，竟然还能想到“把你的道指教有过犯的人”，可以说这是惊人的飞跃。那么，他是如何生出这样的心的呢？第13节说“我就……”我们可以把它看成是承接以上1-12节所有内容的句子，但其中特别要提及的是“求你使我得听欢喜快乐的声音，使你所压伤的骨头可以踊跃（8），求你使我仍得救恩之乐（12）”。因为“有过犯的人”就像生病的人一样，应当“传扬”给他们，使他们“归顺”神的消息就是这“欢喜快乐的声音”。B．就这一点而言，一个典型的人物是使徒保罗。他亲口见证说：“我从前是亵渎神的，逼迫人的，侮慢人的……然而我蒙了怜悯，是因耶稣基督要在我这罪魁身上显明他一切的忍耐，给后来信他得永生的人作榜样。”（提前1：13，16）也就是说是这个意思。以这个人为典型，“像这样的人都能蒙了赦免、成为了使徒，那我也可以得救”。所以大卫称神为“神啊，你是拯救我的神”（14上）。我们经常督促“要传道，要传道”，那为什么传道就这么难呢？因为自己没有“救恩之乐”。⑩大卫接着说：“我的舌头就高声歌唱你的公义。”（14下）那么他高声歌唱的“你的公义”指的是什么呢？A．不是说神既有“公义”，又有“称义”。无论到什么时候，在神，都只有公义。但是，如果神的义直接降临到我们身上，那就是施行审判的公义，如果通过基督的代赎临到我们的话，那就是“以致你责备我的时候显为公义”（4）这句中所说的“称义”。因此大卫“高声歌唱你的公义”中所说的公义实际上是“称义”。B．所以第15节说：“主啊，求你使我嘴唇张开，我的口便传扬赞美你的话。”大卫为什么求神说“求你使我嘴唇张开”呢？以西结书中强调了“开口”（结24：27，29：21，33：22）一词，这意味着将要传扬的话放在人的口中。所以先知说：“我口就开了，不再缄默。”（结33：22）大卫也说过：“我在大会中宣传公义的佳音，我必不止住我的嘴唇。耶和华啊，这是你所知道的。”（40：9）11大卫说：“你本不喜爱祭物，若喜爱，我就献上；燔祭你也不喜悦。”（16）A．这在当时可以说是革命性的领悟。大卫是如何知道这一点的呢？他在第40篇6节说：“祭物和礼物，你不喜悦，你已经开通我的耳朵。燔祭和赎罪祭非你所要。”这表明牲畜的血无法解决罪的问题。B．他接着说：“神所要的祭，就是忧伤的灵。神啊，忧伤痛悔的心，你必不轻看。”（17）关于这一点，我一定要说一说。“你本不喜爱祭物”和“神所要的祭，就是忧伤的灵”，即第16节和第17节这部分经文，如果仅从字面来看的话，你感觉这是什么意思呢？仅凭“痛悔”就可以使罪得赦吗？歪曲了这段经文的自由主义神学家们嘲讽救赎教义，称其为“屠宰场神学”。“忧伤痛悔的心”恰恰显明了自我拯救的不可行性，正如经文所言：“我真是苦啊，谁能救我脱离这取死的身体呢？”（罗7：24）12大卫说：“求你随你的美意善待锡安，建造耶路撒冷的城墙。”（18）A．第18-19节是第51篇的重要部分，相当于本诗的结论，有学者认为“建造耶路撒冷的城墙”这句话是耶路撒冷被毁之后插入的话。那“但愿以色列的救恩从锡安而出，神救回他被掳的子民。那时……”（14：7，53：6）也是被掳以后插入的话吗？这样说是在毁损圣经的权威和本处经文的荣耀。圣经称大卫是先知。因此我们应当将本处经文看作圣灵感动所写的预言性的话语来领受。B．第一，我们应当把“建造耶路撒冷的城墙”与神与大卫所立的“我耶和华应许你，必为你建立家室”（撒下7：11）之约结合在一起来看。在所罗门堕落的时候，神对他说：“只是我不将全国夺回，要因我仆人大卫和我所选择的耶路撒冷，还留一支派给你的儿子。”（王上11：13）如果按照本处经文的描写来说就是——我为了“建造耶路撒冷的城墙”，还留一个支派给你的儿子。C．这一点与“那时，你必喜爱公义的祭和燔祭，并全牲的燔祭；那时，人必将公牛献在你坛上”（19）相得益彰。我们要注意“你本不喜爱祭物，燔祭你也不喜悦”（16）与“你必喜爱……全牲的燔祭”（19）形成了对照。第19节说“那时”，用的是将来时态，也就是说，神现在不喜爱用牲畜所献的祭，因为祭牲的血不能解决罪的问题。D．但是，“那时”神要喜爱“不用山羊和牛犊的血，乃用自己的血，只一次进入圣所，成了永远赎罪的事”（来9：12）的祭。所以这里说是“公义的祭和燔祭，并全牲的燔祭”。关于这一点，以赛亚书第53章中说：“耶和华却定意将他压伤，使他受痛苦；耶和华以他为赎罪祭。他必看见后裔，并且延长年日，耶和华所喜悦的事必在他手中亨通。”（赛53：10）这就是“求你随你的美意善待锡安”（18上）的神的“美意”，就是“欢喜快乐的声音”（8），就是“我就把你的道指教有过犯的人”（13）中所说的主的“道”，是“我的口便传扬赞美”（15）的福音。默想与应用A．关于大卫求神凭借他的“慈爱、怜恤和慈悲”涂抹自己过犯的祷告。B．“显为公义；显为清正”的神学意义是什么？C．关于“指教和传扬”。D．“公义的祭和燔祭，并全牲的燔祭”的神学意义是什么？E．弟兄们，你们是否有罪得赦免、蒙神赐清洁的心和正直的灵的救恩之乐呢？如果有的话，那么我们当竭尽全力做的就是“赞美和传扬”。

第三篇：基督教圣诞节讲道

基督教圣诞节讲道

耶稣诞生普天同庆

我今天想和大家一起探讨有关圣诞节这个题目。按照基督教的传统，圣诞节是在西历十二月二十五日。圣诞节是记念耶稣基督的生日。按照圣经的记载，耶稣基督——这位天上真神的独生儿子，在接近二千年前为了拯救我们的罪而降生在世上。祂在世上的肉身父母约瑟和马利亚因为人口统计的缘故，回到他们的故乡犹大的伯利恒，耶稣便在伯利恒城出世了。

至於耶稣出生的日子是否十二月二十五日，一般学者都没法确定。大部份学者相信这个日子是在主耶稣降生之后三百多年才加上去的。但这不是一个大问题，因为主耶稣降生这件事，却是在历史上有清楚的记载，是千真万确的事实。

有些人可能会说，我对这些事根本没有兴趣，主耶稣有没有降生到世上，又或祂在那一日降生，这一切都与我无关。但事实是否如此呢？在路加福音2：8-14节中说到，在耶稣降生那一天晚上，有天使对当时在旷野看守羊群的牧羊人说：「我报给你们大喜的信息，是关乎万民的」。真的，耶稣基督来到世上这一件事实，每天都在影响你和我以及世上每一个人的生活，不论我们喜欢与否。基督教圣诞节开幕词

例如今年是2012年，这便是从耶稣基督降生那一年算起，不论东方或西方，信神与不信神的国家，也是用这一个历法，从来没有人能更改的。又如我们常见的救护车，都有红色的十字架做记号，这个红色十字架便是象征耶稣基督在十字架上为我们牺牲流血。此外，现在世界上许多人民，都在享受民主政治的制度。民主制度是在宗教改革时产生的，由当时的基督徒把圣经中的民主思想，即是耶稣作众人公仆的思想发扬光大而来的。主耶稣在马太福音第二十章说：「谁愿为首，就必作你们的仆人。正如人子来，不是要受人服事，乃是要服事人，并且要舍命，作多人的赎价。」没有耶稣诞生，也就没有民主政制。

真的，耶稣基督的降生是关乎万民的信息，但奇怪的地方是圣经并没有叫我们记念这件事，反而叫我们记念祂的死亡。圣经似乎是说主的生是重要，但祂的死更为重要。当然，如果主没有生，祂便不可能有死。但主的生只带来人类的盼望，如果祂不为我们死，也是不行的。惟有主为我们死在十字架上，才能彻底解决世人的罪恶问题。

一般人都是贪生怕死的，唯独主耶稣不逃避死亡。我们可以说祂是为死而生，祂是为在十字架上流血而诞生的。祂不流血，我们的罪便不得赦免；祂不死，我们便不能与神和好。但基督并不是就此便死了，祂在三日后从死里复活了。使徒保罗在哥林多前书第十五章说：「若基督没有复活，我们所传的便是枉然，你们所信的也是枉然……你们仍在罪里……我们若靠基督，只在今生有指望，就算比众人更可怜」。保罗的意思是基督不但死了，祂更从死里复活，证明祂战胜罪恶。我们若相信祂的话，我们也同样可以战胜罪恶，并且也可盼望将来与主一同复活，享受天国的福份。基督教圣诞节节目

因此，保罗在哥林多前书第十五章对这个大喜信息，这个福音，这个幸福的音讯作了这样一个简介：「我当日所领受又传给们的；第一，就是基督照圣经所说，为我们的罪死了，而且埋葬了；又照圣经所说，第三天复活了」。真的，耶稣的降生只带给我们希望，祂的死也只解决我们过去所犯的罪，惟有主的复活才彻底解决我们的罪性，使我们能远离罪。

在主降生的晚上，天使说「在至高之处荣耀归与神，在地上平安归与祂所喜悦的人」。在今天的世界中，处处充满危机、战争、天灾和人祸，平安可以说是人梦寐以求的。但我们可以从哪里找到平安呢？找到以后，又可以维持多久呢？今天的经文告诉我们主可以赐我们平安。为什麼呢？因为这一位在圣诞节降生在马槽里的耶稣，在人眼中祂不过是一个普通的婴孩，但在那些明察秋毫的天使眼中，祂却是创造并掌管整个宇宙及人类历史的主宰。祂不但为我们解决了罪的问题，而且祂今天仍然活着，陪伴我们面对人生路途上的各种问题。这便是平安，真正的平安。试问谁能给我们更大的保障呢？是亲人麼？朋友麼？金钱麼？制度麼？还是那一位能平静风浪、起死回生和应许永远与我们同在的主耶稣基督呢？

耶稣到底是在那一天降生呢？由於圣经没有记载，我们真的没法肯定。但祂在那一天降生并不重要，最重要的是祂确实降生为人，且为我们死，而且更为我们复活。所谓祂在二千多年前降生，也不过是祂肉体的降生，其实祂是早已存在了。因为祂是神，是无始无终，是自有永有的。有人说，中国孔子离现在已二千五百多年了，比耶稣还要早五百多年，因此认为基督教是很稚嫩的宗教。谁不知这是一知半解的看法而已。我们要知道耶稣在没有宇宙之前已存在，祂舍弃天上的荣华降世为人，是为了拯救你和我，使我们得到平安喜乐。愿我们每天都记念祂这种伟大无比的爱，不但在圣诞节记念，不但在复活节记念，更在我们日常生活中爱祂，听祂的话，为祂作美好的见证。

本文来自:不烦经期网 【http://www.xiexiebang.com】

第四篇：基督教讲道

基督教讲道

清晰度：全部高清

时长：全部5~30分钟>30分钟

2014-1-27糖豆网150:21寇绍恩基督教讲道视频 天堂在我家

2013-10-14土豆142:32基督教讲道 张学军牧师-试探与试练1 2011-8-13糖豆网150:21圣经讲道基督教讲道牧师讲道寇绍恩天堂在我家

2014-1-10糖豆网124:41寇绍恩基督教讲道视频——婚前辅导

2013-10-14土豆131:3720130421今天的拿八何来攻击3.2董静基督教讲道 2013-8-7糖豆网118:03 高清基督教讲道视频侯玉洁 蒙福的机会

2014-2-15糖豆网118:02最新基督教讲道视频侯玉洁 蒙福的机会

2014-2-28土豆111:28基督教讲道 于洪杰牧师 讲道Easter-Sunday 2010-10-9优酷102:07基督教讲道视频 圣经疑难问题 美羊羊羊弟兄 圣经讲...2013-1-30土豆103:22圣经中最初的预言(基督教讲道)(圣经预言)2012-12-8土豆100:09基督教牧师讲道:十字架的道理(六)2011-2-28土豆105:00基督教讲道集-定海福音之家(2)十诫律法与福音的关系

2013-8-2土豆24:38基督教讲道【真理课堂】守卫心灵的通道(2014-07-04)2014-7-11糖豆网100:28

高清以利米勒姊妹基督教讲道视频 圣经疑难问题 2013-10-9优酷102:37基督教讲道视频 加拉太书第二章 美羊羊弟兄 互动查...2012-4-26糖豆网102:19季凤文 青岛基督教讲道视频基督里有真平安

2014-1-10糖豆网102:19基督教讲道视频季凤文:基督里有真平安

2013-11-1糖豆网102:19季凤文基督教讲道视频:基督里有真平安

2013-10-26糖豆网93:12

高清圣经疑难问题解答 基督教讲道视频2010 2013-10-9土豆100:10基督教牧师讲道:十字架的道理(七)-生意之道

2011-3-1土豆100:4520130509你在做什么,为谁做4.2董静基督教讲道

2013-8-13土豆90:17基督教讲道 福音之家系列课程61 律法8 2012-11-7土豆90:00基督教讲道:传道者的心(2013-05-25)2013-5-24

第五篇：宋元诗篇

宋元詩篇

 柳永

雨霖铃

寒蝉凄切。对长亭晚，骤雨初歇。都门帐饮无绪，方留恋处、兰舟催发。执手相看泪眼，竟无语凝噎。念去去、千里烟波，暮霭沉沉楚天阔。

多情自古伤离别。更那堪、冷落清秋节。今宵酒醒何处? 杨柳岸、晓风残月。此去经年，应是良辰好景虚设。便纵有、千种风情，更与何人说。

八声甘州

对潇潇、暮雨洒江天，一番洗清秋。渐霜风凄惨，关河冷落，残照当楼。是处红衰翠减，苒苒物华休。惟有长江水，无语东流。

不忍登高临远，望故乡渺邈，归思难收。叹年来踪迹，何事苦淹留。想佳人、妆楼颙望，误几回、天际识归舟。争知我、倚阑干处，正恁凝愁。

 欧阳修

戏答元珍

春风疑不到天涯，二月山城未见花。残雪压枝犹有橘，冻雷惊笋欲抽芽。

夜闻归雁生乡思，病入新年感物华。曾是洛阳花下客，野芳虽晚不须嗟。

踏莎行

候馆梅残，溪桥柳细，草薰风暖摇征辔。离愁渐远渐无穷，迢迢不断如春水。

寸寸柔肠，盈盈粉泪，楼高莫近危阑倚。平芜尽处是春山，行人更在春山外。

壹

蝶恋花

庭院深深深几许，杨柳堆烟，帘幕无重数。玉勒雕鞍游冶处，楼高不见章台路。雨横风狂三月暮，门掩黄昏，无计留春住。泪眼问花花不语，乱红飞过秋千去。

 王安石

明妃曲（其一）

明妃初出汉宫时，泪湿春风鬓脚垂。低徊顾影无颜色，尚得君王不自持。归来却怪丹青手，入眼平生未曾有； 意态由来画不成，当时枉杀毛延寿。一去心知更不归，可怜着尽汉宫衣； 寄声欲问塞南事，只有年年鸿雁飞。家人万里传消息：“好在毡城莫相忆。君不见咫尺长门闭阿娇，人生失意无南北。”

 苏轼

赤壁赋

壬戌之秋，七月既望，苏子与客泛舟游于赤壁之下。清风徐来，水波不兴，举酒属客，诵明月之诗，歌窈窕之章。少焉，月出于东山之上，徘徊于斗牛之间。白露横江，水光接天。纵一苇之所如，凌万顷之茫然。浩浩乎如冯虚御风，而不知其所止；飘飘乎如遗世独立，羽化而登仙。

于是饮酒乐甚，扣舷而歌之。歌曰：“桂棹兮兰桨，击空明兮泝流光。渺渺兮予怀，望美人兮天一方。”客有吹洞萧者，倚歌而和之。其声呜呜然，如怨如慕，如泣如诉，余音袅袅，不绝如缕。舞幽壑之潜蛟，泣孤舟之嫠妇。

苏子愀然，正襟危坐，而问客曰：“何为其然也？”客曰：“‘月明星稀，乌鹊南飞’，此非曹孟德之诗乎？西望夏口，东望武昌。山川相缪，郁乎苍苍；此非孟德之困于周郎者乎？方其破荆州，下江陵，顺流而东也，舳舻千里，旌旗蔽空，酾酒临江，横槊赋诗；固一世之雄也，而今安在哉？况吾与子渔樵于江渚之上，侣鱼虾而友糜鹿。驾一叶之扁舟，举匏樽以相属。寄蜉蝣与天地，渺沧海之一粟。哀吾生之须臾，羡长江之无穷。挟飞仙以遨游，抱明月而长终。知不可乎骤得，托遗响于悲风。”

贰

苏子曰：“客亦知夫水与月乎？逝者如斯，而未尝往也；盈虚者如彼，而卒莫消长也。盖将自其变者而观之，则天地曾不能以一瞬；自其不变者而观之，则物与我皆无尽也，而又何羡乎？且夫天地之间，物各有主。苟非吾之所有，虽一毫而莫取。惟江上之清风，与山间之明月，耳得之而为声，目遇之而成色。取之无禁，用之不竭，是造物者之无尽藏也，而吾与子之所共食。”

客喜而笑，洗盏更酌。肴核既尽，杯盘狼藉。相与枕藉乎舟中，不知东方之既白。

 秦观

满庭芳

山抹微云，天连衰草，画角声断谯门。暂停征棹，聊共引离尊。多少蓬莱旧事，空回首、烟霭纷纷。斜阳外，寒鸦万点，流水绕孤村。

消魂。当此际，香囊暗解，罗带轻分。谩赢得、青楼薄幸名存。此去何时见也？襟袖上、空惹啼痕。伤情处，高城望断，灯火已黄昏。

鹊桥仙

纤云弄巧，飞星传恨，银汉迢迢暗度。金风玉露一相逢，便胜却、人间无数。

柔情似水，佳期如梦，忍顾鹊桥归路。两情若是久长时，又岂在、朝朝暮暮。

 黄庭坚

寄黄几复

我居北海君南海，寄雁传书谢不能。桃李春风一杯酒，江湖夜雨十年灯。持家但有四立壁，治病不蕲三折肱。想见读书头已白，隔溪猿哭瘴溪藤。[

 周邦彦

六醜

正单衣试酒，恨客里、光阴虚掷。愿春暂留，春归如过翼，一去无迹。为问花何在？夜来风雨，葬楚宫倾国。钗钿堕处遗香泽，处遗香泽。乱点桃蹊，轻翻柳陌。多情为谁追惜？但蜂媒蝶使，时叩窗隔。

叁

东园岑寂。渐蒙笼暗碧。静遶饒珍丛底，成叹息。长条故惹行客。似牵衣待话，别情无极。残英小、强簪巾帻。终不似、一朵钗头颤袅，向人欹侧。漂流处、莫趁潮汐。恐断红、尚有相思字，何由见得。

 晏几道

临江仙

梦后楼台高锁，酒醒帘幕低垂。去年春恨却来时。落花人独立，微雨燕双飞。

记得小苹初见，两重心字罗衣。琵琶弦上说相思。当时明月在，曾照彩云归。

 李清照

一剪梅

红藕香残玉簟秋。轻解罗裳，独上兰舟。云中谁寄锦书来？雁字回时，月满西楼。花自漂零水自流。一种相思，两处闲愁。此情无计可消除，才下眉头，却上心头。

醉花阴

薄雾浓云愁永昼。瑞脑销金兽。佳节又重阳，玉枕纱橱，半夜凉初透。

东篱把酒黄昏后，有暗香盈袖。莫道不消魂，帘卷西风，人比黄花瘦。

永遇乐

落日熔金，暮云合璧，人在何处？染柳烟浓，吹梅笛怨，春意知几许？元宵佳节，融和天气，次第岂无风雨？来相召，香车宝马，谢他酒朋诗侣。

中州盛日，闺门多暇，记得偏重三五。铺翠冠儿、捻金雪柳，簇带争济楚。如今憔悴，风鬟雾鬓，怕见夜间出去。不如向、帘儿底下，听人笑语。

武陵春

风住尘香花已尽，日晚倦梳头。物是人非事事休。欲语泪先流。

闻说双溪春尚好，也拟泛轻舟。只恐双溪舴艋舟。载不动、许多愁。

肆

声声慢

寻寻觅觅，冷冷清清，凄凄惨惨戚戚。乍暖还寒时候，最难将息。三杯两盏淡酒，怎敌他、晚来风急。雁过也，正伤心，却是旧时相识。

满地黄花堆积，憔悴损，如今有谁堪摘。守著窗儿，独自怎生得黑。梧桐更兼细雨，到黄昏、点点滴滴。这次第，怎一个、愁字了得。

 陆游

关山月

和戎诏下十五年，将军不战空临边。朱门沉沉按歌舞，厩马肥死弓断弦。戍楼刁斗催落月，三十从军今白发。笛里谁知壮士心，沙头空照征人骨。中原干戈古亦闻，岂有逆胡传子孙！遗民忍死望恢复，几处令宵垂泪痕！

 张元干

贺新郎

梦绕神州路。怅秋风、连营画角，故宫离黍。底事昆仑倾砥柱，九地黄流乱注？ 聚万落、千村孤兔。天意从来高难问，况人情、老易悲如许，更南浦，送君去！

凉生岸柳催残暑。耿斜河、疏星淡月，断云微度。万里江山知何处？回首对床夜语。雁不到，书成难与。目尽青天怀今古，肯儿曹、恩怨相尔汝。举大白，听《金缕》。

 陆游

关山月

和戎诏下十五年，将军不战空临边。朱门沉沉按歌舞，厩马肥死弓断弦。

戍楼刁斗催落月，三十从军今白发。笛里谁知壮士心，沙头空照征人骨。

中原干戈古亦闻，岂有逆胡传子孙。遗民忍死望恢复，几处今宵垂泪痕。

伍

书愤

早岁哪知世事艰，中原北望气如山。楼船雪夜瓜洲渡，铁马秋风大散关。

塞上长城空自许，镜中衰鬓已先斑。《出师》一表真名世，千载谁堪伯仲间。

卜算子

咏梅

驿外断桥边，寂寞开无主。已是黄昏独自愁，更著风和雨。

无意苦争春，一任群芳妒。零落成泥碾作尘，只有香如故

 范成大

州桥

南望朱雀门，北望宣德楼，皆旧御路也

州桥南北是天街，父老年年等驾回。忍泪失声询使者：“几时真有六军来？”

 辛弃疾

水龙吟

登健康赏心亭

楚天千里清秋，水随天去秋无际。遥岑远目，献愁供恨，玉簪螺髻。落日楼头，断鸿声里，江南游子。把吴钩看了，栏杆拍遍，无人会，登临意。

休说鲈鱼堪绘，尽西风季鹰归未？求田问舍，怕应羞见，刘郎才气。可惜流年，忧愁风雨，树犹如此！倩何人唤取，红巾翠袖，揾英雄泪？

青玉案

东风夜放花千树，更吹落，星如雨。宝马雕车香满路。凤箫声动，玉壶光转，一夜鱼龙舞。

蛾儿雪柳黄金缕，笑语盈盈暗香去。众里寻他千百度，蓦然回首，那人却在，灯火阑珊处。

陆

摸鱼儿

更能消、几番风雨。匆匆春又归去。惜春长怕花开早，何况落红无数！春且住。见说道、天涯芳草无归路。怨春不语。算只有殷勤、画檐蛛网，尽日惹飞絮。

长门事，准拟佳期又误。蛾眉曾有人妒。千金纵买相如赋，脉脉此情谁诉？ 君莫舞。君不见、玉环飞燕皆尘土。闲愁最苦。休去倚危栏，斜阳正在，烟柳断肠处。

 姜夔

扬州慢

淳熙丙申至日，子过维扬，夜雪初霁，荠麦弥望。入其城则四顾萧条，寒水自碧。暮色渐起，戍角悲吟。予怀怆然，感慨今昔，因自度此曲。千岩老人以为有《黍离》之悲也。

淮左名都，竹西佳处，解鞍少驻初程。过春风十里，尽荠麦青青。自胡马窥江去后，废池乔木，犹厌言兵。渐黄昏，清角吹寒，都在空城。

杜郎俊赏，算而今、重到须惊。纵豆蔻词工，青楼梦好，难赋深情。二十四桥仍在，波心荡，冷月无声。念桥边红药，年年知为谁生？

 吴文英

风入松

听风听雨过清明。愁草瘗花铬。楼前绿暗分携路，一丝柳、一寸柔情。料峭春寒中酒，交加晓梦啼莺。

西园日日扫林亭。依旧赏新晴。黄蜂频扑秋千索，有当时、纤手香凝。惆怅双鸳不到，幽阶一夜苔生。

唐多令

何处合成愁。离人心上秋。纵芭蕉、不雨也飕飕。都道晚凉天气好，有明月、怕登楼。

年事梦中休。花空烟水流。燕辞归，客尚淹留。垂柳不萦裙带住，漫长是、柒

系行舟。

 文天祥

过零丁洋

辛苦遭逢起一经，干戈寥落四周星。山河破碎风飘絮，身世浮沉雨打萍。

皇恐滩头说皇恐，零丁洋里叹零丁。人生自古谁无死？留取丹心照汗青。

 蒋捷

一剪梅

一片春愁待酒浇，江上舟摇，楼上帘招。秋娘渡与泰娘桥。风也飘飘，雨也萧萧。

何时归家洗客袍?银字笙调，心字香烧。流光容易把人抛。红了樱桃，绿了巴蕉。

虞美人

少年听雨歌楼上。红烛昏罗帐。壮年听雨客舟中，江阔云低，断雁叫西风。而今听雨僧庐下。鬓已星星也。悲欢离合总无情，一任阶前、点滴到天明。

 马致远

越调·天净沙

秋思

枯藤老树昏鸦，小桥流水人家，古道西风瘦马。夕阳西下，断肠人在天涯。

 王冕

白梅

冰雪林中著此身，不同桃李混芳尘。忽然一夜清香发，散作乾坤万里春。

捌

 沧浪诗话·诗辩

（宋）严羽

一

夫学诗者以识为主：入门须正，立志须高；以汉魏晋、盛唐为师，不作开元、天宝以下人物。若自生退屈，即有下劣诗魔入其肺腑之间；由立志之不高也。行有未至，可加工力；路头一差，愈骛愈远，由入门之不正也。故曰：学其上，仅得其中；学其中，斯为下矣。又曰，见过于师，仅堪传授；见与师齐，减师半德也。工夫须从上做下，不可从下做上。先须熟读《楚词》，朝夕讽咏以为之本；及读《古诗十九首》，《乐府》四篇，李陵、苏武、汉魏五言皆须熟读，即以李、杜二集枕藉观之，如今人之治经，然后博取盛唐名家，酝酿胸中，久之自然悟入。虽学之不至，亦不失正路。此乃是从顶?上做来，谓之向上一路，谓之直截根源，谓之顿门，谓之单刀直入也。

二

诗之法有五：曰体制，曰格力，曰气象，曰兴趣，曰音节。

三

诗之品有九：曰高，曰古，曰深，曰远，曰长，曰雄浑，曰飘逸，曰悲壮，曰凄婉。其用工有三：曰起结，曰句法，曰字眼。其大概有二：曰优游不迫、曰沉着痛快。诗之极致有一：曰入神。诗而入神，至矣，尽矣，蔑以加矣！惟李杜得之，他人得之盖寡也。

四

禅家者流，乘有小大，宗有南北，道有邪正。学者须从最上乘，具正法眼，悟第一义。若小乘禅，声闻、辟支果，皆非正也。论诗如论禅，汉魏晋与盛唐之诗则第一义也。大历以还之诗，则小乘禅也，已落第二义矣。晚唐之诗，则声闻、辟支果也。学汉魏晋与盛唐诗者，临济下也。学大历以还之诗者，曹洞下也。大抵禅道惟在妙悟，诗道亦在妙悟。且孟襄阳学力下韩退之远甚，而其诗独出退之之上者，一味妙悟而已。惟悟乃为当行，乃为本色。然悟有浅深，有分限，有透 玖

彻之悟，有但得一知半解之悟。汉魏尚矣，不假悟也。谢灵运至盛唐诸公透彻之悟也；他虽有悟者，皆非第一义也。吾评之非僭也，辩之非妄也。天下有可废之人，无可废之言，诗道如是也。若以为不然，则是见诗之不广，参诗之不熟耳。试取汉魏之诗而熟参之，次取晋宋之诗而熟参之，次取南北朝之诗而熟参之，次取沈、宋、王、杨、卢、骆、陈拾遗之诗而熟参之，次取开、元天宝诸家之诗而熟参之，次独取李杜二公之诗而熟参之，又取大历十才子之诗而熟参之，又取元和之诗而熟参之，又尽取晚唐诸家之诗而熟参之，又取本朝苏、黄以下诸家之诗而熟参之，其真是非自有不能隐者。倘犹于此而无见焉，则是野狐外道，蒙蔽其真识，不可救药，终不悟也。

五

夫诗有别材，非关书也；诗有别趣，非关理也。然非多读书，多穷理，则不能极其至。所谓不涉理路、不落言筌者，上也。诗者，吟咏情性也。盛唐诸人惟在兴趣，羚羊挂角无，迹可求。故其妙处透彻玲珑，不可凑泊，如空中之音，相中之色，水中之月，镜中之象，言有尽而意无穷。近代诸公乃作奇特解会，遂以文字为诗，以才学为诗，以议论为诗。夫岂不工，终非古人之诗也。盖于一唱三叹之音，有所歉焉。且其作多务使事，不问兴致；用字必有来历，押韵必有出处，读之反覆终篇，不知着到何在。其末流甚者，叫噪怒张，殊乖忠厚之风，殆以骂詈为诗。诗而至此，可谓一厄也。然则近代之诗无取乎？曰：有之。吾取其合于古人者而已。国初之诗尚沿袭唐人，王黄州学白乐天，杨文公、刘中山学李商隐，盛文肃学韦苏州，欧阳公学韩退之古诗，梅圣俞学唐人平澹处。至东坡、山谷始自出己意以为诗，唐人之风变矣。山谷用工尤为深刻，其后法席盛行，海内称为江西宗派。近世赵紫芝、翁灵舒辈，独喜贾岛、姚合之诗，稍稍复就清苦之风；江湖诗人多效其体，一时自谓之唐宗，不知止入声闻、辟支之果，岂盛唐诸公大乘正法眼者哉！嗟乎！正法眼之无传久矣。唐诗之说未唱，唐诗之道或有时而明也。今既唱其体曰唐诗矣，则学者谓唐诗诚止于是耳，得非诗道之重不幸邪！故予不自量度，辄定诗之宗旨，且借禅以为喻，推原汉魏以来，而截然谓当以盛唐为法，虽获罪于世之君子，不辞也。

 文心雕龙·原道

壹拾

刘勰

文之为德也大矣，与天地并生者何哉？夫玄黄色杂，方圆体分，日月叠璧，以垂丽天之象；山川焕绮，以铺理地之形。此盖道之文也。仰观吐曜，俯察含章，高卑定位，故两仪既生矣。唯人参之，性灵所钟，是谓三才。为五行之秀，实天地之心。心生而言立，言立而文明，自然之道也。

傍及万品，动植皆文：龙凤以藻绘呈瑞，虎豹以炳蔚凝姿；云霞雕色，有逾画工之妙；草木贲华，无待锦匠之奇。夫岂外饰，盖自然耳。至于林籁结响，调如竽瑟；泉石激韵，和若球锽。故形立则章成矣，声发则文生矣。夫以无识之物，郁然有彩，有心之器，其无文欤！

人文之元，肇自太极，幽赞神明，《易》象惟先。庖牺画其始，仲尼翼其终。而《乾》《坤》两位，独制《文言》。言之文也，天地之心哉！若乃《河图》孕乎八卦，《洛书》韫乎九畴，玉版金镂之实，丹文绿牒之华，谁其尸之，亦神理而已。

自鸟迹代绳，文字始炳。炎皞遗事，纪在《三坟》，而年世渺邈，声采靡追。唐虞文章则焕乎始盛。元首载歌，既发吟咏之志；益稷陈谟，亦垂敷奏之风。夏后氏兴，业峻鸿绩，九序惟歌，勋德弥缛。逮及商周，文胜其质，《雅》《颂》所被，英华日新。文王患忧，繇辞炳曜，符采复隐，精义坚深。重以公旦多材，振其徽烈，剬诗缉颂，斧藻群言。至夫子继圣，独秀前哲。熔钧六经，必金声而玉振。雕琢情性，组织辞令，木铎起而千里应，席珍流而万世响，写天地之辉光，晓生民之耳目矣。

爰自风姓，暨于孔氏，玄圣创典，素王述训，莫不原道心以敷章，研神理而设教。取象乎《河》、《洛》，问数乎蓍龟，观天文以极变，察人文以成化。然后能经纬区宇，弥纶彝宪，发辉事业，彪炳辞义。故知道沿圣以垂文，圣因文而明道，旁通而无滞，日用而不匮《易》曰：“鼓天下之动者存乎辞。”辞之所以能鼓天下者，乃道之文也。

赞曰：道心惟微，神理设教。光采玄圣，炳耀仁孝。龙图献体，龟书呈貌。天文斯观，民胥以效。

壹拾壹

壹拾贰