岳清华讲《诗篇》第十二篇：纯净的言语5篇

第一篇：岳清华讲《诗篇》第十二篇：纯净的言语

岳清华讲《诗篇》第十二篇：纯净的言语

岳清华讲《诗篇》第十二篇：纯净的言语

核心提示：在这个诡诈的世界中为神而活，实在会令我们感到自己是孤军作战，但要记住，伟大的先知以利亚也曾因为感到孤单而想死去，可是神告诉他，还有七千个忠心的人是神为自己留下的（参王上19:4, 14, 18）。在对抗罪恶的争战中，我们绝不孤单。当你感到孤单时，去找找其他信徒，从他们身上你可以得到力量和支持。

金句：第7节：耶和华啊！你必保护他们，你必保佑他们永远脱离这世代的人。

在这个诡诈的世界中为神而活，实在会令我们感到自己是孤军作战，但要记住，伟大的先知以利亚也曾因为感到孤单而想死去，可是神告诉他，还有七千个忠心的人是神为自己留下的（参王上19:4, 14, 18）。在对抗罪恶的争战中，我们绝不孤单。当你感到孤单时，去找找其他信徒，从他们身上你可以得到力量和支持。

一、作者、写作背景 1．作者：大卫 2．写作背景 本诗丝毫没有说明，只能从本诗内容知道：当时社会是完全腐化了，虚假充满人间，诚实无处可觅，人人心怀诡诈，个个一口两舌，豺狼当道，鸡犬高升。在这种邪恶的社会里，大卫所敬爱的，也是与他志同道合的敬畏神的朋友，有的变节，有的散去，有的死亡。面对如此种种，他不单有形单影只的悲哀，更有忧国忧民的痛苦。

二、分段、内容

１．两种情况让大卫象神哭求（1节）（1）社会背景 A．腐败

a.一口二舌：在我们生命中的某些时候，我们发现很容易与这位可怜的诗人认同，他正经过一个低潮的时候！面对世界的黑暗，还有什么是可以相信的呢？箴言书里面告诉我们：多言多语,难免有误；禁止舌头,是有福气的。提前 3:8作执事的也是如此：必须端庄，不一口两舌，不好喝酒，不贪不义之财。

b.鸡犬升天：鲁迅在谈到袁世凯的时候说过，中国的猛人身边总有一批包围者，事都坏在包围者身上，围垮了一个猛人，大家再围另一个。其实，猛人最贴身的包围者就是自己家的鸡犬，比如袁世凯称帝，那个连报纸（顺天时报）都伪造好了送给他看的人，就是他的犬子袁克定。

B．大卫的朋友：大卫的信心与他的劝告者的恐惧成了鲜明的对比。对神有信心使我们不至于失去盼望，也可以帮助我们消除恐惧。大卫的劝告者害怕，是因为他们单单看见周围恐怖的环境；大卫能处之泰然，是因为他知道神必定胜过他的仇敌对他的任何攻击（7:10；16:1；31:2-3）。大卫能依靠他的朋友吗？当然不能！（2）个人背景

A．孤单。孤单可分为三种：

a.环境，即在人生道路上踽踽独行，既没有亲人，也没有朋友。

b.心灵，这种人虽然住在人来人往的社会里，但彼此却是老死不相往来，“毗邻若天涯”。

c.便是大卫所描述可称为时代孤单，因这种人的品格理想与他所处时代的社会风尚格格不入，以致成了人人误解和厌弃的对象。

平凡人只有环境孤单的痛苦，他们也只怕寂寞和独处；热爱生活的人，常有心灵的孤单，在人生路上，因为没有志同道合的伴侣可以甘苦共尝的痛苦，常有“知音难觅”的叹息；可唯有特别超群的人才会有时代的孤单，这等人若不是因为大恶为时代所嫌弃（如该隐、犹大），便是因为大善被当代的人所误会和憎厌（如耶利米、耶稣）。在所有孤单痛苦中，大圣大善的痛苦是最深沉的，因为众人所厌弃的人，恰恰是最爱他们的人，他们的心，是一颗最纯洁、而又仁善的心。不管是那一种孤单，都令人难以忍受。大卫认为敬畏神的人都绝迹了，过分悲观，以致沮丧，就象先知以利亚那样以为“只剩下我一个人”，因此心中愁苦。

B．他为此叹息、流泪，更为此祷告，孤单地哭诉（求助）大卫为什么哭诉？不是因他身患重病，也不是因爱情受到挫折，更不是他的名利遭到损失，乃因“虔诚人断绝了，忠信人没有了”。他的哭，完全不是为他个人的缘故，全是因世风日下、社会腐化而哭，这种眼泪是何等稀少可贵！大卫如何哭诉？不是在暗中独自哭泣，乃是来到神面前，向神哭泣。他要把自己的悲哀化为祷告，使他的眼泪能带下神的力量，去扭转社会的风气。他虽是孤孤单单一个人，没有力量挽回整个社会的罪恶狂澜，但他并不是放弃努力，而是来到天上的神的面前，求神伸出手来，扭转局势，赐下安康。他虽被社会厌弃，但仍为世人在暗中哭泣代祷。

大卫哭诉什么？他所哭诉的，似乎不是一般人所认为严重的暴行，乃是虔诚和忠信的丧失以及言语舌头的过失。在人看来，这些都不过是小小的缺点和过失，根本不足大惊小怪，但大卫却因此哀哭恳求。最令我们敬佩的是，他首先提到的是“虔诚人断绝了”，他认为这是当时社会腐化的根源，是最可怕的罪恶。虔诚人，乃是象神的人，那城有虔诚人，社会因此才会有温暖和平安。但虔诚人的美德，并不是从人的本性来的，它乃是人与神经常亲近的结果。可现在信仰被人视为垃圾，人们在行动和心灵上，都不愿与神有任何的接触。大卫为此大大哀哭，因他知道虔诚是道德灵魂，虔诚退步，道德江河日下，虔诚断绝，道德死亡。所多玛城内，因找不到十个义人，所以难逃劫关；论以色列家“我在他们中间寻找一人重修墙垣，在我面前，为这国站在破口防堵，使人不灭绝这国，却找不着一个”（结22:30）。惟有“凡以耶和华为神，那国是有福的”！

大卫继之为“忠信人没有”而哭。虔诚是人与神关系良好的必须，忠信是人与人关系良好的必须。唯有向神虔诚，才是向人忠信的人；因此当虔诚人断绝时，世人中间的忠信人自然就没有了。对一个国家而言，粮食缺乏，经济困难，贫穷、失业人口等等只是表面的危机，其实，而人的贤良丢弃、道德沦丧才是国家面临的最可怕最严重的危机。大卫因此断定，这个国家已经深陷危机当中。２．孤单遭遇（2－4节）

信仰影响人的品格，品格影响人的行为。所以大卫在论到人的信仰和品格败坏以后，开始论到人们的行为是如何的腐化了。令我们希奇的是，他单单将人的言语的罪恶暴露在我们面前。为什么？原来他的慧眼清楚地看出言语是人最易有的罪行，也是最可怕的。他象一个经验丰富的医生，诊治病人，常常先观察他的舌头。他明白，能够勒住自己的舌头，是虔诚人一个最明显的记号。而言语的罪泛滥，乃是社会最可怕的现象，正如雅各书中“惟独舌头没有能制伏，是不止息的恶物，满了害死人的毒气”。大卫罗列了当时言语罪恶的严重程度：（1）言语伤害的对象

“人人向邻舍说谎”，谁是邻舍？邻舍乃是与我们关系亲密的人。若是人对自己的亲人都可以用谎言伤害，那么还有什么人是他不会加害的？夫妻彼此欺骗、不要母亲的儿子，等等。再者，什么人向邻舍说谎？大卫说“人人都是如此”。试想想无论在机构、学校中，甚至家庭里，人人都彼此说谎，这样的社会是何其可怕？！人们在何处有安息？在何时能安息？

（2）言语败坏的情况。在当时已到处是言语败坏的实例，人人都说谎言，没有人说真话。大卫从两方面来说明： A．这是个谎言世界。“凡油滑的嘴唇和夸大的舌头，耶和华必要剪除”。我们可能被试探诱惑相信谎言有时无害，甚至“有益”，但是神却没有忽视欺骗、谄媚、夸张和谎话。这些都是源于一个罪恶的心态，结果从我们说话中表达出来。舌头能成为我们最大的敌人，因为它虽然微小，却能产生极大的破坏（参雅3:5），要小心谨慎地勒住我们的舌头。B．他们又是“嘴唇油滑”。谎言经过精心的包装，如夸人“胖得有富态，瘦得有精神”，这实为高度技巧的谎言，按英文可译作谄媚或奉承的嘴唇。这种谄媚的谎言，实在是如同言语抹了油一般，十分容易滑入听者之心，使人中毒受害。嘴唇似乎是抹了油，谎言可以随时脱口而出，不过他们无论说什么都是笑里藏刀，又如毒药包了糖衣，使相信自己的人受到伤害。因此最好要马上识破，揭穿谎言。

（3）言语败坏的动力。为什么言语的败坏会那么严重、普遍？是什么力量在背后推波助浪？这完全是由于人对言语的错误态度所造成的。他们认为：

A．舌头必胜。他们说“我们必能以舌头得胜”，都认识到舌头的强大力量，争先恐后地要利用言语为武器去对付别人。

B．嘴唇自主。“我们的嘴唇是自己的，谁能作我们的主呢？ ”所以他们要言论自由，随自己的喜好、观点和利益，爱怎么说，就怎么说，不受任何的限制，也没有任何的原则，更不管说了以后，会起什么影响，要负什么责任。上述是历来暴君和罪大恶极的人所一惯运用的伎俩，不过只是随着时代的发展，现在更深入、更广泛地被世人所认识和运用。纵观现今世界，极权国家的统治者所重视的，就是一面限制人民的言论、出版和宣传的自由，一面又千方百计地将舆论掌握在自己的手中，好使他们能左右舆论，制造舆论。这正是因为他们相信“我们必能以舌头得胜”，所以他们认为谎言说一千遍便成真理，虔诚人若是不噤若寒蝉，便是入狱等死。然而在标榜自由的国家，事情又走向了另一个极端，自由被滥用，并越来越明显在社会中起兴风作浪的负面作用。在民主自由社会中，人们按理可享受神赋与人自由的正当权利。但是，大家都高举“言论自由、新闻自由、论坛自由”的旗帜，很可惜的是，大家也都认为“我们的嘴唇是我们自己的，谁能作我们的主呢？”因此争先恐后用金钱、势力办报纸，办电台，出广告书刊，获得“舌头得胜”，甚至为了达到目的，不惜无中生有，歪曲扩张。英国王妃戴安娜之死可以说是虚假谎言的登峰超极的程度！（4）言语败坏下场（3节）的确，言语的力量是十分奥秘和巨大的。但言语的影响常被人忽略，以致于人大多把精力只放在自己的思想和行动上，学校教育如此，甚至教会的讲坛也是如此，大家对自己的言语都不十分重视，总以为说话算得什么，只不过口中所发出、一个有声音的气息，气一出来，不就消失了？

言语不单从小到老不停地活动，它还能在任何地方活动，更奇妙的是言语可在任何人（生物）或事上找到资料、体裁活动。言语转换话题，不费吹灰之力，上至天文地理，下至细胞纤虫，远达古时圣贤，久至未来人类，都可高谈阔论，并且可以随时改变话题。若是将人从小到老的话都记录下来，所存的案卷，恐怕连一个图书馆也容不下。

“舌头在百体里也是最小的，却能说大话。看哪，最小的火，能点着最大的树林”（雅各书3：5）。周朝太庙门口放一个铜人，用三张封条封住铜人的口，意在提醒人“众口烁金，积毁销骨”，舌头杀人是不见血的。孔子也曾如此结论：“下士用石头杀人，中士用笔头杀人，上士用舌头杀人。” 大卫正因为知道神重视的人言语，所以他相信“凡油滑和夸大的舌头，耶和华必剪除”（3节）。“ 凡人所说的闲话，当审判的日子，必要句句供出来。要凭你的话定你为义，也要凭你的话定你有罪”（太12：36-37）。但愿我们能向神虔诚祷告，“主啊，我的舌头不是我的，请你作我的主，管理我的心和我的舌头”。３．孤单的安慰（5节）

大卫的祷告，很快蒙神垂听，他求神帮助。现在神向他说帮助他，但神怎样帮助？（1）帮助什么人？有两种人：

A．困苦人的冤屈。这种人不但穷，并且还受到欺压，实在是可怜人中的可怜人。一般而言，很少有人敢欺压有钱人，人们所欺压是的大多是贫穷人。但这里并非是指物质贫穷的，他们必定有生活道德原则的人。

B．贫穷人的叹息。缺乏人的叹息，这不是一般的缺乏之人，乃是一些在常常叹息的缺乏者。他们的叹息，表明他们一直想解除他们的缺乏，只恨自己无能为力，所以不住叹息，并不是破罐子破摔的无赖行径。另外，他们也可能为时代邪恶叹息，虽无能为力，但他们对罪恶和人的痛苦，仍在感觉和同情。

（2）如何帮助？

“我现在要起来”，表明神在何时起来，去帮助受苦的儿女，他的时候才不会太迟，正如一个父亲静坐一旁，观看他正在玩耍的儿子，当见儿子面临危险时，父亲必会起来帮助他的。“把他安置在他所切慕的稳妥之处”，脱离那些傲气十足（恶意）的人，神知道，当他儿女为信仰受苦时，在他周围，总会有许多傲气十足的人，趁机羞辱、欺凌他们，所以有时他要惩罚这些恶人。还有更奇妙的方法，将他儿女放在稳妥之地，使他“昂首高过四面的敌人”。４．孤单的扶助（6－8节）

神的话将诗人的灵眼打开，使他对许多事物，都有了一番新的深入的认识。

（1）更深地认识神的话（6节）

“炼过七次的银子”，以数字七表明这个观念，因为七是完美的数字，“到第七日，神造物的工已经完毕，就在第七日歇了他一切的工，安息了。神赐福给第七日，定为圣日”（创2：2-3）。也表明神的话语是： A．价值尊贵无比 B．内容真实可信

无神论主义哲学、历史、科学对圣经的挑战，都没有成功，改变不了圣经里神的话的真实性。历史上虽然发生过多次对圣经的烧、禁、搜，但圣经反而越发光大越发广传。我们可以看到，高举圣经的国度，常是人民享受自由、平安的地方。谨遵上帝教训的人，都是品德高尚、有益人类的人！数千年来，圣经未曾删改过一字，这不得不让人对上帝发出惊叹和敬畏！

（2）更深认识自己（7节）

神已说“我要将他安置在稳妥之处”，脱离那些傲气十足（恶意）的人。他坚信神的话，所以他知道自己是最安全的，他赞美神，由衷靠神：他必保护我们的安全，他必保佑我们永远脱离这世代的人。（3）认识世界（8节）

从外表看，大卫当日的世界，上上下下都是恶，最邪恶的人，成了万人拥护的领袖，各行各业、各城各乡都掌握在恶人手中；从道德来看，上下都恶，到处是罪，这必象当年所多玛蛾摩拉两座城一样，受到神的审判和惩罚。因为坚信神，大卫已不再惧怕悲观，更加敬虔，“切切仰望神的日子来到”（彼后3:12）。的确，在许多国家里，“下流人升高，恶人到处游行”，不少人见到强大势力，就心惊胆战，悲观望天或奉承投降。但大卫不是看他“强不强”，乃是看他恶不恶；若是恶的，神必能使它的强归于乌有。

三、小结

真诚和忠实是极为宝贵的，因为那都是罕有人能完全做到的。许多人是骗子、说谎者、奉承者；他们以为藉着诡诈可以得到想要的东西。作为一个君王，大卫肯定常常面对这类人，他们希望讨大卫的欢心，或想藉着阿谀奉承而争取高位。虽然有时我们感到真诚和忠实似乎已经不存在了，但我们还有一个盼望──神的话语。神的话语像精炼的银子一样纯正，因此当他说话时，要留心聆听，谨加遵行，便能救我们脱离这罪恶的世代。

第二篇：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.

第三篇：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”。

第四篇：诗篇121篇基督教讲章

诗篇121篇基督教讲章大全

一些人把诗篇121篇讲章称为战士的诗篇，认为它是在军营中所写，那时大卫在战场的高地冒着生命危险，就这样信靠神在争战的日子遮盖他的头颅。以下是 为你整理的诗篇121篇基督教讲章，欢迎大家阅读。

诗篇121篇基督教讲章篇一耶和华是我的牧者

诗篇121:1(上行之诗。)我要向山举目，我的帮助从何而来? 121:2 我的帮助从造天地的耶和华而来。

121:3 他必不叫你的脚摇动，保护你的必不打盹。121:4 保护以色列的，也不打盹也不睡觉。

121:5 保护你的是耶和华，耶和华在你的右边荫庇你。121:6 白日，太阳必不伤你;夜间，月亮必不害你。

121:7 耶和华要保护你，免受一切的灾害。他要保护你的性命。121:8 你出你入，耶和华要保护你，从今时直到永远。

这段时间，我们经历了：“3.1昆明火车站暴力恐怖案件”、“3.8马来西亚飞机失联事件”、“3.12日纽约曼哈顿爆炸事件”、“4.2智利的地震”、“4.16日韩国客轮沉没”、“5.2阿富汗山体滑坡”等一连串的悲痛，火灾、车祸、矿难……，一个个灾难使多少人妻离子散，家破人亡;一次次灾难使人产生恐惧、惊慌，不知明天的道路该如何走。许多基督徒也面临着许多的苦难，但不一样的是我们 是上帝的子民，心中有依靠，就没有什么惧怕，虽然在世上我们有苦难，但我们在主里却有平安。如经上所说：“耶和华是我们保护者”(参诗121：5)。

一、保护的前提：向山举目(参诗121：1--2)诗篇121:1(上行之诗。)我要向山举目，我的帮助从何而来? 121:2 我的帮助从造天地的耶和华而来。

当年的朝圣者要到耶路撒冷圣殿，必须努力往上登山前行。因为耶路撒冷在群山环抱之中，地势较高，圣殿也在山上。登山前行比喻人们追求向上的心志。当时朝圣者回耶路撒冷既路途遥远，还要往上前行，路途中随时可能会遇到野兽、遇到许多危险，能坚持走到最后吗?但他们宣告：“我要向山举目，我的帮助从何而来?我的帮助从造天地的耶和华而来。”(诗121：1—2)上帝创造人类与许多动物不同，人的身体挺直向上，两脚直行，顶天立地。朝圣者去圣殿朝圣，尽管路长，只要坚持向上走，有明确的目标，就一定能来到上帝面前。

今天基督徒行天路也当如此，人虽然会有软弱，但我们向山举目，帮助就来，“我们得帮助，是在乎倚靠造天地之耶和华的名。”(诗124：8)“帮助”的含义有：①引导：上帝在正确引导我们，方向不错。如经上说：“你用竿、杖引导我走永生的路”(参诗23：4—6)，这竿就是方向，杖就是能力。②上帝要看顾、眷顾：一路有危险、有苦难，需要上帝的看顾，经上说：“我虽然行过死荫的幽谷，也不怕 遭害，因为你与我同在。”(诗23：4)基督徒是“天路客”，难免有许多的艰难，有狮洞、火窑、海上危险、地上的危险、有深坑的危险;人生路漫漫，常有挫折，不是花香常漫，天色常蓝，……都需要上帝的帮助。

为什么要向山举目，“山”表示耶和华的慈爱公义，“山”就是上帝的帮助，上帝是我们的靠山;“山”象征超世崇高，“山”启示我们向更高之处注目，我们由“山”联想到造天地的耶和华，那真正的属灵力量都隐藏在山上，我们的靠山是上帝，他命立就立，说有就有，上帝说要光就有光。

当你抬头往上看，就看见上帝所造的天;往下一看用脚一踏，就是上帝所造的地。头上有日月，脚下有大地，上下都是造物主的奇迹。

上帝乐意帮助我们。我们有时遇到许多不如意的事，许多想不到、想不通的事，许多不想看到的事。当这些苦难与难处临到我们时，我们如何得上帝的帮助?关键在于你要向哪里举目，是金钱吗?势力吗?权利吗?自己的聪明全靠不住，只有向上帝举目仰望。

经上说：“坐在天上的主啊，我向你举目。看哪，仆人的眼睛怎样望主人的手，使女的眼睛怎样望主母的手，我们的眼睛也照样望耶和华我们的神，直到他怜悯我们。”(诗123：1--2)当我们向他举目仰望时，他就帮助我们，这是他的应许，他的应许永不改变;我们举目仰望上帝，信靠上帝的帮助，就有快乐希望。

二、保护的范围：多方位的(参诗121：3--6)诗篇121:3 他必不叫你的脚摇动，保护你的必不打盹。121:4 保护以色列的，也不打盹也不睡觉。121:5 保护你的是耶和华，耶和华在你的右边荫庇你。121:6 白日，太阳必不伤你;夜间，月亮必不害你。

《诗篇》第121篇经文很特别，其中6次提到“保护”，12次提到“你”，5次提到“耶和华”圣名，1次提到“荫庇”。这篇出现5次“耶和华”，说明他必帮助，引导我们，“耶和华”有赐安慰、慈爱、平安、教导、帮助之意思，耶和华不轻易发怒，满有怜悯，不计较人的罪。12次提到“你”，这是上帝对我们的称呼，特别关注，多次提名。1次提到“荫庇”，正如《诗篇》91：1“住在至高者的隐密处的，必住在全能者的荫下。”

从这里我们看到上帝的保护是多方位的：要叫我们的“脚不摇动，必不打盹，也不睡觉”、“右边荫庇你，白日，夜间，太阳不伤你，月亮不害你”、“免受一切的灾害，保护你的性命……你出，你人直到永远。”所以我们应当感恩，因有耶和华上帝这样全方位地帮助我们。

上帝保护我们一生路程(参诗121：3—4)他让我们的脚不摇动;脚若摇动就是力不从心，压力重担太大，站立不住，无法战胜，所以就摇动了。感谢主，我们脚不摇动，上帝用大能的手搀扶我们。虽然我们有软弱，上帝的帮助使我们脚不摇动，他是我们的坚固磐石。

他使我们不打盹，因为打盹也是软弱的表现。肉体打盹，带来灵性的危险。犹推古听道打盹了，最后从窗上摔下;主的三个门徒在祷 告时打盹被主责备。《列王纪上》第18章记载以利亚先知在迦密山上对那些假先知说：“到了正午，以利亚嘲笑他们，说：‘大声求告吧!因为他是神，他或默想，或走到一边，或行路，或睡觉，你们当叫醒他。”’(王上18：27)但保护我们的耶和华上帝从不打盹，警醒不倦。人常常会挂虑、忧心、害怕、忧愁等等的软弱，人当靠上帝的帮助就能得以解决，“应当一无挂虑，只要凡事藉着祷告、祈求和感谢，将你们所要的告诉神。神所赐出入意外的平安，必在基督耶稣里保守你们的心怀意念。”(腓4：6—7)上帝更保护我们的身体安康。圣经说：“白日，太阳必不伤你;夜间，月亮必不害你。”(诗121：6)沙漠是炎热干燥的地方，很容易让人患上日射病，白日太阳会伤害人，皮肤晒痛，使人中暑，以致疲倦生病。夜间的月亮射出来的寒气，如果躺在月亮底下，眼睛向上，即使眼睛闭上睡觉，朦胧的月光会使人昏迷，甚至精神错乱。另外夜间还有盗贼出没，抢劫的危险。耶和华保护我们，白日太阳必不伤我们，夜间月亮必不害我们。耶和华夜以继日的保护他的子民，日间云柱，夜间火柱，时时刻刻保护我们。我们虽然不知道明天的道路，是阴、是晴、狂风、暴雨，但相信上帝掌管着明天，上帝日夜保护我们，上帝是掌管历史的上帝，我们还怕什么，我们可以在上帝里面享受喜乐、平安的福分。

诗篇121篇基督教讲章篇二感谢主，今天我和弟兄姐妹们一起分享《诗篇》121篇。在 这篇诗上写着“上行之诗”。“上行之诗”是以色列民从巴比伦被掳归回，在路上的时候，他们所唱的感谢神的诗歌。也有一些解经家解释为：是以色列民每逢上圣 殿的时候，登上每个台阶都要唱出来的诗歌。比方说“你们要赞美耶和华”，还有“坐在天上的主啊，我要向你举目”，他们都要唱。

更 多的学者和解经家偏重于：这是以色列民一年三次上圣殿朝拜神所唱的诗。现在，歌谱已经失传了，我们不知道121篇怎么唱，但是刚才我们从《赞美诗》上已经 唱了几句：“我要向山举目，我的帮助从何而来?”虽然《赞美诗》所唱的并不是以前的调子，但有一点是相同的：我们的帮助是从耶和华而来。我们今天所要分享 的题目是：“耶和华要保护你”。

说起耶和华要保护你，我们可能感到奇怪：我们知道，生活中，有一定的地位的人往哪儿去都有保镖跟随，显得很了不起。都是仆人保护主人，哪有主人保护仆人的?只有基督徒，是被耶和华上帝亲自保护。耶和华神保护我们，他是我们的神，他也做了我们的仆人，他更是我们的保护者。

诗 人说：“我要向山举目”，是要向神仰望，要向神举目。《诗篇》123篇告诉我们说：“看哪，仆人的眼睛怎样望主人的手，使女的眼睛怎样望主母的手，我们的 眼睛也照样望耶和华我们的神，直到他怜悯我们。”每逢我们祷告的时候，每逢我们敬拜神的时候，我们是在向神的山仰望，向神求恩典，而神赐下祝福和保护。

在这篇诗里，“保护”这个词一共用了6次，还有和“保护”同 义的词是“帮助”和“荫庇”。8节经文用了9次“保护”、“帮助”、“荫庇”。所以我们更能从这篇诗上看到上帝他保护我们的宝贵信息。

这篇诗也表达了诗人对上帝日夜看顾我们的确信和希望。当我们晚上入睡，早晨平安起床的时候，你有没有向神发出感谢的话语?我们一天的时间能够平平安安地过来，晚上又能平安入睡，我们要不要感谢神?我们的学业、我们的工作，上帝保守我们一年平平安安地过来，要不要感谢神? 由于我们的小信，我们常常不能够确信。今天藉着《诗篇》121篇使我们确信，耶和华是我们的山寨、营垒、避难所，耶和华是我们的力量，是我们的喜乐。我们还惧怕谁呢? 首先我们谈一下：“谁来保护?”“保护谁?”这两个简单的问题。“谁来保护?”耶和华保护。“保护谁呢?”保护我。不是单单保护以色列，不是单单保护你、我。当我读了，就是保护我。

《圣 经》说：保护你的是耶和华。上帝曾经说：我的名是耶和华。可见十分重要。他是自有永有的神，他又是创造天地万物的主。他既能造天地，还有什么不能帮助我们 呢?他能创造宇宙万物，还有什么不能帮助我们的事情呢?但是我们小信，我们认为他不可以。神是一个创造宇宙万物的大君王，他能保护我们，他有力量保护我 们。

我们能说某某人能永远保护你么，他可能连他自己也保护不好。我 记得98年克林顿访华的时候，我那时刚好在崇文门堂唱诗班。因为克林顿总统要到崇文门教堂去作礼拜，所以国家保安人员去了很多。那天保安人员怎么也有五、六百人。一进门就是一个保险 门，然后很多的保镖、保安。我说这是一个人，都在保护他。虽然他身份很高，但是也需要保护。那么今天呢?保护我们的是谁呢?不 是保镖，不是钱，乃是耶和华上帝。他要保护我们，他要怜悯我们，他要帮助我们。

神真的能帮助我们，只要我们向山举目，就得到了保护;只要我们肯向山仰望，就得到了力量的源泉。很多时候我们低着头苦思冥想，我们绝望，灰心丧志，我们却没有向神仰望。所以我们没有看到神的笑脸，我们依然苦恼。我们也没有看到上帝钉痕的手在搀扶着我们，我们依然迷茫。

当 你很软弱、绝望的时候，你要向山仰望。这个山是谁?是神自己。要向神仰望;要向神举目。在《诗篇》127篇第1节说：“若不是耶和华建造房屋，建造的人就 枉然劳力;若不是耶和华看守城池，看守的人就枉然警醒。”如果耶和华不帮助我们，我们就没有力量;如果不是耶和华看守城池，看守的人就枉然警醒。

我们要知道，自己的力量是有限的，你保护不了自己，因为你要休息，你要睡觉。可是耶和华他不打盹，也不睡觉，他一天24个小时的保护着你，我们应该放心了，只要你肯将生命交托给神。《以赛亚书》41章10节中，耶和华上帝应许我们说：“你不要害怕，因为我与你同在”。

大 卫说：“我父母离弃我，耶和华必收留我。”他就得到安慰了。有的时候，我们人没有办法照顾，神要作我们的力量，作我们的避难所。“不要惊惶，因为我是你的 神。我必坚固你，我必帮助你。”这 是耶和华说的。《圣经》记着说：“保护以色列的，也不打盹，也不睡觉。”他要保护我们，你出你入，他都要保护你。

有一年春节回家后，我到了一个亲戚家。他们家贴了很多的神像，农村叫请神，还烧香、点蜡。她说，不是买的，是请的。我说，不管怎么样，反正是弄到家了。她说，花了很多很多钱。明年再去请。什么神都有了，各管一摊，我就坐享清福了。

我 跟她说，你还缺一个神。如果你出了门走在路上，哪一个神跟着你去呢?你撕掉哪一个贴你身上呢?哪一个神来保护你呢?她说，这个神哪有卖的?我说，我给你介 绍，你信耶稣吧!耶稣不用贴，也不用年年请。你不管到哪儿，他都与你同在;你醒着、睡着他都与你同在。她开窍了，她就将家里的神像全部撕掉，信耶稣了，我 相信这是神在作工。

刚才我们谈到“谁保护?”，“保护你”这个词，上帝在这篇诗 篇里就用了5次。《圣经》说：“白日，太阳必不伤你;夜间，月亮必不害你。”我们看到，他真的要保护我们，我们不必害怕。上帝要保护属他的子民，保护那些 真正向他仰望的人。在新的一年刚开始的时候，我们要将生命交托给神，让神来保护你，这是最安全的;让神来保护你，这是最可靠的。

当耶稣基督离开世界的时候，在十字架上他说：父啊，我愿意将我的灵魂交托给你。那么今天我们愿不愿意作这样一个交托的祷告说：主啊，我愿意将生命交托给你。尽管我做了很多的保险，但是真正能够保险的是你，我要将我的生命保险放在你的里面。第二方面，我们谈一下保护的范围。他是全能的神，你不管走到哪里，他都保护你;不管你走到哪里，他都带领着你，因为他是日夜保护你的神。

《圣 经》用了“荫庇”这个词。这个“荫庇”就如同大树遮住夏天那么炎热的阳光，你在下面觉得很凉快。耶和华上帝用这个比喻告诉我们说，当苦难、灾难、暴风雨来 临的时候，你们在我的翅膀底下，我要遮蔽你们，我要带领你们。第7节告诉我们说：“耶和华要保护你，免受一切的灾害。”这一切的灾害包括哪些灾害呢?很多 很多，所有的，全部的。

我们看到，在旧约的时候他保守雅各的全家，脱离了饥荒的 年代，使他们逃到埃及躲灾避难。当以色列人在埃及为奴四百三十年之后，耶和华上帝又带领他们走出埃及。他们行在旷野上，耶和华上帝用云柱和火柱带领他们。出了埃及之后第一道关就是红海，以色列民过不去。前面是红海，后面是埃及的追兵，他们进退两难。

在 这个时候，以色列民向摩西埋怨，说：难道在埃及没有坟墓吗?难道我们都要死在旷野吗?耶和华上帝告诉摩西说，你要向海伸杖。当他将杖伸在海中的时候，海水 就分开，以色列民走干地就过去了。埃及人也想跟着过去，却都被淹灭在红海里。耶和华要救我们脱离一切的灾难。他当年救以色列民脱离了红海，他今天也要救我 们每一个人脱离人生的红海。

这个红海是什么呢?可能是你的工作，可能是你的婚 姻，可能是你的家庭，他要带领你走过去。在你走投无路的时候，在你绝望的时 候，他要给你开一条又新又活的路。关键我们有没有向山仰望，关键我们有没有确实 的信心。耶和华上帝说，你向海伸杖。你说，我现在都火烧眉毛，这个时候了还向海伸杖?上帝说：你要向海伸杖，要向山仰望。这是得力量的秘诀，这是战胜苦难 的根本力量。

耶和华上帝他带领但以理在狮子坑中度过了一个晚上，但以理在狮子坑中一个晚上，狮子没有伤害他;耶和华上帝他也带领但以理的三个朋友沙德拉、米煞，亚伯尼歌在火窑里周游了一圈。耶和华上帝他要保护我们脱离一切的灾难。

我 想问大家这个“一切的灾难”包括哪一些呢?包括不包括前年的非典?包括不包括去年刚刚过去的海啸?真的包括。上帝他要救我们脱离一切的灾难，一切的灾害，他要保护我们。因为我们是他的儿女。哪有父母不爱儿女的呢?哪有父母不疼爱儿女的呢?哪有父母不用自己的生命保护儿女的呢?耶和华上帝他真的做到了。他舍 掉自己的生命，为了拯救我们。

《圣经》说：“他要保护你的性命。”我们的性命在神的手中，不在人的手中。在《马可福音》中，耶稣基督告诉门徒的大使命说：信我的人有神迹随着他们。

我 们老家有个传道人，他家里是聚会点，天天唱诗、敬拜、祷告。时间久了，就吸引很多的人来他家聚会。可是前邻、后舍不太高兴。唱诗声音很大，农村因为是在院 子里，一唱声音都出去了。这就让他后门的邻居起了恶念，说非要让他全家倒霉。有天这个传道人和家里人都去地里干活了，他后面的邻居就翻墙过来，将一瓶毒药 倒 在他家的水缸里。

过了两天，这个传道人全家还在唱诗，还在敬拜。那个邻居就很奇怪，他说，这个药很毒啊，他们怎么没有事呢?他敲敲门进来，他说：你们家都好吧? 都好啊!孩子都好吧? 都好啊!没有感冒的?发烧的?没有难受的吗? 没有啊!你们缸里的水吃了没有? 都用完了，又续上了一缸水。

不会吧?他说，你们信的是什么玩艺儿啊?他不说神，他说什么玩意儿。那么管用啊?他扑通就跪下了。他说：我真的对不起你，我做了伤天害理的事情。我前天在你缸里下了毒药，你不要让你的神惩罚我。

当这个传道人做这个见证的时候，我们很受鼓舞。神真的要保护我们。当你不知不觉的时候，当别人下毒手的时候，神真的要保护你。因为他是你的神，他是你的力量，他是你的帮助。可是我们不要去试探神。

有 个弟兄信主三年，有一次早晨三点多钟，他家里的人就敲我们家门说，赶紧去医院吧，我们家丈夫送到医院了。到医院一看，他正在洗胃呢。后来我问他，你为什么 这样呢?他说：因为我看到《圣 经》上说，若喝了什么毒物也不至于受害，从房顶上跳下来也不至于受害，因为天使托着我呢。

他 说，因为过年跟妻子吵架，妻子说，你喝药吧!他就拿了那个农药叫1605，两瓶是半斤，倒在碗里，咕咚咕咚全喝掉了。喝了之后就不行了，洗胃洗了一个晚 上。他在里头洗胃，我们很多人在外头为他祷告说：主啊，求你怜悯他吧，因为他不知道，因为他还软弱。按医生诊断，他绝对是不行了，就是洗胃也不行。神真的 保护了他，神真的拯救了他。

弟兄姐妹，神是我们的保护者，但我们却不要故意地试探神，我们不要故意将神的恩典当作放纵自己情欲的机会。

《诗 篇》91篇对我们有更多的鼓励，诗人说：“他必救你脱离捕鸟人的网罗和毒害的瘟疫。他必用自己的翎毛遮蔽你，你要投靠在他翅膀的底下，他的诚实是大小的盾 牌。你必不怕黑夜的惊骇，或是白日飞的箭;也不怕黑夜行的瘟疫，或是午间灭人的毒病。虽有千人仆倒在你旁边，万人仆倒在你右边，这灾却不得临近你。”

当 非典来临的日期，我天天在家里读这篇诗。这篇诗在鼓励我、在激励着我。我向大家建议：当你软弱的时候，你也要读这篇诗。神真的会保守我们。“因他要为你 吩咐他的使者，在你行的一切道路上保护你。”诗人说：如果我们恳求神，神就要应允我们。我们在急难的时候，他要与我们同在，他要搭救我们。这使我们看到上 帝他保守我们的范围，包括所有的一切，包括使我们免于一切的灾难、疾病、瘟疫。耶 和华神保护我们的时间有多久呢?刚才我们谈到他保护我们的范围，那他保护的时间是多少?过春节了，很多地方都停业了，很多商场缩短了营业的时间。耶和华上 帝会不会说，我也忙了?不会。他从不休息，他从不打盹。你晚上睡觉，他依然在你床边守候着你;你软弱的时候，他依然在你的旁边安慰着你;你伤心绝望的时 候，你忘记他的时候，他依然在安慰着你。他保护你，是永远不离开你的神。正如保罗说：“他曾救我们脱离那极大的死亡，现在仍要救我们，并且我们指望他将来 还要救我们”。上帝过去是我们的神，是我们的拯救;他现在依然作我们的高台和营垒;将来他依然是我们的上帝，是我们的磐石，是我们的保护者，是我们力量的 源泉。

今年年底，我在向神作感恩祷告的时候说：主啊，我真的感谢你，我离不开 你。当我回想在你里面的时候，没有任何的缺乏;当我离开你的时候，就一无所有。我们真的在神的里面得到了安慰、喜乐和平安。所以我们才唱：我要耶稣，我要 耶稣，我白天需要耶稣，我晚上需要耶稣，在我的生命深处，我更需要耶稣，我需要他的保护，需要他的怜悯。

诗篇121篇基督教讲章篇三各位弟兄姐妹平安!非常感恩今天能够来到这里和大家一起敬拜我们的主。我们来自香港中文大学崇敬学院神学院，我们一行四十几人，有老师和学生，来到北京访 问。今天在这里的有二十几人和大家一起敬拜，另外有二十几位去了崇文堂和弟兄姐妹分享。我再次代表香港中文大学崇敬学院神学院送上我们来自香港教会的弟兄 姐妹给大家的最大祝福，也希望你们也为香港 的教会、香港的神学院代祷，我们彼此祝福，彼此勉励。

刚才主礼人为我们读了今天的证道经文《诗篇》121篇，这也是一首赞美诗，在赞美诗的第382首，是我们常常唱的一首赞美诗。

“我要向山举目，我的帮助从何而来?”(诗121:1)不知道当大家唱这首诗或者在读这段《圣经》的时候，有没有问过这样一个问题：为什么要向山 举目?当我们看见高山的时候感觉是怎么样的?为什么我们看见高山的时候会想到我们的主祂会帮助我们?《诗篇》121篇在《圣经》里是上行记诗，上行记诗就 是朝圣记诗，是一个朝圣的路程。当时的以色列民要前往耶路撒冷的圣殿去朝圣，耶路撒冷是在一个海拔1000米的高山上，也是被群山围绕着的，按照以色列民 的习惯，男丁每年都要去耶路撒冷的圣城去守节，最常说的就是逾越节。当年的以色列民去朝圣的旅程其实是一段蛮艰难的旅程，来自全国不同地方的朝圣者们要攀 山越岭，长途跋涉，他们不仅要面对自己的体力上的考验，还要面对外在环境的挑战，这对每个人的身体、心理，乃至情绪都是挑战。

一、人的一生中总会面临很多的困难和挑战

先说“我要向山举目”，这里说的山确实是高山，它不仅仅代表那些客观的环境，其中也包括各方面的挑战。现在我们外出旅行的时候，都会把行程安排妥 当，还会再买旅行保险，让我们享有最大的安全保障，但是当年的以色列民去朝圣的时候，他们没有保险可买，反而要面对旅途上许许多多不可掌握的变数，所以他 们都是集体行动，因为集体行动的时候相互之间能有个照应。但是坦白说，你去旅 行的时候，哪怕是找你最好的朋友，你们一起生活，一起走一段路，期间可能也会 有不同的意见，也会有争吵发生，这些事情就会影响我们的心理。所以，我们可以想象当年以色列民去朝圣，去上行的时候，他们也是面对方方面面的考验。他们去 耶路撒冷的圣殿朝圣的时候也必是把各方面的问题带到主的面前，好像弟兄姐妹来到教会的时候，也都是带着自己心里面的问题，心里面的忧虑来到主的面前，希望 主知道，希望主垂听我们的祷告，但是，你心里是否会有这样患得患失的时候：上帝是不是真的听到了我的祷告呢?当年的以色列民也是这样，他们在走的时候有很 多很多不同的想法在里面，所以我们可以说，这个上行之旅，这个朝圣之旅，其实就是我们人生的一个缩影、一个写照。面对一切的考验，一切外在的、内心的方方 面面的考验和挑战，所以当时的诗人就问了这个问题：我的帮助从何而来? 《诗篇》中一共有15首上行诗或者说朝圣诗，就是从《诗篇》120篇到134篇，这15首都是去上行的、去朝圣时的诗。其中一部分的诗是发生在以 色列民被掳后跪悔的一个背景里面，我们都晓得他们是耶和华的选民，但后来他们经历了亡国的悲剧，被掳到外邦的地方。《诗篇》121篇这个背景其实就是他们 被掳到巴比伦，然后重新被允许回到耶路撒冷，这时圣殿可能已经被拆了，他们要重建圣殿，然后他们到山上去朝拜、去朝圣。对于以色列民来说，被掳是他们一个 很大的悲剧，是神惩罚他们，现在他们能够再次的回归，说明了耶和华的审判、惩罚已经过去了。现在他们能够重新回到耶路撒冷，到山上去朝圣，可能他们的内心 会感到非常的羞愧：我们过去怎么背弃我们的耶和华，然后他们看见很多不同的山，可能这些山里面还残留着过去他们拜祭别神的痕迹，现在他们遥看群山，他们在 问：我要向山举目么?我的帮助从哪里来呢?我们是不是还要像我们从前一样，在这个地方背弃我们的耶和华，拜别的神呢?现在我们要举目观看，我们要向什么神 献上我们的敬拜呢?

二、耶稣华是我们随时的帮助

弟兄姐妹，在我们的信仰旅程里面，我们信靠主我们的上帝，但是我们也会有跌倒的时候，也会有离弃我们神的时候。当每一次我们离弃，又重新回到主 的爱里面的时候，我们都要很深的去经历、去体会祂对我们的爱和给我们的恩典。我们回想，在我们信仰的路程里面，在我们的人生路程里面，我们和神的关系也不 见得会是永远、一直密切的，可能会有高高低低、忽远忽近。这个时候，这位朝圣的诗人做出了一个很坚定的认信，他说：“我的帮助从造天地的耶和华而来。”(诗121：2)耶和华是他们所认信的对象，对他们来说，耶和华就是从前拣选他们的主，这不是外邦的神，而是和他们有约的关系的神;是耶和华把他们从为奴 之地领了出来，耶和华是整个以色列民族的救赎主，但是现在他们有一个更重要的发现：原来这位拯救他们的主是创造天地的主，祂展现了一个普世的全能，这对他 们来说是非常大的安慰，这位创造天地的主也是我们的神。弟兄姐妹，在我们人生的经历中，我们跟主的关系也有高高低低的时候，我们是不是同样能够像诗人那样 做这样的确认和相信呢?我的帮助是从造天 地的耶和华而来的，这位神，祂是我生命的救主，也是创造天地的主。这是我们认信的对象，是我们整个信仰的基础。

当我们再看《诗篇》的时候，我们接着就问：这位创造天地的主，这位耶和华祂怎么保护以色列民呢? 第一，祂是提供无时无刻的保护，因为这里提到这位耶和华是不打盹，不睡觉的(参诗121：3-4)。

第二，他说耶和华是在我的右边荫庇我的(参诗121：5)。在右边的荫庇就代表耶和华的同在，祂是随时在我们身边与你我同在的。

第三，他说耶和华会在伤害灾祸里去保护的(参诗121：6-7)。我们经历不同的挑战，这位不打盹、不睡觉的神与我们同在的主一定会保护我们。所 以诗人最后的说法是：“你出你入，耶和华要保护你，从今时直到永远。”(诗121：8)当大家读到这里的时候，是不是有很大的一个安慰?所以我们可以这样 说，《诗篇》121篇耶和华的保护、耶和华的同在是《诗篇》里的一个中心、一个高潮。当面对人生的旅途的时候;面对不同考验、不同的挑战的时候，诗人没有 因为那些高山吓到，他们仰望这些高山以上的这位创造主。诗人凭着极大的信心，相信耶和华会帮助他们、保护他们，他们往后还是会面对不同的困难和挑战，但是 这位主会给他们最大的帮助和安慰。

弟兄姐妹，耶和华要保护你，这是一个非常大的宣告。诗篇121篇基督教讲章

第五篇：清华学子讲的学习方法

清华学子讲的学习方法：

1、信念是一种非常奇妙的东西，当你从骨子里认定你是清华的水平，在自己的行动上就会处处表现出准清华的素质。

2、我们现在学子的只是可能立后永远都用不到，但是你在学习各种不同的科目时总结的各种各样的学习方法、思维视角等都会伴随你一生。在你遇到新问题的时候，你可以利用以前的经验和快总结出解决新问题的方法。所以：千万不要偏科，任何科目对你都是至关重要的。

3、永远不要说自己已经尽力了，什么叫成功？人们死活不相信你能做到的事情，你做到了，这就叫成功。

4、一位院士说“学习任何一个学科有一个共同的窍门，八个字——题海战术，题海战术。”一位山东高考状元713分，他说“我高中的时候只要市场上能买到的习题集我都做过。”河南高考第76名同学“高考6个主科的题典我至少做了5遍。”题海战术绝对是学好高中课程的好方法。

5、清华学生比你们多的东西我觉得只是对待自己未来的态度。他们可以为了自己的目标放弃任何诱惑。

6、给自己找压力。清华的学生有的也不是呢么喜欢学习的，但是清华的要求极为严格，四件之间只要一科不及格就取消推研资格，三科不及格就退学了。所以清华有的系的淘汰率是30%。

7、不要抱怨客观条件，及自己的努力才是成功的基石。当你总是抱怨客观条件的时候，成功也离你越拉越远了。

8、好的身体是一切的本钱。

9、学习小技巧。一般新华字典，一本成语词典，一本古文鉴赏词典，每天看五页，高考之前可以把这些词典看几遍，对于高考语文的相关题目非常有好处。积少成多。巨大的单词量对于我们高考英语也有巨大的好处。

10、不能在细节上出问题，不该丢的分数绝对不要丢。“为人为学，追求完美”

11、清华校训“自谦不惜，厚德载物”即使一时的失意，也绝对不能磨灭自己赢的激情