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《肉体的衰残！》第1章：引言、诗篇的分段，以及本文经句的上下文关联
The Fading of the Flesh! - Chapter 1: The preface, division of the psalm, and coherence of the text
中文译文
《圣经》以其真实著称，超越一切其他著作。人的著作和书籍就像他们的身体一样，难免有许多软弱缺陷。即便经过最精细的校订，书稿本身的讹误往往仍比排印造成的还多。然而，神的话语如同祂自己一样，全备，毫无缺欠；信实，毫无虚假或败坏。它的作者是真理的神，祂绝不可能说谎，因此，它的内容必然是真理之道。“你的律法尽都真实。”（彼得后书1:21；提多书1:2；诗篇119:142）
在《圣经》的所有书卷中，大卫的诗篇以内容丰富多样著称。其他书卷或记述历史，或讲论教义，或宣告预言；《诗篇》则兼而有之（诗篇22篇、16篇）。它记述教会的一些历史，预言基督的受难与复活，并阐明基督徒的本分。格尔哈德说，《诗篇》是一件珍宝，由教义的黄金、安慰的珍珠和祷告的宝石组成。巴西尔说〔原注2〕：“它是一间供众人取用药物的药铺，是全部神学的纲要，是为各样人、在各样处境中储备美好教义的宝库。”〔译注：所据网站版未附原注2的正文。〕
本诗的题注是“亚萨的诗”；安斯沃思说，也可以译作“交给亚萨的诗”。原文容许这两种解释，因此解经家之间有些分歧：亚萨究竟是执笔写这首诗的人，还是仅仅是受托为此诗谱曲、供人歌唱或用乐器演奏的乐师？亚萨是一位先知，也就是先见，这一点很清楚（历代志下29:30）；他也是一位歌唱者（历代志上15:19）。莫勒鲁斯认为亚萨是本诗的编写者；加尔文则认为是大卫。这并不十分要紧，因为无论二人中哪一位是那支笔，都是神的灵——也称为神的指头——引导这支笔，写下了这首诗。
至于本诗的内容，前半部分讲敬虔之人的试炼，后半部分讲他的得胜。其中有：
在诗篇的开头，他巧妙地指出那些礁石，他的灵魂曾险些撞在其上而破碎。
他的病是嫉妒。诗人深受愤懑不平之苦：“……狂傲人……就心怀不平。”（第3节）
第一，这病的起因：“我见恶人……享平安。”（第3节）不敬虔的人竟然亨通，这使他的心痛苦。占据土地的杂草竟得到如此充足的浇灌，长得如此茂盛，而好庄稼却稀疏瘦弱；狮子和乌鸦这些不洁净的动物竟得以存活，无辜的羔羊和鸽子却被献为祭；恶人竟像月桂树一样繁茂，常享春夏，终年青翠，虽不结果子，圣徒却像好苹果树一样，仍有他们的秋冬。这一切刺痛了这位敬虔之人的心；他那患病的眼睛看见恶人亨通的灿烂阳光，就痛苦不堪。
异教徒曾因这些不圣洁之人的兴旺，而断然否认一切护理。犬儒学派的第欧根尼看见哈帕鲁斯这个恶人一面沉溺于邪恶，一面财富不断增加，便说诸神根本不在意世间的事如何进行。雅典人那位正直的将军尼基亚斯在西西里战败身亡之后，他们便断定，神明全然不顾人间的事。不仅这些行在黑夜中的瞎眼异教徒如此，就连那些能看得远、又仔细省察自己脚下道路的圣徒，也曾被这块石头绊倒（耶利米书12:1—2；哈巴谷书1:13）。
第二，他这病症的医治。他的病在于眼睛不好。嫉妒的眼就是邪恶的眼：“为什么你的眼是恶的，就因为我的眼是善的吗？”（马太福音20:15；此处按网站底本文字译）他的医治之法是这样：用从圣所取来的眼药涂抹他的眼睛，眼睛便得了帮助。他看见恶人的亨通，结局竟是无尽的痛苦；他们不过像罪犯一样，爬上梯子，高过众人，为的是随后被推落绞死。这就使他释然了。〔译注：网站底本此处作“because mine is good”，指“因为我的眼是善的”，与所供KJV的“because I am good”不同；和合本对应问句为“因为我作好人，你就红了眼吗？”。前文引号内按底本译出，并非和合本逐字引文。〕
异教徒把引发这病的现象归于多种原因：有些自然哲学家归之于生成与消亡的原理；斯多亚学派归之于次因之间必然的联系；占星家归之于星辰的运行和影响，还声称能向我们指出主管顺境与逆境的具体星宫；那些异教徒中较有智慧的人——尽管他们愚昧的心也陷入了黑暗——则归之于朱庇特的意志，说他身边放着盛装好事与坏事的器皿，随自己的意思从中取出，分给各人。他们既如此解释，也同样开出许多医治这病的方法；然而，他们的药通常只能搅动、激起这病，却不能将它除去或清除。他们的药方所用的全是家常草药，生长在自然的园圃里；真正能治好这病的药，却必须从远方取来。我承认，在所有异教徒中我最为钦佩的那位道德哲学大师，似乎与诗人拨动了同一根琴弦。他说：“神所认可、所爱的人，祂便操练他们，使他们受苦；那些祂似乎宽待的人，祂却留着，让他们将来受苦。”然而，一个理解力平常的人读了这篇论著，尽管其中有许多佳言，也能看出这位道德哲学家与基督教相距何等遥远。毫无疑问，他的眼力也没有好到能望见来世，在那里看见恶人永远的痛苦和善人永远的喜乐；而正是这样的看见，平息了先知心灵中的风暴。他确实告诉我们，恶人并未获释，只是刑罚被延后了；但在他看来，今生就是他们受刑的时候，这个世界就是他们受刑的地方。
那汹涌的波涛曾威胁要吞没诗人的灵魂；使这波涛平息下来的，是圣徒与罪人一生行事为人各自不同的结局。他凭信心预见，恶人的一生不过是一出悲剧：虽然开场或许欢快，收场却必悲哀；虽然他们一时在地上权势显赫，永远的分却是在地狱的最深处。“等我进了神的圣所，思想他们的结局。你实在把他们安在滑地，使他们掉在沉沦之中。他们转眼之间，成了何等的荒凉。他们被惊恐灭尽了。”（第17—19节）据博物学家所说，鹰把贝类带到高处，是要把它们摔在岩石上，再吞吃它们；恶人被抬高，也不过如此。他们最辉煌的亨通，不过像一道彩虹，短暂地显出绚丽的色彩，随即消逝。土耳其人想到他们的宰相那不幸的结局，便有这样一句谚语：身居最高官位的人，不过是一尊玻璃塑像。恶人行走在玻璃或冰面上——“你实在把他们安在滑地”；忽然，他们脚下一滑，便跌倒，摔断了颈项。唉，在一切欢宴之后，他们必须面对何等悲惨的清算！虽然他们在今世吃下美味，入口甘甜，日后这些食物却要在他们胃中翻腾上来。
这位圣洁的先知也看见，圣徒经过短暂的风暴之后，必享永远的平静。“你要以你的训言引导我，以后必接我到荣耀里。”（第24节）你必如夜间的火柱、日间的云柱，行在我前面，引导我穿过这世界的旷野，直到我来到迦南。
1. 他作圣洁的呼告，或说转向神：“除你以外，在天上我有谁呢？除你以外，在地上我也没有所爱慕的。”不敬虔的人纵然尽享感官的快乐，又有何妨？我所得的福分却比他们的好上无穷倍。他们有溪流，暂时欢畅地流淌，不久却要被烈日晒干；我却有泉源，泉水满溢，永流不息。他们若像蚱蜢一样，在地上跳来跳去，也有自己的鸣声，那么，我这正向天上升去、享有祂的人，又能唱出何等的曲调呢！祂比天上地下的任何事物——是的，比这一切事物——都更值得渴慕，其间的差距实在无法言喻！
ENGLISH ORIGINAL
The preface, division of the psalm, and coherence of the text
THE Holy Scriptures are famous above all other writings for their verity. The works and books of men are like their bodies, liable to many weaknesses. After their most correct edition, there may frequently be found more errata in the copy than in the press. But the word of God is like himself, full, without all imperfection; and faithful, without all falsehood or corruption. Its author is the God of truth, for whom it is impossible to lie, and therefore its matter must needs be the word of truth. Your law is the truth, 2 Peter 1:21; Titus 1:2; Psalm 119:142.
Among all the books of Scripture, the Psalms of David are famous for variety. Other books are either historical, doctrinal, or prophetic; the book of Psalms is all, Psalm 22. and 16. It describes some histories of the church, foretells the passion and resurrection of Christ, and declares the duty of a Christian. The Psalms, says Gerrhard, are a jewel made up of the gold of doctrine, of the pearl of comfort, and of the gems of prayer. Basil saith,2 It is a common shop of remedies, a compendium of all divinity, a storehouse of excellent doctrine for all persons and in all conditions.
In this seventy-third Psalm we may consider,
Its title is, A Psalm of Asaph, or a Psalm for Asaph, says Ainsworth. The original bearing both, causes some difference among expositors whether Asaph were the penman of it, or only the musician to whom it was directed to be set and sung with the voice or instrument. That Asaph was a prophet or seer is plain, 2 Chronicles 29:30; as also that he was a singer, 1 Chronicles 15:19. Mollerus thinks Asaph the compiler of it; Calvin judges David. The matter is not much; for whoever of the two were the pen, the Spirit of God, which is called the finger of God, guided it, and wrote the psalm.
For the substance of the psalm, it contains the godly man's trial in the former part of it, and his triumph in the latter part of it. We have,
First, The grievous conflict between the flesh and the Spirit, to the 15th verse.
Secondly, The glorious conquest of the Spirit over the flesh, to the end.
In the beginning of the psalm he ingeniously points at those rocks against which he was like to have split his soul.
In the middle he candidly confesses his ignorance and folly to have been the chief foundation of his fault.
In the conclusion, he gratefully kisses that hand which led him out of the labyrinth.
First, The cause of his distemper.
Thirdly, The psalmist's carriage after it.
His disease was envy. The psalmist was much troubled with the frets: 'I was envious at the foolish,' verse 3.
First, The cause of it: 'When I saw the prosperity of the wicked,' verse 3. His heart was pained because profane men prospered. That weeds which cumbered the ground should be watered so plentifully, and grow so exceedingly, when good corn was so thin and lean; that the lion and raven, those unclean creatures, should be spared, when the innocent lamb and dove were sacrificed; that the wicked should flourish like the bay-tree, enjoy a constant spring and summer, be fresh and green all the year, though without fruit, when saints, like good apple-trees, had their autumn and winter; this touched the good man to the quick; his sore eyes could not behold the glorious sunshine of their prosperity without much pain.
The heathen have, from the flourishing of such unholy persons flatly denied all providence. Diogenes the cynic, seeing Harpalus, a wicked fellow, increasing in wealth, while he wallowed in wickedness, said that the gods took no care how things were carried here below. The Athenians, upon the defeat and death of their honest general, Nicias, in Sicily, concluded that the divine powers were wholly regardless of human affairs. And not only these blind heathen who walked in the night of darkness, but even saints themselves, who were able to see afar off, and who pondered the paths of their feet, have stumbled at this stone, Jeremiah 12:1, 2; Habakkuk 1:13.
Secondly, The cure of his distemper. His disease was bad eyes. An envious eye is an evil eye: 'Why is your eye evil, because mine is good,' Matthew 20:15. His remedy was this: his eyes were anointed with some eye-salve out of the sanctuary, which helped them. He saw the end of wicked men's prosperity to be no less than endless misery; that they did but like malefactors go up the ladder above others to be turned off and executed; and this satisfied him.
The heathen, as they ascribe the subject of the disease to many causes; some naturalists to the principles of generation and corruption; the stoics to the necessary connection of second causes; the astrologers to the motion and influence of the stars, undertaking to show us the very houses of prosperity and adversity; the wiser sort of those pagans,—though also their foolish hearts were darkened,—to the will of Jupiter, who had his vessels of good and bad things by him, out of which he gave to all persons according to his pleasure; so also they prescribe for its removal many cures, though generally their medicines did only move and stir, not remove or purge away the distemper. Their receipts were all of kitchen physic, such as grew in nature's garden, when those drugs which do work the cure must be fetched from far. I confess the master of moral philosophy, whom I most admire of all heathen, seems to harp upon the same string with the psalmist. Those, says he, whom God approves and loves, he exercises and afflicts; those whom he seems to spare, he reserves for future sufferings. But an ordinary capacity may perceive by the treatise, though there be many excellent things in it, how far the moralist came short of Christianity. It is also without question that his sight was not so good as to look into the other world, and there to see the eternal pains of the evil, and pleasures of the good, which vision did allay the storm in the prophet's spirit. He tells us, indeed, that wicked persons are not dismissed, only their punishment is delayed; but to him this life was the time, and this world the place, of their execution.
That which did assuage those boisterous waves, which threatened to swallow up the soul of the psalmist, was the different conclusion of the saint's and sinner's conversations. By faith he foresaw that the whole life of a wicked man was but a tragedy: though its beginning might be cheerful, yet its ending would be mournful; though their power were great on earth for a time, yet their portion should be in the lowest Hell to eternity. 'Until I went into the sanctuary of God; then understood I their end. Surely you did set them in slippery places: you cast them down into destruction. How are they brought into desolation, as in a moment! they were utterly consumed with terrors,' verse 17–19. They are but exalted, as the shell-fish by the eagle, according to the naturalists, to be thrown down on some rock and devoured. Their most glorious prosperity is but like a rainbow, which shows itself for a little time in all its gaudy colors, and then vanishes. The Turks, considering the unhappy end of their viziers, use this proverb, He who is in the greatest office, is but a statue of glass. Wicked men walk on glass or ice, you have set them in slippery places;' on a sudden their feet slip—they fall, and break their necks. Oh the sad reckoning which they must have after all their merry meetings! Though their sweet morsels go down pleasantly here, yet they will rise in their stomachs hereafter.
The holy prophet saw also that saints, after their short storm, should enjoy an everlasting calm. 'You shall guide me by your counsel, and afterwards receive me to glory,' verse 24. As the pillar of fire by night, and cloud by day, you will march before, and direct me through the wilderness of this world, until I come to Canaan.
Thirdly, His carriage after it.
1. In a holy apostrophe or conversion to God: 'Whom have I in Heaven but you, and there is none on earth that I desire besides you.' What though ungodly persons abound in sensual pleasures, yet I have infinitely the better portion. They have the streams, which run pleasantly for a season, but will shortly be scorched up; but I have the fountain, which runs over, and runs ever. If they, like grasshoppers skipping up and down on earth, have their notes, what tune may I sing who am mounting up to Heaven, and enjoy him who is unspeakably more desirable than anything, yes, than all things, either in Heaven or earth!