诗一三三1~3 ……弟兄和睦同居，是何等的善，何等的美！这好比那上好的油，浇在亚伦的头上，流到胡须，又流到他的衣襟；又好比黑门的甘露，降在锡安山；因为在那里有耶和华所命定的福，就是永远的生命。

　　恩典是我们所站的范围〔罗五2〕，我们必须留在恩典所在之处。……你必须站在恩典中。每当你觉得你在恩典的范围之外，就要立刻回来。你快要和妻子争吵，并觉得你是在恩典的范围之外时，就要停下你所作的，回到恩典的范围，并站在那里（罗马书生命读经，一二○页）。

　　Psa. 133:1-3 …How good and how pleasant it is for brothers to dwell in unity! It is like the fine oil upon the head that ran down upon the beard, upon Aaron's beard, that ran down upon the hem of his garments; like the dew of Hermon that came down upon the mountains of Zion. For there Jehovah commanded the blessing: life forever.

　　Grace is the realm in which we stand [Rom. 5:2]. We must stay where the grace is…You must stand in grace. Whenever you sense that you are out of the realm of grace, return to it immediately. If you are about to quarrel with your wife and sense that you are out of the realm of grace, stop what you are doing, return to the realm of grace, and stand there. (Life-study of Romans, p. 101)

　　我们不需要作什么罪恶的事，就可能与恩典隔绝。我们只需要留在一地太久，就会觉得我们已从恩典的范围迁入另一领域。在这样的情形中，我们该作什么？我们该祷告：“主，赦免我。将我带回恩典的范围。”我们回到恩典范围的路，与我们原初进入恩典的路一样。我们借着本于信得称义，进入恩典的范围。我们只是向神承认我们的罪，接受主耶稣作我们的救主，应用祂的血，我们就得称义了。神的称义将我们带进我们所站的这恩典中。每当我们行为不当，并觉得我们在恩典之外，我们就必须重复同样的祷告：“神啊，赦免我，用宝血洁净我。”你若这样作，就会立即被带回恩典中。

　　在恩典的范围里，我们在神里面夸耀（罗五11）。这里的夸耀，原文含欢乐意。因此，我们在神里面夸耀，在神里面欢乐。我们站在恩典的范围里，行走在平安的路上，就不断在我们的神里面夸耀、欢乐。这意思就是我们享受神。神是我们的

　　分，给我们享受。我们有这样一位神，使我们在其中可夸耀并欢乐（罗马书生命读经，一二○至一二二页）。

　　诗篇一百三十三篇是一位圣民上锡安时，因弟兄在一里同居，有耶和华所命定的福而有的赞美。在来到一百三十三篇以前，我们必须达到一百三十二篇。这就是说，神若没有安息并居住在祂的居所里，我们就没有地方能来在一起；我们就没有锡安，没有聚集的中心。当锡安被建造，神安息在那里，并居住在耶路撒冷时，我们就有了聚集的地方，并且能在一里同居。倘若这是我们在召会聚会中的光景，我们就能享受神所命定的福。

　　我信〔一百三十三篇一节里〕“何等的善”是指二节的油，“何等的美”是指三节的甘露。

　　油从头上流到衣襟〔2〕，表征头与身体，基督与召会，都在神上好之油的膏抹之下。

　　三节上半继续说，“又好比黑门的甘露，降在锡安山。”北风使甘露从黑门降在锡安山。这甘露表征神新鲜、复苏的恩典。这样的甘露，这样的恩典，滋润了我们。

　　我信〔三节下半〕说到“永远的生命”，诗人是想到长寿。然而按我们的解释，我们领会这里的“生命”不是指长寿，乃是指永远的生命。我们在召会生活里住在一起，就享受神永远的生命，就是祂所命定给我们的福。这就是召会生活。

　　一百三十二篇是召会生命的一面，一百三十三篇是召会生活的一面。后者乃是最高的生活—弟兄在一里同住的生活。这样的生活使神进来，以上好的油和新鲜的甘露祝福我们（诗篇生命读经，五九○至五九二页）。

　　参读：罗马书生命读经，第九篇。

　　We need not do anything sinful to be cut off from grace. We only need to stay in a place too long, and we will sense that we have moved from the realm of grace into another sphere. What should we do in such a case? We should pray, “Lord, forgive me. Bring me back to the realm of grace.” We return to the realm of grace by the same way through which we entered it originally. We entered the realm of grace through justification by faith. We simply confessed our sins to God, received the Lord Jesus as our Savior, and applied His blood, and we were justified. God’s justification brought us into this grace in which we stand. Whenever we act wrongly and sense that we are out of grace, we must repeat the same prayer: “O God, forgive me. Cleanse me with the precious blood.” If you do this, you will be brought back to grace instantly.

　　In the realm of grace we boast in God (Rom. 5:11). The Greek word translated “boast” has at least three meanings: “boast,” “exult,” meaning to rejoice, and “glory.” Thus, we boast in God, exult in God, and glory in God. As we stand in the realm of grace and walk the way of peace, we constantly boast, exult, and glory in our God. This means that we enjoy God. God is our portion for our enjoyment. We have such a God in which to boast, exult, and glory. (Life-study of Romans, pp. 101-102)

　　Psalm 133 is the praise of a saint, in his going up to Zion, concerning Jehovah’s commanded blessing on brothers who dwell in oneness. Before we can have Psalm 133, we must reach Psalm 132. This means that without God’s resting and dwelling in His dwelling place, we have no place where we can come together. We have no Zion, no center for our gathering. When Zion is built up and when God is resting there and dwelling in Jerusalem, we have a place where we can gather and where we can dwell together in oneness. If this is our situation in the meetings of the church, we will enjoy God’s commanded blessing.

　　I believe that how good [in Psalm 133:1] refers to the oil in verse 2 and that how pleasant refers to the dew in verse 3.

　　For the oil to run down from the head to the hem of the garments [v. 2] signifies that both the Head and the Body, both Christ and the church, are under the anointing of God’s fine oil.

　　Verse 3a goes on to say that it is also like “the dew of Hermon / That came down upon the mountains of Zion.” The north wind caused the dew to descend from Hermon to the mountains of Zion. This dew signifies the fresh and refreshing grace of God. Such a dew, such a grace, waters us.

　　I believe that by life forever [v. 3b] the psalmist had in mind a long life. In our interpretation, however, we understand the word life here to mean not long life but eternal life. As we dwell together in the church life, we enjoy God’s eternal life commanded by Him as a blessing to us. This is the living of the church.

　　In Psalm 132 we have the church life, and in Psalm 133 we have the church living. The church living is the highest living—a living in which brothers dwell together in oneness. Such a living causes God to come in to bless us with the anointing Spirit, the watering grace, and the eternal life. (Life-study of the Psalms, pp. 483-485)

　　Further Reading: Life-study of Romans, msg. 9