第一篇：詩篇第51篇(下)

詩篇第51篇（下）

第51篇

我是在罪孽里生的鑰節(jié)：我是在罪孽里生的，在我母親懷胎的時(shí)候就有了罪。（5節(jié)）第51篇的標(biāo)題說：“大衛(wèi)與拔示巴同室以后，先知拿單來見他，他作這詩?！币虼吮酒谴笮l(wèi)的懺悔詩。大衛(wèi)說“我是在罪孽里生的”（5）。然而，只有大衛(wèi)一個(gè)是“在罪孽里生的”嗎？這樣說來，這首懺悔詩提出了在原罪下所有人的問題。也就是說神通過大衛(wèi)的罪讓我們看到自己的樣子。所以第13節(jié)說：“我就把你的道指教有過犯的人，罪人必歸順你。”答案就在于如何才能“涂抹我的過犯（1），將我的罪孽洗除凈盡，并潔除我的罪（2）”。第一單元（1-7）認(rèn)罪第二單元（8-12）祈求恢復(fù)第三單元（13-19）傳揚(yáng)拯救之道第三單元（13-19）傳揚(yáng)拯救之道第三單元的中心在于“我就把你的道指教……（13），我的口便傳揚(yáng)……（15）”中所說的“傳揚(yáng)”一詞。大衛(wèi)在第一單元承認(rèn)了自己的罪，在第二單元確認(rèn)自己仍得救恩之樂，那么，在第三單元他必然要“傳揚(yáng)”這一大好的消息。這樣一來，“罪人必歸順你”這節(jié)經(jīng)文就明確地告訴了我們，第51篇所說的不是大衛(wèi)個(gè)人的問題，而是所有人都應(yīng)當(dāng)解決的問題。⑨第13節(jié)說：“我就把你的道指教有過犯的人，罪人必歸順你。”A．在因自己的罪嘆息、痛悔的時(shí)候，竟然還能想到“把你的道指教有過犯的人”，可以說這是驚人的飛躍。那么，他是如何生出這樣的心的呢？第13節(jié)說“我就……”我們可以把它看成是承接以上1-12節(jié)所有內(nèi)容的句子，但其中特別要提及的是“求你使我得聽歡喜快樂的聲音，使你所壓傷的骨頭可以踴躍（8），求你使我仍得救恩之樂（12）”。因?yàn)椤坝羞^犯的人”就像生病的人一樣，應(yīng)當(dāng)“傳揚(yáng)”給他們，使他們“歸順”神的消息就是這“歡喜快樂的聲音”。B．就這一點(diǎn)而言，一個(gè)典型的人物是使徒保羅。他親口見證說：“我從前是褻瀆神的，逼迫人的，侮慢人的……然而我蒙了憐憫，是因耶穌基督要在我這罪魁身上顯明他一切的忍耐，給后來信他得永生的人作榜樣?！保ㄌ崆?：13，16）也就是說是這個(gè)意思。以這個(gè)人為典型，“像這樣的人都能蒙了赦免、成為了使徒，那我也可以得救”。所以大衛(wèi)稱神為“神啊，你是拯救我的神”（14上）。我們經(jīng)常督促“要傳道，要傳道”，那為什么傳道就這么難呢？因?yàn)樽约簺]有“救恩之樂”。⑩大衛(wèi)接著說：“我的舌頭就高聲歌唱你的公義?！保?4下）那么他高聲歌唱的“你的公義”指的是什么呢？A．不是說神既有“公義”，又有“稱義”。無論到什么時(shí)候，在神，都只有公義。但是，如果神的義直接降臨到我們身上，那就是施行審判的公義，如果通過基督的代贖臨到我們的話，那就是“以致你責(zé)備我的時(shí)候顯為公義”（4）這句中所說的“稱義”。因此大衛(wèi)“高聲歌唱你的公義”中所說的公義實(shí)際上是“稱義”。B．所以第15節(jié)說：“主啊，求你使我嘴唇張開，我的口便傳揚(yáng)贊美你的話?！贝笮l(wèi)為什么求神說“求你使我嘴唇張開”呢？以西結(jié)書中強(qiáng)調(diào)了“開口”（結(jié)24：27，29：21，33：22）一詞，這意味著將要傳揚(yáng)的話放在人的口中。所以先知說：“我口就開了，不再緘默?！保ńY(jié)33：22）大衛(wèi)也說過：“我在大會(huì)中宣傳公義的佳音，我必不止住我的嘴唇。耶和華啊，這是你所知道的?！保?0：9）11大衛(wèi)說：“你本不喜愛祭物，若喜愛，我就獻(xiàn)上；燔祭你也不喜悅?！保?6）A．這在當(dāng)時(shí)可以說是革命性的領(lǐng)悟。大衛(wèi)是如何知道這一點(diǎn)的呢？他在第40篇6節(jié)說：“祭物和禮物，你不喜悅，你已經(jīng)開通我的耳朵。燔祭和贖罪祭非你所要。”這表明牲畜的血無法解決罪的問題。B．他接著說：“神所要的祭，就是憂傷的靈。神啊，憂傷痛悔的心，你必不輕看?！保?7）關(guān)于這一點(diǎn)，我一定要說一說?！澳惚静幌矏奂牢铩焙汀吧袼募?，就是憂傷的靈”，即第16節(jié)和第17節(jié)這部分經(jīng)文，如果僅從字面來看的話，你感覺這是什么意思呢？僅憑“痛悔”就可以使罪得赦嗎？歪曲了這段經(jīng)文的自由主義神學(xué)家們嘲諷救贖教義，稱其為“屠宰場神學(xué)”?！皯n傷痛悔的心”恰恰顯明了自我拯救的不可行性，正如經(jīng)文所言：“我真是苦啊，誰能救我脫離這取死的身體呢？”（羅7：24）12大衛(wèi)說：“求你隨你的美意善待錫安，建造耶路撒冷的城墻?！保?8）A．第18-19節(jié)是第51篇的重要部分，相當(dāng)于本詩的結(jié)論，有學(xué)者認(rèn)為“建造耶路撒冷的城墻”這句話是耶路撒冷被毀之后插入的話。那“但愿以色列的救恩從錫安而出，神救回他被擄的子民。那時(shí)……”（14：7，53：6）也是被擄以后插入的話嗎？這樣說是在毀損圣經(jīng)的權(quán)威和本處經(jīng)文的榮耀。圣經(jīng)稱大衛(wèi)是先知。因此我們應(yīng)當(dāng)將本處經(jīng)文看作圣靈感動(dòng)所寫的預(yù)言性的話語來領(lǐng)受。B．第一，我們應(yīng)當(dāng)把“建造耶路撒冷的城墻”與神與大衛(wèi)所立的“我耶和華應(yīng)許你，必為你建立家室”（撒下7：11）之約結(jié)合在一起來看。在所羅門墮落的時(shí)候，神對他說：“只是我不將全國奪回，要因我仆人大衛(wèi)和我所選擇的耶路撒冷，還留一支派給你的兒子?！保ㄍ跎?1：13）如果按照本處經(jīng)文的描寫來說就是——我為了“建造耶路撒冷的城墻”，還留一個(gè)支派給你的兒子。C．這一點(diǎn)與“那時(shí)，你必喜愛公義的祭和燔祭，并全牲的燔祭；那時(shí)，人必將公牛獻(xiàn)在你壇上”（19）相得益彰。我們要注意“你本不喜愛祭物，燔祭你也不喜悅”（16）與“你必喜愛……全牲的燔祭”（19）形成了對照。第19節(jié)說“那時(shí)”，用的是將來時(shí)態(tài)，也就是說，神現(xiàn)在不喜愛用牲畜所獻(xiàn)的祭，因?yàn)榧郎难荒芙鉀Q罪的問題。D．但是，“那時(shí)”神要喜愛“不用山羊和牛犢的血，乃用自己的血，只一次進(jìn)入圣所，成了永遠(yuǎn)贖罪的事”（來9：12）的祭。所以這里說是“公義的祭和燔祭，并全牲的燔祭”。關(guān)于這一點(diǎn)，以賽亞書第53章中說：“耶和華卻定意將他壓傷，使他受痛苦；耶和華以他為贖罪祭。他必看見后裔，并且延長年日，耶和華所喜悅的事必在他手中亨通?！保ㄙ?3：10）這就是“求你隨你的美意善待錫安”（18上）的神的“美意”，就是“歡喜快樂的聲音”（8），就是“我就把你的道指教有過犯的人”（13）中所說的主的“道”，是“我的口便傳揚(yáng)贊美”（15）的福音。默想與應(yīng)用A．關(guān)于大衛(wèi)求神憑借他的“慈愛、憐恤和慈悲”涂抹自己過犯的禱告。B．“顯為公義；顯為清正”的神學(xué)意義是什么？C．關(guān)于“指教和傳揚(yáng)”。D．“公義的祭和燔祭，并全牲的燔祭”的神學(xué)意義是什么？E．弟兄們，你們是否有罪得赦免、蒙神賜清潔的心和正直的靈的救恩之樂呢？如果有的話，那么我們當(dāng)竭盡全力做的就是“贊美和傳揚(yáng)”。

第二篇：詩篇講道 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, “l(fā)ieth” 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, “l(fā)ie 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: “l(fā)ed 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：清明節(jié)詩篇

《清明》（唐）杜牧清明時(shí)節(jié)雨紛紛，路上行人欲斷魂。借問酒家何處有？牧童遙指杏花村。《途中寒食》（唐）宋之問馬上逢寒食，途中屬暮春?？蓱z江浦望，不見洛橋人。北極懷明主，南溟作逐臣。故園腸斷處，日夜柳條新?！逗场罚ㄌ疲╉n翃春城無處不飛花，寒食東風(fēng)御柳斜。日暮漢宮傳蠟燭，輕煙散入五侯家?！堕傞T即事》（唐）張繼耕夫召募愛樓船，春草青青萬項(xiàng)田；試上吳門窺郡郭，清明幾處有新煙?！肚迕鳌罚ㄋ危┩跤砬螣o花無酒過清明，興味蕭然似野僧。昨日鄰家乞新火，曉窗分與讀書燈。《蘇堤清明即事》（宋）吳惟信梨花風(fēng)起正清明，游子尋春半出城。日暮笙歌收拾去，萬株楊柳屬流鶯?！逗成馅！罚ㄋ危钊f里逕直夫何細(xì)！橋?？擅夥?？遠(yuǎn)山楓外淡，破屋麥邊孤。宿草春風(fēng)又，新阡去歲無。梨花自寒食，進(jìn)節(jié)只愁余?！督夹屑词隆罚ㄋ危┏填椃疾菥G野恣行事，春入遙山碧四周；興逐亂紅穿柳巷，固因流水坐苔磯；莫辭盞酒十分勸，只恐風(fēng)花一片紅；況是清明好天氣，不妨游衍莫忘歸?！端完愋悴胚€沙上省墓》（明）高啟滿衣血淚與塵埃，亂后還鄉(xiāng)亦可哀。風(fēng)雨梨花寒食過，幾家墳上子孫來？《清江引

清明日出游》（明）王磐問西樓禁煙何處好？綠野晴天道。馬穿楊柳嘶，人倚秋千笑，探鶯花總教春醉倒。

第四篇：教師節(jié)詩篇

教師節(jié)詩篇

——獻(xiàn)給2011年教師節(jié)

楊天松

今天，我們南洋學(xué)院的老師們 在這里歡度第27個(gè)教師節(jié)

今天，我站在這里

心潮起伏

如大海的波濤

掠過廣闊的海面

拍打我的心房

今天，我要獻(xiàn)上我的贊美

獻(xiàn)給辛勤的園丁

獻(xiàn)給我們南洋的老師們

我也要獻(xiàn)給天下所有的老師們 我要獻(xiàn)上我的贊美

我不僅要用語言來贊美

我還要用心靈來贊美

盡管我不是詩人

但我要在漢語萬千詞語中尋找 尋找那最美好的詞語

來表達(dá)我對老師的贊美

是誰在深夜的燈光下孜孜不倦 是誰在明亮的教室里嘔心瀝血 是誰在綠茵場中揮灑自如

是誰在琴鍵絲弦上彈奏音符 是誰在畫布上涂抹

是誰在實(shí)驗(yàn)室里示范

是誰在實(shí)訓(xùn)室里指導(dǎo)

是誰在用語言構(gòu)筑我們的心靈 是誰在用符號(hào)寫滿我們的視野 是誰在燃燒自己蠟炬成灰

是誰在無怨無悔照亮我們前進(jìn)的道路

是你，就是你啊

就是千千萬萬的老師啊

是老師在無怨無悔地照亮我們前進(jìn)的道路 是老師在孜孜不倦地教導(dǎo)我們永恒的真理

今天，我站在這里

我要獻(xiàn)上我由衷的贊美

我想用歌聲來贊美

我想用琴聲來贊美

我想用大鼓來贊美

我想用鐃鈸來贊美

我想用跳舞來贊美

我想用絲弦和蕭的聲音來贊美

我想用一切的方式來贊美

贊美我們的老師

贊美辛勤耕耘在中國大地上的老師們 贊美辛勤工作的我們南洋學(xué)院的老師們

從過去到現(xiàn)在從現(xiàn)在到未來

老師——

都是知識(shí)的傳播者

都是靈魂的引路人

都是愛的奉獻(xiàn)者

可是，不僅僅這樣

老師

不僅傳遞知識(shí)

更是傳遞真理

不僅指引靈魂

更是造就靈魂

老師是用知識(shí)和真理

造就我們健康美善的靈魂

今天，我多想

唱一支歌來表達(dá)我對老師的愛戴

今天，我多想

寫一首詩來表達(dá)我對老師的景仰

今天，我站在這里

面對眼前這么多的老師

我已經(jīng)無法用語言來表達(dá)我對老師的敬愛 那么，我就用最樸素的祝詞來表達(dá)我的敬愛： 老師，我愛你們

在這個(gè)幸福溫馨的日子

祝老師們

教師節(jié)快樂！

寫于2011年教師節(jié)

第五篇：愛祖國詩篇

我愛我的祖國

祖國啊，我為你自豪

當(dāng)巍峨的華表，讓挺拔的身軀披上曙光，當(dāng)雄偉的天安門，讓風(fēng)云迎來東升的太陽。

歷史的耳畔，傳來了禮炮的隆隆回響，那排山倒海般的回響，是中國滄桑巨變的回響。

一位巨人俯瞰著世界，洪亮的聲音，全世界都聽到了，中華人民共和國成立了！

當(dāng)?shù)谝幻嫖逍羌t旗冉冉升起，那勝利的旗幟，在朗朗的空中迎風(fēng)飄揚(yáng)，人民揚(yáng)起了頭顱，全世界都看到了，中國人民從此站起來了！

這歷史凝聚了宏偉，盡情地涂染十月的陽光，這氣勢慷慨激昂，筑起了一座豐碑屹立在世界的東方。

輝煌的紀(jì)元，用蒼勁的大手，抒寫了新中國燦爛的篇章，人民自豪地指點(diǎn)江山。

苦難的母親，擦去滿眼的淚花，露出內(nèi)心的喜悅由衷地歡暢，祖國豪邁地走向了繁榮富強(qiáng)。

謳歌我們的歷史，有盤古開天辟地的神話，迸發(fā)出生命的光芒。

謳歌我們的歷史，有四大發(fā)明的榮耀，播撒在這片荒蕪的土地上。

謳歌我們的歷史，有老子孔子的圣明，幾千年文明的圣火把我們照亮。

謳歌我們的歷史，絲綢瓷器遠(yuǎn)涉重洋，誰都知道這是來自我們的故鄉(xiāng)。

謳歌我們的歷史。

那狼煙里沖殺出，兵馬俑威武的陣容。

謳歌我們的歷史，那雄偉中聳立著，萬里長城的剛強(qiáng)。

……

謳歌我們的歷史，千萬年古老的土地，曾留下多少可歌可泣的悲壯，那東亞病夫百年恥辱的帽子，終于被我們拋到了太平洋上，我們實(shí)現(xiàn)了重整河山的夢想。

六十個(gè)春秋，錦繡大地神采飛揚(yáng)。

六十個(gè)春秋，江山如畫詩意酣暢。

六十個(gè)春秋，轟隆的鐵牛梳理著田野的歌喉，翻卷出豐收的喜悅與歡唱。

六十個(gè)春秋，貧油的國土拱起鋼鐵的脊梁，石油井架聳立在沙海大洋中。

六十個(gè)春秋，一座座彩虹跨越長江，雄偉的三峽大壩鎖住千里蒼茫。

六十個(gè)春秋，“兩彈”的紅云刺破天穹，一顆顆衛(wèi)星遨游太空。

六十個(gè)春秋，人民的軍隊(duì)威武雄壯，捍衛(wèi)祖國的江山鐵壁銅墻。

六十個(gè)春秋，人民駕馭改革的春風(fēng)，實(shí)現(xiàn)中華民族偉大的復(fù)興。

……

跨越我們的未來，在這片神圣的土地上，勃發(fā)出震驚世界的力量，光榮和自豪煥發(fā)出輝煌的容光。

祖國啊，我為你自豪，中華民族燦爛的文化，匯入歷史的長河，永遠(yuǎn)在我的胸中激蕩。

祖國啊，我為你自豪，精彩神奇的土地上，又一次萌發(fā)了騰飛的希望，歷史的巨筆將繪出你新世紀(jì)的輝煌

503班 王羽菲

我愛我的祖國

每一次仰望飄揚(yáng)的五星紅旗，每一次唱起莊嚴(yán)的國歌，國之情便在我們的胸懷激蕩。我們?yōu)樽约菏侵袊烁械阶院?，我們?yōu)樽鎳娜找?強(qiáng)盛感到驕傲。

1949年10月1日，是我們中華民族永遠(yuǎn)銘記的一個(gè)日子。東方睡獅醒來了，中國人民站起來了，這是多么令人興奮，多么令人歡舞。但在著輝煌的背后，卻經(jīng)過了100多年的英勇斗爭，在這100多年里中國飽受多少欺凌，多少滄桑。鴉片戰(zhàn)爭，南京大屠殺，不平等的條約......中國忍受著痛苦。這只東方雄獅一次一次的努力，在熱血與淚水中掙扎。中國人民的英勇奮斗終于推翻了帝國主義，封建主義和官僚資本主義的統(tǒng)治，取得新民主主義革命的勝利。今天，中國已走過60年的光 輝歷程。60年里，中國不斷譜寫著更美，更絢麗的詩篇。

2003年10月15日9時(shí)整，“神舟”五號(hào)載人飛船轟然起飛。浩瀚太空迎來了第一位中國訪客——楊利偉。2007年10月24日，我國第一顆繞月探測衛(wèi)星“嫦娥一號(hào)”在西昌衛(wèi)星發(fā)射中心發(fā)射成功。2008年9月25日21時(shí)10分，我國成功發(fā)射第三艘載人飛船“神舟”七號(hào)。千年的飛天夢，終于在今天變成了美的現(xiàn)實(shí)。飛天夢是中國人民千百年來的夢想與不懈的追求，他們不斷嘗試著各種方法。可最終都是人葬空中，粉骨碎身。但炎黃子孫一直沒有放棄飛天夢，炎黃子孫的執(zhí)著的追求和敢于實(shí)踐，至今都感染著每一個(gè)人。神七飛天的成功標(biāo)志著中國已成為 世界上繼俄羅斯和美國之后第三個(gè)能夠獨(dú)立展開載人航天活動(dòng)的家。

1973年，雜交水稻在我國正式培育成功，水稻畝產(chǎn)由300千克提高到500千克至600千克。袁隆平培育的雜交水稻不僅讓全中國人溫飽無憂，而且每年光增產(chǎn)的糧食就可以養(yǎng)活7000萬人。糧食是中國人面臨的難題，而在這危難時(shí)刻袁隆平雪中送炭，創(chuàng)造了一個(gè)奇跡，解決了中國人的糧食問題。袁隆平的成功培育震動(dòng)了世界，改變了中國。祖國的成就，祖國的輝煌，祖國的突破推翻了二十二世紀(jì)，打破了世界。又是一個(gè)秋天，又是一個(gè)收獲的季節(jié)。中國的每時(shí)每刻都在變化著。宏偉的標(biāo)志令人喜悅，令人歡舞，令人興奮。中國正邁向更美的未 來，邁向新世紀(jì)的步伐。

少年要譜寫中華更璀璨的詩篇，中國的未來要靠我們焊接。讓我們 迎接更美的明天，突破極限。少年不負(fù)中國的期望。我們堅(jiān)信：明天你會(huì)更美！