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诗篇生命读经 · 第21篇

诗人在神殿和神城中，藉著受苦、被高举、并作王的基督，

The psalmists’ intensified enjoyment of God in His House and City through
1对神加强的享受（三）－
1the suffering, exalted, and reigning Christ (3
赞美基督作王（二）
Praising Christ as the King (2
2读经：诗篇四十五篇九至十七节。
2Scripture Reading: Psa. 45:9-17
3四十五篇可视为诗篇里对基督揭示的第六站。第一站是二篇，第二站是八篇，第三站是十六篇，第四站是二十二至二十四篇，第五站是四十篇。在本篇信息中，我们要看四十五篇九至十七节。然而在我们来看这些经文以前，我要说到圣经和领会圣经的路。
3Psalm 45 can be considered the sixth station in the unveiling of Christ in the Psalms. The first station is Psalm 2; the second is Psalm 8; the third is Psalm 16; the fourth is Psalms 22—24; and the fifth is Psalm 40. In this message on Psalm 45 we will consider verses 9 through 17. Before we come to these verses, however, I would like to say a word concerning the Bible and the way to understand it
4圣经是一本非常特殊、特别、奇特、美妙的书。因为圣经是这样一本书，所以无法用人天然的心思来领会。我们若照著天然的心思来读圣经，就不会有正确的领会。当然，要领会圣经，我们必须运用心思。然而，我们不该运用天然的心思，而该运用得更新、蒙光照的心思。我们若要领会圣经，就必须有得更新、蒙光照的心思，就是说，这心思的悟性乃是在神圣的光照之下。所以，我们研读圣经的时候，该祷告主更新并光照我们的心思。我们的心思若没有得更新、蒙光照，当我们研读四十五篇，尤其是九至十五节，说到藉著对王后和君王的女儿，并对童女的赞美而赞美王，我们就会有难处。我们也许因著这王有这么多女子与他在一起，而感到困扰。圣经教导我们，男人应当只有一个妻子，并且在新约里，保罗告诉我们，长老该作『一个妻子的丈夫』。（提前三2。）但诗篇四十五篇里的王，似乎像外邦王一样有许多的妻妾。我们将会看见，在这篇诗里所说的不是伦常道德的事，乃是豫表的事。要领会这豫表，我们需要得更新、蒙光照的心思。关于解释圣经，尤其是启示录，有两个学派。照著第一个学派，启示录该按字面领会。这学派的人说，新耶路撒冷是一座物质的城。照著第二个学派，启示录该按象征领会，因为其内容有些项目是用『表号』启示的。（一1下。）这学派的人说，金灯台怎样是召会的象征，新耶路撒冷也是一个象征，表号。
4The Bible is a very particular, special, strange, and wonderful book. Because the Bible is such a book, it cannot be understood by the natural human mind. If we try to understand the Bible according to our natural mind, we will not have the proper understanding. Of course, in order to understand the Bible, we must exercise our mind. However, we should exercise not the natural mind but the renewed, enlightened mind. If we would understand the Bible, we must have a mind that is renewed and enlightened, that is, a mind whose understanding is under the divine light. Therefore, when we study the Bible, we should pray that the Lord will renew our mind and enlighten it. If we do not have a renewed and enlightened mind, we will have trouble when studying Psalm 45, especially verses 9 through 15, which are about praising the king in the praising of the queen with the daughters of kings and with the virgins. We may be bothered by the fact that this king has so many women with him. The Bible teaches us that a man should have only one wife, and in the New Testament Paul tells us that an elder should be “the husband of one wife” (1 Tim. 3:2). But the king in Psalm 45 seems to be like a heathen king who has a great many wives and concubines. As we will see, what we have in this psalm is a matter not of ethics but of typology, and to understand this type we need a renewed, enlightened mind. Regarding the interpretation of the Bible, especially the book of Reve lation, there are two schools. According to the first school, the book of Revelation should be understood literally. Those who follow this school say the New Jerusalem is a physical city. According to the second school, Reve lation should be understood symbolically, since some items of its content are revealed by “signs” (1:1b). Those who follow this school say that as the golden lampstands are symbols of the churches, so the New Jerusalem is also a symbol, a sign.
5圣经包含许多象征和豫表。我们可以将这些象征和豫表视为图画或『照片』。圣经里有这些照片，原因乃是圣经揭示许多属天、属灵的事，这些事是看不见且奥秘的。圣经里的照片帮助我们领会这样的事。圣经的象征或照片的一个例子是创世记二、三章里的生命树。生命树是甚么？在圣经里，生命树事实上不是一棵物质的树；反之，生命树是神作生命之源头和实际的象征。这就是说，生命树是神作生命的象征。旧约里其他的象征是召会的豫表，这些豫表第一个是亚当的妻子夏娃。（创二18～23。）由以弗所五章我们知道，丈夫和妻子之间的关系描述极大的奥秘－基督与召会。没有夏娃作亚当的配偶、扩增和扩大这图画，我们就无法领悟召会是基督的配偶、扩增和扩大。因此，我们需要夏娃的豫表，象征召会之于基督的所是。
5The Bible contains many symbols and types. We may regard these symbols and types as pictures or “photographs.” The reason for the photographs in the Bible is that the Bible unveils many heavenly, spiritual things, and these things are invisible and mysterious. The photographs in the Bible help us to understand such things. An example of a biblical symbol or photograph is the tree of life in Genesis 2 and 3. What is the tree of life? In the Bible the tree of life is not actually a literal tree. Rather, the tree of life is a symbol of God as the source and reality of life. This means that the tree of life is a symbol of God as life. Other symbols in the Old Testament are types of the church. The first of these types is Eve, the wife of Adam (Gen. 2:18-23). From Ephesians 5 we know that the relationship between husband and wife portrays the great mystery—Christ and the church. Without the picture of Eve as the counterpart, increase, and enlargement of Adam, we would not realize that the church is the counterpart, increase, and enlargement of Christ. Thus, we need the type of Eve to symbolize what the church is to Christ
6旧约也用帐幕和圣殿为象征，揭示召会的另一面。夏娃、帐幕和圣殿，都是召会的照片。召会不仅是基督的配偶，由夏娃所象征，也是神的家，神的居所，首先由帐幕，然后由圣殿所象征。我们若没有这两个象征，就无法领会关于召会是神居所的许多细节。由此我们看见，圣经的路是用象征描绘属灵的事。我们读诗篇四十五篇的时候，需要记住这点。四十五篇是以对所罗门王的赞美写成的；他象征、豫表基督，同著由许多『女儿』，许多信徒组成的妻子。神若不需要一位王这样象征基督，就不会有所罗门这位王。圣经清楚启示，神的心意是男人只有一个妻子，但所罗门有成千的妃嫔。（王上十一1，。）就诗篇四十五篇而论，我们不该按伦常领会这点，乃该按豫表领会。按伦常说，所罗门不该有那许多妃嫔。然而，按豫表说，需要一个有成千妻子的人，使神有专一的豫表，说到由来自许多国家的许多信徒所组成的召会。所罗门同他的妃嫔，豫表基督同祂团体的妻子，就是由来自各支派、各方言、各民族、各邦国的信徒所组成的妻子。（启五9。）
6The Old Testament also uses the tabernacle and the temple as symbols to unveil another aspect of the church. Eve, the tabernacle, and the temple are all photographs of the church. The church is not only Christ’s counterpart, symbolized by Eve, but also God’sho use, God’s dwelling place, symbolized first by the tabernacle and then by the temple. If we did not have these two symbols, we would not understand many of the details concerning the church being God’s dwelling place. From this we see that the biblical way is to use symbols to portray spiritual things, and we need to keep this in mind as we come to Psalm 45. Psalm 4 5 was written in praise of King Solomon, who was a symbol, a type, of Christ with a wife composed of many “daughters,” of many believers. If God had no need of a king to symbolize Christ in this way, Solomon would not have been created. The Bible clearly reveals that God’sin tent i on is that a man have only one wife, yet Solomon had hundreds of wives (1 Kings 11:1, 3). As far as Psalm 45 is3 concerned, we should understand this not ethically but typically. Ethically, Solomon should not have had many wives. Typically speaking, however, there was the need for a man with hundreds of wives so that God would have a particular type of the church composed of many believers from many nations. Solomon with his wives is a type of Christ with His corporate wife, a wife composed of believers from every tribe, tongue, people, and nation (Rev. 5:9).
7所罗门没有遵守神关于只有一个妻子的规定，许多圣经的读者会为此定罪他。然而，在赞美所罗门的诗篇四十五篇里，所罗门豫表基督是那有团体妻子的一位。我们若要领会这点，需要有得更新、蒙光照的心思，带著属灵的悟性。这就是为甚么我指出，我们不该带著天然的心思来看这篇诗。天然的心思在领会四十五篇上是无用的。我们若蒙光照、得更新，就会领悟四十五篇是可爱的。首先，在二至七节，这篇诗因所罗门王的荣美、他的得胜、他的国、以及他美德的甜美而赞美他。然后，诗人继续藉著对王后的赞美而赞美王。王后不是单独的，乃由君王的女儿（9）并童女，就是随同她作伴的（14）所陪伴。我们若将这事看作豫表，就会看见王豫表基督，王后豫表召会，那些围绕王后的人豫表信徒。在豫表上，这王后不是单独、个别的人－她是团体的。信徒是这团体王后的构成成分、组成分子。事实上，信徒是王后和尊贵、美丽妇女的构成成分。启示录十九章七节和九节上半所说的情况就是这样。七节说，『我们要喜乐欢腾，将荣耀归与祂；因为羔羊婚娶的时候到了，新妇也自己豫备好了。』这节说到羔羊的妻。然而，九节上半说，『凡被请赴羔羊婚筵的有福了。』这节说到那些被请赴羔羊婚筵的人。我年轻时被这点困扰，我相信妻子是召会，却不领悟得胜者的事。事实上，这里的妻子，基督的新妇，不是召会，乃是得胜者。那么被请的宾客是谁？宾客也是得胜者。这就是说，一面，得胜者是新妇；另一面，他们是宾客。可以说，新妇是由宾客组成的；首先，得胜者是团体的新妇，然后，他们也是宾客。在诗篇四十五篇里，基督的新妇由王后所豫表，祂得胜的宾客由王后周围尊贵的妇女所豫表。所以，基督的新妇实际上是一班得胜者。我们研读四十五篇，需要有这种领会。
7Solomon did not follow God’s regulation about having only one wife, and many readers of the Bible would condemn him for this. Nevertheless, in Psalm 45, written in praise of Solomon, Solomon is a type of Christ as the One with a corporate wife. If we would understand this, we need a mind that is renewed and enlightened with spiritual understanding. This is the reason I have pointed out that we should not come to this psalm with our natural mind. The natural mind is of no avail in understanding Psalm 45. If we are enlightened and renewed, we will realize that Psalm 45 is lovable. First, in verses 2 through 7, this psalm praises the king, Solomon, in his fairness, in his victory, in his kingdom, and in the sweetness of his virtues. After this, the psalmist continues by praising the king in the praising of his queen. The queen is not alone but is accompanied by the daughters of kings (v. 9) and by the virgins, her friends (v. 14). If we view this as a type, we will see that the king typifies Christ, that the queen typifies the church, and that those around the queen typify the believers. In type, this queen is not a single, individual person—she is corporate. The believers are the constituents, the components, of this corporate queen. Actually, the believers are both the constituents of the queen and the honorable and beautiful women. The situation is the same in Reve lation 19:7 and 9a. Verse 7 says, “Let us rejoice and exult, and let us give the glory to Him, for the marriage of the Lamb has come, and His wife has made herself ready.” This verse speaks of the wife of the Lamb. However, verse 9a says, “Blessed are they who are called to the marriage dinner of the Lamb.” This verse speaks of those who are invited to the Lamb’s marriage dinner. When I was young I was troubled by this, believing that the wife is the church but not understanding much about the overcomers. Actually, the wife, the bride of Christ, here is not the church but the overcomers. Then who are the invited ones, the guests? The guests also are the overcomers. This means that, on the one hand, the overcomers are the bride and that, on the other hand, they are the guests. We may say that the bride is composed of the guests. First the overcomers are the corporate bride, and then they are also the guests. In Psalm 45 the bride of Christ is typified by the queen, and His overcoming guests are typified by the honorable women around the queen. The bride of Christ, therefore, is actually the group of overcomers. We need to have this understanding as we study Psalm 45.
8在这篇诗里，我们看见对所罗门的赞美，他豫表基督是神所立的王，治理祂的子民和全宇宙。这里的赞美是奇妙的：不仅赞美直接属基督的东西－祂的荣美、得胜、威严、国度和甜美，也赞美那间接属祂的东西－祂的召会和祂的得胜者。得胜者既是基督的肢体，凡直接属他们的，就是间接属祂的，并且是祂的荣耀。因此，这篇诗里基督的荣美有两层：第一层，直接属祂自己的一层；第二层，直接属祂身体，祂肢体，而间接属祂的一层。
8In this psalm we see the praise to Solomon as a type of Christ, the King appointed by God to rule over His people and over the entire universe. The praise here is marvelous. It praises Christ not only concerning the things that are of Him directly—His fairness, victory, majesty, kingdom, and sweetness—but also concerning the things that are of Him indirectly through His church and His overcomers. Since the overcomers are Christ’s members, whatever is of them directly is of Him indirectly and is His glory. Thus, the fairness of Christ in this psalm is of two layers: the first layer, the layer that is of Himself directly, and the second layer, the layer that is of His Body, His members, directly and of Him indirectly. With such an understanding as a foundation, we come now to verses 9 through 17 of Psalm 45
9
9VII. Praising the King in the praising of the queen
柒藉著对王后和王尊贵妇女之中君王的女儿，并对陪伴王后之童女的赞美而赞美王
with the daughters of kings among the king’s most honorable women and the virgins, the queen’s companions
10九至十五节是藉著对王后和王尊贵妇女之中君王的女儿，并对陪伴王后之童女的赞美而赞美王。
10In verses 9 through 15 we have the praising of the king in the praising of the queen with the daughters of kings among the king’s most honorable women and the virgins, the queen’s companions
一 有君王的女儿
A. The Daughters of Kings
11在王尊贵妇女之中九节上半说，『有君王的女儿，在你尊贵妇女之中。』君王的女儿，表征基督信徒的君尊；王尊贵（或荣耀）的妇女，表征基督信徒的尊贵和威严。不仅君王有尊贵和威严，王后和她周围的妇女也有尊贵和威严。这是召会同信徒的豫表、图画。
11Being among the King’s Most Honorable Women Verse 9a says, “The daughters of kings are among your most prized [honorable].” The daughters of the kings signify the believers of Christ in their royalty, and the king’s most honorable (or, glorious) women signify the believers of Christ in their honor and majesty. Not only does the king have honor and majesty, but the queen and the women around her also have honor and majesty. This is a type, a picture, of the church with the believers
12新约里有关于召会和信徒的明言。保罗劝勉我们，举止要符合我们的身分。例如，在以弗所四章一节，他恳求我们，行事为人要与我们所蒙的呼召相配。然而，保罗劝勉的话无法与诗篇四十五篇的豫表所给我们信徒身分的启示相比。你领悟身为信徒，你是一个『君王的女儿』么？我们众人，无论男女，都是君王的女儿，因为我们由君王所生，因而属于王家。我们需要领悟，四十五篇乃是说到我们的。我们若有这领悟，就会说，『主，我是君王女儿中的一个，尊贵妇女中的一个。我有君尊、尊贵、和威严。我不是普通的人。』这是我们信徒的身分。
12In the New Testament we have a clear word concerning the church and the believers. Paul exhorted us to be have in away that matches our status. For instance, in Ephesians 4:1 he beseeches us to walk worthily of the calling with which we were called. However, Paul’sword of exhortation cannot compare with the revelation regarding our status as believers given in the type in Psalm 45. Do you realize that, as a believer, you are one of “the daughters of kings”? We all, males and females, are daughters of kings because we have been born of the King and thus are of the royal family. We need to realize that Psalm 45 speaks about us. If we have this realization, we will say, “Lord, I am one of the daughters of the King, one of the honorable women. I have royalty, honor, and majesty. I am not an ordinary person.” This is our status as believers.
13我们若知道我们君尊的身分，我们的举止就会改变，我们的品格就会拔高。我们不会贱卖自己，也不会与别人相争或吵闹，乃会更尊贵的行事为人。那么，身为丈夫、妻子，我们会争辩，举止像『蝎子』么？我们若领会自己是君尊的人，我们对奥秘、属灵、和属天的事物，就是对那些与宇宙中看不见之景象有关事物的领会，必会影响我们的举止。四十五篇有一些新约里找不著的属灵景象的特色，这就是我们需要豫表、象征的原因。我愿意强调这事实：这篇诗里有基督奇特、美妙的豫表－基督由一个有成千妃嫔的人所豫表。要记得，这象征不是伦常的事，乃是豫表的事。就豫表而言，需要有所罗门和他的许多妃嫔。为这缘故，神创造所罗门，并立他为王超过众王。神甚至创造那些要从埃及和其他国家来作所罗门妃嫔的王女。神作了这一切，好使圣经里有这专一的豫表，说到由信徒组成，作基督团体妻子的召会。由这旧约的豫表我们看见，信徒是基督的配偶。就一面说，祂是君王，我们是王后，祂的妻子。就另一面说，我们是王后的组成分子。这些组成分子由许多童女，王后的同伴所表征。十四节的『童女』和『伴』既是同位语，就是指同样的人。照著豫表，这表征这里的王后不是个别的，乃是团体的，她所有的同伴也都是她的组成分子，她们构成并组成为基督这王的妻子。
13If we are conscious of our royal status, our behavior will be changed and our character will be uplifted. We will not sell ourselves cheaply and we will not fight or quarrel with others, but will behave ourselves more honorably. Then, as a husband and wife, will we argue, behaving like “scorpions”? If we realize that we are royal people, our behavior will surely be affected by our understanding of the mysterious, spiritual, and heavenly things, the things which are related to the invisible scene in the universe. In Psalm 45 we have some features of the spiritual scene that are not found in the New Testament. This is why we need the types, the symbols. I wish to emphasize the fact that in this psalm we have a strange and wonderful type of Christ—the type of a man with hundreds of wives. Remember, this symbol is a matter not of ethics but of typology. With respect to typology, there was the need for Solomon and his many wives. For this reason, God created Solomon and appointed him to be the king above all the kings. God even created the princesses who were to come from Egypt and other nations to be Solomon’s wives. God did all this so that in the Bible there would be this particular type of the church composed of the believers to be the corporate wife of Christ. From this Old Testament type we see that the believers are Christ’s counterpart. In one sense, He is the King and we are the queen, His wife. In another sense, we are the components of the queen. These components are signified by the many virgins, the queen’s companions. Since in verse 14 the words “virgins” and “friends” are in apposition, they refer to the same persons. According to the type, this signifies that the queen here is not an individual; rather, she is corporate, and all her companions are her components, with whom she is constituted and composed to be the wife of Christ the King
14领会四十五篇的正确之路，乃是照著豫表来领会。我们若领会豫表，就有秘诀领会整篇诗。除了领会豫表，我们无法领会这篇诗，反而我们越读就越被引到『森林』里。我们照著豫表来领会四十五篇，就看见王是基督。基督只有一个王后，就是由得胜者组成的团体王后。这王后的组成分子是信徒，但这些信徒不是失败者。他们若是失败者，不是得胜者，他们就不会是尊贵或威严的。盼望我们都会在得胜者中间，因而成为基督新妇的组成分子。
14The proper way to understand Psalm 45 is to understand it according to typology. If we understand the type, we have the key to understanding the entire psalm. However, apart from understanding the type, we have no way to understand this psalm, and the more we read it, the more we will be led into a “forest.” Understanding Psalm 45 according to typology, we see that the King is Christ. Christ has only one queen, a corporate queen composed of the overcomers. The components of this queen are believers, but these believers are not the defeated ones. If they were defeated ones and not overcoming ones, they would not be honorable or majestic. I hope that we all will be among the overcomers and thus be components of the bride of Christ
二 王后佩带俄斐金饰，站在王右边
B. The Queen Standing at the King’sR ight Hand in the Gold of Ophir
15九节下半说，『王后佩带俄斐金饰，站在你右边。』王后表征召会，她被金子遮盖，表征召会显在神圣的性情里，这遮盖她的金子就是基督。林前一章三十节告诉我们，神使基督成为我们的公义，为使我们得神称义。基督作我们的公义，乃是我们的遮盖。这遮盖全然是神圣的。基督是精金，是『俄斐金饰』。这是我们第一层的遮盖。
15Verse 9b says, “The queen stands at your right hand in the gold of Ophir.” The queen signifies the church, and her being covered with gold signifies the church’s appearing in the divine nature. This gold that covers her is Christ. In 1 Corinthians 1:30 we are told that God has made Christ to be righteousness to us for our justification, for us to be justified by God. As our righteousness, Christ is our covering. This covering is altogether divine. Christ is pure gold, “the gold of Ophir.” This is the first layer of our covering
三 女子要听，要看，要忘记她的民，和她的父家，王就羡慕她的美貌
C. The Daughter Hearing and Seeing and Forgetting Her People and Her Father’sHo use, and the King Desiring Her Beauty
16诗篇四十五篇十节继续说，『女子阿，你要听，要看，要侧耳而听；要忘记你的民，和你的父家。』女子是表征召会的王后，她的父家表征召会天然的关系。这话说到女子忘记她的民和她的父家，与主说到否认天然的关系，（太十37，路十四26，）并顾念召会的话相符。历代以来，许多信徒都受到家人的逼迫。诗篇四十五篇十一节上半继续说，『王就羡慕你的美貌。』这里王后的美貌，表征基督藉著召会所彰显的美德。召会的美丽，她在基督面前的美丽，乃是基督从我们活出的美德。
16Verse 10 goes on to say, “Hear, O daughter, and see; and incline your ear; / And forget your people and your father’s house.” The daughter is the queen, who signifies the church, and her father’sho use signifies the natural relationships of the church. This word about the daughter’s forgetting her people and her father’s house corresponds to the Lord’s word about denying the natural relationships (Matt. 10:37; Luke 14:26) and caring for the church. Throughout the centuries, many believers have been persecuted by their family. Psalm 45:11a continues, “Thus the king will desire your beauty.” The queen’s beauty here signifies the virtues of Christ expressed through the church. The beauty of the church, her beauty in the presence of Christ, is Christ’s virtues lived out of us.
四 敬拜主
D. Worshipping the Lord
17『因为祂是你的主，你当敬拜祂。』（11下。）这表征基督是召会的主，不仅配得她的爱，也配得她的敬拜。
17“Because he is your lord, / Worship him” (v. 11b). This signifies that as the Lord of the church Christ is worthy not only of her love but also of her worship.
五 推罗的民来送礼，民中的富足人也向祂求恩
E. The Daughter of Tyre Coming with a Gift, and the Rich among the People Entreating Her Favor
18『推罗的民，必来送礼；民中的富足人，也必向你求恩。』（12。）推罗，是海港，是以财富闻名的繁华商业中心；这里推罗的民，表征繁华世界的人。民中的富足人，表征高阶层的人。富足人有巨大的财富，但他们没有这节所说的『恩』。他们向王后所求的恩，表征召会所享受神的恩。我们在召会中所有神的恩，乃是真正的恩。如这节所指明的，富足人要来到召会得著神的恩。
18The daughter of Tyre will come with a gift; / The rich among the people will entreat your favor” (v. 12). Tyre, a seaport, was a flourishing, commercial center known for its riches. Here the daughter of Tyre signifies the people of the flourishing world. The rich among the people signify the high class. The rich have great wealth, but they do not have what this verse calls “favor.” The favor they entreat of the queen signifies the grace of God enjoyed by the church. The grace of God which we have in the church is the real favor. As indicated by this verse, the rich will come to the church to obtain the grace of God
六 王女在宫里，极其荣华
F. The King’s Daughter Being All Glorious within the Royal Abode
19十三节上半说，『王女在宫里，极其荣华。』王女就是表征召会的王后，她在宫里极其荣华，表征召会以基督为其王宫的荣耀。这里的『宫』，指召会以基督为其住处。首先，我们基督的信徒以基督为我们的住处，然后我们又成为祂的住处。这就是说，住处成为宫殿。当我们以基督为我们的住处，住在祂里面，因而在祂里面成为祂的住处时，基督就成为宫殿。关于这点，主耶稣说，『你们要住在我里面，我也住在你们里面。』（约十五4上。）这指明我们若以祂为我们的住处，我们就成为祂的住处。这样，住处就成为宫殿。
19Verse 13a says, “The king’s daughter is all glorious within the royal abode.” The king’s daughter is the queen signifying the church, and her being all glorious within the royal abode signifies the glorious church taking Christ as her royal abode. The word “abode” here refers to the church’st a king Christ asher abode. First we, the believers of Christ, take Christ as our abode, and then we become His abode. This means that the abode becomes the abode. Christ becomes an abode when we take Him as our abode, abiding in Him, and thus become His abode in Him. Concerning this, the Lord Jesus said, “ Abide in Me and I in you” (John 15:4a). This indicates that if we take Him as our abode, we become His abode. In this way the abode becomes the abode
20这住处与藉著召会经历基督有关。子基督是父与灵的住处，祂是这样的住处，与神圣三一－父、子、灵－三者的互相内在有关。我们相信基督时，就进入祂里面，以祂为我们的住处。然后，我们，就是召会，在作我们住处的基督里，就成了祂的住处。七她的衣服是用金子制作的『她的衣服是用金子制作的。』（诗四五13下。）这表征藉著死与复活受了对付的基督，乃是召会的义，满足神义的要求，使她在神面前得称义。因此，『用金子制作的，』也指她的第一层遮盖－基督是我们的公义，我们藉此得称义－由俄斐金饰表征。八她穿刺绣的美衣被引到王前『她要穿刺绣的美衣，被引到王前。』（14上。）这刺绣的美衣，另一件衣服，是她的第二层遮盖，表征召会要在婚配时被引到基督面前，穿著圣徒所行的义，以满足基督的要求，使他们成为婚配。
20This abode is a matter of experiencing Christ through the church. Christ, as the Son, is an abode to the Father and the Spirit, and His being such an abode involves the coinherence among the three of the Divine Trinity— the Father, the Son, and the Spirit. But when we believe in Christ, we enter into Him and take Him as our abode. Then, being in Him as our abode, we, the church, become His abode. G. Her Garment Being of Woven Work Inwrought with Gold “Her garment is a woven work inwrought with gold” (Psa. 45:13b). This signifies that the Christ who has been dealt with through death and resurrection is the righteousness of the church to meet the righteous requirement of God for her to be justified before God. Thus “woven work in wrought with gold” again refers to the first layer of her covering — Christ as our righteousness through whom we are justified—signified by the gold of Ophir. H. She Being Led to the King in Embroidered Clothing “She will be led to the king in embroidered clothing” (v. 14a). This embroidered clothing, another garment, the second layer of her covering, signifies that the church will be led to Christ at their marriage clothed with the righteousnesses of the saints to meet the requirement of Christ for their marriage.
21关于这点，启示录十九章八节说，『又赐她（作为羔羊妻子的得胜者）得穿明亮洁净的细麻衣，这细麻衣就是圣徒所行的义。』这里的『义』指基督作我们主观的义，就是从我们活出的基督。我们所接受，使我们得救的义（就是基督－林前一30）是客观的，使我们满足公义之神的要求；而得胜圣徒的义是主观的，（腓三9，）使他们满足得胜基督的要求。我们若要有这义，就必须让基督自己从我们活出，作我们主观的义。因此，诗篇四十五篇的王后有两件衣服。第一件衣服，俄斐金饰，用金子制作的，相当于基督作我们客观的义，使我们得救；第二件衣服，刺绣的美衣，相当于基督作我们主观的义，使我们得胜。
21Regarding this, Revelation 19:8 says, “It was given to her [the overcomers as the Lamb’s wife] that she should be clothed in fine linen, bright and clean; for the fine linen is the righteousnesses of the saints.” The word “righteousnesses” refers to Christ as our subjective righteousness, Christ lived out of us. The righteousness (Christ) that we received for our salvation (1 Cor. 1:30) is objective and enables us to meet the requirement of the righteous God, whereas the righteousnesses of the overcoming believers are subjective (Phil. 3:9) and enable them to meet the requirement of the overcoming Christ. If we would have these righteousnesses, we must have Christ Himself lived out of us to be our subjective righteousnesses. Thus, the queen in Psalm 45 has two garments. The first garment, the gold of Ophir, the woven work inwrought with gold, corresponds to Christ as our objective righteousness, which is for our salvation. The second garment, the embroidered clothing, corresponds to Christ as our subjective righteousnesses, which are for our victory
九 随从她作伴的童女，被带到王面前
I. The Virgins behind Her, Her Friends, Being Led to the King
22四十五篇十四节下半说，『随从她作伴的童女，也要被带到你面前。』这表征得胜的圣徒要被请赴基督的婚筵。（启十九9。）
22Psalm 45:14b says, “The virgins behind her, her friends, / Will be led to you.” This signifies that the overcoming saints will be invited to the marriage dinner of Christ (Rev. 19:9
十 童女欢喜快乐被引导，进入王宫
J. The Virgins Being Led with Rejoicing and Exultation and Entering the King’sP a lace
23『她们要欢喜快乐被引导；她们要进入王宫。』（诗四五15。）这表征得胜的圣徒，要欢喜快乐的进入那作基督王宫的新耶路撒冷。（启三12。）我们读这篇诗的时候，需要留意关于基督与召会的要点。一个要点是关于住处与王宫的事。首先有住处，然后有王宫。基督成为我们的住处，我们就成为祂的住处－相互的住处。因为基督是王，我们是王后，至终这相互的住处，成为表征新耶路撒冷的王宫。
23“They will be led with rejoicing and exultation; / They will enter the king’s palace” (Psa. 45:15). This signifies that the overcoming saints will enter, with rejoicing and exultation, the New Jerusalem as Christ’sp a lace (Rev. 3:12). As we read this psalm, we need to pay attention to the crucial points concerning Christ and the church. One crucial point is the matter of the abode and the palace. First we have the abode and then the palace. When Christ becomes our abode, we become His abode — a mutual abode. Because Christ is the King and we are the queen, eventually this mutual abode becomes the palace, which signifies the New Jerusalem.
24新耶路撒冷是甚么？简单的说，新耶路撒冷就是救赎的神作到信徒里面，并与他们调和，成为一个实体。今天召会乃是这样一个实体，因为召会实际上就像新耶路撒冷，是救赎的神作到信徒里面，并与他们调和，成为单一的实体。今天召会乃是要来之新耶路撒冷的小影。在永世的新天新地里，新耶路撒冷将是召会的终极完成。所以，召会与新耶路撒冷都是三一神自己作到我们里面，并与我们调和，成为一个实体。这实体是个相互的住处，是我们的居所和神的居所。在新耶路撒冷这相互的住处里，神要与祂所救赎的人同住，直到永远。捌藉著对祂子孙的赞美而赞美王到目前为止，在诗篇四十五篇里，我们看过因基督自己而赞美祂，以及藉著赞美基督的召会，祂的赎民，而赞美祂。现今，十六至十七节说到藉著赞美王的子孙（后裔）而赞美王。王的子孙在这里表征基督的肢体。一面我们信徒是基督的肢体；另一面，我们是基督的子孙（后裔）。一王的子孙接续他的列祖，
24What is the New Jerusalem? In brief, the New Jerusalem is the redeeming God wrought into the believers and mingled with them to be one entity. The church today is such an entity, for, like the New Jerusalem, the church is actually the redeeming God wrought into the believers and mingled with them to be a single entity. Today the church is a miniature of the coming New Jerusalem. In eternity in the new heaven and new earth, the New Jerusalem will be the consummation of the church. Therefore, both the church and the New Jerusalem are the Triune God Himself wrought into us and mingled with us to be one entity. This entity is a mutual abode; it is both our dwelling place and God’s dwelling place. In the New Jerusalem, a mutual abode, God will dwell with His redeemed people for eternity. VIII. Praising the King in the praising of His sons Thus far in Psalm 45 we have seen the praising of Christ in Himself and the praising of Christ in the praising of His church, of His redeemed. Now, in verses 16 and 17, we have the praising of the king in the praising of his sons, his descendants. Here, the sons of the king signify the members of Christ. On the one hand, as believers, we are the members of Christ; on the other hand, we are the sons, the descendants, of Christ. A. The King’sS ons Being in the Palace of His Fathers
王立他们在全地作王
and the King Making Them Princes in All the Earth
25『你的子孙要接续你的列祖；你要立他们在全地作王。』（16。）这里的『子孙』表征基督的得胜者，『列祖』表征基督在肉身里的先祖。『王』表征基督的得胜者与基督一同作王，治理列国。
25In the place of your fathers will be your sons; / You will make them princes in all the earth” (v. 16). Here “fathers” signifies Christ’s forefathers in the flesh, and “sons” signifies the overcomers of Christ. The word “princes” signifies the overcomers of Christ reigning with Christ over the nations
26没有人能解决今天世界的问题。惟有作王的基督能解决这些问题。基督在地上作王掌权时，得胜者要在君王职分上作祂的帮助者，与祂同王。基督的子孙，就是得胜者，要作王，与基督一同掌权，治理列国。我们不仅需要看见基督在祂自己里面的美丽，和基督在召会里的美丽，也需要看见基督在祂所有后裔，所有肢体，就是众王里的美丽。我们若看见基督在这三方面的美丽，我们对祂的美丽就会有完整的看见，完全的图画。二祂的名万代都被记念，
26No one can solve the problems of today’s world. Only Christ the King can solve these problems. When Christ reigns on earth, the overcomers will be His helpers in the kingship, His co- kings. The sons of Christ, the overcomers, will be the princes reigning with Christ over the nations. We need to see not only the beauty of Christ that is in Christ Himself and the beauty of Christ that is in the church but also the beauty of Christ that is in all His descendants, all His members, as the princes. If we see Christ’s beauty in these three ways, we will have a complete view, the full picture, of His beauty. B. His Name Being Remembered in All Generations,
万民要永永远远称谢祂
and the Peoples Praising Him Forever and Ever
27最终，在十七节诗人说，『我必使你的名万代都被记念；所以万民要永永远远称谢你。』这启示基督的名藉著得胜的圣徒，万代都要被记念，并且基督要藉著祂得胜并同作王的圣徒，得著万民的称谢。
27Finally, in verse 17 the psalmist says, “I will cause your name to be remembered in all generations; / Therefore the peoples will praise you forever and ever.” This reveals that Christ’s name will be remembered in all generations through the overcoming saints and that Christ will be praised by the nations through His overcoming and co-reigning saints