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雅歌生命读经 · 第10篇

在雅歌里属灵经历的四个阶段

The Four Stages of Spiritual Experience in Song of Songs
1读经：雅歌1:2-4上，2:14;4:8;6:4。
1Scripture Reading: S. S. 1:2-4a; 2:14; 4:8; 6:4
2雅歌虽是一卷简短的书，却包含许多表号，并且满了要点。我们读这卷书，很容易迷失。然而，藉著在我们前面之人的著作，尤其是倪弟兄对雅歌的研读，这卷书向我们开启了。我很感谢主，藉著倪弟兄我们能看见，雅歌是由一个罗曼史所表征，基督徒经历中属灵生命的故事。在雅歌里这些经历有四个阶段。
2Song of Songs, although it is a short book, contains a great many figures and is full of important points. In reading this book it is easy for us to lose our way. However, through the writings of those who have gone before us, especially through Brother Nee’s study of this book, Song of Songs has been opened to us. I am thankful that through Brother Nee we can see that Song of Songs is a spiritual life-story of Christian experiences, signified by a romance. In Song of Songs these experiences are in four stages
第一阶段－
受基督吸引，
THE FIRST STAGE—ATTRACTED BY CHRIST AND DRAWN BY HIM TO PURSUE
追求祂以得完全满足
AFTER HIM FOR FULL SATISFACTION
3在第一阶段，我们受基督吸引，追求祂以得完全满足。（一2～二7。）这阶段包括许多事：渴慕基督与她亲嘴；内室的交通；藉著跟随羊群的脚踪进入召会生活；被那灵重造而得变化；以及有分于基督的安息与享受。在这阶段，藉著恩典得救的罪人被挑旺，受基督的爱吸引，被祂的所是迷住。一章二节说到基督：『你的爱比酒更美。』在全宇宙中没有甚么能与祂相比。三节继续说到基督的『膏油』，并且说祂的『名如同倒出来的香膏』。这膏，实际上就是基督自己这灵，乃是神性、人性、基督的死与复活、祂死的功效、以及祂复活的大能的复合品。这里的名表征基督的人位、祂的所是，并且基督就是这复合的灵。『末后的亚当成了赐生命的灵。』（林前十五45下。）这指明基督的名就是祂的人位，是复合的膏。
3In the first stage we are attracted by Christ and drawn by Him to pursue after Him for full satisfaction (1:2— 2:7). This stage includes many things: yearning to be kissed by Christ; the fellowship in the inner chamber; entering into the church life by following the footsteps of the flock; being transformed by the remaking of the Spirit; and participating in Christ’s rest and satisfaction. In this stage a sinner saved by grace is stirred up, attracted by Christ’s love, and charmed by what He is. Song of Songs 1:2 says of Christ, “Your love is better than wine.” Nothing in the whole universe can compare with Him. Verse 3 goes on to speak of Christ’s “anointing oils” and says that His “name is like ointment poured forth.” This ointment, which is actually Christ Himself as the Spirit, is a compound of divinity, humanity, Christ’s death and resurrection, the effectiveness of His death, and the power of His resurrection. The name here signifies Christ’s person, His being, and Christ is this compound Spirit. “The last Adam became a life-giving Spirit” (1 Cor. 15:45b). This indicates that Christ’s name as His person is the compound ointment
第二阶段－蒙呼召
THE SECOND STAGE—CALLED
藉著与十字架的合一
TO BE DELIVERED FROM THE SELF
脱离己
THROUGH THE ONENESS WITH THE CROSS
4第二阶段是蒙呼召藉著与十字架的合一脱离己。（歌二8～三5。）简单的说，第二阶段是十字架的经历。我们看这阶段时，只要记得一个辞－十字架－就彀了。二章十四节上半说，『我的鸽子阿，在磐石穴中，在陡岩的隐密处，求你容我得见你的面貌，得听你的声音；因为你的声音甜美，你的面貌秀丽。』这里『磐石穴』和『陡岩的隐密处』是十字架的表号。基督要在祂佳偶与十字架的合一、联结里，看见她秀丽的面貌，听见她甜美的声音。十字架在关于得拯救脱离己这段是中心著重点。
4The second stage is the call to be delivered from the self through the oneness with the cross (S. S. 2:8—3:5). In brief, the second stage is the stage of the experience of the cross. In considering this stage, it is sufficient that we remember just one word—cross. Song of Songs 2:14 says, “My dove, in the clefts of the rock, / In the covert of the precipice, / Let me see your countenance, / Let me hear your voice; / For your voice is sweet, / And your countenance is lovely.” Here “the clefts of the rock” and “the covert of the precipice” are figures of the cross. Christ wants to see His lover’s lovely countenance and hear her sweet voice in her oneness, union, with the cross. The cross is the central stress in this section on deliverance from the self.
5我们追求基督并满足于在基督里的安息与享受时，也许会非常被己霸占，并关切己，因而落到往自己里面看的情形。因此，我们需要藉著与十字架合一，经历否认己和破碎己。我们需要留在磐石穴中，一直隐藏在陡岩的隐密处。这就是说，我们该天天住留于十字架。我们应当能与保罗同说，『我已经与基督同钉十字架。』（加二20。）我们－『我』，己，天然的人，旧人－已经钉十字架，现今我们该住留于十字架。这就是在磐石穴中，在陡岩的隐密处。我们如何能达到磐石穴和陡岩的隐密处，就是山上高耸的崎岖之地？我们如何能留在那里？惟有藉著基督复活的大能，我们才能上十字架并留在那里。（腓三10。）
5When we pursue after Christ and become satisfied with the rest and enjoyment in Christ, we may become very occupied with and concerned about the self and thereby fall into introspection. Thus, we need to experience the denying of the self and the breaking of the self by being one with the cross. We need to stay in the clefts of the rock and remain hidden in the covert of the precipice. This means that we should daily stay at the cross. We should be able to say with Paul, “I am crucified with Christ” (Gal. 2:20). We— “I,” the self, the natural man, the old man—have been crucified, and now we should stay on the cross. This is to be in the clefts of the rock, in the covert of the precipice. How can we reach the clefts and the covert, which are rugged places high up in the mountains? How can we remain there? We can go to the cross and remain there only by the power of Christ’s resurrection (Phil. 3:10
第三阶段－蒙基督呼召，
THE THIRD STAGE—CALLED BY CHRIST
在升天里生活，在祂的复活里作神的新造
TO LIVE IN ASCENSION AS THE NEW CREATION OF GOD IN THE RESURRECTION OF CHRIST
6第三阶段是蒙基督呼召，在升天里生活，在祂的复活里作神的新造。（歌三6～五1。）在基督的死之后就有基督的复活，而我们在祂的复活里乃是新造。新造是基督复活的产品。任何人在基督里并在祂的复活里，他就是新造。（林后五17。）复活和新造的事与基督的升天密切相关。事实上，基督的复活和升天乃是一。我们若在祂的复活里，也就在祂的升天里。我们在复活里生活，就必然在升天里生活。雅歌里属灵经历的第三阶段是蒙呼召在升天里生活，证明见于四章八节：『我的新妇，来，与我同去，从利巴嫩，与我一同从利巴嫩，从亚玛拿山顶，从示尼珥与黑门山顶，从狮子的洞穴，从豹子的山岭，来观看。』正如我们已经指出的，亚玛拿意『真理』，示尼珥意『软的甲胄』，黑门意『毁灭』。我们在升天里生活，就有真理（由亚玛拿所表征），并有对仇敌的得胜（由示尼珥与黑门所表征）。我们在升天里生活，就领悟争战已经过去，胜利已经得著，并且仇敌已经毁灭。狮子的洞穴和豹子的山岭表征撒但和他邪恶的军兵。这些邪恶的权势是在空中，但我们在升天里生活时，我们是在诸天之上，远超过他们。不但如此，我们在升天里生活，自然而然我们在基督的复活里就是神的新造。何等奇妙！
6The third stage is to be called by Christ to live in ascension as the new creation of God in the resurrection of Christ (3:6 — 5:1). Christ’s death is followed by Christ’s resurrection, and in His resurrection we are a new creation. The new creation is a product of Christ’s resurrection. Anyone who is in Christ and in His resurrection is a new creation (2 Cor. 5:17). The matters of resurrection and a new creation are closely related to Christ’s ascension. Actually, Christ’s resurrection and ascension are one. If we are in His resurrection, we are also in His ascension. When we live in resurrection, we are surely living in ascension. Proof that the third stage of spiritual experience in Song of Songs is the call to live in ascension is found in 4:8: “Come with me from Lebanon, my bride; / With me from Lebanon come. / Look from the top of Amana, / From the top of Senir and Hermon, / From the lions’ dens, / From the leopards’ mountains.” As we have pointed out, Amana means “truth,” Senir means “soft armor,” and Hermon means “destruction.” When we live in ascension, we have the truth (signified by Amana) and we have the victory (signified by Senir and Hermon) over the enemy. When we live in ascension, we realize that the war is over, that the victory has been gained, and that the enemy has been destroyed. The lions’ dens and the leopards’ mountains signify Satan and his evil forces. These evil powers are in the air, but when we live in ascension, we are in the heavens, far above them. Furthermore, when we live in ascension, spontaneously we are a new creation of God in the resurrection of Christ. How wonderful!
第四阶段－
THE FOURTH STAGE
蒙基督更厉害的呼召，
CALLED BY CHRIST MORE STRONGLY
TO LIVE WITHIN THE VEIL
THROUGH HIS CROSS
在经历祂的复活之后，藉著祂的十字架，在幔内过生活
AFTER THE EXPERIENCE OF HIS RESURRECTION
7我们也许以为第三阶段是最高的阶段，但照著雅歌，还有另一阶段。第四阶段－蒙基督更厉害的呼召，在经历祂的复活之后，藉著祂的十字架，在幔内过生活。（五2～六13。）在升天里，在诸天之上，有神的圣所，而表征肉体的幔子，（来十20，）将这天上的圣所分为两部分。我们不该以为，一旦我们达到天上的圣所，我们就已经达到属灵经历的最高点。我们也许来到了最高点，但我们还没有在天上圣所的内室。这内室就是至圣所－神自己。当基督钉十字架的时候，那将至圣所与圣所分开的幔子裂为两半，（太二七51，）但幔子没有被除去。幔子仍在那里。我们达到升天以后，至终就领悟在诸天之上的圣所有内室，我们需要进入幔内，并在幔内过生活，就是在神自己里面过生活。我们看过幔子表征肉体；肉体比己更坏。在第一阶段以后，我们对付的目标是己。后来，在第四阶段，我们对付的目标是肉体。这需要对十字架有进一步的经历，因为我们需要藉著十字架进入幔内。这就是说，甚至在我们经历了复活和升天以后，我们仍需要十字架，好在幔内至圣所里过生活。我们在第二阶段经历十字架，但我们需要在第四阶段对十字架有更深的经历。
7We may think that the third stage is the highest stage, but according to Song of Songs there is yet another stage. The fourth stage is to be called by Christ more strongly to live within the veil through His cross after the experience of His resurrection (5:2 — 6:13). In ascension, in the heavens, there is the sanctuary of God, and a veil, which signifies the flesh (Heb. 10:20), divides this heavenly sanctuary into two sections. We should not think that once we have arrived at the heavenly sanctuary, we have already attained the highest point of spiritual experience. We may have come to the highest point, but we may not yet be in the inner chamber of the heavenly sanctuary. This inner chamber is the Holy of Holies—God Himself. The veil separating the Holy of Holies from the Holy Place was split in two at the time of Christ’s crucifixion (Matt. 27:51), but the veil has not been taken away. The veil is still there. After we reach ascension we eventually realize that with the sanctuary in the heavens there is an inner chamber and that we need to enter within the veil and live within the veil, that is, live in God Himself. We have seen that the veil signifies the flesh, which is worse than the self. After the first stage, the object of our dealing is the self. Later, in the fourth stage, the object of our dealing is the flesh. This requires a further experience of the cross, for we need to enter within the veil through the cross. This means that even after we have experienced resurrection and ascension, we still need the cross in order to live in the Holy of Holies within the veil. We experience the cross in the second stage, but we need to have the deeper experience of the cross in the fourth stage.
8雅歌六章四节上半说，『我的佳偶阿，你美丽如得撒，秀美如耶路撒冷。』这里基督的佳偶被比作得撒和耶路撒冷，指明她成了神的居所。当她起首受主吸引时，主将她比作法老车上套的骏马。然后她被比作沙仑的玫瑰花、谷中和荆棘中的百合花、鸽子、烟柱、卧榻、华轿、园子、泉源和井。如今她被比作神天上的居所和天上的耶路撒冷。四节的耶路撒冷是新耶路撒冷的表征，指明所有爱基督的人至终都要成为新耶路撒冷－圣经的终极完成。在神的至圣所这里有最高的属灵经历。我们看过了这卷书里属灵经历的四个阶段：追求的阶段，十字架的阶段，升天的阶段，以及在至圣所里过生活的阶段。我们若对这四个阶段有清楚的看见，对雅歌就会有正确的领会。这样的领会的确是无价之宝。
8Song of Songs 6:4 says, “You are as beautiful, my love, as Tirzah, / As lovely as Jerusalem.” Here the lover of Christ is likened to Tirzah and Jerusalem, indicating that she has become God’s dwelling place. When she was first drawn by the Lord, He likened her to a mare, a horse among Pharaoh’s chariots. Then she was likened to a rose in Sharon, a lily in the valleys and among thorns, a dove, a pillar of smoke, a bed, a palanquin, a garden, and a fountain with a spring. Now she is likened to the heavenly dwelling of God and the heavenly Jerusalem. The word Jerusalem in verse 4 is a sign of the New Jerusalem, indicating that all the lovers of Christ eventually will become the New Jerusalem— the ultimate consummation of the Bible. Here in God’sHo ly of Holies we have the highest spiritual experience. We have seen the four stages of spiritual experience in this book: the stage of pursuit, the stage of the cross, the stage of ascension, and the stage of living in the Holy of Holies. If we have a clear view of these four stages, we will have the proper understanding of Song of Songs. Such an understanding surely is priceless