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雅歌生命读经 · 第7篇

蒙更厉害的呼召，藉著复活后的十字架在幔内过生活（二）

Called More Strongly to Live within the Veil through the Cross after Resurrection (2)
1读经：雅歌六章四至十三节。在本篇信息中，我们要进一步来看字架在幔内过生活。
1Scripture Reading: S. S. 6:4-13 In this message we will consider further the matter through the cross after resurrection.
贰 幔内的生活
II. A LIFE WITHIN THE VEIL
2雅歌六章四至十三节说到幔内的生活。本段内在的意义乃是：一个爱基督、追求基督的人，在经历祂的复活之后，需要藉著十字架，在幔内天上的至圣所里过生活，而经历祂的升天。
2Song of Songs 6:4-13 speaks of a life within the veil. The intrinsic significance of this section is that a loving pursuer of Christ needs to experience His ascension by living in the heavenly Holy of Holies within the veil through the cross after she has experienced His resurrection
一 良人的赞美
A. The Beloved’sP raise
3四至十节是良人的赞美。
3Verses 4 through 10 are the Beloved’sp raise
１ 她的良人宝爱她作祂的佳偶，赞美她美丽如天上的圣所，秀美如天上的耶路撒冷
1. Her Beloved, Treasuring Her as His Love, Praising Her That She Is Beautiful as the Heavenly Sanctuary and Lovely as the Heavenly Jerusalem
4『我的佳偶阿，你美丽如得撒，秀美如耶路撒冷。』（4上。）她的良人宝爱她作祂的佳偶，赞美她美丽如天上的圣所（得撒－王上十四17），秀美如天上的耶路撒冷，（加四26，来十二22，）指明她是在幔内的至圣所里生活，在她经历基督的复活之后，藉著十字架经历祂的升天。在诸天之上有神的圣所，分为两部分。第一部分称为圣所，第二部分称为至圣所。其间有分隔，分开，就是幔子。希伯来十章二十节告诉我们，圣所里的幔子表征肉体。在天上的圣所里有肉体；这是照著神的经纶。神的经纶一个基本的原则乃是，神不是时间和空间的神。在祂没有时间的元素，因祂是永远的神。我们顾到地点，以为诸天之上没有肉体，但神顾到事实。我们似乎是在诸天之上，但我们仍有肉体；我们会继续有肉体，直到神完全成就并完成祂的经纶。
4“You are as beautiful, my love, as Tirzah, / As lovely as Jerusalem” (v. 4a). Her Beloved, treasuring her as His love, praises her that she is beautiful as the heavenly sanctuary (Tirzah — 1 Kings 14:17) and lovely as the heavenly Jerusalem (Gal. 4:26; Heb. 12:22), indicating that she lives in the Holy of Holies within the veil, experiencing the ascension of Christ through the cross after her experience of His resurrection. In the heavens there is the sanctuary of God, which is divided into two sections. The first section is called the Holy Place, and the second is called the Holy of Holies. In between, there is a partition, a separation, a veil. Hebrews 10:20 tells us that the veil in the sanctuary signifies the flesh. In the heavenly sanctuary there is the flesh; this is according to God’secon o my. One basic principle in God’secon o my is that God is not a God of time and space. With Him there is no time element, for He is a God of eternity. We care for location, thinking that there is no flesh in the heavens, but God cares for the fact. Seemingly we are in the heavens, but we still have the flesh, and we will continue to have it until God accomplishes and consummates His economy absolutely.
5在我们属灵的经历中，我们受主的爱并祂的甜美所吸引。我们藉著跟随历世纪以来召会中众圣徒的脚踪来跟从祂。于是我们在灵里进入与祂的交通。在这交通里，我们受教导如何进入召会生活，并在召会生活里被变化。藉著这变化，我们就有了美丽，也有了安息、遮蔽和满足。这一切属灵的意义，都与所罗门所写的相符。下个阶段是在诸天界里生活，作复活里神的新造。经历这阶段以后，我们需要继续经历幔子的裂开。殿里的幔子是藉著基督的死而裂开。（太二七51。）然而，肉体的幔子还没有除去。幔子仍在，给神用来成全寻求祂的圣徒。例如，保罗的确是成熟的弟兄，经过了在诸天之上生活，作复活2里神的新造的阶段。但照著林后十二章，神许可有一根刺，加在他的肉体上。（7。）这里我们看见，甚至这样成熟且属灵的人，仍然会受肉体的困扰。这指明无论我们在重生的灵里有多少神的元素，或者我们多么被圣别、更新、变化、并模成神长子的形像，只要我们还在地上生活，就仍有肉体。
5In our spiritual experiences we were attracted by the Lord’s love and drawn by the Lord Himself in His sweetness. We followed Him by taking the footsteps of the saints in the church through the centuries. Then we entered the fellowship with Him in our spirit. In this fellowship we were instructed concerning how to enter into the church life, and in the church life we are being transformed. We have beauty through this transformation, and we also have rest, covering, and satisfaction. All these spiritual significances match Solomon’s writing. The next stage is that of living in the heavenlies as God’s new creation in resurrection. After experiencing this stage we need to go on to experience the rending of the veil. The veil in the temple was split by Christ’s death (Matt. 27:51). However, the veil of the flesh has not been taken away. Rather, the veil still remains for God to use in perfecting His seeking saints. For example, Paul was surely a matured brother, having passed through the age of living in the heavens as the new creation of God in resurrection. But according to Corinthians 12 God allowed a “thorn in the flesh” to be given him (v. 7). Here we see that even such a mature and spiritual person could still be troubled by the flesh. This indicates that no matter how much of God’s element we may have in our regenerated spirit, or how much we have been sanctified, renewed, transformed, and conformed to the image of the firstborn Son of God, as long as we are living on earth, we still have the flesh.
6我们灵的重生是瞬间的，但我们魂的变化是渐进的。我们身体的得赎也是渐进的。保罗说，我们里面的人日日在更新，但我们外面的人，我们的身体，天天在毁坏。这是神照著祂经纶的安排。神没有计画叫我们达到这样高的属灵水准，以致肉体不再有了。神的经纶是无论我们多属灵，都保守我们在升天里生活，作复活里的新造。我们也许以为，在复活里应当不再有肉体，但神仍需要肉体，为要在我们身上作工。因为肉体仍与我们同在，我们就需要儆醒并祷告，天天对付肉体。我们若不儆醒，肉体就会活动。在我们的祷告里，我们需要儆醒，在灵里祷告。
6Whereas the regeneration of our spirit was instantaneous, the transformation of our soul is progressive. The redemption of our body is also progressive. Paul said that our inner man is being renewed but that our outer man, our body, is decaying day by day. This is God’s arrangement according to His economy. God has no plan for us to reach such a high standard of spirituality that the flesh is no longer present. God’secon o my is to keep us living in ascension as a new creation in resurrection, no matter how spiritual we may be. We might think that in resurrection there should no longer be the flesh, but God still needs it in order to work something in us. Because the flesh is still with us, we need to deal with the flesh every day by watching and praying. If we do not watch, the flesh will act. In our prayer we need to be watchful, praying in the spirit
7在雅歌六章四节，耶路撒冷是君尊的表号。我们越属天，就有越君尊。有君尊就是掌权像君王。罗马五章说，那些受洋溢之恩，并洋溢之义恩赐的，要在生命中作王。（17。）不过，即使我们是君尊的，在升天里生活，作复活里的新造，在天上的圣所里仍有幔子。这指明无论我们多属灵，仍在肉体里；肉体就是幔子。所以，我们需要学习天天藉著十字架的对付，经过幔子。然后我们才会在幔内，在至圣所，就是在神自己里面过生活。这是雅歌所陈明，爱基督之人的经历中最高的阶段。我们达到这样的阶段，就没有甚么可作的，只等候并盼望被提。
7In Song of Songs 6:4 Jerusalem is a sign of royalty. The more heavenly we are, the more royal we become. To be royal is to reign like a king. Romans 5 says that those who receive the abundance of grace and of the gift of righteousness will reign in life (v. 17). Nevertheless, even though we may be royal and live in ascension as God’s new creation in resurrection, there is still a veil in the heavenly sanctuary. This indicates that no matter how spiritual we may be, we are still in the flesh, which is the veil. Therefore, we need to learn to pass through the veil by the dealing of the cross every day. Then we will live within the veil, in the Holy of Holies, which is just God Himself. This is the highest stage in the experience of the lover of Christ as presented in Song of Songs. When we reach such a stage, we will have nothing to do but to wait and hope for rapture.
２ 她威武如展开旌旗的军队
2. She Being Terrible as an Army with Banners
8基督的佳偶也威武如展开旌旗作得胜记号的军队。（4下。）３佳偶成了天上的圣所
8The lover of Christ is also “terrible as an army with banners” lifted up as a sign of victory (v. 4b) 3. The Lover’s Becoming the Heavenly Sanctuary
和天上的耶路撒冷，乃是因著她胜过了众仇敌
and the Heavenly Jerusalem Being Due to Her Victory over the Enemies
9她良人这个赞美，指明她成了天上的圣所和天上的耶路撒冷，乃是因著她胜过了众仇敌。惟有藉著作得胜者，胜过了众仇敌，我们才能在幔内过生活。
9This praise of her Beloved indicates that her becoming the heavenly sanctuary and the heavenly Jerusalem is due to her victory over the enemies. Only by being an overcomer, one who overcomes the enemies, can we live within the veil
４ 指明她在生命里成熟，为著神的建造
4. An Indication of Her Maturity in Life for God’s Building
10从前佳偶被比作法老车上套的骏马、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，但如今她被比作神天上的居所和天上的耶路撒冷，这指明她在生命里成熟，为著神的建造。
10Previously the lover was likened to a mare, a horse among Pharaoh’s chariots, 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, but now she is likened to the heavenly dwelling of God and the heavenly Jerusalem, indicating her maturity in life for God’s building
11为著基督身体的建造，我们需要生命的成熟。以弗所四章十二至十四节说到基督身体的建造，告诉我们需要长大，达到成熟，使基督的身体能建造起来。一般的建造召会只需要管理、安排、和处理事情的性能；这不是生机的事，只是照著人的管理组织的事。然而，身体的建造与我们组织、管理、和安排事情的能力无关。基督的身体是生机体，不是组织；这生机体的建造在于生命里的长大和成熟。身体的建造乃是生机的。
11For the building of the Body of Christ, we need the maturity of life. Ephesians 4:12-16, which speaks of the building up of the Body, tells us that we need growth to reach maturity so that the Body of Christ can be built up. To build up the church in a general way requires only the capacity to manage, arrange, and take care of things. This is not something organic but something organized according to human management. However, the building up of the Body has nothing to do with our ability to organize, manage, and arrange things. The Body of Christ is an organism, not an organization. The building up of this organism depends on growth and the maturity in life. The building of the Body is organic.
12我们要生机的建造身体，就需要成熟。这是我们现在强调身体的建造远过于召会的建造的原因。提摩太前书说到召会是神的家。（三15。）这卷书没有说到基督身体的建造。提前三章说到长老和执事在事奉上的安排，但以弗所书没有说到长老和执事，乃是说到肢体的长大。首先，我们需要长大，然后我们才能成全别人。这成全是照著林后十三章，基督在我们里面活著并长大，（5，）并且我们在父的爱、子的恩、和灵的交通里享受三一神。（14。）这是建造身体，不是建造召会作一种组织。这建造是独一的，为这建造我们需要在生命里成熟。乃是基督生机的身体，会完成新天新地里生机的新耶路撒冷。
12To build up the Body organically, we need to mature. This is the reason that we are now stressing the building up of the Body much more than the building up of the church. First Timothy is a book on the church as the house of God (3:15). There is nothing in this book on the building of the Body of Christ. First Timothy 3 speaks of the arrangement of elders and deacons in their service, but Ephesians does not speak of elders and deacons. Instead, it speaks of members growing. First, we need to grow, and then we can perfect others. This perfecting is according to 2 Corinthians 13, in which Christ is living and growing in us (v. 5) and we are enjoying the Triune God in the Father’s love, the Son’s grace, and the Spirit’s fellowship (v. 14). This is the building up of the Body, not the building up of the church as a kind of organization. This building, for which we need the maturity in life, is unique. It is the organic Body of Christ, which will consummate the organic New Jerusalem in the new heaven and new earth
５ 主似乎拒绝的话
5. The Lord’sWord of Seeming Rejection
13『你掉转眼目不要看我，因你的眼目胜过了我。』（歌六5上。）这似乎是主拒绝的话，（参可七～27，约十一5～7，出三二，创三二26，）事实上却是鼓励她表达对祂的得胜之爱。这样的拒绝事实上是一种欢迎。主说，『你掉转眼目不要看我，』实际上是说我们该一直定睛在祂身上。我们爱某人，就想要那人一直注视我们。良人的话乃是鼓励佳偶表达对祂的得胜之爱。
13“Turn your eyes away from me, / For they overcome me” (S. S. 6:5a). This is the Lord’sword of seeming rejection (cf. Mark 7:25-27; John 11:5-7; Exo. 32:10; Gen. 32:26), but actually it is the word inviting her 25 expression of her overcoming love to Him. Such a 10 rejection is actually a kind of welcoming. When the Lord says, “Turn your eyes away from Me,” He is really saying that we should put our eyes on Him all the time. When we love someone, we want that person to look at us all the time. The Beloved’swords are words that invite the lover’sex press i on of her overcoming love to Him.
６ 她的头发如同山羊群
6. Her Hair Being Like a Flock of Goats
14『你的头发如同山羊群，卧在基列山。』（歌六5下。）这里的意思与四章一节下半者同。
14Your hair is like a flock of goats / That repose on Mount Gilead” (S. S. 6:5b). The meaning here is the same as that in 4:1b
７ 她的牙齿如一群母羊
7. Her Teeth Being Like a Flock of Ewes
15『你的牙齿如一群母羊，洗净上来，个个都有双生，没有一只丧掉子的。』（六６。）这里的意思与四章二节者同。
15Your teeth are like a flock of ewes / That have come up from the washing, / All of which have borne twins, / And none of them is bereaved of her young” (6:6). The meaning here is the same as that in 4:2
16８她的两腮在面帕后如同一块石榴
168. Her Cheeks Being Like a Piece of Pomegranate
17『你的两腮在面帕后如同一块石榴。』（六7。）这里的意思与四章三节下半者同。
17“Your cheeks are like a piece of pomegranate / Behind your veil” (6:7). The meaning here is the same as that in 4:3b.
９ 她的良人为许多不同的信徒所爱
9. Her Beloved Being Loved by Many Different Believers
18『有六十王后八十妃嫔，并有无数的童女；我的鸽子，我的完全人，只有这一个；是她母亲独生的，是生养她者所宝爱的。众女儿见了，就称她有福；王后妃嫔见了，也赞美她。』（六8～9。）这里我们看见，她的良人（所罗门，在正面的意义上豫表基督）为许多不同的信徒所爱，有些如同王后，有些如同妃嫔，有些如同童女（在诗意上都是正面的），但她的良人看她是自己的佳偶和完全人，称赞她是属于自己的独一佳偶，是由恩典所重生的独一宝爱者。１０她的良人称赞她如晨光
18There are sixty queens and eighty concubines / And virgins without number. / My dove, my perfect one, is but one; / She is the only one of her mother; / She is the choice one of her who bore her. / The daughters saw her, and they called her blessed; / The queens and the concubines, / They also praised her” (6:8-9). Here we see that her Beloved (Solomon, typifying Christ in a positive sense) is loved by many different believers, some as queens, some as concubines, and some as virgins (all in the positive sense in poetry), but her Beloved, considering her as His love and perfect one, praises her as the only one lover of Him, the only and choice one regenerated by grace. 10. Her Beloved Praising Her as the Dawn
19『那向前观看如晨光，美丽如月亮，皎洁如日头…的是谁？』（10。）她的良人称赞她如晨光，美丽如月亮，皎洁如日头，将光带给别人，并照耀别人。
19Who is this woman who looks forth like the dawn, / As beautiful as the moon, / As clear as the sun” (v. 10a). Her Beloved praises her as the dawn, being beautiful as the moon and clear as the sun, bringing and shining the light on others
１１ 威武如展开旌旗之军队
11. Terrible as an Army with Banners
20在十节下半良人又说，她威武如展开旌旗之军队。这里的意思与四节下半者同。
20In verse 10b the Beloved again says that she is as terrible as an army with banners. The meaning here is the same as that in verse 4b
二 佳偶的工作
B. The Lover’s Work
21『我下到坚果园，要看谷中青绿的植物，要看葡萄发芽没有，石榴开花没有。』（11。）这里我们看见佳偶的工作。她在自己这园子里工作，这园子生长，如同谷中长出青绿的植物，如同葡萄发芽，如同石榴开花。她在自己这特别的园子里工作，生长坚果，生长坚固、坚硬的食物。她认为自己不但是生长柔软东西的园子，也是为著基督生长特别坚果的园子。
21I went down to the orchard of nuts / To see the freshness of the valley, / To see whether the vine had budded, / Whether the pomegranates were in bloom” (v. 11). Here we see the lover’s work. She works on herself as a garden which is growing as the valley growing the fresh green things, as the vine budding, and as the pomegranates blossoming. She works on herself as a particular garden to grow nuts, to grow strong, hard food. She considers herself not only a garden of soft things but an orchard growing particular nuts for Christ
三 佳偶的进步和得胜
C. The Lover’s Progress and Victory
22十二至十三节描述佳偶的进步和得胜。
22Verses 12 and 13 describe the lover’s progress and victory
１ 她不知道自己进步快速
1. She Not Being Aware That She Is Progressing Swiftly
23『不知不觉，我的心将我安置在我君尊之民的车中。』（12。）她不知道自己的进步，好像君尊之民的车前行一样快速。
23Before I was aware, / My soul set me among the chariots of my noble people” (v. 12). She is not aware that she is progressing swiftly as the noble people’s chariots going forth
２ 那些受她吸引的人要求她回来
2. Those Who Are Attracted by Her Asking Her to Come Back
24『回来，回来。书拉密女阿，你回来，你回来，我们好观看你。你们为何要观看书拉密女，像观看两营军兵跳舞呢？』（13。）那些受她吸引的人要求她回来，她们好观看她，如同观看两营军兵跳舞，庆祝他们的得胜。（参创三二2。）
24Return, return, O Shulammite; / Return, return, that we may gaze at you. / Why should you gaze at the Shulammite, / As upon the dance of two camps?” v. 13). Those who are attracted by her ask her to come back that they may look at her as at two camps of an army celebrating their victory by dancing (cf. Gen. 32:2
25本书在六章十三节，第一次用佳偶的名字书拉密女（所罗门的女性写法），指明到这时候，她已经成了所罗门的复本、配偶，在生命、性情和形像上，与所罗门一样，正如夏娃之于亚当，（创二20～23，）这表征爱基督的人在生命、性情和形像上与基督一样，与祂相配，（林
25In Song of Songs 6:13 the lover’s name Shulammite, which is the feminine form of Solomon, is first used, indicating that at this point she has become Solomon’s duplication, counterpart, the same as Solomon in life, nature, and image, as Eve to Adam (Gen. 2:20-23), signifying that the lover of Christ becomes the same as Him in life, nature, and image to match Him (2 Cor. 3:18; Rom. 8:29) for their marriage.
26后三18，罗八29，）好与祂成为婚配。
26