读经：歌四10~五1
Scripture Reading: S. S. 4:10—5:1
Scripture Reading: S. S. 4:10—5:1
壹
我们需要看见永远的异象，过永远的生活，并作永远的工─传三11，一2，14，歌一1，该二7上：
We need to see the vision of eternity, live the life of eternity, and work the work of eternity—Eccl. 3:11; 1:2, 14; S. S. 1:1; Hag. 2:7a:
We need to see the vision of eternity, live the life of eternity, and work the work of eternity—Eccl. 3:11; 1:2, 14; S. S. 1:1; Hag. 2:7a:
一
永远的异象就是神永远经纶的异象；神永远的经纶，简单的说，就是神爱上祂所拣选的人─赛五四5，太九15，启二一2：
The vision of eternity is the vision of God's eternal economy, which, in brief, is God falling in love with His chosen man—Isa. 54:5; Matt. 9:15; Rev. 21:2:
The vision of eternity is the vision of God's eternal economy, which, in brief, is God falling in love with His chosen man—Isa. 54:5; Matt. 9:15; Rev. 21:2:
１
神成为人来追求我们；现今祂要我们成为神圣的，作祂的彰显，借此来追求祂─参罗五10，诗歌三六六首第二节。
God became a man to court us; now He wants us to court Him by our becoming divine for His expression—cf. Rom. 5:10; Hymns, #477, stanza 2.
God became a man to court us; now He wants us to court Him by our becoming divine for His expression—cf. Rom. 5:10; Hymns, #477, stanza 2.
２
召会时代是“约会”的时代，在这时代我们被许配给基督；我们作为基督新妇的结婚之日将是一千年的国度；然后我们作为基督妻子的婚姻生活将是新耶路撒冷，直到永远─林后十一2~3，启十九7~8，二一1~二二5。
The church age is an age of "dating," an age in which we are betrothed to Christ; our wedding day as Christ's bride will be the kingdom of one thousand years; and our marriage life as Christ's wife will be the New Jerusalem for eternity—2 Cor. 11:2-3; Rev. 19:7-8; 21:1—22:5.
The church age is an age of "dating," an age in which we are betrothed to Christ; our wedding day as Christ's bride will be the kingdom of one thousand years; and our marriage life as Christ's wife will be the New Jerusalem for eternity—2 Cor. 11:2-3; Rev. 19:7-8; 21:1—22:5.
二
永远的生活乃是真实生命（提前六19）的生活；真实的生命就是我们爱祂到极点（歌一2~4）而享受祂到极点的基督自己。
The life of eternity is the life that is really life (1 Tim. 6:19), Christ Himself, whom we enjoy to the uttermost by loving Him to the uttermost (S. S. 1:2-4).
The life of eternity is the life that is really life (1 Tim. 6:19), Christ Himself, whom we enjoy to the uttermost by loving Him to the uttermost (S. S. 1:2-4).
三
永远的工作乃是将别人许配给作丈夫的基督，将神圣的属性作到他们里面，成为他们的美德，借此美化他们，使他们彰显神─林后十一2，林前三12上，参歌一10~11。
The work of eternity is to betroth others to Christ as their Husband, to beautify them with the divine attributes worked into them to become their human virtues for God's expression—2 Cor. 11:2; 1 Cor. 3:12a; cf. S. S. 1:10-11.
The work of eternity is to betroth others to Christ as their Husband, to beautify them with the divine attributes worked into them to become their human virtues for God's expression—2 Cor. 11:2; 1 Cor. 3:12a; cf. S. S. 1:10-11.
贰
“我妹子，我新妇，你的爱情何等美丽！你的爱情比酒更美！你膏油的香气胜过一切香品”─四10：
"How beautiful is your love, my sister, my bride! / How much better is your love than wine, / And the fragrance of your ointments / Than all spices!"—4:10:
"How beautiful is your love, my sister, my bride! / How much better is your love than wine, / And the fragrance of your ointments / Than all spices!"—4:10:
一
寻求者说主的爱比酒更美，但主说寻求者的爱比酒更美“得多”（另译）─这指明信徒对主爱的欣赏，是远不及主对于信徒的爱的欣赏─参一2，罗八37，林后五14。
The seeker says that the Lord's love is better than wine, but the Lord says that the seeker's love is much better than wine; this shows that the believers' appreciation of the Lord's love cannot match the Lord's appreciation of the believers' love—cf. 1:2; Rom. 8:37; 2 Cor. 5:14.
The seeker says that the Lord's love is better than wine, but the Lord says that the seeker's love is much better than wine; this shows that the believers' appreciation of the Lord's love cannot match the Lord's appreciation of the believers' love—cf. 1:2; Rom. 8:37; 2 Cor. 5:14.
二
寻求者借着爱主，被那灵浸透，因顺服那灵，受那灵模成，而发出基督的香气并成为基督的香气─歌四10下，11下，约十二3，林后二15。
Through loving the Lord, the seeker is saturated with the Spirit, molded by the Spirit in submission to the Spirit, to emanate and become a fragrance of Christ—S. S. 4:10b, 11b; John 12:3; 2 Cor. 2:15.
Through loving the Lord, the seeker is saturated with the Spirit, molded by the Spirit in submission to the Spirit, to emanate and become a fragrance of Christ—S. S. 4:10b, 11b; John 12:3; 2 Cor. 2:15.
叁
“我新妇，你的嘴唇滴下新蜜；你的舌下有蜜有奶”─歌四11上：
"Your lips drip fresh honey, my bride; / Honey and milk are under your tongue"—S. S. 4:11a:
"Your lips drip fresh honey, my bride; / Honey and milk are under your tongue"—S. S. 4:11a:
一
奶和蜜都是动物生命和植物生命的调和，是基督生命的两方面─救赎的一面和生产的一面─申八8，三二13~14，约一29，十二24，太二六26~28。
Milk and honey, which are the mingling of both the animal life and the vegetable life, are two aspects of the life of Christ—the redeeming aspect and the generating aspect—Deut. 8:8; 32:13-14; John 1:29; 12:24; Matt. 26:26-28.
Milk and honey, which are the mingling of both the animal life and the vegetable life, are two aspects of the life of Christ—the redeeming aspect and the generating aspect—Deut. 8:8; 32:13-14; John 1:29; 12:24; Matt. 26:26-28.
二
特别当我们灵里软弱而来到主面前经历并应用祂时，我们就感觉祂是奶和蜜，就是基督生命的丰盛和甘甜─林后十二9~10。
Especially when we are weak in spirit and come to the Lord to experience and apply Him, we sense that He is the milk and the honey, the richness and the sweetness of the life of Christ—2 Cor. 12:9-10.
Especially when we are weak in spirit and come to the Lord to experience and apply Him, we sense that He is the milk and the honey, the richness and the sweetness of the life of Christ—2 Cor. 12:9-10.
三
蜜苏醒衰颓的人，奶喂养幼稚的人；寻求者里面所蕴藏的是这样的丰富，好象食物在舌下可以随时分给需要的人─赛五十4，弗四29。
Honey restores the stricken ones, and milk feeds the new ones; the seeker has stored so many riches within her that food seems to be under her tongue, and she can dispense to the needy ones at any time—Isa. 50:4; Eph. 4:29.
Honey restores the stricken ones, and milk feeds the new ones; the seeker has stored so many riches within her that food seems to be under her tongue, and she can dispense to the needy ones at any time—Isa. 50:4; Eph. 4:29.
四
这一种甘甜并非在短时间内就可以产生的，乃是经过长时期的采集，经过里面的运动，并且谨慎的收藏，才有的─参出二九30，诗九二13~14。
This sweetness is not produced overnight but comes from a long period of gathering, inward activity, and careful storage—cf. Exo. 29:30; Psa. 92:13-14.
This sweetness is not produced overnight but comes from a long period of gathering, inward activity, and careful storage—cf. Exo. 29:30; Psa. 92:13-14.
肆
“我妹子，我新妇，乃是关锁的园，禁闭的井，封闭的泉。…你是园中的泉，活水的井，从利巴嫩流下来的溪水”─歌四12，15：
"A garden enclosed is my sister, my bride, / A spring shut up, a fountain sealed… / A fountain in gardens, / A well of living water, / And streams from Lebanon"—S. S. 4:12, 15:
"A garden enclosed is my sister, my bride, / A spring shut up, a fountain sealed… / A fountain in gardens, / A well of living water, / And streams from Lebanon"—S. S. 4:12, 15:
一
召会生活是神的园子，神的农场，使我们以神的增长而长大，并被神的丰富所变化，而成为神的建造─创二8，西一10，二19，林前三9，启二二1~2，参出二五31~32。
The church life is God's garden, God's farm, so that we may grow with the growth of God and be transformed with the riches of God to become God's building—Gen. 2:8; Col. 1:10; 2:19; 1 Cor. 3:9; Rev. 22:1-2; cf. Exo. 25:31-32.
The church life is God's garden, God's farm, so that we may grow with the growth of God and be transformed with the riches of God to become God's building—Gen. 2:8; Col. 1:10; 2:19; 1 Cor. 3:9; Rev. 22:1-2; cf. Exo. 25:31-32.
二
神将人安置在园子里，使他“耕种看守”─创二15：
God put man in the garden "to work it and to keep it"—Gen. 2:15:
God put man in the garden "to work it and to keep it"—Gen. 2:15:
１
人耕地乃是使生命，特别是生命树，能长大，以成就神定旨的第一面，就是有神的形像彰显祂；耕地就是对付我们的心，使其成为好土，使基督得以在其中长大─一26上，太十三3~23。
Man's working the ground is that life, especially the tree of life, might grow for the fulfillment of the first aspect of God's purpose—for man to express God in His image; to work the ground is to deal with our heart to make it the good ground in which Christ can grow—1:26a; Matt. 13:3-23.
Man's working the ground is that life, especially the tree of life, might grow for the fulfillment of the first aspect of God's purpose—for man to express God in His image; to work the ground is to deal with our heart to make it the good ground in which Christ can grow—1:26a; Matt. 13:3-23.
２
人看守地乃是保护园子，不受神仇敌的攻击，以成就神定旨的第二面，就是凭神的权柄对付撒但；看守地就是不给撒但这知识树，死亡的树，留空隙─创一26下，林后五4，十一3，林前十五26，参利五2。
Man's keeping the ground is to protect the garden from God's enemy for the fulfillment of the second aspect of God's purpose—for man to deal with Satan by God's authority; to keep the ground is to leave no opening for Satan as the tree of knowledge, the tree of death—Gen. 1:26b; 2 Cor. 5:4; 11:3; 1 Cor. 15:26; cf. Lev. 5:2.
Man's keeping the ground is to protect the garden from God's enemy for the fulfillment of the second aspect of God's purpose—for man to deal with Satan by God's authority; to keep the ground is to leave no opening for Satan as the tree of knowledge, the tree of death—Gen. 1:26b; 2 Cor. 5:4; 11:3; 1 Cor. 15:26; cf. Lev. 5:2.
三
我们享受基督，为使基督得着享受和满足；主是我们的一切，好叫祂能享受出自我们的一切─歌一12~14，四12~14，五1：
We enjoy Christ for the enjoyment and satisfaction of Christ; the Lord is every-thing to us so that He can enjoy everything out of us—S. S. 1:12-14; 4:12-14; 5:1:
We enjoy Christ for the enjoyment and satisfaction of Christ; the Lord is every-thing to us so that He can enjoy everything out of us—S. S. 1:12-14; 4:12-14; 5:1:
１
寻求者一请求主进入祂的园子，主就答应；我们一次的奉献，虽然是叫我们变作属乎主的，但乃是时常的奉献，才会叫我们的主进入我们的园中─四16下，五1，参利六12。
As soon as the seeker gives an invitation to the Lord to come into His garden, the Lord responds; although we belong to the Lord after we have consecrated ourselves to Him, it is a constant consecration that brings the Lord into our garden—4:16b; 5:1; cf. Lev. 6:12.
As soon as the seeker gives an invitation to the Lord to come into His garden, the Lord responds; although we belong to the Lord after we have consecrated ourselves to Him, it is a constant consecration that brings the Lord into our garden—4:16b; 5:1; cf. Lev. 6:12.
２
有经历的信徒常是看见，后来的奉献比起初的更难，却是更荣耀的；这一个奉献，才叫主得着祂劳苦的功效─参结四七1~5。
Experienced believers often find that the latter consecration is harder than the first consecration, yet it is more glorious than the first; only this consecration will give the Lord the fruit of His labor—cf. Ezek. 47:1-5.
Experienced believers often find that the latter consecration is harder than the first consecration, yet it is more glorious than the first; only this consecration will give the Lord the fruit of His labor—cf. Ezek. 47:1-5.
四
在这园子里有泉源和活水的井；父神是源，子神是泉，灵神是涌流的河，使我们得以成为新耶路撒冷─歌四15，约四14下。
In this garden are a fountain and a well of living water; God the Father is the fountain, God the Son is the well, and God the Spirit is the flowing streams so that we may become the New Jerusalem—S. S. 4:15; John 4:14b.
In this garden are a fountain and a well of living water; God the Father is the fountain, God the Son is the well, and God the Spirit is the flowing streams so that we may become the New Jerusalem—S. S. 4:15; John 4:14b.
伍
“北风啊，醒起！南风啊，吹来！吹在我的园内，使其中的香气散发出来”─歌四16上：
"Awake, O north wind; / And come, O south wind! / Blow upon my garden: / Let its spices flow forth"—S. S. 4:16a:
"Awake, O north wind; / And come, O south wind! / Blow upon my garden: / Let its spices flow forth"—S. S. 4:16a:
一
北风（寒冷严酷尖利）和南风（温暖柔和使人畅快），乃是主训练信徒所用两种不同的环境，使他们享受祂作他们知足的秘诀─腓四11~13，6~7，一20。
The north wind (cold, harsh, and bitter) and south wind (warm, gentle, and refreshing) are two different environments that the Lord uses to train the believers to enjoy Him as their secret of sufficiency—Phil. 4:11-13, 6-7; 1:20.
The north wind (cold, harsh, and bitter) and south wind (warm, gentle, and refreshing) are two different environments that the Lord uses to train the believers to enjoy Him as their secret of sufficiency—Phil. 4:11-13, 6-7; 1:20.
二
寻求主的人知道，所有的问题都是在里面的，并不是在外面的；她知道只要里面充满了那灵，就是三一神的同在，她都能欢乐的活着，而在任何环境里彰显基督。
The Lord's seeker realizes that all problems come from within and not from without; she knows that as long as she is filled with the Spirit as the presence of the Triune God, she can happily live and express Christ in any environment.
The Lord's seeker realizes that all problems come from within and not from without; she knows that as long as she is filled with the Spirit as the presence of the Triune God, she can happily live and express Christ in any environment.