读经：太一6下，王上三12，四29~30，传一2下，传三11，歌六4上，歌六13上
Scripture Reading: Matt. 1:6b; 1 Kings 3:12; 4:29-30; Eccl. 1:2b; 3:11; S. S. 6:4a, 13a
Scripture Reading: Matt. 1:6b; 1 Kings 3:12; 4:29-30; Eccl. 1:2b; 3:11; S. S. 6:4a, 13a
壹
“大卫从作过乌利亚妻子的生所罗门”─太一6下：
"David begot Solomon of her who had been the wife of Uriah"—Matt. 1:6b:
"David begot Solomon of her who had been the wife of Uriah"—Matt. 1:6b:
一
大卫为他的罪悔改，就蒙神赦免，然后生了所罗门─撒下十二1~13，24。
After David had repented of his sin and was forgiven by God, he begot Solomon—2 Sam. 12:1-13, 24.
After David had repented of his sin and was forgiven by God, he begot Solomon—2 Sam. 12:1-13, 24.
二
所罗门是人的过犯与悔改，加上神的赦免所产生的─诗五一1~4，7，9，17~18：
Solomon is the issue of man's transgression and repentance plus God's forgiveness— Psa. 51:1-4, 7, 9, 17-18:
Solomon is the issue of man's transgression and repentance plus God's forgiveness— Psa. 51:1-4, 7, 9, 17-18:
１
所罗门的来源乃是一个属灵的结合─就是大卫的过犯和悔改与神赦免的结合；这种结合生出所罗门，他建造了神的殿。
The origin of Solomon is a spiritual marriage—the marriage of David's transgression and repentance with God's forgiveness; this marriage brought forth Solomon, who built the temple of God.
The origin of Solomon is a spiritual marriage—the marriage of David's transgression and repentance with God's forgiveness; this marriage brought forth Solomon, who built the temple of God.
２
召会总是借着所罗门这样的人建造的，他是我们的过犯和悔改加上神赦免的结果；他对我们是平安的，也是主所爱的；这样的人要建造作为神殿的召会─撒下十二24~25，林前三9，16。
The church is always built by this kind of person, Solomon, who is the issue of our transgression and repentance plus God's forgiveness and who is peaceful to us and beloved of the Lord; such a person will build up the church as the temple of God—2 Sam. 12:24-25; 1 Cor. 3:9, 16.
The church is always built by this kind of person, Solomon, who is the issue of our transgression and repentance plus God's forgiveness and who is peaceful to us and beloved of the Lord; such a person will build up the church as the temple of God—2 Sam. 12:24-25; 1 Cor. 3:9, 16.
三
大卫得着神的赦免，复得救恩的喜乐以后，他就祷告说，“求你按你的美意善待锡安，建造耶路撒冷的城墙；”（诗五一18；）这里的“善，”包含神建造作神殿的召会并用祂的荣耀充满召会。
After David received God's forgiveness and the joy of his salvation was restored, he prayed, "Do good in Your good pleasure unto Zion; / Build the walls of Jerusalem" (Psa. 51:18); the "good" here includes God's building up the church as the temple of God and His filling the church with His glory.
After David received God's forgiveness and the joy of his salvation was restored, he prayed, "Do good in Your good pleasure unto Zion; / Build the walls of Jerusalem" (Psa. 51:18); the "good" here includes God's building up the church as the temple of God and His filling the church with His glory.
贰
“我赐你智慧和明辨的心，甚至在你以前没有像你的，在你以后也没有兴起来像你的”─王上三12：
"I now give you a heart of wisdom and understanding, so that there has been no one like you before you, nor will one rise up after you like you"— 1 Kings 3:12:
"I now give you a heart of wisdom and understanding, so that there has been no one like you before you, nor will one rise up after you like you"— 1 Kings 3:12:
一
“所罗门的智慧超过一切东方人的智慧，和埃及人的一切智慧”─四30。
"Solomon's wisdom was greater than the wisdom of all the children of the east and all the wisdom of Egypt"—4:30.
"Solomon's wisdom was greater than the wisdom of all the children of the east and all the wisdom of Egypt"—4:30.
二
“从万民中，从地上一切听见所罗门智慧的君王那里，都有人来听他的智慧话”─34节。
"They came from all the peoples to hear the wisdom of Solomon, from all the kings of the earth who had heard of his wisdom"—v. 34.
"They came from all the peoples to hear the wisdom of Solomon, from all the kings of the earth who had heard of his wisdom"—v. 34.
三
所罗门的智慧是那要来之真智慧的影儿；真正的智慧乃是神；神具体化身在基督里，基督又成了我们的智慧，在我们里面，使我们与神是一，并使我们在生命和性情上，但不在神格上，与神一式一样─西二9，林前一24，30。
Solomon's wisdom was a shadow of the real wisdom to come; the real wisdom is God, and God is embodied in Christ, who has become our wisdom to be in us, making us one with God and making us the same as God in life and in nature but not in the Godhead—Col. 2:9; 1 Cor. 1:24, 30.
Solomon's wisdom was a shadow of the real wisdom to come; the real wisdom is God, and God is embodied in Christ, who has become our wisdom to be in us, making us one with God and making us the same as God in life and in nature but not in the Godhead—Col. 2:9; 1 Cor. 1:24, 30.
参
“犹大人和以色列人众多，如同海边的沙那样多，…神赐给所罗门智慧、极大的聪明、和宽广的心，如同海边的沙那样不可测量”─王上四20，29：
"Judah and Israel were as numerous as the sand that is by the sea in multitude…God gave Solomon wisdom and very much understanding and largeness of heart, even as the sand that is on the seashore"—1 Kings 4:20, 29:
"Judah and Israel were as numerous as the sand that is by the sea in multitude…God gave Solomon wisdom and very much understanding and largeness of heart, even as the sand that is on the seashore"—1 Kings 4:20, 29:
一
智慧和宽广的心是一件事的两面；智慧的秘诀乃是在于心地宽广─王上三12，五12上：
Wisdom and largeness of heart are two aspects of one thing; the secret of wisdom is to have a large heart—3:12; 5:12a:
Wisdom and largeness of heart are two aspects of one thing; the secret of wisdom is to have a large heart—3:12; 5:12a:
１
那些有宽广的心的人，都是有智慧的；但所有心窄的人，都是愚昧的。
Those who have a large heart are wise, but those who have a narrow heart are foolish.
Those who have a large heart are wise, but those who have a narrow heart are foolish.
２
人小，心小，就容易骄傲；骄傲乃是人小的表现。
When a person is narrow and his heart is narrow, it is easy for him to be proud; pride is the expression of the narrowness of a person.
When a person is narrow and his heart is narrow, it is easy for him to be proud; pride is the expression of the narrowness of a person.
二
我们若要心宽宏，为着建造神的殿，就需要与神完全和好─林后五20，六11~13：
If we would be enlarged in our heart for the building of the temple of God, we need to be fully reconciled to God—2 Cor 5:20; 6:11-13:
If we would be enlarged in our heart for the building of the temple of God, we need to be fully reconciled to God—2 Cor 5:20; 6:11-13:
１
我们的心究竟有多宽宏，在于我们与神和好的程度。
How large our heart is depends on the degree of our reconciliation to God.
How large our heart is depends on the degree of our reconciliation to God.
２
我们的心狭窄是很强的标示，我们只是部分与神和好，我们得拯救的百分比还很低─2节，罗五10。
Narrowness of heart is a strong indication that we have been reconciled to God only partially and that the percentage of our salvation is quite low—v. 2; Rom. 5:10.
Narrowness of heart is a strong indication that we have been reconciled to God only partially and that the percentage of our salvation is quite low—v. 2; Rom. 5:10.
３
我们若能赦免别人，忘记别人得罪了我们，那就表示我们是心胸宽大的人─太十八21~35，弗四32。
If we are able to forgive an offense and then forget it, that is a sign that we have become a person with a large heart—Matt. 18:21-35; Eph. 4:32.
If we are able to forgive an offense and then forget it, that is a sign that we have become a person with a large heart—Matt. 18:21-35; Eph. 4:32.
肆
“虚空的虚空，凡事都是虚空”─传一2下：
"Vanity of vanities; all is vanity"—Eccl. 1:2b:
"Vanity of vanities; all is vanity"—Eccl. 1:2b:
一
借着日光之下一切人生的经历，所罗门对人生的虚空有深刻的印象，并被人生的虚空所占有─传一12~14，17节。
Through all the experiences of the human life under the sun, Solomon was deeply impressed and occupied with the vanity of human life—vv. 12-14, 17.
Through all the experiences of the human life under the sun, Solomon was deeply impressed and occupied with the vanity of human life—vv. 12-14, 17.
二
神将永远（就是对永远之事的渴望）安置在人心里，使人寻求神这位永远者─永活、隐秘、奥秘的一位，祂就是永远的生命─传三11，八17，创二一33：
God has put eternity, an aspiration for something eternal, into man's heart so that man will seek God, the eternal One—the ever-living, secret, mysterious One, who is the eternal life—3:11; 8:17; Gen. 21:33:
God has put eternity, an aspiration for something eternal, into man's heart so that man will seek God, the eternal One—the ever-living, secret, mysterious One, who is the eternal life—3:11; 8:17; Gen. 21:33:
１
因着我们心里的这渴望，短暂的事物不能满足我们；惟有永远的神，就是基督，能满足人心深处要有目的的感觉─弗一9，11。
Because of this aspiration in our heart, temporal things cannot satisfy us; only the eternal God, who is Christ, can satisfy the deep sense of purpose in the human heart—Eph. 1:9, 11.
Because of this aspiration in our heart, temporal things cannot satisfy us; only the eternal God, who is Christ, can satisfy the deep sense of purpose in the human heart—Eph. 1:9, 11.
２
神永远的目的是要借着新耶路撒冷这神的殿，得着祂自己的团体彰显；我们得救是为着神自己的目的，只有当神的目的成为我们的目的时，我们才有丰满并深刻的满足─弗二21~22，启二一22，提后一9，三10。
God's eternal purpose is to have a corporate expression of Himself through the New Jerusalem as the temple of God; we were saved for God's own purpose, and only when His purpose becomes our purpose will we have full and deep satisfaction—2:21-22; Rev. 21:22; 2 Tim. 1:9; 3:10.
God's eternal purpose is to have a corporate expression of Himself through the New Jerusalem as the temple of God; we were saved for God's own purpose, and only when His purpose becomes our purpose will we have full and deep satisfaction—2:21-22; Rev. 21:22; 2 Tim. 1:9; 3:10.
伍
“歌中的歌，就是所罗门的歌”─歌一1：
"The Song of Songs, which is Solomon's"—S. S. 1:1:
"The Song of Songs, which is Solomon's"—S. S. 1:1:
一
“你美丽如得撒，秀美如耶路撒冷”─歌六4上：
"You are as beautiful, my love, as Tirzah, / As lovely as Jerusalem"—6:4a:
"You are as beautiful, my love, as Tirzah, / As lovely as Jerusalem"—6:4a:
１
得撒表征神的圣所，就是神这位王的居所；耶路撒冷是神居所的保障。
Tirzah signifies the sanctuary of God, the dwelling place of God the King, and Jerusalem was the safeguard of God's dwelling place.
Tirzah signifies the sanctuary of God, the dwelling place of God the King, and Jerusalem was the safeguard of God's dwelling place.
２
基督的佳偶成为神的建造─林前三9~12：
The lover of Christ has become the building of God—1 Cor. 3:9-12:
The lover of Christ has become the building of God—1 Cor. 3:9-12:
ａ
在旧约里，神的建造由得撒和耶路撒冷所预表；在新约里，这建造乃是基督生机的身体─弗四16。
In the Old Testament the building of God is typified by Tirzah and Jerusalem; in the New Testament this building is the organic Body of Christ—Eph. 4:16.
In the Old Testament the building of God is typified by Tirzah and Jerusalem; in the New Testament this building is the organic Body of Christ—Eph. 4:16.
ｂ
至终，基督生机身体的建造，要终极完成新耶路撒冷，作至圣所的终极完成─启二一2~3，16，22。
Ultimately, the building up of the organic Body of Christ will consummate the New Jerusalem as the consummation of the Holy of Holies— Rev. 21:2-3, 16, 22.
Ultimately, the building up of the organic Body of Christ will consummate the New Jerusalem as the consummation of the Holy of Holies— Rev. 21:2-3, 16, 22.
二
书拉密女是所罗门的复本、配偶，表征基督的佳偶在基督生命的成熟里，成了基督的复制，在生命、性情、彰显和功用上（但不在神格上）与基督一样─成为新耶路撒冷─歌六13上，启二一9~10。
The Shulammite, as Solomon's reproduction and counterpart, signifies that in the maturity of Christ's life the lover of Christ becomes the reproduction of Christ—the same as He is in life, nature, expression, and function (but not in the Godhead)—to become the New Jerusalem—S. S. 6:13a; Rev. 21:9-10.
The Shulammite, as Solomon's reproduction and counterpart, signifies that in the maturity of Christ's life the lover of Christ becomes the reproduction of Christ—the same as He is in life, nature, expression, and function (but not in the Godhead)—to become the New Jerusalem—S. S. 6:13a; Rev. 21:9-10.