读经：歌一2~4，二8~9，三8~10，四12~16，六10、13，七11，八13~14
Scripture Reading: S. S. 1:2-4; 2:8-9; 3:8-10; 4:12-16; 6:10, 13; 7:11; 8:13-14
Scripture Reading: S. S. 1:2-4; 2:8-9; 3:8-10; 4:12-16; 6:10, 13; 7:11; 8:13-14
壹
雅歌是一首诗，其主题是一个绝佳婚姻里爱的历史，启示出个别信徒与基督爱的交通中进展的经历，为着在六个主要阶段中预备祂的新妇：
The subject of Song of Songs, a poem, is the history of love in an excellent marriage, revealing the progressive experience of an individual believer’s loving fellowship with Christ for the preparation of His bride in six major stages:
The subject of Song of Songs, a poem, is the history of love in an excellent marriage, revealing the progressive experience of an individual believer’s loving fellowship with Christ for the preparation of His bride in six major stages:
一
在雅歌的第一阶段中，基督的佳偶受吸引追求基督以得满足（一2~二7）；主要寻求祂者与祂有个人、情深、私下并属灵的关系：
In the first stage of Song of Songs, the lover of Christ is drawn to pursue Him for satisfaction (1:2—2:7); the Lord wants His seeker to have a personal, affectionate, private, and spiritual relationship with Him:
In the first stage of Song of Songs, the lover of Christ is drawn to pursue Him for satisfaction (1:2—2:7); the Lord wants His seeker to have a personal, affectionate, private, and spiritual relationship with Him:
１
“吸引我”（一4）是个人的；主说，“我用慈绳〔直译，人的绳〕爱索牵引他们”（何十一4上—牵引，原文与歌一4的“吸引”同字—译者注）；这指明神用祂神圣的爱爱我们，不是在神性的水平上，乃是在人性的水平上；神所借以牵引我们的绳子是人的绳子，包括基督的成为肉体、人性生活、钉死、复活和升天；借着基督在祂人性里的这一切步骤，神在祂救恩里的爱才以个人的方式临到我们（罗五8，约壹四9~10）。
Draw me is personal (1:4); the Lord said, “I drew them with cords of a man, / With bands of love” (Hosea 11:4a); this indicates that God loves us with His divine love not on the level of divinity but on the level of humanity; the cords of a man through which God draws us include Christ’s incarnation, human living, crucifixion, resurrection, and ascension; it is by all these steps of Christ in His humanity that God’s love in His salvation reaches us in a personal way (Rom. 5:8; 1 John 4:9-10).
Draw me is personal (1:4); the Lord said, “I drew them with cords of a man, / With bands of love” (Hosea 11:4a); this indicates that God loves us with His divine love not on the level of divinity but on the level of humanity; the cords of a man through which God draws us include Christ’s incarnation, human living, crucifixion, resurrection, and ascension; it is by all these steps of Christ in His humanity that God’s love in His salvation reaches us in a personal way (Rom. 5:8; 1 John 4:9-10).
２
“与我亲嘴”（歌一2）是情深的；我们信基督得着祂作神圣的生命之后（约一4、12），就需要以个人、情深的方式爱基督，使我们追求祂，并享受祂作我们的满足；诗篇二篇十二节吩咐我们“以嘴亲子”；与基督亲嘴，就是享受基督。
Kiss me (S. S. 1:2) is affectionate; after believing in Christ to receive Him as the divine life (John 1:4,12), we need to love Christ in a personal and affectionate way that we may pursue Him and enjoy Him as our satisfaction; Psalm 2:12 commands us to “kiss the Son”; kissing Christ is the enjoyment of Christ.
Kiss me (S. S. 1:2) is affectionate; after believing in Christ to receive Him as the divine life (John 1:4,12), we need to love Christ in a personal and affectionate way that we may pursue Him and enjoy Him as our satisfaction; Psalm 2:12 commands us to “kiss the Son”; kissing Christ is the enjoyment of Christ.
３
寻求者在追求基督时，被祂带进她重生的灵这至圣所（“他的内室”—歌一4）里，与祂有交通；主的内室指与主私下的关系。
In her pursuing of Christ the seeker is brought by Him into her regenerated spirit as the Holiest of all (his chambers—S. S. 1:4) to have fellowship with Him; His chambers indicate a private relationship with the Lord.
In her pursuing of Christ the seeker is brought by Him into her regenerated spirit as the Holiest of all (his chambers—S. S. 1:4) to have fellowship with Him; His chambers indicate a private relationship with the Lord.
４
再者，因着基督在我们重生的灵—祂的内室—里眷临我们，我们与祂的关系必是属灵的；祂在我们灵里私下眷临我们，以属灵的方式，不是以肉身的方式临到我们。
Furthermore, because Christ visits us in our regenerated spirit as His inner chambers, our relationship with Him must be spiritual; He visits us in our spirit privately, coming to us in a spiritual way, not in a physical way.
Furthermore, because Christ visits us in our regenerated spirit as His inner chambers, our relationship with Him must be spiritual; He visits us in our spirit privately, coming to us in a spiritual way, not in a physical way.
５
所有属灵的原则都包括在雅歌之寻求者得胜生活的第一阶段里；此后所学的，并非新的功课，不过是一次过一次，学得更深而已；重生将神的基因带到我们里面；我们基督徒一生的一切经历，都在这基因里—约壹三9。
All the spiritual principles are contained in this first stage of the seeker’s overcoming life in Song of Songs; the lessons that follow are not new, but they are old lessons repeated in a deeper way; regeneration brings the gene of God into us, and all the experiences of our whole Christian life are in this gene—1 John 3:9.
All the spiritual principles are contained in this first stage of the seeker’s overcoming life in Song of Songs; the lessons that follow are not new, but they are old lessons repeated in a deeper way; regeneration brings the gene of God into us, and all the experiences of our whole Christian life are in this gene—1 John 3:9.
二
在雅歌的第二阶段中，基督的佳偶蒙呼召借与十字架合一脱离己—二8~三5：
In the second stage of Song of Songs, the lover of Christ is called to be delivered from the self through her oneness with the cross of Christ—2:8—3:5:
In the second stage of Song of Songs, the lover of Christ is called to be delivered from the self through her oneness with the cross of Christ—2:8—3:5:
１
二章八至九节是说到复活的活泼；在这两节基督被比作羚羊或小牡鹿“蹿山越岭”；山和岭是指艰难和拦阻说的，但没有一件东西够高、够大，可以拦阻复活的基督；我们需要寻求并认识基督蹿山越岭的同在。
Song of Songs 2:8-9 speaks of the vitality of resurrection; in these verses Christ is likened to a gazelle or a young hart “leaping upon the mountains, / Skipping upon the hills”; mountains and hills refer to difficulties and barriers, but nothing is too high or too great to stop the resurrected Christ; we need to seek for and know Christ’s mountain-leaping and hill-skipping presence.
Song of Songs 2:8-9 speaks of the vitality of resurrection; in these verses Christ is likened to a gazelle or a young hart “leaping upon the mountains, / Skipping upon the hills”; mountains and hills refer to difficulties and barriers, but nothing is too high or too great to stop the resurrected Christ; we need to seek for and know Christ’s mountain-leaping and hill-skipping presence.
２
基督的佳偶落到内顾自己之中，她的内顾自己成了隔离的墙，使她离开基督的同在（9下）；因此基督鼓励她起来，从自己下沉的光景里出来，与祂同在（10）。
The lover of Christ falls into introspection, which becomes a seclusion as a wall that keeps her away from the presence of Christ (v. 9b); hence, Christ encourages her to rise up and come out of her low situation to be with Him (v. 10).
The lover of Christ falls into introspection, which becomes a seclusion as a wall that keeps her away from the presence of Christ (v. 9b); hence, Christ encourages her to rise up and come out of her low situation to be with Him (v. 10).
３
基督的佳偶也听到基督告诉她，沉睡的时候（冬天）已过；试炼（雨水）也止住过去了（11）；祂也告诉她春天的时候已经来到；因此，主是以复活繁茂的丰富恳求并鼓励她（12~13）。
The lover of Christ also hears the Lord telling her that the time of dormancy (winter) is past and that the trials (rain) are over and gone (v. 11); He also tells her that the springtime has come; thus, she is entreated and encouraged by the Lord with the flourishing riches of resurrection (vv. 12-13).
The lover of Christ also hears the Lord telling her that the time of dormancy (winter) is past and that the trials (rain) are over and gone (v. 11); He also tells her that the springtime has come; thus, she is entreated and encouraged by the Lord with the flourishing riches of resurrection (vv. 12-13).
４
我们这些爱基督的人乃是借着复活的大能，不是借着自己天然的生命，才能与基督的十字架成为一，而模成祂的死（14~15）；复活的实际就是那是灵的基督作为终极完成的灵，住在我们重生的灵里，并与我们重生的灵调和为一；我们乃是在这样一个调和的灵里，有分于并经历基督的复活，这使我们能与十字架成为一，得拯救脱离己，并被变化成为神新造里的新人，以建造基督生机的身体，完成神的经纶（罗八2、4、29，加六15，林后五17）。
It is by the power of resurrection, not by our natural life, that we, the lovers of Christ, are enabled to be conformed to His death by being one with His cross (vv. 14-15); the reality of resurrection is the pneumatic Christ as the consummated Spirit, who indwells and is mingled with our regenerated spirit; it is in such a mingled spirit that we participate in and experience the resurrection of Christ, which enables us to be one with the cross to be delivered from the self and to be transformed into a new man in God’s new creation for the fulfillment of God’s economy in the building up of the organic Body of Christ (Rom. 8:2, 4, 29; Gal. 6:15; 2 Cor. 5:17).
It is by the power of resurrection, not by our natural life, that we, the lovers of Christ, are enabled to be conformed to His death by being one with His cross (vv. 14-15); the reality of resurrection is the pneumatic Christ as the consummated Spirit, who indwells and is mingled with our regenerated spirit; it is in such a mingled spirit that we participate in and experience the resurrection of Christ, which enables us to be one with the cross to be delivered from the self and to be transformed into a new man in God’s new creation for the fulfillment of God’s economy in the building up of the organic Body of Christ (Rom. 8:2, 4, 29; Gal. 6:15; 2 Cor. 5:17).
三
在雅歌的第三阶段中，基督的佳偶蒙呼召活在升天里，作复活里的新造—三6~五1：
In the third stage of Song of Songs, the lover of Christ is called to live in ascension as the new creation in resurrection—3:6—5:1:
In the third stage of Song of Songs, the lover of Christ is called to live in ascension as the new creation in resurrection—3:6—5:1:
１
活在升天里，就是一直在我们的灵里过生活；当我们活在我们的灵里，就联于诸天之上升天的基督—弗二22，创二八12~17，约一51，启四1~2，来四12、16与注1。
To live in ascension is to live continually in our spirit; when we live in our spirit, we are joined to the ascended Christ in the heavens—Eph. 2:22; Gen. 28:12-17; John 1:51; Rev. 4:1-2; Heb. 4:12, 16 and footnote 1.
To live in ascension is to live continually in our spirit; when we live in our spirit, we are joined to the ascended Christ in the heavens—Eph. 2:22; Gen. 28:12-17; John 1:51; Rev. 4:1-2; Heb. 4:12, 16 and footnote 1.
２
“所罗门王用利巴嫩木，为自己制造一乘华轿。轿柱是用银作的，轿底是用金作的；坐垫是紫色的；其中所铺的，是耶路撒冷众女子的爱情”—歌三9~10：
“King Solomon made himself a palanquin/Of the wood of Lebanon./Its posts he made of silver,/Its bottom, of gold;/Its seat, of purple;/Its midst was inlaid with love / From the daughters of Jerusalem”—S. S. 3:9-10:
“King Solomon made himself a palanquin/Of the wood of Lebanon./Its posts he made of silver,/Its bottom, of gold;/Its seat, of purple;/Its midst was inlaid with love / From the daughters of Jerusalem”—S. S. 3:9-10:
ａ
借着那灵在我们里面变化的工作，我们成为基督行动的器皿，基督的乘具，基督的“车”，为着基督在祂身体里的行动，并基督为着祂身体的行动—参林后二12~17。
By the Spirit’s transforming work in us, we become the moving vessel of Christ, the carriage of Christ, the “car” of Christ, for the move of Christ in and for the Body of Christ—cf. 2 Cor. 2:12-17.
By the Spirit’s transforming work in us, we become the moving vessel of Christ, the carriage of Christ, the “car” of Christ, for the move of Christ in and for the Body of Christ—cf. 2 Cor. 2:12-17.
ｂ
我们被神圣的三一所重建，使我们外在的架构是耶稣复活并升天的人性，并使我们里面的妆饰是我们向着主的爱—歌三9~10。
We are rebuilt with the Divine Trinity so that our external structure is the resurrected and ascended humanity of Jesus, and our interior decoration is our love for the Lord—S. S. 3:9-10.
We are rebuilt with the Divine Trinity so that our external structure is the resurrected and ascended humanity of Jesus, and our interior decoration is our love for the Lord—S. S. 3:9-10.
ｃ
我们里面的人该“用爱情所铺”（10）；爱主会保守我们在以基督为我们的人性之范围里，保护我们的人性在祂情爱的困迫里（林后五14）。
Our inner being should be “inlaid with love” (v. 10); loving the Lord will keep us in the realm of having Christ as our humanity, safeguarding our humanity in the constraint of His affection (2 Cor. 5:14).
Our inner being should be “inlaid with love” (v. 10); loving the Lord will keep us in the realm of having Christ as our humanity, safeguarding our humanity in the constraint of His affection (2 Cor. 5:14).
ｄ
借着我们以个人、情深、私下、属灵的方式爱主，我们天然的所是就被拆毁，我们也凭基督救赎的死（银作的轿柱）、神的神圣性情（金作的轿底）和基督作赐生命的灵在我们里面施行管治的王权（紫色的坐垫），而被重新修造—歌三10，参罗八28~29，林后四16~18。
Through our loving the Lord in a personal, affectionate, private, and spiritual way, our natural being is torn down, and we are remodeled with Christ’s redeeming death (posts made of silver), God’s divine nature (base), and Christ’s kingship as the life-giving Spirit ruling within us (seat of purple)—S. S. 3:10; cf. Rom. 8:28-29; 2 Cor. 4:16-18.
Through our loving the Lord in a personal, affectionate, private, and spiritual way, our natural being is torn down, and we are remodeled with Christ’s redeeming death (posts made of silver), God’s divine nature (base), and Christ’s kingship as the life-giving Spirit ruling within us (seat of purple)—S. S. 3:10; cf. Rom. 8:28-29; 2 Cor. 4:16-18.
３
基督的佳偶借着在基督的升天里生活，在复活里作新造，而在基督生命的丰富里成熟，使她成为基督的园子，作祂私有的享受（歌四12~15）；她预备好在任何境遇或环境中，都散发基督的馨香之气；她要艰难的环境（北风）和美好的环境（南风），都作工在她这园子，好使其中的香气散发出来（16）。
Through her living in Christ’s ascension as the new creation in resurrection, the lover of Christ becomes mature in the riches of the life of Christ so that she can become a garden to Christ for His private enjoyment (S. S. 4:12-15); she is prepared to give forth Christ’s fragrance in any circumstance or environment; she wants the difficult environment (north wind) and the pleasant environment (south wind) to work on her as a garden that its fragrance may be spread (v. 16).
Through her living in Christ’s ascension as the new creation in resurrection, the lover of Christ becomes mature in the riches of the life of Christ so that she can become a garden to Christ for His private enjoyment (S. S. 4:12-15); she is prepared to give forth Christ’s fragrance in any circumstance or environment; she wants the difficult environment (north wind) and the pleasant environment (south wind) to work on her as a garden that its fragrance may be spread (v. 16).
四
在雅歌的第四阶段中，基督的佳偶蒙更厉害的呼召，借复活后的十字架，在幔内生活—五2~六13：
In the fourth stage of Song of Songs, the lover of Christ is called more strongly to live within the veil through the cross after resurrection—5:2—6:13:
In the fourth stage of Song of Songs, the lover of Christ is called more strongly to live within the veil through the cross after resurrection—5:2—6:13:
１
借着在幔内生活，基督的佳偶变化成为天上的光体；她向前观望如晨光，美丽如月亮，皎洁如日头—10节：
By living within the veil, the lover of Christ is transformed into the heavenly bodies; she looks forth like the dawn, she is as beautiful as the moon, and she is as clear as the sun—v. 10:
By living within the veil, the lover of Christ is transformed into the heavenly bodies; she looks forth like the dawn, she is as beautiful as the moon, and she is as clear as the sun—v. 10:
ａ
得胜者的途径好像黎明的光，越照越明，直到日午—箴四18，约一5。
The path of the overcomers is like the light of dawn, shining brighter and brighter until the full day—Prov. 4:18; John 1:5.
The path of the overcomers is like the light of dawn, shining brighter and brighter until the full day—Prov. 4:18; John 1:5.
ｂ
黎明的光，就是日出，表征基督的来临和我们每早晨得复兴；基督徒的生活就像日头出现—路一78，箴四18，诗一一〇3，士五31。
The light of dawn, the sunrise, signifies both Christ in His coming and our being revived every morning; the Christian life is like the dawning of the sun—Luke 1:78; Prov. 4:18; Psa. 110:3; Judg. 5:31.
The light of dawn, the sunrise, signifies both Christ in His coming and our being revived every morning; the Christian life is like the dawning of the sun—Luke 1:78; Prov. 4:18; Psa. 110:3; Judg. 5:31.
２
基督的佳偶在基督生命的成熟里，成了书拉密女（“所罗门”的女性写法），表征她在生命、性情、彰显和功用上（但不在神格上），成了基督的复制和复本，配得过祂，好与祂成为婚配—歌六13，林后三18。
In the maturity of Christ’s life, the lover of Christ becomes the Shulammite (the feminine form of “Solomon”), signifying that she has become the same as He is in life, nature, expression, and function (but not in the Godhead) as the reproduction and duplication of Christ to match Him for their marriage—S. S. 6:13; 2 Cor. 3:18.
In the maturity of Christ’s life, the lover of Christ becomes the Shulammite (the feminine form of “Solomon”), signifying that she has become the same as He is in life, nature, expression, and function (but not in the Godhead) as the reproduction and duplication of Christ to match Him for their marriage—S. S. 6:13; 2 Cor. 3:18.
３
书拉密女在神眼中被比作二营军兵或军队（希伯来文，玛哈念）在跳舞；雅各遇见神的众使者，就是神的二营军兵之后，将那地方起名叫玛哈念，并将他的妻子、孩子和他所有的分作“二营军兵”—歌六13，创三二1~2：
The Shulammite is likened to the dance of two camps, or two armies (Heb. mahanaim), in the sight of God; after Jacob saw the angels of God, the two armies of God, he named the place where he was Mahanaim and divided his wives, children, and possessions into “two armies”—S. S. 6:13; Gen. 32:1-2:
The Shulammite is likened to the dance of two camps, or two armies (Heb. mahanaim), in the sight of God; after Jacob saw the angels of God, the two armies of God, he named the place where he was Mahanaim and divided his wives, children, and possessions into “two armies”—S. S. 6:13; Gen. 32:1-2:
ａ
这二营军兵属灵的意义，乃是刚强的见证，见证我们按照基督身体的原则，借着祂这位爱我们的，得胜有余，“绝顶得胜”—罗八37，十二5。
The spiritual significance of the two armies is the strong testimony that we more than conquer, we “super-overcome,” through Him who loved us, according to the principle of the Body of Christ—Rom. 8:37; 12:5.
The spiritual significance of the two armies is the strong testimony that we more than conquer, we “super-overcome,” through Him who loved us, according to the principle of the Body of Christ—Rom. 8:37; 12:5.
ｂ
神不要那些在自己里面刚强的人；祂只要脆弱的人，较软弱的妇人和孩子；那些被算为配作得胜者的人，将是较软弱、倚靠主的人—林前一26~28，林后一8~9，十二9~10，十三3~5。
God does not want those who are strong in themselves; He wants only the feeble ones, the weaker ones, the women and children; those who are counted worthy to be overcomers will be the weaker ones who depend on the Lord—1 Cor. 1:26-28; 2 Cor. 1:8-9; 12:9-10; 13:3-5.
God does not want those who are strong in themselves; He wants only the feeble ones, the weaker ones, the women and children; those who are counted worthy to be overcomers will be the weaker ones who depend on the Lord—1 Cor. 1:26-28; 2 Cor. 1:8-9; 12:9-10; 13:3-5.
五
在雅歌的第五阶段中，基督的佳偶分担主的工作—七1~13：
In the fifth stage of Song of Songs, the lover of Christ shares in the work of the Lord—7:1-13:
In the fifth stage of Song of Songs, the lover of Christ shares in the work of the Lord—7:1-13:
１
在七章四节，那灵追述爱的寻求者的美丽在于她因那灵变化的工作，借着受苦有了服从的意志（颈项），以完成神的意愿；在于她的心境向着光是敞开的，清洁的，满了安息的，也是可接近的（眼目像水池—参一15，四1，五12）；并在于她在属灵的感觉上有高而敏锐的辨别能力（鼻子—参腓一9~10，来五14）。
In verse 4 the Spirit reviews the loving seeker’s beauty in her submissive will (neck) wrought by the Spirit’s transforming work through sufferings for the carrying out of God’s will, in the expression of her heart, which is open to the light, clean, full of rest, and accessible (eyes like pools—cf. 1:15; 4:1; 5:12), and in her spiritual sense of high and sharp discernment (nose—cf. Phil. 1:9-10; Heb. 5:14).
In verse 4 the Spirit reviews the loving seeker’s beauty in her submissive will (neck) wrought by the Spirit’s transforming work through sufferings for the carrying out of God’s will, in the expression of her heart, which is open to the light, clean, full of rest, and accessible (eyes like pools—cf. 1:15; 4:1; 5:12), and in her spiritual sense of high and sharp discernment (nose—cf. Phil. 1:9-10; Heb. 5:14).
２
雅歌七章十一节表明基督的佳偶愿意从一地到另一地寄居（在村庄住宿），为要与她良人一同完成那为着全世界（田间）的工作；这指明她在完成主工作的事上，不是分门结党的，乃是把工作开放，使别人能到那里来寄居，她也能往别处寄居；这是保守一个身体里的一个工作。
Song of Songs 7:11 shows that Christ’s lover wants to carry out with her Beloved the work that is for the entire world (fields) by sojourning from one place to another (lodging in the villages); this indicates that she is not sectarian in carrying out the Lord’s work but keeps the work open, so that others can come to sojourn there and she can go to sojourn elsewhere; this is to keep one work in one Body.
Song of Songs 7:11 shows that Christ’s lover wants to carry out with her Beloved the work that is for the entire world (fields) by sojourning from one place to another (lodging in the villages); this indicates that she is not sectarian in carrying out the Lord’s work but keeps the work open, so that others can come to sojourn there and she can go to sojourn elsewhere; this is to keep one work in one Body.
３
分担主的工作就是与主同工（林后六1上）；我们要与主同工，就需要在生命里成熟，需要与主是一，我们的工作也必须是为着祂的身体（西一28~29，林前十二12~27）。
To share in the work of the Lord is to work together with Him (2 Cor. 6:1a); to work with Him, we need the maturity in life, we need to be one with the Lord, and our work must be for His Body (Col. 1:28-29; 1 Cor. 12:12-27).
To share in the work of the Lord is to work together with Him (2 Cor. 6:1a); to work with Him, we need the maturity in life, we need to be one with the Lord, and our work must be for His Body (Col. 1:28-29; 1 Cor. 12:12-27).
４
书拉密女是所罗门的配偶，作工顾到所有的葡萄园（歌八11），就是全地的众召会和众信徒；我们的工作必须是为着全世界的；这就是保罗所作的，他建立众地方召会，然后作工，把众地方召会带到基督身体完满的实现里—罗十六1~24。
The Shulammite works as Solomon’s counterpart, taking care of all the vineyards (S. S. 8:11), the churches and the believers on the whole earth; we must have a work that is for the entire world; this is what Paul did by establishing local churches and then working to bring them into the full realization of the Body of Christ—Rom. 16:1-24.
The Shulammite works as Solomon’s counterpart, taking care of all the vineyards (S. S. 8:11), the churches and the believers on the whole earth; we must have a work that is for the entire world; this is what Paul did by establishing local churches and then working to bring them into the full realization of the Body of Christ—Rom. 16:1-24.
５
雅歌七章十二节说，“我们清晨起来往葡萄园去，看看葡萄发芽开花没有，石榴放蕊没有；我在那里要将我的爱情给你”；到这时候，她能够把主的工作和主自己联合起来，现在她才能在主工作的地方，向主表示她的爱情。
Song of Songs 7:12 says, “Let us rise up early for the vineyards; / Let us see if the vine has budded, / If the blossom is open, / If the pomegranates are in bloom; / There I will give you my love”; at this time she is able to relate the Lord’s work to the Lord Himself; now she can express her love to the Lord at the place of His work.
Song of Songs 7:12 says, “Let us rise up early for the vineyards; / Let us see if the vine has budded, / If the blossom is open, / If the pomegranates are in bloom; / There I will give you my love”; at this time she is able to relate the Lord’s work to the Lord Himself; now she can express her love to the Lord at the place of His work.
六
在雅歌的第六阶段中，基督的佳偶盼望被提（八1~14）；她“靠着她良人”从旷野（属地的范围）上来—5节：
In the sixth stage of Song of Songs, the lover of Christ is hoping to be raptured (8:1-14); she is coming up from the wilderness (the earthly realm) by “leaning on her beloved” (v. 5):
In the sixth stage of Song of Songs, the lover of Christ is hoping to be raptured (8:1-14); she is coming up from the wilderness (the earthly realm) by “leaning on her beloved” (v. 5):
１
“靠着她良人”含示，她就像雅各一样，大腿窝被摸了一把，天然的力量受了主的对付—创三二24~25。
Leaning on her beloved implies that, like Jacob, the socket of her hip has been touched, and her natural strength has been dealt with by the Lord—Gen. 32:24-25.
Leaning on her beloved implies that, like Jacob, the socket of her hip has been touched, and her natural strength has been dealt with by the Lord—Gen. 32:24-25.
２
“靠着她良人”也含示，她发现自己力不能胜，这似乎要持续直到旷野的路程过去—林后一8~9，十二9~10，十三3~4。
Leaning on her beloved also implies that she finds herself pressed beyond measure, and this seems to last until the wilderness journey is over—2 Cor. 1:8-9; 12:9-10; 13:3-4.
Leaning on her beloved also implies that she finds herself pressed beyond measure, and this seems to last until the wilderness journey is over—2 Cor. 1:8-9; 12:9-10; 13:3-4.
３
她求她的良人将她放在祂爱的心上如印记，带在祂力量的臂上如戳记；此时她感觉到自己的一无所能和无依无靠，并领悟一切都在于神的爱和保守的能力—歌八6~7。
She asks her Beloved to set her as a seal on His heart of love and as a seal on His arm of strength; at this point she is conscious of her powerlessness and helplessness, and she realizes that everything depends on God’s love and preserving power—S. S. 8:6-7.
She asks her Beloved to set her as a seal on His heart of love and as a seal on His arm of strength; at this point she is conscious of her powerlessness and helplessness, and she realizes that everything depends on God’s love and preserving power—S. S. 8:6-7.
４
基督的佳偶求祂这位住在作祂园子之信徒里面的，使她得听见祂的声音—13节，参四13~五1，六2：
The lover of Christ asks Him who dwells in the believers as His gardens to let her hear His voice—v. 13; cf. 4:13—5:1; 6:2:
The lover of Christ asks Him who dwells in the believers as His gardens to let her hear His voice—v. 13; cf. 4:13—5:1; 6:2:
ａ
这指明我们为那作我们良人的基督工作时，需要维持我们与祂的交通，一直听祂—路十38~42。
This indicates that in the work that we do for the Lord as our Beloved, we need to maintain our fellowship with Him, always listening to Him—Luke 10:38-42.
This indicates that in the work that we do for the Lord as our Beloved, we need to maintain our fellowship with Him, always listening to Him—Luke 10:38-42.
ｂ
我们的生命，乃是在乎主的话语；我们的工作，乃是在乎主的命令；我们应该有一个祷告的中心，就是巴不得主说话—启二7，撒上三9~10，参赛五十4~5，出二一6。
Our lives depend on the Lord’s words, and our work depends on the Lord’s commands; the central point of our prayers should be our longing for the Lord’s speaking—Rev. 2:7; 1 Sam. 3:9-10; cf. Isa. 50:4-5; Exo. 21:6.
Our lives depend on the Lord’s words, and our work depends on the Lord’s commands; the central point of our prayers should be our longing for the Lord’s speaking—Rev. 2:7; 1 Sam. 3:9-10; cf. Isa. 50:4-5; Exo. 21:6.
ｃ
没有主的话语，我们对于基督是神的奥秘，以及召会是基督的奥秘（西二2，弗三4~5，五32），就没有任何启示、亮光或主观的认识；信徒的一生，都系于主的说话—26~27节。
Without the Lord’s words, we will not have any revelation, light, or subjective knowledge of Christ as the mystery of God and of the church as the mystery of Christ (Col. 2:2; Eph. 3:4-5; 5:32); the life of the believers hinges totally upon the Lord’s speaking (vv. 26-27).
Without the Lord’s words, we will not have any revelation, light, or subjective knowledge of Christ as the mystery of God and of the church as the mystery of Christ (Col. 2:2; Eph. 3:4-5; 5:32); the life of the believers hinges totally upon the Lord’s speaking (vv. 26-27).
贰
作为这卷诗意之书的结语，基督的佳偶祷告，求她的良人在祂复活的大能（羚羊和小牡鹿）里快快回来，设立那要充满全地，祂甘甜美丽的国（香草山）—歌八14，启十一15，但二35：
As the concluding word of this poetic book, the lover of Christ prays that her Beloved would make haste to come back in the power of His resurrection (gazelle and young hart) to set up His sweet and beautiful kingdom (mountains of spices), which will fill the whole earth—S. S. 8:14; Rev. 11:15; Dan. 2:35:
As the concluding word of this poetic book, the lover of Christ prays that her Beloved would make haste to come back in the power of His resurrection (gazelle and young hart) to set up His sweet and beautiful kingdom (mountains of spices), which will fill the whole earth—S. S. 8:14; Rev. 11:15; Dan. 2:35:
一
这样的祷告描绘基督这位新郎和祂的佳偶新妇之间，在新婚之爱里的联结与交通；这正如约翰这位爱基督者的祷告（作为圣经的结语）一样，乃是启示神关于祂神圣之爱里基督与召会的永远经纶—启二二20。
Such a prayer portrays the union and communion between Christ as the Bridegroom and His lovers as the bride in their bridal love, in the way that the prayer of John, a lover of Christ, as the concluding word of the Holy Scriptures, reveals God’s eternal economy concerning Christ and the church in His divine love—Rev. 22:20.
Such a prayer portrays the union and communion between Christ as the Bridegroom and His lovers as the bride in their bridal love, in the way that the prayer of John, a lover of Christ, as the concluding word of the Holy Scriptures, reveals God’s eternal economy concerning Christ and the church in His divine love—Rev. 22:20.
二
“主耶稣啊，我愿你来！”乃是圣经中最后的祷告（启二二20）；整本圣经结束于我们对主再来的渴望发表成为祷告。
“Come, Lord Jesus!” is the last prayer in the Bible (v. 20); the entire Bible concludes with the desire for the Lord’s coming expressed as a prayer.
“Come, Lord Jesus!” is the last prayer in the Bible (v. 20); the entire Bible concludes with the desire for the Lord’s coming expressed as a prayer.
三
“当你来的时候，真的，‘信则变见，赞代祈’，爱就要达到毫无阴翳、完全的地位，能够丝毫无罪地在主面前事奉祂。这是什么日子呢？所以主耶稣啊，求你快来！”（倪柝声文集第二辑第三册，歌中的歌，一四九至一五〇页）
“When He comes, faith will be turned to facts, and praise will replace prayer. Love will consummate in a shadowless perfection, and we will serve Him in the sinless domain. What a day that will be! Lord Jesus, come quickly!” (Watchman Nee, The Collected Works of Watchman Nee, vol. 23, “The Song of Songs,” p. 126).
“When He comes, faith will be turned to facts, and praise will replace prayer. Love will consummate in a shadowless perfection, and we will serve Him in the sinless domain. What a day that will be! Lord Jesus, come quickly!” (Watchman Nee, The Collected Works of Watchman Nee, vol. 23, “The Song of Songs,” p. 126).