第四週•週四

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晨興餧養

歌六 13『回來，回來，書拉密女阿；回來，回來，使我們得觀看你。…』

林後三 18『但我們眾人旣然以沒有帕子遮蔽的臉，好像鏡子觀看並返照主的榮光，就漸漸變化成爲與祂同樣的形像，從榮耀到榮耀，乃是從主靈變化成的。』

『書拉密女』是『所羅門』的女性寫法，指明如今得勝者已成爲與基督一樣。所有的得勝者必須與神是一，也必須是基督。書拉密女原是鄉村女子；如今她是所羅門的配偶，在生命、性情、彰顯和功用上，已成爲與所羅門一樣，爲要完成神的經綸。在這四件事—生命、性情、彰顯和功用上，我們成爲與神和基督一樣，但我們無分於神和基督的神格。說我們在神的神格上與祂一樣，是極大的褻瀆，但我們若說，我們無法在生命、性情、彰顯和功用上與神一樣，這就是不信。聖經一再告訴我們，神要與我們成爲一，並使我們與祂成爲一。

新約裏一再使用『在基督裏』和『在主裏』這些辭。…在主裏我們凡事都能作（腓四 13）。…祂能使我們在祂的生命、祂的性情、祂的彰顯和祂的功用上與祂一樣，以完成祂的經綸（李常受文集一九九四至一九九七年第三册，四四七至四四八頁）。

信息選讀

『我的良人，來罷，你我可以出到田間；你我可以在村莊住宿。』（歌七 11）這啓示她願意從一地到另一地寄居，爲要與她良人一同完成那爲着全世界的工作。這指明她不是分門結黨的。…我們必須學習把工作開放，使別人能到這裏來寄居，我們也能往別處寄居。這是保守一個身體裏的一個工作。

分擔主的工作，不是爲主作工，乃是與主同工。這需要成熟的生命。靈恩運動強調能力和神蹟，卻很少留意生命的事。神召會比較着重真理的教導，但也忽畧了生命的事。然而，主得着了一些尋求內裏生命經歷的人。這開始於蓋恩夫人（MadameGuyon）、勞倫斯弟兄（Brother Lawrence）以及其他聖徒。他們在生命裏很深，但他們的教導是神祕、奧祕的。勞威廉（William Law） 將他們的教導改進得相當實際，幫助了許多信徒。慕安得烈（Andrew Murray）得着他的幫助，是首先看見新約神的靈有人性元素的人之一。他說那得着榮耀之耶穌的靈，就是復活的基督，乃是那靈，含有祂得榮的人性。賓路易師母（Jessie Penn-Lewis）從慕安得烈得着許多幫助，她強調主觀的內裏生命，尤其基督之死的主觀方面。…賓路易師母看見基督之死主觀的方面，史百克看見復活的原則，爲着建造基督的身體。倪弟兄早期從這些教師的著作…得着許多幫助。

我們要與主同工，就必須在生命裏成熟，並且必須教導高的真理。…在雅歌裏我們看見，我們要與主同工，就需要在生命裏成熟，需要與主是一，我們的工作也必須是爲着祂的身體。我們的主是所羅門，我們必須是書拉密女；就是說，我們必須與主是一。

書拉密女是所羅門的配偶，照料所有的葡萄園（八11）。這指明我們的工作該爲着身體，不只爲着一個城市。我們必須有一種爲着全世界的工作。這就是保羅所作的，他建立眾地方召會，然後作工，把眾地方召會帶到基督身體完滿的實現裏（雅歌生命讀經，七四至七七頁）。

參讀： 雅歌生命讀經，第一至十篇。

WEEK 4 — DAY 4

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Morning Nourishment

S. S. 6:13 Return, return, O Shulammite; return, return, that we may gaze at you…

2 Cor. 3:18 But we all with unveiled face, beholding and refleeting like a mirror the glory of the Lord, are being transformed into the same image from glory to glory, even as from the Lord Spirit.

Shulammite is the feminine form of Solomon, indicating that now the overcomers have become the same as Christ. All the overcomers must be one with God and must be Christ. The Shulammite was a country girl. Now, as a counterpart of Solomon, she has become the same as Solomon in life, in nature, in expression, and in function for the carrying out of God’s economy. In these four things—life, nature, expression, and function—we become the same as God and Christ but not in Their Godhead. To say that we are the same as God in His Godhead is a great blasphemy, but if we say that we cannot be the same as God in life, nature, expression, and function, this is
unbelief. The Bible tells us again and again that God wants to be one with us and to make us one with Him.

The phrases in Christ and in the Lord are used repeatedly in the New Testament…In the Lord we are able to do all things (Phil. 4:13)…He is able to make us the same as He is in His life, in His nature, in His expression, and in His function to carry out His economy. (CWWL, 1994-1997, vol. 3, “Crystallization-study of Songs of Songs,” p. 349)

Today’s Reading

“Come, my beloved, let us go forth into the fields; / Let us lodge in the villages” (S. S. 7:11). This reveals that she wants to carry out with her Beloved the work that is for the entire world by sojourning from one place to another. This indicates that she is not sectarian…We must learn to keep the work open, so that others can come to sojourn there and we can go to sojourn elsewhere. This is to keep one work in one Body.

To share in the work of the Lord is not to work for the Lord but to work together with the Lord. This requires a matured life. The Pentecostal movement has stressed power and miracles, yet little attention has been paid to the matter of life. The Assembly of God has given more emphasis to the teaching of the truth, but it also has neglected the matter of life. Nevertheless, the Lord has had those who have sought out the experience of the inner life. This began with saints such as Madame Guyon, Brother Lawrence, and others. They were deep in life, but their teachings were mystical and mysterious. William Law improved their teachings into something quite practical, helping many believers. Andrew Murray was helped by him and was among the first
to see that the New Testament Spirit of God has an element of humanity. He said that the Spirit of the glorified Jesus, the resurrected Christ who is the Spirit, contains His glorified humanity. Jessie Penn-Lewis received much help from Andrew Murray and stressed the subjective inner life, especially the subjective aspect of Christ’s death…Mrs. Penn-Lewis saw the subjective aspect of the death of Christ, and T. Austin-Sparks saw the principles of resurrection for the building-up of the Body of Christ. Brother Nee received much help in the early days from the writings of these teachers.

To work together with the Lord we must be mature in life and we must teach the high truths…In Song of Songs we see that to work with the Lord we need the maturity in life, we need to be one with the Lord, and our work must be for His Body. Our Lord is Solomon and we must be the Shulammite; that is, we must be one with the Lord.

The Shulammite works as Solomon’s counterpart, taking care of all the vineyards (S. S. 8:11). This indicates that our work should be for the Body, not just one city. We must have a work that is for the entire world…Paul did [this] by establishing local churches and then working to bring them into the full realization of the Body of Christ. (Life-study of Song of Songs, pp. 59-61)

Further Reading: Life-study of Song of Songs, msgs. 1-10