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Daca vrei sa citesti, ti-as recomanda Despre Botez de Sfantul Vasile cel Mare (ortodox), Imitatio Christi sau Urmand pe Hristos de Thomas A. Kempis (catholic), Cantarea Cantarilor de Watchman Nee (evanghelist), Experimentarea profunzimii lui Isus Hristos de Jeanne Guyon (catolica), Rugaciunea – experienta Vietii Vesnice de Arhimandritul Sofronie (ortodox), Fiti tari in Domnul de Ch. H. Spurgeon (protestant). Vei vedea ca sant oameni ai lui Dumnezeu atat in Biserica Ortodoxa, cat si
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  Daca vrei sa citesti, ti-as recomanda Despre Botez deSfantul Vasile cel Mare (ortodox), Imitatio Christi sau Urmandpe Hristos de Thomas A. Kempis (catholic), CantareaCantarilor de Watchman Nee (evanghelist), Experimentareaprofunzimii lui Isus Hristos de Jeanne Guyon (catolica), Rugaciunea – experienta Vietii Vesnice de Arhimandritul Sofronie(ortodox), Fiti tari in Domnul de Ch. H. Spurgeon(protestant). Veivedea ca sant oameni ai lui Dumnezeu atat in Biserica Ortodoxa, catsi in cea Catolica , cat si in cele Evanghelice.Dumnezeu sa ne ajute sa luam tot ce este bun!Cu dragoste din Dumnezeu, DeboraINTRODUCTIONIChapter one, verse 1 says, The Song of songs, which is Solomon's. This Song is aboutSolomon. Hence, the Lord takes the position of a king in this book. He is standing on the groundof resurrection and ascension. David killed Goliath and overcame the enemy. He signifies theChrist who reigns through the cross. Solomon received the benefit of Goliath's defeat andbecame a king of peace. He signifies the Christ who reigns through resurrection. In this book theLord stands in the position of Solomon. We are communicating with such a king as Solomon. Thebattle is over, and He is now the Christ who is crowned with glory and authority. This is what wesee at the beginning of this book. In this book, our relationship with the Lord is not like therelationship between Jonathan and David. Rather, it is like the relationship between theShulamite and King Solomon. Jonathan loved David because David overcame the enemy. TheShulamite loved Solomon because of Solomon himself. Some love the Lord because of Hiscross. Others love Him not only because of His cross, but also because of His resurrection. Thecross speaks of the Lord's reign through His victory, whereas resurrection speaks of the LordHimself. The queen of Sheba first heard of the acts of Solomon. Later, she beheld Solomon inperson. She was attracted by Solomon. Hence, we must not only have a love like that of Jonathan toward David, but a love like that of the Shulamite toward Solomon. This book guidesus to an understanding of Him as the King.IIThe experience of the Shulamite is personal; it is not corporate. Woman in the Bible representssubjective experience. Hence, the maiden's pursuit refers to the individual believer's pursuit of theLord; it does not refer to the church's corporate pursuit of the Lord. It begins with a person'syearning for the Lord and ends with his satisfaction in fellowship with Him.IIIThe central theme of this book is spiritual fellowship. Although this book is divided into manysections, the record follows a sequence and is a continuous whole. It is not composed of isolatedstories or miscellaneous anecdotes. Its emphasis is on the total spiritual experience of those whoadvance to pursue after the Lord. It describes the stages they go through in their life and theultimate state they will reach. It is in the same nature as Spiritual Torrents by Madame Guyon andFour Planes of Spiritual Life by Mrs. Penn-Lewis.IV  This book describes a person's pursuit after he is saved. Therefore, it mentions nothing about thematter of salvation. The emphasis of this book is not sinners, but believers. It is not about thosewho do not belong to the Lord, but about those who belong to the Lord. It does not tell us how aperson seeks for salvation, but how a person desires and seeks to gain the Lord. It is not on faith,but on love. The banner of this book is love. His banner over me was love (2:4). This is our motto.VThis book is a poem. It is a description of our spiritual history in poetic expressions, words, andphrases. In many cases, one can only grasp the sense; words alone cannot explain the fullmeaning.VIThis book and the Gospel of Matthew describe the two aspects of the believer's relationship withthe Lord. As far as our duty is concerned, Matthew shows that we are a minister to the Lord, whois our King. As far as fellowship is concerned, this book shows that we are a wife to the Lord, whois our Husband.VIIThe word that is most frequently used in this book is love. There are many ways to use this word;it can be used in the singular, in the plural, as masculine, as feminine, or in a general way. For example, the word my beloved in the srcinal language denotes a male love, whereas the wordmy love in the srcinal language denotes a female love. The word love in 1:2, 4, 4:10, and 7:12is plural. The singular form of love in this book is translated beloved, referring to the person. It isthe same word as David, because David means love. Love in 2:4 is general. Love in 2:7, 3:5,and 8:4 refers to love in the feminine sense. Friends in 5:1 and 16 should be translated beloved ; it refers to love in the masculine sense in contrast to love in the feminine sense.VIII A few principles for the interpretation of this book:(1) The interpretation of every passage must match the central theme of this book, which isspiritual experience.(2) The interpretation of each verse must make sense within the context of the passage, as wellas match the central theme of the book.(3) In interpreting the parables in Matthew 13, the Lord gave detailed commentary on some parts,but made no comment on other parts. We should do the same in interpreting this book.(4) We should find the meaning of a term partly from the word itself and partly from its historicaluse in the Bible.(5) In describing the bride and the bridegroom, this book uses many illustrations. While thecharacteristics are described in figures of speech, the illustrations involve the use of symbols. Thefigures of speech are easy to understand. But in order to understand the symbols, there must bemature consideration. Symbols can only be understood in accordance with biblical methods anddivine teaching. In some instances, the nature of the figures of speech and the symbols are thesame; in other instances, they are different. In many cases, they are quite different. We do notneed to worry whether or not they are different; we should only ask what they refer to. A symbolcan often convey something that a figure of speech cannot convey. For example, Revelation 1:15says, And His feet were like shining bronze, as having been fired in a furnace. Feet are a figure  of speech, and we know that they refer to movement. Shining bronze, as having been fired in afurnace, is a symbol, and it cannot be understood readily.THE SUBJECTThe first verse says, The Song of songs, which is Solomon's. Solomon wrote a thousand fivesongs (1 Kings 4:32). Of all his songs, this is the best and most precious one. Consequently, it iscalled the Song of songs. The inner sanctuary is the Holy of Holies. The Lord Jesus is the Kingof kings and Lord of lords. This is the Song of songs. The book of Ecclesiastes speaks of vanityof vanities, whereas this book is the Song of songs.This Song is in contrast with Ecclesiastes. Ecclesiastes speaks of an unsettled life, but this Songspeaks of the rest after being unsettled. Ecclesiastes tells us that man cannot be satisfied withknowledge, but this Song tells us that man can only be satisfied by love. Ecclesiastes tells usabout the pursuit under the sun, but this Song tells us about the pursuit of Christ. In Ecclesiastesthe object that is being sought after is a wrong one, and the way is the wrong way. The result isvanity of vanities. In the Song of songs the object that is being sought after is the right one, andthe way is the right way. The result is the right end.THE DIVISIONSSection One:The Initial Pursuit and Satisfaction (1:2—2:7)Yearning (1:2-3)Pursuit (1:4)Fellowship (1:4)The Revelation in the Inner Chambers (1:5-7)The King's Speaking (1:8-11)The Maiden's Speaking (1:12-14)The King's Praise (1:15)The Maiden's Response (1:16—2:1)The King's Reply (2:2)The Maiden's Praise and Enjoyment (2:3-6)The King's Charge (2:7)Section Two:The Call for Deliverance from the Self (2:8—3:5)The Call for Deliverance from the Self (2:8-15)Failure and Recovery (2:16—3:5)Section Three:The Call for Ascension (3:6—5:1)The New Creation (3:6—4:6)The Call for Ascension (4:7-15) A Life of Love (4:16—5:1)Section Four:The Call of the Cross after Resurrection (5:2—6:13)The Cross after Resurrection and the Maiden's Failure (5:2—6:3) A Life within the Veil (6:4-13)Section Five:The Work of God (7:1-13)The Equipping of the Worker (7:1-9a)Working Together with the Lord (7:9b-13)  Section Six:The Groaning of the Flesh (8:1-14)The Groaning for Deliverance from the Flesh (8:1-4)Before the Rapture (8:5-14)SECTION ONETHE INITIAL PURSUIT AND SATISFACTION(1:2—2:7)This section is the key to the whole book. All the spiritual principles are contained in this section.It foreshadows all subsequent experiences. The lessons that follow are not new; rather, they areold lessons repeated in a deeper way.The spiritual experiences in the first section are smooth and easy. The first consecration andrevelation always appear to be smooth and easy. However, this consecration and revelation maynot be very dependable; there is the need for these experiences to pass through the fire. Thissection foreshadows the spiritual experiences that are coming. After this section, everything willbe tested until it becomes real. The first time a person experiences something, the impressionmay not be very deep; the second time, the experience may be more advanced and more sure.Yet the second experience may not be as sweet as the first. In the end the experience is thesame as that which was encountered at the beginning; the banner is still love.The experience in this section is equivalent to the Path of Light in the book Spiritual Torrents; itis also equivalent to the revival stage in the book Four Planes of Spiritual Life. Our personalexperience can surely testify to this.I. YEARNING (1:2-3)Verse 2 says, Let him kiss me with the kisses of his mouth: for thy love is better than wine. Thekisses that one seeks after here are different from the kiss of the Father upon the neck (Luke15:20). That kiss was a sign of forgiveness, and everyone who belongs to the Lord has receivedthat kiss already. The emphasis in the Song of Songs is the love relationship between thebelievers and the Lord. As such, forgiveness is an implicit fact. Therefore, there is no mention of forgiveness. The Song of Songs does not speak of how a person turns from the position of asinner to the position of a believer; rather, it speaks of how a believer turns from a position of thirst to a position of satisfaction. We must remember this fact before we can understand the waythe book begins. After a person is saved, we do not know how long it takes before there is a longing within him.However, we do know that a longing arises when a saved person is awakened by the Holy Spiritand begins to seek after the Lord.Because the seeker is full of hunger and thirst, her mouth spontaneously utters, Let him kiss mewith the kisses of his mouth. She does not say who him is. But in her mind, there is only one him ; it is the One she seeks after. Prior to this, her relationship with the Lord was general, andshe was deeply dissatisfied with it. Now she hopes to have a more personal relationship withHim. Therefore, she longs for a kiss, which is a personal expression of love. No one can kisstwo people at the same time. A kiss is an expression of a personal relationship. Furthermore,these kisses are not on the cheek, as were Judas's (Matt. 26:49), nor on the feet, as were Mary's(Luke 7:38, 45). They are the kisses of his mouth, a sign of personal affection. A generalrelationship can no longer satisfy her. She wants a personal relationship which no one else has.This inward urge is the beginning of all progress. Spiritual edification can never be separatedfrom a pursuit that is based on hunger and thirst. If the Holy Spirit has not put a realdissatisfaction with a general relationship and a pursuit for personal affection within a believer, he

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