Comentario del capítulo
Song of Songs Capítulo 1
서론
Sin título
Original en inglés
In this chapter, after the title of the book (So 1:1), we have Christ and his church, Christ and a believer, expressing their esteem for each other. I. The bride, the church, speaks to the bridegroom (So 1:2-4), to the daughters of Jerusalem (So 1:5,6), and then to the bridegroom, So 1:7. II. Christ, the bridegroom, speaks in answer to the complaints and requests of his spouse, So 1:8-11. III. The church expresses the great value she has for Christ, and the delights she takes in communion with him, So 1:12-14. IV. Christ commends the church's beauty, So 1:15. V. The church returns the commendation, So 1:16,17. Where there is a fire of true love to Christ in the heart this will be of use to blow it up into a flame.
1
The Title of the Book
全書的標題
¹ 所羅門的歌，是歌中的雅歌。
這裏是本書的標題，表明：1. 其性質——這是一首歌，為要更好地達成其目的，即激動並點燃人的情感；詩歌對此大有功效。其主題令人喜悅，因此適宜以詩歌來表達，我們可以在歌唱時用心向主歌唱、讚美。這是福音性的；福音的時代當是喜樂的時代，因為福音的恩典將新歌放在我們口中（Ps 98:1）。2. 其尊貴——這是歌中的歌，是最卓越的歌，不僅勝過任何人間的作品，或勝過所羅門所作的其他一切歌，甚至勝過聖經中任何其他的歌，因為其中包含了更多關乎基督的內容。3. 其作者——這是所羅門的歌。這不是愚昧人的歌（許多情歌都是如此），而是最有智慧之人所作的歌；人若要證明自己的智慧，沒有比這更好的方式——頌讚神對人類的愛，並藉此激發自己與他人對神的愛。所羅門作了一千零五首歌（1Ki 4:32）；那些論及其他題材的歌已經失傳，但這首關乎熾烈之愛的歌卻存留下來，直到末時。所羅門像他的父親一樣喜愛詩歌；無論人的才華在哪一方面，他都當努力以此榮耀神、造就教會。所羅門的名字之一是耶底底雅——耶和華所愛的（2Sa 12:25）；沒有人比他在主愛中有如此大份的更適合來描寫主的愛；在所有使徒中，論到愛寫得最多的，正是那位自己是主所愛的門徒、曾靠在基督胸懷裏的。所羅門作為君王，有許多大事要料理，佔去了他許多心思與時間，然而他仍為這項及其他敬虔的操練預留了心與閒暇。從事世事的人當是敬虔的人，不可因世事繁忙為藉口而推卸每個人當盡的大事——就是與神保持相交。所羅門何時寫下這首聖歌，我們不能確定。有人認為他在蒙神的恩典從背道中恢復之後寫下此歌，作為悔改的進一步憑證；彷彿他從前愛許多外邦女子時，或許以輕浮、虛妄、淫蕩的歌傷害了人，如今要藉這首歌向許多人行善來補償——如今他把才情轉到正路上。但更可能的是，他在治世之初、仍緊緊跟隨神、保持與神相交的時候寫下此歌；也許他把這首歌與他父親的詩篇一同交給伶長，為聖殿的敬拜之用，並附上了正確理解的鑰匙。有人認為此歌是因他娶法老的女兒而作，但這不確定；本書所提的利巴嫩樓（So 7:4）據推測是在那樁婚事之後很久才建造的。我們可以合理地推想，當他在繁榮的鼎盛時期愛耶和華（1Ki 3:3）之時，他如此在豐盛的一切中，以歡喜快樂的心事奉祂。這標題也可譯作論到所羅門的歌中之歌——所羅門作為大衛的兒子和繼承人、承受了王權之約、作為聖殿的奠基者、並在智慧與財富上卓越超群，乃是基督的預表——在基督裏面藏著一切智慧和知識的寶藏，而且祂比所羅門更大；因此這是一首關乎祂的歌。本書排在傳道書之後，位置十分恰當：因為當我們藉著傳道書徹底認清了受造之物的虛空、及其不足以滿足我們、為我們造幸福的時候，我們就會受到激勵，去在基督的愛裏、在唯獨藉著祂與神相交中尋找那真正的、超越的喜樂。那在曠野預備基督道路的聲音曾呼喊：凡有血氣的盡都如草。
Original en inglés
The Title of the Book
¹ The song of songs, which is Solomon's.
We have here the title of this book, showing, 1. The nature of it; it is a song, that it might the better answer the intention, which is to stir up the affections and to heat them, which poetry will be very instrumental to do. The subject is pleasing, and therefore fit to be treated of in a song, in singing which we may make melody with our hearts unto the Lord. It is evangelical; and gospel-times should be times of joy, for gospel-grace puts a new song into our mouths, Ps 98:1. 2. The dignity of it; it is the song of songs, a most excellent song, not only above any human composition, or above all other songs which Solomon penned, but even above any other of the scripture-songs, as having more of Christ in it. 3. The penman of it; it is Solomon's. It is not the song of fools, as many of the songs of love are, but the song of the wisest of men; nor can any man give a better proof of his wisdom than to celebrate the love of God to mankind and to excite his own love to God and that of others with it. Solomon's songs were a thousand and five (1Ki 4:32); those that were of other subjects are lost, but this of seraphic love remains, and will to the end of time. Solomon, like his father, was addicted to poetry, and, which way soever a man's genius lies, he should endeavor to honour God and edify the church with it. One of Solomon's names was Jedidiah—beloved of the Lord (2Sa 12:25); and none so fit to write of the Lord's love as he that had himself so great an interest in it; none of all the apostles wrote so much of love as he that was himself the beloved disciple and lay in Christ's bosom. Solomon, as a king, had great affairs to mind and manage, which took up much of his thoughts and time, yet he found heart and leisure for this and other religious exercises. Men of business ought to be devout men, and not to think that business will excuse them from that which is every man's great business—to keep up communion with God. It is not certain when Solomon penned this sacred song. Some think that he penned it after he recovered himself by the grace of God from his backslidings, as a further proof of his repentance, and as if by doing good to many with this song he would atone for the hurt he had perhaps done with loose, vain, amorous songs, when he loved many strange wives; now he turned his wit the right way. It is more probable that he penned it in the beginning of his time, while he kept close to God and kept up his communion with him; and perhaps he put this song, with his father's psalms, into the hands of the chief musician, for the service of the temple, not without a key to it, for the right understanding of it. Some think that it was penned upon occasion of his marriage with Pharaoh's daughter, but that is uncertain; the tower of Lebanon, which is mentioned in this book (So 7:4), was not built, as is supposed, till long after the marriage. We may reasonably think that when in the height of his prosperity he loved the Lord (1Ki 3:3) he thus served him with joyfulness and gladness of heart in the abundance of all things. It may be rendered, The song of songs, which is concerning Solomon, who as the son and successor of David, on whom the covenant of royalty was entailed, as the founder of the temple, and as one that excelled in wisdom and wealth, was a type of Christ, in whom are hidden all the treasures of wisdom and knowledge, and yet is a greater than Solomon; this is therefore a song concerning him. It is here fitly placed after Ecclesiastes; for when by the book we are thoroughly convinced of the vanity of the creature, and its insufficiency to satisfy us and make a happiness for us, we shall be quickened to seek for happiness in the love of Christ, and that true transcendent pleasure which is to be found only in communion with God through him. The voice in the wilderness, that was to prepare Christ's way, cried, All flesh is grass.
2-6
The Love of the Church to Christ
教會對基督的愛
² 願他用口與我親嘴；因你的愛情比酒更美。
³ 你的膏油馨香；你的名如同倒出來的香膏，所以眾童女都愛你。
⁴ 願你吸引我，我們就快跑跟隨你。王帶我進了內室，我們必因你歡喜快樂；我們要稱讚你的愛情，勝似稱讚美酒。她們愛你是理所當然的。
⁵ 耶路撒冷的眾女子啊，我雖然黑，卻是秀美，如同基達的帳棚，又如所羅門的幔子。
⁶ 不要因日頭把我曬黑了就輕看我。我同母的弟兄向我發怒；他們使我看守葡萄園；我自己的葡萄園卻沒有看守。
在這首戲劇性的詩中，新婦在此首次出場，先是向新郎說話，然後向耶路撒冷的眾女子說話。
I. 她向新郎說話，沒有給他任何名字或稱號，而是突兀地開始：願他用口與我親嘴；正如抹大拉的馬利亞對那她以為是看園的說（Joh 20:15）：若是你把他移了去——指的是基督，卻沒有提名。心早已被他充滿了，這代名詞的前述詞就是那些意念——那心所默念的美辭（Ps 45:1）。自己充滿基督的人，很容易以為別人也當如此。新婦所願的有兩件事，並以此自樂：
1. 新郎的情誼（So 1:2）：「願他用口與我親嘴」——就是：與我和好，並讓我知道他已如此；讓我得著他恩寵的憑據。舊約教會也是如此渴望基督在肉身顯現，不再在律法之下作為訓蒙的師傅，不再處於奴役和恐懼的施行之下，而是在福音中領受神聖恩典的交通——在那福音裏，神使世人與自己和好，包紮醫治那被律法撕裂擊打的；正如母親親吻她所責備的孩子。「願他不再差遣使者到我這裏來，而是親自來；不再藉天使和先知說話，而是讓我得著他親口的話——那恩言*（Lu 4:22），那對我而言如同口的親嘴的，是和好的確實憑據，正如以掃親吻雅各。」一切福音的本分都總括在我們親吻兒子之上（Ps 2:12）；照樣，一切福音的恩典也總括在他親吻我們之上——正如浪子悔改歸回時父親親吻他。這是平安的親嘴。親嘴與傷痕相對（Pr 27:6）；照樣，恩典的親嘴與律法的傷痕相對。如此，一切真信徒都懇切渴望基督之愛向他們靈魂的彰顯；除了他恩寵的確據、他臉上的光照在他們身上（Ps 4:6,7）、以及認識他那過於人所能測度的愛之外，他們別無所求——這是他們所求的一件事（Ps 27:4）。他們樂意以他的靈迎接基督之愛向他們靈魂的彰顯，並以對他謙卑的愛的表白和在他裏面的滿足來回應，勝過一切。他嘴唇的果子是平安（Isa 57:19）。「願他給我萬個親嘴——那享受本身使我更渴慕他；而且，當其他一切快樂因使用而發酸枯萎時，聖靈的快樂卻更加甘甜。」雷諾茲主教如此說。她為這願望舉了幾個理由。(1.) 因她極其看重他的愛：你的愛情比酒更美。酒能悅人心，能使下沉的靈甦醒振奮；但恩典的靈魂在愛基督、被他所愛、在他愛的果子和恩賜中、在他愛的憑據和保證中所得的喜樂，勝過任何人曾在感官最精緻的快樂中所得的——它比最上等的強心劑對一個將要昏厥的人更令他甦醒振奮。請注意，[1.] 基督的愛本身、以及在所有聖徒的評價中，比這世界所能給的上好筵席更寶貴、更可羨慕。[2.] 唯獨那些以他的愛在世人一切歡樂之上的人，才能期望得著基督口中的親嘴、和他恩寵的安慰憑據——他們寧可放棄那些歡樂，也不願失去他的恩寵，並以屬靈的喜樂勝過任何身體的暢快。此處請注意人稱的轉換：願他用口與我親嘴——她說到他，如同他不在場，或好像她不敢向他說話；但在下一句，她見他近在咫尺，便直接對他說：「你的愛情、你的愛情」（原文如此）「我如此懇切地願，是因我極其看重它。」(2.) 因他的愛及其果實所散播的芬芳（So 1:3）：「因你香膏之馨香」——就是你的恩典和安慰對一切正確認識它們和自己的人而言，是何等悅人可悅——「你的名如同倒出來的香膏」——你如此，你使自己為人所知的一切也是如此；你的名本身對一切聖徒而言是寶貴的，它是能悅人心的香膏和香料。基督之名的展開，如同打開一盒珍貴的香膏，全室便充滿了它的香氣。他福音的傳講，就是在各處顯揚那認識基督而有的香氣*（2Co 2:14）。聖靈是基督受膏所用的喜樂之油（Heb 1:9），一切真信徒都有那膏抹（1Jo 2:27），所以他在他們看為寶貴，他們在他看為寶貴、彼此之間也看為寶貴。美名如同寶貴的香膏，但基督的名比任何別的名更芬芳。智慧如油能使臉發光；但救贖主在美貌上勝過一切。基督的名如今不再是如長久以來那樣封緘的香膏（不要問我的名，因為它是奇妙的），而是如同倒出來的香膏——這既表示他藉著福音所賜恩典的自由，也表示其豐盛。(3.) 因一切聖潔的靈魂對他所懷的普遍情意：所以眾童女都愛你。正是基督的愛澆灌在我們心裏，吸引我們的心去愛他；一切脫離罪的腐敗、保守自己靈的貞潔、對獻身歸神的誓願忠誠、不但不容自己的情意被侵犯、甚至不能忍受世界和肉體的引誘的人——這些就是愛耶穌基督、無論他往何處去都跟隨他的童女（Re 14:4）。基督既是所有清心之人的至愛，就讓他作我們的至愛，讓我們的願望趨向他和他口中的親嘴。
2. 與新郎的相交（So 1:4）。此處請觀察，
(1.) 她為神聖恩典而有的祈求：願你吸引我。這包含對與他之間距離的感覺，以及與他聯合的願望。「求你吸引我歸你自己，吸引我更近，吸引我回到你這裏的家中。」她曾禱告求他臨近她（So 1:2）；為此，她現在禱告求他吸引她臨近他。「願你吸引我——不僅用那美好膏油之馨香中所有的道德勸說，不僅用那如倒出來的香膏之名的吸引力，更用超自然的恩典，用人的繩索和愛的繩索*」（Ho 11:4）。基督曾告訴我們，若不是父吸引人，就沒有人能到他這裏來（Joh 6:44）。我們不但軟弱，除非蒙助就不能自己來，而且我們本性上是退縮而厭惡來的；所以我們必須為聖靈的感動和運行禱告——藉著那能力，我們從不情願變成甘心情願（Ps 110:3）。*「願你吸引我，否則我不動；求你壓制那要把我從你那裏吸引走的世界和肉體。」*我們不是被驅趕到基督那裏，而是以適合理性受造物的方式被吸引。
(2.) 她應許善用那恩典：願你吸引我，我們就快跑跟隨你。請看特殊而有效的恩典之教義如何與我們的本分相合，是本分的強大激勵和鼓勵，同時又把一切善的榮耀全歸於神。請注意，[1.] 靈魂趨向基督的湧流、以及對他的迅速順應，是他恩典的功效；他若不吸引我們，我們就不能跟隨他奔跑（2Co 3:5，Php 4:13）。[2.] 神所賜我們的恩典，我們必須殷勤運用。當基督藉他的靈吸引我們時，我們就當以我們的靈跟隨他奔跑。正如神說我要、又你們必（Eze 36:27），我們也當說：「你必而我們必；你必在我們心裏運行，使我們立志行事，所以我們必當恐懼戰兢作成我們得救的工夫」（Php 2:12,13）；我們不僅要行走，更要快跑跟隨你——這表示願望的熱切、情感的預備、追求的奮力、以及動作的迅捷。「你開廣我心的時候，我就跑你誡命的道」（Ps 119:32）；「當你的右手扶持我，我的靈魂就緊緊跟隨你」（Ps 63:8）；當他以慈愛吸引我們（Jer 31:3），我們就以對他的愛快跑跟隨他（Isa 40:31）。請注意祈求與應許的差別：「願你吸引我，然後我們就快跑。」當基督把他的靈澆灌在他整體的教會——就是他的新婦——身上時，她一切的肢體便從此得著甦醒振奮的影響，更加喜樂地快跑到他那裏（Isa 55:5）。或者（信道的靈魂說）：「願你吸引我，然後我不但要自己盡力跟隨你，還要帶領我一切所屬的一同前往：我們就快跑跟隨你——我與那些愛你的童女*（So 1:3），我與一切我所關切或所能影響的人，我和我家（Jos 24:15），我與那些我要將你的道指教的罪人」（Ps 51:13）。凡順應神聖恩典而將自己擺上的人，必發現他們的熱心激動了許多人（2Co 9:2）。活潑的人必是活躍的人；當腓力被吸引歸向基督時，他吸引了拿但業；他們也要成為榜樣，藉此贏得那些不能用道贏得的人。
(3.) 對這禱告立即賜下的回答：王已經吸引我，已經帶我進了他的內室。與其說這是憑信心從基督恩典的世界中汲取的回答，不如說是憑經驗從他恩典的運行中汲取的回答。我們若如理所當然地留意禱告的回應，有時會發現，我們正說話的時候，基督就垂聽了（Isa 65:24）。新郎是王；這使他在所賜的邀請和款待中更顯降卑的奇妙，也使我們更有理由接受並快跑跟隨他。神是為他兒子擺設娶親的筵席的王（Mt 22:2），甚至領進貧窮的、殘廢的，連最羞怯退縮的也勉強進來。被吸引到基督那裏的人，不僅被帶進他的院宇、他的宮殿（Ps 45:15），更被帶進他的內室——在那裏他的隱密事與他們同在（Joh 14:21），他們在他的帳幕裏安全（Ps 27:5，Isa 26:20）。凡在智慧門口等候的，必被帶進她的內室——他們必被引導進入真理和安慰之中。
(4.) 王所賜的尊榮令新婦感到的奇妙滿足。既被帶進了內室，[1.] 「我們已經得著了我們所願的。我們的願望以說不出來的喜樂加冠，我們一切的憂傷盡都消散，所以我們必歡喜快樂。若在院宇一日勝過在別處千日，何況在內室的一時，更勝過在別處萬日。」凡因恩典被帶入與神的約和相交中的人，有理由如那位太監一般歡歡喜喜地走路（Ac 8:39），而那喜樂將擴張我們的心、成為我們的力量（Ne 8:10）。[2.] 我們一切的喜樂都必以神為中心：「我們必歡喜快樂」——不在於香膏、不在於內室，而是在你裏面歡喜。唯獨神是我們的極樂（Ps 43:4）。我們別無喜樂，惟獨在基督裏的喜樂，也是我們虧欠於他的喜樂。Gaudium in Domino——主裏的喜樂，是古時的問安；Salus in Domino sempiterna——主裏永遠的救恩亦然。[3.] *「我們必存留你這恩慈的滋味和香氣，永不忘記：*我們要稱讚你的愛情，勝似稱讚美酒。不僅你的愛本身（So 1:2），連對它的記念也必比最烈的強心劑對我們的靈更感恩，比最可口的酒對我們的口味更舒暢。我們要記念為你的愛感恩，它在我們身上留下的印象必比這世上任何事物更持久。」
(5.) 一個恩典的靈魂在與基督這相交中所與一切聖徒共享的相交。在我們被帶入的內室裏，我們不僅遇見他，也彼此相遇（1Jo 1:7）；因為她們愛你是理所當然的——正直人的會眾、正直人的世代愛你。無論別人如何，凡真以色列人、對神忠誠的，都必愛耶穌基督。無論基督徒在其他事上有怎樣的見解和情感的差異，在這一件事上他們都一致：耶穌基督在他們看為寶貴。此處的正直人與 So 1:3 的眾童女相同。凡稱讚他的愛情勝似美酒的人，都必以無比的愛愛他。而且除了正直人的愛——真誠的愛——之外，沒有別的愛是基督所悅納的（Eph 6:24）。
II. 對耶路撒冷的眾女子（So 1:5,6）。處於患難中的教會整體，向各個地方教會說話，要防備他們因教會的受苦而跌倒的危險（1Th 3:3）。或者信徒向那些在教會中泛泛認信、卻不真正屬於教會的人說話，或向軟弱的基督徒——基督裏的嬰孩——說話，他們有許多無知、軟弱和錯謬，未受完全的教導，卻樂意在屬神的事上受教。她留意到這些旁觀者因她的黑——無論是罪或苦難的黑——而輕蔑地看她；他們認為她沒有理由期望她所願的親嘴（So 1:2），或期望他們與她同樂（So 1:4）。所以她極力要除掉這絆腳石；她承認自己是黑的。罪咎使人發黑；教會中發生的異端、醜聞和叫人跌倒的事使她發黑；最好的聖徒也有其失敗。憂愁也使人發黑——這似乎是特別所指的；教會常處於低落的狀態，卑微、貧窮、看似可鄙，她的美貌被玷污，她的臉因哭泣而污穢；她穿著喪服，披上麻衣，如同那比煤炭更黑的拿細耳人（La 4:8）。如今為除掉這絆腳石，
1. 她仍宣告自己的秀美（So 1:5）：我雖然黑，卻是秀美——如同基達的帳棚那樣黑（牧羊人住在其中，十分粗糙，從未漂白，因長久使用而飽經風雨、褪色），卻如所羅門的幔子那樣秀美（他的房間陳設無疑是與其房屋的莊嚴相稱的華美豐盛）。教會有時因逼迫而發黑，卻在忍耐、堅定和安慰中秀美，在基督眼中一點也不減其可愛——在人看來是黑的，在神眼中卻是秀美的；在她身上那些使她蒙羞的人之中是黑的，在那些真誠、使她得尊榮的人之中卻是秀美的。真信徒在自己裏面是黑的，在基督裏卻因他所加的俊美而秀美；外在是黑的，因為世界不認識他們，但裏面卻全然榮美（Ps 45:13）。保羅軟弱卻又剛強（2Co 12:10）。所以教會也是黑的卻又秀美；信徒是罪人卻又是聖徒；他自己的義如污穢的衣服，他卻穿著基督義的袍子。亞蘭文意譯本將此應用於以色列民造金牛犢時的黑，和他們悔改時的美。
2. 她說明自己為何變得如此黑。這黑不是天然的，而是後天招致的，是由於她所受的苛待：不要因我黑就這樣輕蔑地看我。我們當以怎樣的眼看教會，必須謹慎，尤其當她穿黑衣之時。你不當看你兄弟的日子——他遭難的日子（Ob 1:12）。不要跌倒；因為，
(1.) 我是因受苦而發黑：日頭把我曬黑了。她原是白皙秀美的，白是她本來的顏色；但她因被迫承受白日的炎熱和勞苦而得了這黑。她被太陽曬黑了，被患難逼迫烤焦了（Mt 13:6,21）；最大的美貌若暴露於風日之下，也最快被曬黑。請看她怎樣減輕自己的患難；她不像雅各那樣說（Ge 31:40）白日使我受乾旱，而是說日頭把我曬黑了；因為神受苦的百姓不宜把自己的苦難說到最壞。但事情究竟是怎樣？[1.] 她落在自己家裡人的不悅之下：我同母的弟兄向我發怒。她處於假弟兄的危險中；她的仇敵是自己家裏的人（Mt 10:36）——他們在肉身上是弟兄，在認信上也是同一神聖團體的肢體，是教會這母親的兒女，卻不是神這父親的兒女；他們向她發怒。那些自稱與猶太人有親族關係的撒瑪利亞人，對任何有助於耶路撒冷興盛的事都憤憤不平（Ne 2:10）。請注意：神的百姓落到自己同母弟兄的怒氣之下，並非新鮮事。他原是你，我的同輩（Ps 55:12,13）。這使患難更加難耐痛苦；從這樣的人而來的是加倍的不仁，而這樣的人的怒氣是難以挽回的。弟兄結怨，勸他和好，比取堅固城還難。[2.] 他們苦待她：他們使我看守葡萄園。這意思是：第一，「他們引誘我犯罪，把我引入虛假的敬拜，去事奉他們的神明——這如同照料葡萄園，就是看守所多瑪的葡萄樹；他們不容我看守自己的葡萄園——事奉我自己的神，遵守他所交託我、我也承認並將永遠承認為我自己的那些純全敬拜。」這正是敬虔人在逼迫之時最所抱怨的苦情——良心被強迫，那些以嚴厲轄管他們的人對他們的靈魂說：你屈身，我們踐踏過去（Isa 51:23）。或者第二，「他們把我帶入困境，把勞苦、沉重、極其羞辱的事強加於我。」看守葡萄園是低賤奴僕的工作，極其辛勞（Isa 61:5）。她同母的弟兄使她作家中的苦工。*他們的怒氣可咒詛，因為殘忍；他們的烈怒可咒詛，因為兇暴。*基督的新婦受了許多苛待。
(2.) 「我的受苦是我應得的；因為我自己的葡萄園卻沒有看守。無論我的弟兄在逼迫我這事上何等不義，神允許他們如此行卻是公義的。我理當作人葡萄園的奴僕看守人，因為我一直疏忽看守神所交託我的葡萄園。」懶惰的神的僕人理當去事奉仇敵，使他們知道服事他和服事地上諸王的分別（2Ch 12:8，De 28:47,48，Eze 20:23,24）。「不要因我的受苦就輕看神的道，因為我是因自己的愚昧而受苦。」請注意：當神的百姓受壓迫逼迫時，他們當承認自己的罪是招致患難的原因，尤其是他們在看守自己葡萄園上的疏忽，以致它如同懈怠人的田地*。
Original en inglés
The Love of the Church to Christ
² Let him kiss me with the kisses of his mouth: for thy love is better than wine.
³ Because of the savour of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee.
⁴ Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee.
⁵ I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.
⁶ Look not upon me, because I am black, because the sun hath looked upon me: my mother's children were angry with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept.
The spouse, in this dramatic poem, is here first introduced addressing herself to the bridegroom and then to the daughters of Jerusalem.
I. To the bridegroom, not giving him any name or title, but beginning abruptly: Let him kiss me; like Mary Magdalen to the supposed gardener (Joh 20:15), If thou have borne him hence, meaning Christ, but not naming him. The heart has been before taken up with the thoughts of him, and to this relative those thoughts were the antecedent, that good matter which the heart was inditing, Ps 45:1. Those that are full of Christ themselves are ready to think that others should be so too. Two things the spouse desires, and pleases herself with the thoughts of:—
1. The bridegroom's friendship (So 1:2): "Let him kiss me with the kisses of his mouth, that is, be reconciled to me, and let me know that he is so; let me have the token of his favour." Thus the Old-Testament church desired Christ's manifesting himself in the flesh, to be no longer under the law as a schoolmaster, under a dispensation of bondage and terror, but to receive the communications of divine grace in the gospel, in which God is reconciling the world unto himself, binding up and healing what by the law was torn and smitten; as the mother kisses the child that she has chidden. "Let him no longer send to me, but come himself, no longer speak by angels and prophets, but let me have the word of his own mouth, those gracious words (Lu 4:22), which will be to me as the kisses of the mouth, sure tokens of reconciliation, as Esau's kissing Jacob was." All gospel duty is summed up in our kissing the Son (Ps 2:12); so all gospel-grace is summed up in his kissing us, as the father of the prodigal kissed him when he returned a penitent. It is a kiss of peace. Kisses are opposed to wounds (Pr 27:6), so are the kisses of grace to the wounds of the law. Thus all true believers earnestly desire the manifestations of Christ's love to their souls; they desire no more to make them happy than the assurance of his favour, the lifting up of the light of his countenance upon them (Ps 4:6,7), and the knowledge of that love of his which surpasses knowledge; this is the one thing they desire, Ps 27:4. They are ready to welcome the manifestation of Christ's love to their souls by his Spirit, and to return them in the humble professions of love to him and complacency in him, above all. The fruit of his lips is peace, Isa 57:19. "Let him give me ten thousand kisses whose very fruition makes me desire him more, and, whereas all other pleasures sour and wither by using, those of the Spirit become more delightful." So bishop Reynolds. She gives several reasons for this desire. (1.) Because of the great esteem she has for his love: Thy love is better than wine. Wine makes glad the heart, revives the drooping spirits, and exhilarates them, but gracious souls take more pleasure in loving Christ and being beloved of him, in the fruits and gifts of his love and in the pledges and assurances of it, than any man ever took in the most exquisite delights of sense, and it is more reviving to them than ever the richest cordial was to one ready to faint. Note, [1.] Christ's love is in itself, and in the account of all the saints, more valuable and desirable than the best entertainments this world can give. [2.] Those only may expect the kisses of Christ's mouth, and the comfortable tokens of his favour, who prefer his love before all delights of the children of men, who would rather forego those delights than forfeit his favour, and take more pleasure in spiritual joys than in any bodily refreshments whatsoever. Observe here the change of the person: Let him kiss me; there she speaks of him as absent, or as if she were afraid to speak to him; but, in the next words, she sees him near at hand, and therefore directs her speech to him: "Thy love, thy loves" (so the word is), "I so earnestly desire, because I highly esteem it." (2.) Because of the diffuse fragrancy of his love and the fruits of it (So 1:3): "Because of the savour of thy good ointment (the agreeableness and acceptableness of thy graces and comforts to all that rightly understand both them and themselves), thy name is as ointment poured forth, thou art so, and all that whereby thou hast made thyself known; thy very name is precious to all the saints; it is an ointment and perfume which rejoice the heart." The unfolding of Christ's name is as the opening of a box of precious ointment, which the room is filled with the odour of. The preaching of his gospel was the manifesting the savour of his knowledge in every place, 2Co 2:14. The Spirit was the oil of gladness wherewith Christ was anointed (Heb 1:9), and all true believers have that unction (1Jo 2:27), so that he is precious to them, and they to him and to one another. A good name is as precious ointment, but Christ's name is more fragrant than any other. Wisdom, like oil, makes the face to shine; but the Redeemer outshines, in beauty, all others. The name of Christ is not now like ointment sealed up, as it had been long (Ask not after my name, for it is secret), but like ointment poured forth, which denotes both the freeness and fulness of the communications of his grace by the gospel. (3.) Because of the general affection that all holy souls have to him: Therefore do the virgins love thee. It is Christ's love shed abroad in our hearts that draws them out in love to him; all that are pure from the corruptions of sin, that preserve the chastity of their own spirits, and are true to the vows by which they have devoted themselves to God, that not only suffer not their affections to be violated but cannot bear so much as to be solicited by the world and the flesh, those are the virgins that love Jesus Christ and follow him whithersoever he goes, Re 14:4. And, because Christ is the darling of all the pure in heart, let him be ours, and let our desires be towards him and towards the kisses of his mouth.
2. The bridegroom's fellowship, So 1:4. Observe here,
(1.) Her petition for divine grace: Draw me. This implies sense of distance from him, desire of union with him. "Draw me to thyself, draw me nearer, draw me home to thee." She had prayed that he would draw nigh to her (So 1:2); in order to that, she prays that he would draw her nigh to him. "Draw me, not only with the moral suasion which there is in the fragrancy of the good ointments, not only with the attractives of that name which is as ointment poured forth, but with supernatural grace, with the cords of a man and the bands of love," Ho 11:4. Christ has told us that none come to him but such as the Father draws, Joh 6:44. We are not only weak, and cannot come of ourselves any further than we are helped, but we are naturally backward and averse to come, and therefore must pray for those influences and operations of the Spirit, by the power of which we are unwilling made willing, Ps 110:3. "Draw me, else I move not; overpower the world and the flesh that would draw me from thee." We are not driven to Christ, but drawn in such a way as is agreeable to rational creatures.
(2.) Her promise to improve that grace: Draw me, and then we will run after thee. See how the doctrine of special and effectual grace consists with our duty, and is a powerful engagement and encouragement to it, and yet reserves all the glory of all the good that is in us to God only. Observe, [1.] The flowing forth of the soul after Christ, and its ready compliance with him, are the effect of his grace; we could not run after him if he did not draw us, 2Co 3:5, Php 4:13. [2.] The grace which God gives us we must diligently improve. When Christ by his Spirit draws us we must with our spirits run after him. As God says, I will, and you shall (Eze 36:27), so we must say, "Thou shalt and we will; thou shalt work in us both to will and to do, and therefore we will work out our own salvation" (Php 2:12,13); not only we will walk, but we will run after thee, which denotes eagerness of desire, readiness of affection, vigour of pursuit, and swiftness of motion. When thou shalt enlarge my heart then I will run the way of thy commandments (Ps 119:32); when thy right hand upholds me then my soul follows hard after thee (Ps 63:8); when with lovingkindness to us he draws us (Jer 31:3) we with lovingkindness to him must run after him, Isa 40:31. Observe the difference between the petition and the promise: "Draw me, and then we will run." When Christ pours out his Spirit upon the church in general, which is his bride, all the members of it do thence receive enlivening quickening influences, and are made to run to him with the more cheerfulness, Isa 55:5. Or, "Draw me" (says the believing soul) "and then I will not only follow thee myself as fast as I can, but will bring all mine along with me: We will run after thee, I and the virgins that love thee (So 1:3), I and all that I have any interest in or influence upon, I and my house (Jos 24:15), I and the transgressors whom I will teach thy ways," Ps 51:13. Those that put themselves forth, in compliance with divine grace, shall find that their zeal will provoke many, 2Co 9:2. Those that are lively will be active; when Philip was drawn to Christ he drew Nathanael; and they will be exemplary, and so will win those that would not be won by the word.
(3.) The immediate answer that was given to this prayer: The King has drawn me, has brought me into his chambers. It is not so much an answer fetched by faith from the world of Christ's grace as an answer fetched by experience from the workings of his grace. If we observe, as we ought, the returns of prayer, we may find that sometimes, while we are yet speaking, Christ hears, Isa 65:24. The bridegroom is a king; so much the more wonderful is his condescension in the invitations and entertainments that he gives us, and so much the greater reason have we to accept of them and to run after him. God is the King that has made the marriage-supper for his Son (Mt 22:2) and brings in even the poor and the maimed, and even the most shy and bashful are compelled to come in. Those that are drawn to Christ are brought, not only into his courts, into his palaces (Ps 45:15), but into his presence-chamber, where his secret is with them (Joh 14:21), and where they are safe in his pavilion, Ps 27:5, Isa 26:20. Those that wait at wisdom's gates shall be made to come (so the word is) into her chambers; they shall be led into truth and comfort.
(4.) The wonderful complacency which the spouse takes in the honour which the king put upon her. Being brought into the chamber, [1.] "We have what we would have. Our desires are crowned with unspeakable delights; all our griefs vanish, and we will be glad and rejoice. If a day in the courts, much more an hour in the chambers, is better than a thousand, than ten thousand, elsewhere." Those that are, through grace, brought into covenant and communion with God, have reason to go on their way rejoicing, as the eunuch (Ac 8:39), and that joy will enlarge our hearts and be our strength, Ne 8:10. [2.] All our joy shall centre in God: "We will rejoice, not in the ointments, or the chambers, but in thee. It is God only that is our exceeding joy, Ps 43:4. We have no joy but in Christ, and which we are indebted to him for." Gaudium in Domino—Joy in the Lord, was the ancient salutation, and Salus in Domino sempiterna—Eternal salvation in the Lord. [3.] "We will retain the relish and savour of this kindness of thine and never forget it: We will remember thy loves more than wine; no only thy love itself (So 1:2), but the very remembrance of it shall be more grateful to us than the strongest cordial to the spirits, or the most palatable liquor to the taste. We will remember to give thanks for thy love, and it shall make more durable impressions upon us than any thing in this world."
(5.) The communion which a gracious soul has with all the saints in this communion with Christ. In the chambers to which we are brought we not only meet with him, but meet with one another (1Jo 1:7); for the upright love thee; the congregation, the generation, of the upright love thee. Whatever others do, all that are Israelites indeed, and faithful to God, will love Jesus Christ. Whatever differences of apprehension and affection there may be among Christians in other things, this they are all agreed in, Jesus Christ is precious to them. The upright here are the same with the virgins, So 1:3. All that remember his love more than wine will love him with a superlative love. Nor is any love acceptable to Christ but the love of the upright, love in sincerity, Eph 6:24.
II. To the daughters of Jerusalem, So 1:5,6. The church in general, being in distress, speaks to particular churches to guard them against the danger they were in of being offended at the church's sufferings, 1Th 3:3. Or the believer speaks to those that were professors at large in the church, but not of it, or to weak Christians, babes in Christ, that labour under much ignorance, infirmity, and mistake, not perfectly instructed, and yet willing to be taught in the things of God. She observed these by-standers look disdainfully upon her because of her blackness, in respect both of sins and sufferings, upon the account of which they though she had little reason to expect the kisses she wished for (So 1:2) or to expect that they should join with her in her joys, So 1:4. She therefore endeavors to remove this offence; she owns she is black. Guilt blackens; the heresies, scandals, and offences, that happen in the church, make her black; and the best saints have their failings. Sorrow blackens; that seems to be especially meant; the church is often in a low condition, mean, and poor, and in appearance despicable, her beauty sullied and her face foul with weeping; she is in mourning weeds, clothed with sackcloth, as the Nazarites that had become blacker than a coal, La 4:8. Now, to take off this offence,
1. She asserts her own comeliness notwithstanding (So 1:5): I am black, but comely, black as the tents of Kedar, in which the shepherds lived, which were very coarse, and never whitened, weather-beaten and discoloured by long use, but comely as the curtains of Solomon, the furniture of whose rooms, no doubt, was sumptuous and rich, in proportion to the stateliness of his houses. The church is sometimes black with persecution, but comely in patience, constancy, and consolation, and never the less amiable in the eyes of Christ, black in the account of men, but comely in God's esteem, black in some that are a scandal to her, but comely in others that are sincere and are an honour to her. True believers are black in themselves, but comely in Christ, with the comeliness that he puts upon them, black outwardly, for the world knows them not, but all glorious within, Ps 45:13. St. Paul was weak, and yet strong, 2Co 12:10. And so the church is black and yet comely; a believer is a sinner and yet a saint; his own righteousnesses are as filthy rags, but he is clothed with the robe of Christ's righteousness. The Chaldee Paraphrase applies it to the people of Israel's blackness when they made the golden calf and their comeliness when they repented of it.
2. She gives an account how she came to be so black. The blackness was not natural, but contracted, and was owing to the hard usage that had been given her: Look not upon me so scornfully because I am black. We must take heed with what eye we look upon the church, especially when she is in black. Thou shouldst not have looked upon the day of thy brother, the day of his affliction, Ob 1:12. Be not offended; for,
(1.) I am black by reason of my sufferings: The sun has looked upon me. She was fair and comely; whiteness was her proper colour; but she got this blackness by the burden and heat of the day, which she was forced to bear. She was sun-burnt, scorched with tribulation and persecution (Mt 13:6,21); and the greatest beauties, if exposed to the weather, are soonest tanned. Observe how she mitigates her troubles; she does not say, as Jacob (Ge 31:40), In the day the drought consumed me, but, The sun has looked upon me; for it becomes not God's suffering people to make the worst of their sufferings. But what was the matter? [1.] She fell under the displeasure of those of her own house: My mother's children were angry with me. She was in perils by false brethren; her foes were those of her own house (Mt 10:36), brethren by nature as men, by profession as members of the same sacred corporation, the children of the church her mother, but not of God her Father; they were angry with her. The Samaritans, who claimed kindred to the Jews, were vexed at any thing that tended to the prosperity of Jerusalem, Ne 2:10. Note, It is no new thing for the people of God to fall under the anger of their own mother's children. It was thou, a man, my equal, Ps 55:12,13. This makes the trouble the more irksome and grievous; from such it is taken unkindly, and the anger of such is implacable. A brother offended is hard to be won. [2.] They dealt very hardly with her: They made me the keeper of the vineyards, that is, First, "They seduced me to sin, drew me into false worships, to serve their gods, which was like dressing the vineyards, keeping the vine of Sodom; and they would not let me keep my own vineyard, serve my own God, and observe those pure worships which he gave me in charge, and which I do and ever will own for mine." These are grievances which good people complain most of in a time of persecution, that their consciences are forced, and that those who rule them with rigour say to their souls, Bow down, that we may go over, Isa 51:23. Or, Secondly, "They brought me into trouble, imposed that upon me which was toilsome, and burdensome, and very disgraceful." Keeping the vineyards was base servile work, and very laborious, Isa 61:5. Her mother's children made her the drudge of the family. Cursed be their anger, for it was fierce, and their wrath, for it was cruel. The spouse of Christ has met with a great deal of hard usage.
(2.) "My sufferings are such as I have deserved; for my own vineyard have I not kept. How unrighteous soever my brethren are in persecuting me, God is righteous in permitting them to do so. I am justly made a slavish keeper of men's vineyards, because I have been a careless keeper of the vineyards God has entrusted me with." Slothful servants of God are justly made to serve their enemies, that they may know his service, and the service of the kings of the countries, 2Ch 12:8, De 28:47,48, Eze 20:23,24. "Think not the worse of the ways of God for my sufferings, for I smart for my own folly." Note, When God's people are oppressed and persecuted it becomes them to acknowledge their own sin to be the procuring cause of their troubles, especially their carelessness in keeping their vineyards, so that it has been like the field of the slothful.
7-11
The Love of the Church to Christ
教會對基督的愛
⁷ 我心所愛的啊，求你告訴我，你在何處牧羊？正午在何處使羊歇臥？我何必在你同伴的羊群旁邊，好像流蕩的人呢？
⁸ 你這女子中最美麗的，你若不知道，只管跟隨羊群的腳蹤去，把你的山羊羔牧放在牧人帳棚的旁邊。
⁹ 我的佳偶，我將你比作法老車上套的駿馬。
¹⁰ 你的兩太陽因髮辮而秀美，你的頸項因珠串而華美。
¹¹ 我們要為你編上金辮，鑲上銀釘。
這裏有：I. 新婦向她良人——那牧羊女向牧人，教會和每一個信徒向基督——所呈獻的謙卑懇求，為要得著與他更自由親密的相交。她轉向天，尋求對罪與患難兩者的解救和幫助（So 1:7），離開了她曾向其抱怨過自己罪過和苦情的耶路撒冷的眾女子。在此請觀察：1. 她給基督的稱呼：我心所愛的啊。請注意，一切真信徒毫無疑問的特徵，就是他們的靈魂愛耶穌基督；這表明了他們之愛的誠懇和堅強——他們全心愛他；如此行的人可以坦然來到他面前，並謙卑地以此向他懇求。2. 她對他作為羊群好牧人的看法；她不懷疑他牧養他的羊、使他們在正午歇臥。耶穌基督恩慈地為他的羊預備飲食和安息；他們不被挨餓，而是飽足；不被分散在山間，而是同在一起餵養——在青草地上得飽足，在日頭炎熱之時被領到可安歇的水邊，臥在清涼舒爽的蔭下得以歇息。神的百姓若處於外在患難、內心爭戰的正午時分？基督有為他們預備的安息；他用膀臂聚集他們（Isa 40:11）。3. 她求他允許她進入他的同伴之中：求你告訴我，你在何處牧羊。那要被告知、受教導當知當行之事的，必須來到耶穌基督面前，求他教導他們、告訴他們。「求你告訴我當在哪裏尋見你，在哪裏可與你相交，你在何處牧養看顧你的羊群，使我也可在那裏與你的羊群同聚片刻。」順帶請注意，我們不可因愛朋友和他們的同伴，便試探他們或催促他們疏忽本分，而當渴望一種與他們的本分相協調的享受，並盡可能與他們一同參與、協助推進。「求你告訴我你在何處牧羊，我便在那裏與你同坐、與你同行，與你的羊一同餵養我的羊，既不妨礙你也不妨礙自己，還要帶著我的工作一同前去。」請注意，凡靈魂愛耶穌基督的，都切切渴望與他相交——藉著他向我們說話的道、我們向他說話的禱告，並有分於他羊群的特權；我們也可從他照管教會、為之預備合宜食物和安息上，學到如何照管我們當盡責任的自己靈魂。4. 她用以加強這懇求的理由：「我何必在你同伴的（或之後的）羊群旁邊，好像流蕩的人呢？」那些同伴自稱如此，其實是你的競爭者和對手。請注意，從基督轉向別的戀人，是蒙恩的靈魂所最懼怕、最求免於犯的事。「你不願我流蕩，甚至不願我好像流蕩的人；那麼求你告訴我——哦，求你告訴我——我在哪裏可以與你相近，我便永不離開你。」(1.) 「我何必蒙受嫌疑，好像我屬於別人而非屬於你？我何必在我們同伴的羊群中被看作離棄你、投靠別的牧人的人？」好基督徒懼怕給周圍的人任何理由質疑他們對基督的信和對他的愛；他們不願作任何看來像是對自己靈魂漠不關心、或對弟兄不仁慈、或對聖潔的典禮冷淡疏離之事；我們也當求神引導我們進入並保守我們在本分之道上，使我們不至似乎趕不上（Heb 4:1）。(2.) 「我何必躺在流蕩的試探之中——如我遠離你之時所處的那樣？」我們當懇切求神，使我們在藉著基督與神相交中得著穩固的平安，不至成為漂流無依之人，隨時被下一個過路者拾去。
II. 新郎對這懇求的恩惠回答（So 1:8）。請看神何等樂意垂聽禱告，尤其是求教導的禱告；她還在說話之時，他已聽見。請觀察：1. 他對她說話何等深情：你這女子中最美麗的！請注意，信心的靈魂在主耶穌眼中比任何別的更美。基督在聖潔中看見美貌，無論我們是否看見。新婦自稱黑，基督卻稱她美。在自己眼中看為卑微的，在耶穌基督眼中反而更可愛。杜倫先生說：為自己的醜陋羞愧，正是他們美貌的主要部分。2. 他何等溫和地責備她的無知——用這話：你若不知道，暗示若不是她自己的過失，她本可以知道。怎麼！你不知道在哪裏可尋見我和我的羊群嗎？請比較基督對腓力類似請求的回答（Joh 14:9）：腓力，我與你們同在這樣長久，你還不認識我嗎？但，3. 他何等溫柔地告訴她在哪裏可以尋見他。若有人說：看哪，基督在這裏，或說：基督在那裏，不要信，不要跟從他們（Mt 24:23,26）。但，(1.) 要行善人的道（Pr 2:20），追隨那蹤跡，求問那古道，留意羊群的腳蹤，並跟隨它們而去。坐著不動喊說「主啊，指示我道路」是不夠的，我們必須奮力去查問那道路；我們可以藉著觀察羊群的腳蹤引向何方——敬虔的人歷來的行事為人如何——而尋見它；讓那實行成為我們的實行（Heb 6:12, 1Co 11:1）。(2.) 坐在善牧者的指導之下：「在牧人的帳棚旁邊餵養你自己和你的山羊羔。帶著你的責任同來」（大概那時的習俗是將羊羔和山羊交給婦女——牧羊女——看守）；「他們都必受歡迎；牧人不會像從前對流珥的女兒那樣妨礙你（Ex 2:17），反而會幫助你，所以當常在他們帳棚旁邊。」請注意，凡要與基督相識相交的，必須緊緊地、忠心地依附聖潔的典禮，與他的百姓聯合，並順服他的傳道人。凡受託管理家庭的，必須帶他們同赴宗教聚會；讓他們的山羊羔——他們的兒女、他們的僕人——都得著牧人帳棚的益處。
III. 新郎對他新婦的高度頌讚。按希伯來語的用法，出嫁就是受稱讚（Ps 78:63 邊註），所以這新婦在此也是如此；她的丈夫稱讚這位才德的婦人（Pr 31:28）；他如詩中常用的方式，以比喻稱讚她。1. 他稱她為他的佳偶（So 1:9）——這是本書常用的親暱稱呼：「我的朋友、我的同伴、我的密友。」2. 他將她比作法老車上一群強壯威儀的駿馬。埃及以良馬聞名；所羅門的馬也來自那裏；法老無疑為自己的戰車選用了全國最好的馬。教會曾抱怨自己的軟弱和可能被仇敵吞吃的危險；基督說：「不要懼怕；我已將你比作一群駿馬；我已將力量賜給你，如同我賜給馬一般（Job 39:19），使你能以恩慈的膽量嗤笑驚嚇，不為所懼，如獅子一般（Pr 28:1）。耶和華已使你在爭戰之日成為他的俊馬（Zec 10:3）。我已將你比作我的駿馬——那勝過了法老的車輛的，是聖潔的天使、火馬。」Hab 3:15：你乘馬踐踏紅海；又見 Isa 63:13。我們在自己裏面軟弱，但基督若使我們如強壯勇敢的馬，便不怕黑暗的一切權勢能怎樣攻擊我們。3. 他讚嘆她容貌的美麗與裝飾（So 1:10）：你的兩太陽因髮辮而秀美——頭部的裝飾、捲髮，或有人以為是頰邊飾物，或絲帶結成的飾物；你的頸項也因珠串而華美——那是最高身分之人所戴的金鏈。基督的典禮是教會的裝飾。聖靈的恩典、恩賜和安慰是每一個相信之靈魂的妝飾，使之美麗；這些使她在神面前看為極其寶貴。聖徒的裝飾繁多，卻都在辮子和鏈子之中按序排列，彼此之間有聯結和依賴。那美貌不是來自他們自身的任何東西——不是來自頸項或來自兩太陽——而是來自用以裝飾它們的飾物。主耶和華如此說：我加在你身上的威榮而成為你的美貌；因為我們生來不但赤身，更是污穢的（Eze 16:14）。
IV. 他要加添她裝飾的恩惠旨意；因為神既賜了真恩典，必賜更多的恩典；有的，還要給他。教會在抵擋罪上是否勇敢如法老車上的駿馬？在恩典的操練上是否秀美如辮子和金鏈？她將被進一步美化（So 1:11）：我們要為你編上金辮，鑲上銀釘——就是以鑲嵌或琺瑯鑲嵌的金飾。所缺欠的都必補足，直到教會和每一個真信徒在美貌上完全；參見 Eze 16:14。這裏應許這要由神格中三個位格同心的大能來成就：我們要如此行——如（Ge 1:26）所言：我們要造人；照樣，讓我們重新造他，並完全他的美貌。那開始善工的，也必成全這善工；這工不能失敗。
Original en inglés
The Love of the Church to Christ
⁷ Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions?
⁸ If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents.
⁹ I have compared thee, O my love, to a company of horses in Pharaoh's chariots.
¹⁰ Thy cheeks are comely with rows of jewels, thy neck with chains of gold.
¹¹ We will make thee borders of gold with studs of silver.
Here is, I. The humble petition which the spouse presents to her beloved, the shepherdess to the shepherd, the church and every believer to Christ, for a more free and intimate communion with him. She turns from the daughters of Jerusalem, to whom she had complained both of her sins and of her troubles, and looks up to heaven for relief and succour against both, So 1:7. Here observe, 1. The title she gives to Christ: O thou whom my soul loveth. Note, It is the undoubted character of all true believers that their souls love Jesus Christ, which intimates both the sincerity and the strength of their love; they love him with all their hearts; and those that do so may come to him boldly and may humbly plead it with him. 2. The opinion she has of him as the good shepherd of the sheep; she doubts not but he feeds his flock and makes them rest at noon. Jesus Christ graciously provides both repast and repose for his sheep; they are not starved, but well fed, not scattered upon the mountains, but fed together, fed in green pastures and in the hot time of the day led by the still waters and made to lie down under a cool refreshing shade. Is it with God's people a noon-time of outward troubles, inward conflicts? Christ has rest for them; he carries them in his arms, Isa 40:11. 3. Her request to him that she might be admitted into his society: Tell me where thou feedest. Those that would be told, that would be taught, what they are concerned to know and do, must apply to Jesus Christ, and beg of him to teach them, to tell them. "Tell me where to find thee, where I may have conversation with thee, where thou feedest and tendest thy flock, that there I may have some of my company." Observe, by the way, We should not, in love to our friends and their company, tempt them or urge them to neglect their business, but desire such an enjoyment of them as will consist with it, and rather, if we can, to join with them in their business and help to forward it. "Tell me where thou feedest, and there I will sit with thee, walk with thee, feed my flocks with thine, and not hinder thee nor myself, but bring my work with me." Note, Those whose souls love Jesus Christ earnestly desire to have communion with him, by his word in which he speaks to us and by prayer in which we speak to him, and to share in the privileges of his flock; and we may learn from the care he takes of his church, to provide convenient food and rest for it, how to take care of our own souls, which are our charge. 4. The plea she uses for the enforcing of this request: "For why should I be as one that turns aside by (or after) the flocks of thy companions, that pretend to be so, but are really thy competitors, and rivals with thee." Note, Turning aside from Christ after other lovers is that which gracious souls dread, and deprecate, more than any thing else. "Thou wouldst not have me to turn aside, no, nor to be as one that turns aside; tell me then, O tell me, where I may be near thee, and I will never leave thee." (1.) "Why should I lie under suspicion, and look as if I belonged to some other and not to thee? Why should I be thought by the flocks of our companions to be a deserter from thee, and a retainer to some other shepherd?" Good Christians will be afraid of giving any occasion to those about them to question their faith in Christ and their love to him; they would not do any thing that looks like unconcernedness about their souls; or uncharitableness towards their brethren, or that savours of indifference and disaffection to holy ordinances; and we should pray to God to direct us into and keep us in the way of our duty, that we may not so much as seem to come short, Heb 4:1. (2.) "Why should I lie in temptation to turn aside, as I do while I am absent from thee?" We should be earnest with God for a settled peace in communion with God through Christ, that we may not be as waifs and strays, ready to be picked up by him that next passes by.
II. The gracious answer which the bridegroom gives to this request, So 1:8. See how ready God is to answer prayer, especially prayers for instruction; even while she is yet speaking, he hears. Observe, 1. How affectionately he speaks to her: O thou fairest among women! Note, Believing souls are fair, in the eyes of the Lord Jesus, above any other. Christ sees a beauty in holiness, whether we do or no. The spouse has called herself black, but Christ calls her fair. Those that are low in their own eyes are so much the more amiable in the eyes of Jesus Christ. Blushing at their own deformity (says Mr. Durham) is a chief part of their beauty. 2. How mildly he checks her for her ignorance, in these words, If thou know not, intimating that she might have known it if it had not been her own fault. What! dost thou not know where to find me and my flock? Compare Christ's answer to a like address of Philip's (Joh 14:9), Have I been so long time with you, and yet hast thou not known me, Philip? But, 3. With what tenderness he acquaints her where she might find him. If men say, Lo, here is Christ, or, Lo, he is there, believe them not, go not after them, Mt 24:23,26. But, (1.) Walk in the way of good men (Pr 2:20), follow the track, ask for the good old way, observe the footsteps of the flock, and go forth by them. It will not serve to sit still and cry, "Lord, show me the way," but we must bestir ourselves to enquire out the way; and we may find it by looking which way the footsteps of the flock lead, what has been the practice of godly people all along; let that practice be ours, Heb 6:12, 1Co 11:1. (2.) Sit under the direction of good ministers: "Feed thyself and thy kids besides the tents of the under-shepherds. Bring thy charge with thee" (it is probable that the custom was to commit the lambs and kids to the custody of the women, the shepherdesses); "they shall all be welcome; the shepherds will be no hindrance to thee, as they were to Reuel's daughters (Ex 2:17), but helpers rather, and therefore abide by their tents." Note, Those that would have acquaintance and communion with Christ must closely and conscientiously adhere to holy ordinances, must join themselves to his people and attend his ministers. Those that have the charge of families must bring them with them to religious assemblies; let their kids, their children, their servants, have the benefit of the shepherds' tents.
III. The high encomiums which the bridegroom gives of his spouse. To be given in marriage, in the Hebrew dialect, is to be praised (Ps 78:63, margin), so this spouse is here; her husband praises this virtuous woman (Pr 31:28); he praises her, as is usual in poems, by similitudes. 1. He calls her his love (So 1:9); it is an endearing compellation often used in this book: "My friend, my companion, my familiar." 2. He compares her to a set of strong and stately horses in Pharaoh's chariots. Egypt was famous for the best horses. Solomon had his thence; and Pharaoh, no doubt, had the choicest the country afforded for his own chariots. The church had complained of her own weakness, and the danger she was in of being made a prey of by her enemies: "Fear not," says Christ; "I have made thee like a company of horses; I have put strength into thee as I have done into the horse (Job 39:19), so that thou shalt with a gracious boldness mock at fear, and not be affrighted, like the lion, Pr 28:1. The Lord has made thee as his goodly horse in the day of battle, Zec 10:3. I have compared thee to my company of horses which triumphed over Pharaoh's chariots, the holy angels, horses of fire." Hab 3:15, Thou didst walk through the sea with thy horses; and see Isa 63:13. We are weak in ourselves, but if Christ make us as horses, strong and bold, we need not fear what all the powers of darkness can do against us. 3. He admires the beauty and ornaments of her countenance (So 1:10): Thy cheeks are comely with rows of jewels, the attire of the head, curls of hair, or favourites (so some), or knots of ribbons; thy neck also with chains, such as persons of the first rank wear, chains of gold. The ordinances of Christ are the ornaments of the church. The graces, gifts, and comforts of the Spirit, are the adorning of every believing soul, and beautify it; these render it, in the sight of God, of great price. The ornaments of the saints are many, but all orderly disposed in rows and chains, in which there is a mutual connexion with and dependence upon each other. The beauty is not from any thing in themselves, from the neck or from the cheeks, but from ornaments with which they are set off. It was comeliness which I put upon thee, said the Lord God; for we were born not only naked, but polluted, Eze 16:14.
IV. His gracious purpose to add to her ornaments; for where God has given true grace he will give more grace; to him that has shall be given. Is the church courageous in her resistance of sin, as the horses in Pharaoh's chariots? Is she comely in the exercise of grace, as with rows of jewels and chains of gold? She shall be yet further beautified (So 1:11): We will make thee borders of gold, inlaid, or enamelled, with studs of silver. Whatever is wanting shall be made up, till the church and every true believer come to be perfect in beauty; see Eze 16:14. This is here undertaken to be done by the concurring power of the three persons in the Godhead: We will do it; like that (Ge 1:26), "Let us make man; so let us new-make him, and perfect his beauty." The same that is the author will be the finisher of the good work; and it cannot miscarry.
12-17
Conference between Christ and His Church
基督與祂教會之間的對話
¹² 王正坐席的時候，我的哪噠香膏發出香味。
¹³ 我以良人為一袋沒藥，常在我懷中。
¹⁴ 我良人對我來說如隱基底葡萄園中的鳳仙花。
¹⁵ 我的佳偶，你甚美麗！你甚美麗！你的眼好像鴿子眼。
¹⁶ 我的良人哪，你甚美麗！實在可悅！我們的床榻是翠綠的，
¹⁷ 我們房屋的棟樑是香柏木，椽子是松木。
這裏基督與他的新婦之間的對話繼續進行，彼此交換親密的情意。
I. 信徒在基督裏、在與他的相交中得著極大的滿足。對你們信的人，他是寶貴的（1Pe 2:7）——勝過這世界任何事物。請觀察：
1. 信徒作為臣民對基督這位君王所存的謙卑敬畏（So 1:12）。他是一位王——無論在尊嚴或統治上都是；他戴著尊榮的冠冕，執掌權能的權杖，這兩者是使一切百姓得著說不出滿足的來源。這位王在福音中擺設了他的御席——在其中為萬民用油和陳設宴席（Isa 25:6）。智慧擺設了她的席（Pr 9:1）。他坐席為要觀看賓客（Mt 22:11），查看是否缺少適合他們之物；他與他們一同坐席，他們也與他一同坐席（Re 3:20）；他與他們相交，並在他們裏面喜樂；他坐在他的席上歡迎他們、為他們分食，如同基督擘開五個餅遞給門徒，叫他們分給眾人。他在那裏坐著接受請願，如亞哈隨魯王在酒席上允准以斯帖的請求一般。他已應許在他的典禮中常與他的百姓同在。那時信徒盡一切所能尊榮他，並設法表達對他的敬重和感恩——如馬利亞以極貴重的真哪噠香膏膏他的頭，那一磅價值三百日工錢，香氣之芬芳使屋裏就滿了膏的香氣（Joh 12:3）——這事看來似乎是特意指向此處，因為那時基督正坐席。當好基督徒在一切宗教本分中——尤其在主餐的典禮中，在其中王樂意與我們同坐他的席——操練恩典，他們的心因悔改而破碎，因信心而得醫治，因對基督的聖潔之愛和渴慕而火熱，並對將要顯明的榮耀懷著喜樂的盼望之時，那時哪噠香膏發出香味。基督以此為自己所受的尊榮，樂意接納為對他尊敬的一例——正如東方幾位博士以乳香和沒藥獻給新生猶太人的王來致敬一般。神的靈在信徒心中的恩典，其本身極其寶貴、為基督所喜悅；他在典禮中的同在將它們引發為實際的行動和操練。他若退去，恩典便如植物之無日一般枯萎衰殘；他若臨近，靈魂的面貌便如春天的大地更新；那時我們就當奮發，免得失去那光輝、失去那清風；因為除了恩典所作的以外，沒有甚麼是蒙悅納的（Heb 12:28）。
2. 他們對基督這位良人、他們的至愛所懷的強烈情意（So 1:13）。基督不僅為一切信心的靈魂所愛，更是他們的至愛、他們的最愛、他們唯一的愛；他在他們心中所佔的位置不容任何對手進入——那是最內裏、最高的位置。請觀察：(1.) 一切信徒如何看待基督：他是一袋沒藥和一簇鳳仙花——我們可以確定，那是悅人快慰的某樣東西，不，是一切。他福音的教訓和他聖靈的安慰對他們極其清新，他們在他的愛中安息；感官的一切快樂都無法與他們在默想基督、享受基督時所得的屬靈喜樂相比。基督裏有一種複合的甘甜，且豐盛無比；有一袋沒藥和一簇鳳仙花。在那一切豐盛都有的他裏面，我們不受局限。譯為鳳仙花的字是 copher——與意為贖罪或挽回祭的字相同。基督是一切信徒的一簇功勞和公義；所以他對他們寶貴，因為他為他們的罪作了挽回祭。請注意新婦如何強調應用：他對我——又對我——是一切甘甜；無論他對別人如何，他對我是如此。他愛我，為我捨己。他是我的主，我的神。(2.) 他是如何被接受的：他常在我兩胸之間——靠近我的心。基督將所愛的門徒放在懷裏；那麼他們豈不當將所愛的救主放在懷中？豈不當以雙臂擁抱他、緊握他，決心永不放他而去？基督必住在心裏（Eph 3:17）；為此，兩胸之間的淫行必須除掉（Ho 2:2），任何冒充者都不可在靈魂中佔他的位置。他如一袋沒藥、或香囊，常在我兩胸之間——對我永遠芬芳；或他微型的形像、他愛的記號，按著相愛之人彼此之間的習俗，懸掛在我兩胸之間。他不僅被暫放那裏，更要常在那裏、住在那裏。
II. 耶穌基督在他的教會和每一個真信徒裏得著極大的滿足；他們在他眼中看為可愛（So 1:15）：我的佳偶，你甚美麗！又說：你甚美麗！他如此說不是要使她驕傲（謙卑是屬靈美貌的主要成分之一），而是：1. 為要表明聖潔中有真實的美，一切成聖的人都因此得著美化；他們真正美麗。2. 他極喜悅他恩典在信徒靈魂裏所作成的善工；所以即使他們有軟弱，無論他們自己怎麼想、世人怎麼看他們，他看他們為美麗。他稱他們為朋友。那隱藏在心裏的人，以不朽壞的裝飾，在神面前是極寶貴的（1Pe 3:4）。3. 為要安慰那些因自己的黑暗而灰心的軟弱信徒；當一再告訴他們他們是美麗的。4. 為要使一切成聖的人為那使他們美麗的恩典大大感恩——他們本性是畸形的，那恩典改變了古實人的皮膚。此處提到新婦美貌的一個例證：她有鴿子眼（如 So 4:1）。在基督看為美麗的，是那些擁有的不是鷹一般銳利的眼、而是鴿子一般純潔貞淨之眼的人——不像鷹，當牠翱翔上升之時仍將眼目放在地上的獵物；而是謙卑端莊的眼，顯出單純和屬神的誠實、如鴿子一般的無辜，被聖靈——那蒙福的鴿子——照亮引導的眼，流淚的眼。我如鴿子哀鳴（Eze 7:16）。
III. 教會表達她對基督的看重，並回敬讚美（So 1:16）：我的良人哪，你甚美麗。請看基督與信徒如何彼此稱讚。以色列論到神說：誰像你？（Ex 15:11）。神論到以色列說：誰像你？（De 33:29）。教會說：主啊，你稱我為美麗的嗎？不；若論力量，你強盛（Job 9:19）；照樣，若論美貌，你美麗。我只不過因為你的形像印在我身上才美麗。你是偉大的原本，我不過是一個微弱而不完全的摹本，我不過是你的影像——你的影子（Joh 1:16, 3:34）。你本身美麗，而且（更重要的）對一切屬你的人可悅。許多人看來足夠美麗，卻因性情之苦澀而不可悅；但你甚美麗，實在可悅。基督作為我們的——與我們立約、與我們有關係的——乃是可悅的。「你如今——當王坐席之時——是可悅的。」基督對信徒總是寶貴的，但當他們被引進與他相交、聽見他的聲音、看見他的面貌、嘗到他的愛之時，格外可悅。我們在這裏真好。她表達了對丈夫位格的看重之後，接著如同一位因自己託付得好而滿心喜樂的慈愛妻子，讚美他為她預備的款待——他的床榻、他的房屋、他的椽子或廊子（So 1:16），這可以恰當地應用於那些聖潔的典禮——在其中信徒與耶穌基督相交，領受他愛的憑據，並以敬虔熱忱的情意回應他，增進與他的相識，善用他所賜的益處。如今：1. 她稱之為我們的——因基督與信徒在其中共享利益。如同夫婦是一同承受生命之恩的（1Pe 3:7），信徒也與基督同作後嗣（Ro 8:17）。那是他的設立，也是他們的特權；在其中基督與信徒相遇。她不稱之為我的——因為信徒不會承認任何基督在其中無份的東西為自己的；也不稱之為你的——因為基督曾說：我一切所有的都是你的（Lu 15:31）。我們若屬乎基督，一切都是我們的。凡能以信心宣稱對基督之權利的人，也可宣稱對他一切所有的之權利。2. 這些是同類中最好的。床榻的顏色和附屬的陳設是否幫助它更美？我們的床榻是翠綠的——這顏色在牧歌中勝過一切別的顏色，因為它是牧人工作和喜樂所在的田野和樹林的顏色。它是令人舒暢的顏色，對眼睛有益；也表明結果子。我像青橄欖樹（Ps 52:8）。我們歸於基督，為要結果子歸給神（Ro 7:4）。我們房屋的棟樑是香柏木（So 1:17）——這或許是指著所羅門最近為神與以色列之間相交而建造的聖殿說的，那是香柏木造的——一種堅固、芬芳、耐久、永不朽壞的木材，預表教會——福音聖殿——的堅固和持久。供人行走的廊子是松木或柏木——某種既悅目又芬芳的木材——表明聖徒在與基督同行、與他交談中的喜樂。恩典之約中的一切（他們一切的交往都以此為基礎）都非常堅固、非常精美、非常芬芳。
Original en inglés
Conference between Christ and His Church
¹² While the king sitteth at his table, my spikenard sendeth forth the smell thereof.
¹³ A bundle of myrrh is my wellbeloved unto me; he shall lie all night betwixt my breasts.
¹⁴ My beloved is unto me as a cluster of camphire in the vineyards of Engedi.
¹⁵ Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes.
¹⁶ Behold, thou art fair, my beloved, yea, pleasant: also our bed is green.
¹⁷ The beams of our house are cedar, and our rafters of fir.
Here the conference is carried on between Christ and his spouse, and endearments are mutually exchanged.
I. Believers take a great complacency in Christ, and in communion with him. To you that believe he is precious, above any thing in this world, 1Pe 2:7. Observe,
1. The humble reverence believers have for Christ as their Sovereign, So 1:12. He is a King in respect both of dignity and dominion; he wears the crown of honour, he bears the sceptre of power, both which are the unspeakable satisfaction of all his people. This King has his royal table spread in the gospel, in which is made for all nations a feast of fat things, Isa 25:6. Wisdom has furnished her table, Pr 9:1. He sits at this table to see his guests (Mt 22:11), to see that nothing be wanting that is fit for them; he sups with them and they with him (Re 3:20); he has fellowship with them and rejoices in them; he sits at his table to bid them welcome, and to carve for them, as Christ broke the five loaves and gave to his disciples, that they might distribute to the multitude. He sits there to receive petitions, as Ahasuerus admitted Esther's petition at the banquet of wine. He has promised to be present with his people in his ordinances always. Then believers do him all the honour they can, and study how to express their esteem of him and gratitude to him, as Mary did when she anointed his head with the ointment of spikenard that was very costly, one pound of it worth three hundred pence, and so fragrant that the house was filled with the pleasing odour of it (Joh 12:3), which story seems as if it were designed to refer to this passage, for Christ was then sitting at table. When good Christians, in any religious duty, especially in the ordinance of the Lord's supper, where the King is pleased, as it were, to sit with us at his own table, have their graces exercised, their hearts broken by repentance, healed by faith, and inflamed with holy love and desires toward Christ, with joyful expectations of the glory to be revealed, then the spikenard sends forth the smell thereof. Christ is pleased to reckon himself honoured by it, and to accept of it as an instance of respect to him, as it was in the wise men of the east, who paid their homage to the new-born King of the Jews by presenting to him frankincense and myrrh. The graces of God's Spirit in the hearts of believers are exceedingly precious in themselves and pleasing to Christ, and his presence in ordinances draws them out into act and exercise. If he withdraw, graces wither and languish, as plants in the absence of the sun; if he approach, the face of the soul is renewed, as of the earth in the spring; and then it is time to bestir ourselves, that we may not lose the gleam, not lose the gale; for nothing is done acceptably but what grace does, Heb 12:28.
2. The strong affection they have for Christ as their beloved, their well-beloved, So 1:13. Christ is not only beloved by all believing souls, but is their well-beloved, their best-beloved, their only beloved; he has that place in their hearts which no rival can be admitted to, the innermost and uppermost place. Observe, (1.) How Christ is accounted of by all believers: He is a bundle of myrrh and a cluster of camphire, something, we may be sure, nay, every thing, that is pleasant and delightful. The doctrine of his gospel, and the comforts of his Spirit, are very refreshing to them, and they rest in his love; none of all the delights of sense are comparable to the spiritual pleasure they have in meditating on Christ and enjoying him. There is a complicated sweetness in Christ and an abundance of it; there is a bundle of myrrh and a cluster of camphire. We are not straitened in him whom there is all fulness. The word translated camphire is copher, the same word that signifies atonement or propitiation. Christ is a cluster of merit and righteousness to all believers; therefore he is dear to them because he is the propitiation for their sins. Observe what stress the spouse lays upon the application: He is unto me, and again unto me, all that is sweet; whatever he is to others, he is so to me. He loved me, and gave himself for me. He is my Lord, and my God. (2.) How he is accepted: He shall lie all night between my breasts, near my heart. Christ lays the beloved disciples in his bosom; why then should not they lay their beloved Saviour in their bosoms? Why should not they embrace him with both arms, and hold him fast, with a resolution never to let him go? Christ must dwell in the heart (Eph 3:17), and, in order to that, the adulteries must be put from between the breasts (Ho 2:2), no pretender must have his place in the soul. He shall be as a bundle of myrrh, or perfume bag, between my breasts, always sweet to me; or his effigies in miniature, his love-tokens, shall be hung between my breasts, according to the custom of those that are dear to each other. He shall not only be laid their for a while, but shall lie there, shall abide there.
II. Jesus Christ has a great complacency in his church and in every true believer; they are amiable in his eyes (So 1:15): Behold, thou art fair, my love; and again, Behold, thou art fair. He says this, not to make her proud (humility is one principal ingredient in spiritual beauty), but, 1. To show that there is a real beauty in holiness, that all who are sanctified are thereby beautified; they are truly fair. 2. That he takes great delight in that good work which his grace has wrought on the souls of believers; so that though they have their infirmities, whatever they think of themselves, and the world thinks of them, he thinks them fair. He calls them friends. The hidden man of the heart, in that which is not corruptible, is in the sight of God of great price, 1Pe 3:4. 3. To comfort weak believers, who are discouraged by their own blackness; let them be told again and again that they are fair. 4. To engage all who are sanctified to be very thankful for that grace which has made them fair, who by nature were deformed, and changed the Ethiopian's skin. One instance of the beauty of the spouse is here mentioned, that she has doves' eyes, as So 4:1. Those are fair, in Christ's account, who have, not the piercing eye of the eagle, but the pure and chaste eye of the dove, not like the hawk, who, when he soars upwards, still has his eye upon the prey on earth, but a humble modest eye, such an eye as discovers a simplicity and godly sincerity and a dove-like innocency, eyes enlightened and guided by the Holy Spirit, that blessed Dove, weeping eyes. I did mourn as a dove, Eze 7:16.
III. The church expresses her value for Christ, and returns esteem (So 1:16): Behold, thou art fair. See how Christ and believers praise one another. Israel saith of God, Who is like thee? Ex 15:11. And God saith of Israel, Who is like thee? De 33:29. Lord, saith the church, "Dost thou call me fair? No; if we speak of strength, thou art strong (Job 9:19), so, if of beauty, thou art fair. I am fair no otherwise than as I have thy image stamped upon me. Thou art the great Original; I am but a faint and imperfect copy, I am but thy umbra—the shadow of thee, Joh 1:16,3:34. Thou art fair in thyself and (which is more) pleasant to all that are thine. Many are fair enough to look at, and yet the sourness of their temper renders them unpleasant; but thou art fair, yea, pleasant." Christ is pleasant, as he is ours, in covenant with us, in relation to us. "Thou art pleasant now, when the King sits at his table." Christ is always precious to believers, but in a special manner pleasant when they are admitted into communion with him, when they hear his voice, and see his face, and taste his love. It is good to be here. Having expressed her esteem of her husband's person, she next, like a loving spouse, that is transported with joy for having disposed of herself so well, applauds the accommodations he had for her entertainment, his bed, his house, his rafters or galleries (So 1:16), which may be fitly applied to those holy ordinances in which believers have fellowship with Jesus Christ, receive the tokens of his love and return their pious and devout affections to him, increase their acquaintance with him and improve their advantages by him. Now, 1. These she calls ours, Christ and believers having a joint-interest in them. As husband and wife are heirs together (1Pe 3:7), so believers are joint-heirs with Christ, Ro 8:17. They are his institutions and their privileges; in them Christ and believers meet. She does not call them mine, for a believer will own nothing as his but what Christ shall have an interest in, nor thine, for Christ has said, All that I have is thine, Lu 15:31. All is ours if we are Christ's. Those that can by faith lay claim to Christ may lay claim to all that is his. 2. These are the best of the kind. Does the colour of the bed, and the furniture belonging to it, help to set it off? Our bed is green, a colour which, in a pastoral, is preferred before any other, because it is the colour of the fields and groves where the shepherd's business and delight are. It is a refreshing colour, good for the eyes; and it denotes fruitfulness. I am like a green olive-tree, Ps 52:8. We are married to Christ, that we should bring forth unto God, Ro 7:4. The beams of our house are cedar (So 1:17), which probably refers to the temple Solomon had lately built for communion between God and Israel, which was of cedar, a strong sort of wood, sweet, durable, and which will never rot, typifying the firmness and continuance of the church, the gospel-temple. The galleries for walking are of fir, or cypress, some sort of wood that was pleasing both to the sight and to the smell, intimating the delight which the saints take in walking with Christ and conversing with him. Every thing in the covenant of grace (on which foot all their treaties are carried on) is very firm, very fine, and very fragrant.
在本章中，繼全書的標題（So 1:1）之後，我們看見基督與祂的教會、基督與信徒之間，彼此表達互相的珍重。I. 新婦——教會——向新郎說話（So 1:2-4），向耶路撒冷的眾女子說話（So 1:5,6），然後又向新郎說話（So 1:7）。II. 新郎基督回應祂新婦的哀求與懇求而說話（So 1:8-11）。III. 教會表達她對基督何等珍視，以及在與祂相交中所得的喜樂（So 1:12-14）。IV. 基督稱讚教會的美貌（So 1:15）。V. 教會也回應這稱讚（So 1:16,17）。人心裏若有一點對基督真實之愛的火種，這章便有助於將它挑旺成火焰。