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简体中文
英語原文
In this chapter we have, I. Christ's gracious acceptance of the invitation which his church had given him, and the kind visit which he made to her, So 5:1. II. The account which the spouse gives of her own folly, in putting a slight upon her beloved, and the distress she was in by reason of his withdrawings, So 5:2-8. III. The enquiry of the daughters of Jerusalem concerning the amiable perfections of her beloved (So 5:9), and her particular answer to that enquiry, So 5:10-16. "Unto you that believe he is thus precious."
1
The Love of Christ to the Church
简体中文
基督对教会的爱
¹ 我妹子，我新妇，我进了我的园中；采了我的没药和香料，吃了我的蜜房和蜂蜜，喝了我的酒和奶；我的朋友们，请吃；我所亲爱的，请喝，且多多地喝。
这些话是基督对教会在前章末尾祷告的回答——愿我的良人进入自己的园中；如今他已经来到，并使她知道此事。请看神是何等乐意垂听祷告，基督是何等乐意悦纳他百姓所发的邀请，尽管我们迟于听从他的呼召、迟于接受他的邀请。他乐于降卑俯就我们，我们却羞于升到他那里。请注意这回报如何应允了所求，并且胜过了所求：1. 她称他为她的良人（他实在如此），并因爱他而邀请他；他为此回报，称她为妹子与新妇——正如前数次一般，歌4:1-16。凡以基督为至爱良人的，必被他在最亲、最宝贵的关系中承认为己有。2. 她称那园子为他的，其中的美果为他的，他也承认确是如此：这是我的园子，是我的香料。当神向以色列不悦时，他将他们推给摩西（他们是你的百姓，出32:7）；又称耶和华的节期为他们的节期（赛1:14）；但如今他们既蒙恩眷，他便认他们为自己的园子。"虽微不足道，却是属我的。"凡出于真诚将自己以及自己一切所有所能行的献给耶稣基督的，基督必赐他们尊荣——以自己的印记印在他们身上，并印在他们为他所有所行的事上，说：这是属我的。3. 她请他进入自己的园子，他便说：我已经来了。赛58:9，你呼求，他必说：我在这里。当所罗门祷告求神来接管他所建造的殿时，神果真来到；他的荣光充满了殿（代下7:2），并且（歌5:16，原文指王上9:3、代下7:16之意）他使他知道，他已经拣选、分别为圣这殿，使他的名永远在其中。凡向耶稣基督敞开灵魂之门的人，必发现他乐意进入他们里面；凡他记念他名之处，他必在那里与他的百姓相会，并赐福给他们，出20:24。4. 她愿他享用他美果，悦纳在他殿中所献的祭——那些祭如同他园中的果子，他果然如此行，却发现那些果子尚未收聚、未备妥可食，于是他亲自收聚它们。果子既是他的，其预备也属他；他发现自己的心未预备好迎接他，便亲自将他先前所栽种的恩典习惯发动出来。我们里面那点微薄的善，若非他收聚、为他存留，早已散失无踪了。5. 她只愿他享用园中的果子，他却随身带来更丰盛的——蜂蜜、酒和奶，这些乃是滋养丰厚之物，又是迦南——以马内利之地——的出产。基督既在自己百姓身上所赐、在他们里面所成的事上，大大喜乐。或者，我们可设想这是新妇自己所预备的，正如以斯帖为丈夫君王预备酒席一般；这不过是素朴的食物，是天然的蜜与奶，但因出于善意的安排，便蒙善意悦纳；瑕疵被 overlook；蜜房与蜜同食，肉体的软弱也蒙越过与赦免，因为心灵愿意。基督复活后向门徒显现时，与他们同吃了一片蜜房（路24:42-43），这话便应验了。他不仅喝酒——那是成年人、大人物所饮的，也喝奶——那是小孩子、婴孩所饮的，因为他要作圣童耶稣，需要奶。6. 她只邀请他亲自前来，他却既带来自己的饮食，也带了朋友同来，并请他们一同分享供给。我们常说人多更热闹；此处既丰盛有余，席上的供应也不见逊色。当我们的主耶稣一次喂养五千人时，他们都吃，并且吃饱了。基督邀请他一切朋友来分享他自己所饮的酒与奶（赛55:1），来赴肥甘的筵席与陈酒，赛25:6。人的救赎大工、恩典之约的丰盛，对主耶稣乃是一场筵席，对我们亦当如此。这邀请极其自由、诚恳而充满爱意：*我的朋友们，请吃！*若基督来与我们同席，乃是我们与他同席，启3:20。我的朋友们，请吃！惟独基督的朋友才在他席上蒙悦纳；他的仇敌，那些不愿意他作王管辖他们的，在这事上无分无关。我所亲爱的，请喝，且多多地喝。基督在他的福音中，为可怜的灵魂预备了丰盛的供应。他用美物满足饥渴的人；对所有人都充足，对每个人也都充足；我们在他里面、在他的恩典中并不窘迫，因此也不要在自己的心中自陷窘迫。大大张口，基督必充满它。不要醉酒，却要被圣灵充满，弗5:18。凡接待基督的，必欢迎他的朋友同来；耶稣和他的门徒一同被请去赴婚筵（约2:2），基督也要他一切朋友在他与教会成婚的日子与他同乐，并以此与同席为记号。在属灵与属天的喜乐中，绝无过量之虞；在那里我们可以多多地喝，饮神乐河的水（诗36:8），并得以丰丰满满地满足，诗65:4。
英語原文
The Love of Christ to the Church
¹ I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved.
These words are Christ's answer to the church's prayer in the close of the foregoing chapter, Let my beloved come into his garden; here he has come, and lets her know it. See how ready God is to hear prayer, how ready Christ is to accept the invitations that his people give him, though we are backward to hear his calls and accept his invitations. He is free in condescending to us, while we are shy of ascending to him. Observe how the return answered the request, and outdid it. 1. She called him her beloved (and really he was so), and invited him because she loved him; in return to this, he called her his sister and spouse, as several times before, So 4:1-16 Those that make Christ their best beloved shall be owned by him in the nearest and dearest relations. 2. She called the garden his, and the pleasant fruits of it his, and he acknowledges them to be so: It is my garden, it is my spice. When God was displeased with Israel he turned them off to Moses (They are thy people, Ex 32:7); and he called the appointed feasts of the Lord their appointed feasts (Isa 1:14); but now that they are in his favour he owns them for his garden. "Though of small account, yet it is mine." Those that are in sincerity give up themselves and all they have and can do to Jesus Christ, he will do them the honour to stamp them, and what they have and do for him, with his own mark, and say, It is mine. 3. She invited him to come into his garden, and he says, I have come. Isa 58:9, Thou shalt cry, and he shall say, Here I am. When Solomon prayed that God would come and take possession of the house he had built for him, he did come; his glory filled the house (2Ch 7:2), and (So 5:16) he let him know that he had chosen and sanctified this house, that his name might be there for ever. Those that throw open the door of their souls to Jesus Christ shall find him ready to come in to them; and in every place where he records his name he will meet his people, and bless them, Ex 20:24. 4. She desired him to eat his pleasant fruits, to accept of the sacrifices offered in his temple, which were as the fruits of his garden, and he does so, but finds they are not gathered and ready for eating, therefore he does himself gather them. As the fruits are his, so is the preparation of them; he finds his heart unready for his entertainment, but does himself draw out into exercise those gracious habits which he had planted there. What little good there is in us would be shed and lost if he did not gather it, and preserve it to himself. 5. She only desired him to eat the fruits of the garden, but he brought along with him something more, honey, and wine, and milk, which yield substantial nourishment, and which were the products of Canaan, Immanuel's land. Christ delights himself greatly in that which he has both conferred upon his people and wrought in them. Or we may suppose this to have been prepared by the spouse herself, as Esther prepared for the king her husband a banquet of wine; it is but plain fare, and what is natural, honey and milk, but, being kindly designed, it is kindly accepted; imperfections are overlooked; the honey-comb is eaten with the honey, and the weakness of the flesh passed by and pardoned, because the spirit is willing. When Christ appeared to his disciples after his resurrection he did eat with them a piece of a honey-comb (Lu 24:42,43), in which this scripture was fulfilled. He did not drink the wine only, which is liquor for men, for great men, but the milk too, which is liquor for children, little children, for he was to be the holy child Jesus, that had need of milk. 6. She only invited him to come himself, but he, bringing his own entertainment along with him, brings his friends too, and invites them to share in the provisions. The more the merrier, we say; and here, where there was so great a plenty, there was not the worse fare. When our Lord Jesus fed 5000 at once they did all eat and were filled. Christ invites all his friends to the wine and milk which he himself drinks of (Isa 55:1), to the feast of fat things and wines on the lees, Isa 25:6. The great work of man's redemption, and the riches of the covenant of grace, are a feast to the Lord Jesus and they ought to be so to us. The invitation is very free, and hearty, and loving: Eat, O friends! If Christ comes to sup with us, it is we that sup with him, Re 3:20. Eat, O friends! Those only that are Christ's friends are welcome to his table; his enemies, that will not have him to reign over them, have no part nor lot in the matter. Drink, yea, drink abundantly. Christ, in his gospel, has made plentiful provision for poor souls. He fills the hungry with good things; there is enough for all, there is enough for each; we are not straitened in him or in his grace, let us not therefore be straitened in our own bosoms. Open the mouth widely, and Christ will fill it. Be not drunk with wine, but be filled with the Spirit, Eph 5:18. Those that entertain Christ must bid his friends welcome with him; Jesus and his disciples were called together to the marriage (Joh 2:2), and Christ will have all his friends to rejoice with him in the day of his espousals to his church, and, in token of that, to feast with him. In spiritual and heavenly joys there is no danger of exceeding; there we may drink abundantly, drink of the river of God's pleasures (Ps 36:8), and be abundantly satisfied, Ps 65:4.
2-8
The Love of Christ to the Church; Spiritual Desertion
简体中文
基督对教会的爱；属灵的离弃
² 我身睡卧，我心却醒。这是我良人的声音；他敲门，说：我的妹子、我的佳偶、我的鸽子、我的完全人，求你给我开门；因我的头满了露水，我的头发被夜露滴湿。
³ 我脱了衣服，怎能再穿上呢？我洗了脚，怎能再玷污呢？
⁴ 我的良人从门孔里伸手进来，我便因他动心。
⁵ 我起来，要给我良人开门；我的两手滴下没药，我的指头有没药汁滴在门闩上。
⁶ 我给我的良人开了门；我的良人却已转身走了。他说话的时候，我神不守舍；我寻找他，竟寻不见；我呼叫他，他却不回答。
⁷ 城中巡逻看守的人遇见我，打了我，伤了我；看守城墙的人夺去我的帕子。
⁸ 耶路撒冷的众女子啊，我嘱咐你们：你们若遇见我的良人，要告诉他：我思爱成病。
在这首爱与乐的歌中，此处我们却看到一幕极其忧伤的景象；新妇在此说话——不是对她的良人说（如先前那样，因为他已隐退），而是论到他；她所讲的是一个关于她自己对他之愚昧与不善的悲惨故事——尽管他满有恩慈——以及她为此所陷入的公义责罚。或许这是暗指所罗门自己从神面前堕落，以及那堕落之后的悲惨后果——当神已经进入他的园子，已经接管他所建的圣殿，并他已经与神在祭物上同席之后（歌5:1）；无论如何，这话适用于教会与个别信徒极常见的境遇——他们因疏忽与安逸，惹基督从他们中间退去。请注意，
I\. 新妇所陷的失调，与所受的倦怠（歌5:2）：我身睡卧，我心却醒。此处有，1. 败坏在其运行中显明：我身睡卧。聪明的童女也打盹了。她先前在床上（歌3:1），如今却睡着了。属灵的疾病若起先不予抵挡，便容易在我们身上滋长，越发扩张。她睡了，意思是：敬虔的情感冷淡了，她疏忽自己的本分，在其中变得怠慢，她放纵自己的安逸，安然无备，疏于儆醒。这有时是过于寻常的扩充之恩——其本身是好的——所带来的恶果。使徒保罗自己也几乎因丰盛的启示而自高，几乎要说：灵魂啊，你安逸罢，这使他需要肉体中的一根刺，免得他沉睡。基督的门徒，当他进入自己的园子——那伤痛的园子——之时，却因沉睡而沉重，不能与他一同儆醒。真基督徒在宗教上并非总是同样活泼有力。2. 然而恩典仍在其习惯中存留：*我心却醒；*我自己的良心为此责备我，并不停止地要将我从迟钝中唤醒。*心灵愿意，**按着里面的人，我是喜欢神的律，**并以心思服事那律。*我目前被试探所胜，但并非我里头一切都向一边走。我睡了，却不是死睡；我与之挣扎；这不是沉睡；我不能在这种失调中安逸。*当知，(1.) 我们当留意自己属灵的沉睡与疾病，并以忧愁羞愧的心回想：当基督在他的园中、离我们甚近之时，我们竟睡着了。(2.) 当我们为自己的过失败坏而哀叹时，也不可忽视在我们里面所作成的善、所保全存活的生命：我心却醒——基督在我里面，他对我如我自己的心一般亲爱，他就是我的生命；当我睡时，他却不打盹也不睡觉。
II\. 基督在她陷于这失调之时所发的呼召：*这是我良人的声音；*她知道如此，便立时察觉——这是她的心已经醒了的凭据。她如孩童撒母耳，在头一次呼召之时便听见，却不像他那样认错了人；她知道那是基督的声音。他敲门，为要唤醒我们来给他开门——他借他的道与灵敲门，借患难与我们自己的良心敲门；这话虽未明引，却可能正是（启3:20）所暗指的：*看哪，我站在门外叩门。*他呼召罪人与他立约，呼召圣徒与他相交。他所爱的，他必不任凭他们
在自己的怠慢之中，必这样或那样地找到方法唤醒他们，责备管教他们。当我们忘记基督之时，他记念我们，并为我们信心不至于失败而有所预备。彼得否认基督，但主转过身来看他，便这样将他再带回自己这里。请注意这呼召何等动人：*我的妹子、我的佳偶，求你给我开门。*1. 本可发号施令的那位，竟来恳求进入；本可轻易破门而入的那位，竟来叩门。2. 他赐给她一切所能想象的亲切之名号：*我的妹子、我的佳偶、我的鸽子、我的完全人；*他不仅没有给她任何难听的名字，也没有因她不为他守夜而责备她；相反，他设法如何表达他对她仍然怀有的温柔情意。他的慈爱他不全然收回。凡借信心许配给基督的，他视他们为他的姐妹、他的挚爱、他的鸽子，并一切亲爱的；既披戴了他的义，他们便是毫无瑕疵的。这思念当促使她给他开门。基督对我们的爱，当激发我们对他的爱——即便在最舍己的事上。求你给我开门。我们怎能拒绝这样一位朋友、这样一位宾客进入？我们岂不更当与一位无限配得我们相交、又如此恳切渴慕相交的主有更深的往来——虽然我们只能因此得益？3. 他以困苦为请求，恳求sub formâ pauperis——以一位需要投宿之贫乏旅客的身份被接纳：我的头满了露水，满了夜间的寒滴；请想想我为得着你所受的艰辛——这岂不配得你这般微小的好意？当基督被戴上荆棘冠冕之时——那无疑使他蒙福的头流出血来——那时他的头便满了露水。"请想想我这样被冷待，于我是何等伤痛，正如温柔的丈夫在风雨交加之夜被妻子关在门外所感受的。"我们竟这样回报他的爱吗？疏忽之灵魂对他
III\. 她为推迟顺服这呼召所作的推托（歌5:3）：我脱了衣服，怎能再穿上呢？她半睡半醒；她知道良人的声音，知道他的叩门，却不能立心给他开门。她已经脱了衣，不愿再费事穿衣；她已经洗了脚，不愿再弄脏。她不能差别人去开门（让基督进入我们的心必须是我们自己的作为），然而她自己又不情愿去；她没有说我不开，却说我怎能？当知，轻浮的借口乃是宗教中怠慢得势之时的言语；基督呼召我们给他开门，我们却假装无心、无力、无暇，便以为可以推托——正如那因寒冷不肯耕地的懒惰人。那些本当束腰、儆醒等候主来的人，一旦解了带、脱了衣，便要发现恢复先前的决心、再穿上衣服，是何等困难；所以最好保持紧束。作推托（路14:18）被解释为轻看基督（太22:5），事实正是如此。那些不能为基督忍受一阵寒风、不愿从温暖的床上起来的人，是对基督极大的轻蔑。
IV\. 神圣恩典的大能感动，借此她才愿意起来为良人开门。当他借劝化不能奏效之时，便从门孔里伸手进来，要拔开门闩，如同等得不耐烦的人，歌5:4。这暗示圣灵在她灵魂上所作的工，借此她不愿的成为愿意，诗110:3。吕底亚的归正以主开导她的心来描述（徒16:14），又基督开了他门徒的心窍，路24:45。那在人里面造人之灵的，知道通到它里面的一切途径，知道当从哪条路进入；他能寻见那门孔，借以伸手进去，胜过偏见，将他自己的教训与律法引进。他拿着大卫的钥匙（启3:7），借以开启心门——其方式正如钥匙配那锁的机件，与心相配；这方式不对它的本性施加强力，只对它的劣性施加强力。
V\. 她终于顺服神圣恩典的方法：我便因他动心。意志借着在情感上所作的善工而被得着：我便因他动心，正如那两个门徒，当基督使他们心里火热之时。她因良人之怜恤而动心——因他的头满了露水。当知，灵的柔软与肉心，预备灵魂在其中接待基督；因此他对我们的爱，乃以最能感动人的方式来呈现。基督岂不是以怜恤救赎了我们吗？让我们也以怜恤接待他，并为他的缘故，接待那些属他的人——每逢他们在困苦之中。这善工作在她情感上，便使她起来，使她为自己的迟钝与怠慢羞愧（歌5:5，我起来，要给我的良人开门）——他的恩典使她倾向如此行，又胜过不信的阻挡。这是她自己的作为，然而却是他在她里面运行而成的。如今她的两手滴下没药，落在门闩上。或是，1. 当她伸手到门闩上要拨开之时，她在那里发现了这没药；那从门孔里伸手进来的，将这没药留在那里，作为他曾到过的凭据。当基督大有能力地在灵魂上运行之后，他必在其中留下有福的甘甜，使它极其喜悦。他以这油润滑门闩，使其易于开启。当知，当我们借信心的活泼运用、在神圣恩典的感动之下，尽自己的本分，便必发现这事比我们所预期的进行得更为顺利甘甜。我们若只要起来为基督开门，便必发现我们所忧虑的艰难竟然奇妙地被胜过，并要如但以理那样说：我主请说，因为你使我有力量，但10:19。或是，2. 她自己将这没药带到这里来。她的心既为良人动心——他既在寒冷潮湿中站了那么久——她来给他开门之时，便预备好要膏他的头，借此使他_refresh_安慰，或许也为免他受寒；她如此急忙
VI\. 她既为良人开了门，所遭遇的悲伤失望。这是故事中最忧伤之处：*我给我的良人开了门，*正如我所打算的，但，唉！我的良人却已转身走了。我的良人走了，走了（原文如此）。
1. 她没有在他头一次叩门之时就开门，如今她来得太迟了——后来她想要承受这福气之时。基督必在被寻见之时被寻求；我们若错过时机，便可能失去我们的通道。当知，(1.) 基督公义地以他的不来回应我们的耽延，并向那些在本分中怠慢打盹的人暂时收回安慰的交通。(2.) 基督的离去，对信徒而言是极大忧愁与哀叹的缘由。那作王的诗篇作者，从未以如此忧伤的语调抱怨过任何事——如神向他掩面、把他丢弃、离弃他。新妇在此几乎要拔头发、撕裂衣服、扭绞双手，喊着：*他走了，他走了；*而最刺她心的，是她当感谢自己——是她惹他退去。基督若离去，必因他看为不仁之事所致。
2\. 如今请注意她在此情形之下所作的，以及所遭遇的。(1.) 她仍称他为她的良人，决意无论天色多么阴暗晦冥，都不放弃她与他的关系与在他里面的分。一有自己失败或神退去的念头，便对自己的属灵光景下严苛的结论，乃是软弱。每一次离弃并不就是绝望。我要说：主啊，我信，虽然我必须说：*主啊，帮助我的不信。*他虽离开我，我爱他；他是属我的。(2.) 她如今记起他呼召她时对她所说的话，以及这些话在她身上所留下的印象，为自己的愚昧——没有早些顺服所受的知罪——而自责：他说话的时候，我神不守舍；当他说我的头满了露水之时，他的话融化了我；然而我这可怜的人，竟仍躺着，找推托，没有给他开门。我们对知罪的压抑与窒息，在神开我们眼睛之时，
将是极其苦涩的反思。有时神的道并未立即在心中发生效用，却在后来的反复思想中使之融化。我魂如今因他先前所说的话而融化了。(3.) 她没有回到床上去，反而起来追寻他：我寻找他；我呼叫他。她若在良人头一次呼召之时就奋发，本可省去这番劳苦；但我们因自己的怠慢与疏忽，没有善用机会，便为自己剪裁出大量的事工，为自己制造出许多麻烦。然而这也是她的可称赞之处：良人既已隐退，她仍继续寻求他；他隐退使她对他的渴慕越发坚强，对他的查问越发恳切。她借祷告呼叫他，在他身后呼叫，求他回来；她不仅祷告，也使用方法——她在惯常寻见他的道路上寻求他。(4.) 然而她仍寻不见他：我竟寻不见；他却不回答。她没有他恩眷的凭据，没有可感的安慰，全然在黑暗与对他之爱的疑虑之中。当知，有些对基督有真爱的人，却得不到他笑颜的立即答复；但他若以灵魂中的力量刚强他们，使他们能继续寻求他，便是给了他们相等的答复，诗138:3。使徒保罗不能求得肉体中的刺被挪去，却以足够的恩典得着答复。(5.) 她被守望的人苦待：他们遇见我；他们打了我；他们伤了我，歌5:7。他们因她在那时辰仍在街上游走（正值他们巡夜之时），便视她为淫妇，并按此责打她。忧伤的圣徒被误作罪人，并如此被论断与辱骂。哈拿在心里愁苦中祷告之时，被以利——首要守望人之一——所伤所打，他对她说：你要醉到几时呢？——如此把她算为彼列之女，撒上1:14-15。锡安君的忠心爱戴之臣民，被锡安的守望人诬指为他国的仇敌或丑闻，并非新事；他们不能苦待逼迫他们，除非先给他们加上恶名。有人将此应用于那些传道人——他们虽按职分是守望人，却将神的道误用于受激动的良心，又因无技巧、或因轻看他们的忧伤，使义人心里愁苦——神本不愿使他们愁苦的（结13:22），将本该鼓励的人驱入灰心，并加增神所伤之人的痛苦（原文如此，诗69:26之意）。那些不能、或不愿在新妇查问良人之事上协助她的守望人，已经够坏（歌3:3）；这些却更坏——他们以严厉无情的论断妨碍她，用辱骂打她、伤她，虽然他们是耶路撒冷城墙的看守者，却仿佛是城墙的破坏者一般，夺去她的帕子——粗暴野蛮地夺去，仿佛那不过是端庄的伪装，是相反之事的遮盖。那些外貌全是好的、却被恶意地定为假冒为善而加以毁谤的人，有理由如新妇在此一样抱怨：帕子被夺去。(6.) 当她因守望人的苦待而不能自己继续追寻之时，她吩咐周围的人协助她（歌5:8）：耶路撒冷的众女子啊，我嘱咐你们！我一切的朋友与熟人，你们若遇见我的良人——或许你们在我之前遇见他——你们要告诉他什么？（有人如此读）。"替我说一句好话；告诉他：我思爱成病。"请注意此处，[1.] 她的光景如何。她爱耶稣基督到一个地步，他的不在使她病了——病得极重，她不能忍受；她如临产的妇人那样为他的归来而痛苦，正如亚哈为拿伯的葡萄园——他所痴心贪图的——而痛苦。这是一种病，它正是灵魂健康气质的记号，并且必有好终结——这病不至于死，乃是生命。因爱基督而病，胜于因爱世界而安逸。[2.] 她在这种情形下所采取的方法。她没有陷入绝望，断定自己必因这病而死，乃是差人去找良人；她请教邻舍的意见，恳求他们为她祷告，求他们替她向良人代求。"告诉他：虽然我曾疏忽、愚昧、怠慢，没有如我所当那样及早起来给他开门，但我爱他；他万事都知，他知道我如此行。请向他表明，虽然我在许多事上亏欠了我的本分，我却是真诚的；不，请将我表明为一个可蒙怜悯的对象，使他怜悯我、帮助我。"她没有叫他们告诉他守望人如何苦待她；无论他们多么不义，她承认主是公义的，因此耐心忍受。"只要告诉他：我因爱他而受伤。"敬虔的灵魂对基督的离退，比对任何别的苦楚更为敏感。
英語原文
The Love of Christ to the Church; Spiritual Desertion
² I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night.
³ I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?
⁴ My beloved put in his hand by the hole of the door, and my bowels were moved for him.
⁵ I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock.
⁶ I opened to my beloved; but my beloved had withdrawn himself, and was gone: my soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer.
⁷ The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me.
⁸ I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love.
In this song of loves and joys we have here a very melancholy scene; the spouse here speaks, not to her beloved (as before, for he has withdrawn), but of him, and it is a sad story she tells of her own folly and ill conduct towards him, notwithstanding his kindness, and of the just rebukes she fell under for it. Perhaps it may refer to Solomon's own apostasy from God, and the sad effects of that apostasy after God had come into his garden, had taken possession of the temple he had built, and he had feasted with God upon the sacrifices (So 5:1); however, it is applicable to the too common case both of the churches and particular believers, who by their carelessness and security provoke Christ to withdraw from them. Observe,
I. The indisposition that the spouse was under, and the listlessness that had seized her (So 5:2): I sleep, but my heart wakes. Here is, 1. Corruption appearing in the actings of it: I sleep. The wise virgins slumbered. She was on her bed (So 3:1), but now she sleeps. Spiritual distempers, if not striven against at first, are apt to grow upon us and to get ground. She slept, that is, pious affections cooled, she neglected her duty and grew remiss in it, she indulged herself in her ease, was secure and off her watch. This is sometimes the bad effect of more than ordinary enlargements—a good cause. St. Paul himself was in danger of being puffed up with abundant revelations, and of saying, Soul, take thy ease, which made a thorn in the flesh necessary for him, to keep him from sleeping. Christ's disciples, when he had come into his garden, the garden of his agony, were heavy with sleep, and could not watch with him. True Christians are not always alike lively and vigorous in religion. 2. Grace remaining, notwithstanding, in the habit of it: "My heart wakes; my own conscience reproaches me for it, and ceases not to rouse me out of my sluggishness. The spirit is willing, and, after the inner man, I delight in the law of God, and with my mind I serve that. I am, for the present, overpowered by temptation, but all does not go one way in me. I sleep, but it is not a dead sleep; I strive against it; it is not a sound sleep; I cannot be easy under this indisposition." Note, (1.) We ought to take notice of our own spiritual slumbers and distempers, and to reflect upon it with sorrow and shame that we have fallen asleep when Christ has been nigh us in his garden. (2.) When we are lamenting what is amiss in us, we must not overlook the good that is wrought in us, and preserved alive: "My heart wakes in Christ, who is dear to me as my own heart, and is my life; when I sleep, he neither slumbers nor sleeps."
II. The call that Christ gave to her, when she was under this indisposition: It is the voice of my beloved; she knew it to be so, and was soon aware of it, which was a sign that her heart was awake. Like the child Samuel, she heard at the first call, but did not, like him, mistake the person; she knew it to be the voice of Christ. He knocks, to awaken us to come and let him in, knocks by his word and Spirit, knocks by afflictions and by our own consciences; though this is not expressly quoted, yet probably it is referred to (Re 3:20), Behold, I stand at the door, and knock. He calls sinners into covenant with him and saints into communion with him. Those whom he loves he will not let alone in their carelessness, but will find some way or other to awaken them, to rebuke and chasten them. When we are unmindful of Christ he thinks of us, and provides that our faith fail not. Peter denied Christ, but the Lord turned and looked upon him, and so brought him to himself again. Observe how moving the call is: Open to me, my sister, my love. 1. He sues for entrance who may demand it; he knocks who could easily knock the door down. 2. He gives her all the kind and most endearing titles imaginable: My sister, my love, my dove, my undefiled; he not only gives her no hard names, nor upbraids her with unkindness in not sitting up for him, but, on the contrary, studies how to express his tender affection to her still. His loving-kindness he will not utterly take away. Those that by faith are espoused to Christ he looks upon as his sisters, his loves, his doves, and all that is dear; and, being clothed with his righteousness, they are undefiled. This consideration should induce her to open to him. Christ's love to us should engage ours to him, even in the most self-denying instances. Open to me. Can we deny entrance to such a friend, to such a guest? Shall we not converse more with one that is infinitely worthy of our acquaintance, and so affectionately desirous of it, though we only can be gainers by it? 3. He pleads distress, and begs to be admitted sub formâ pauperis—under the character of a poor traveller that wants a lodging: "My head is wet with the dew, with the cold drops of the night; consider what hardships I have undergone, to merit thee, which surely may merit from thee so small a kindness as this." When Christ was crowned with thorns, which no doubt fetched blood from his blessed head, then was his head wet with the dew. "Consider what a grief it is to me to be thus unkindly used, as much as it would be to a tender husband to be kept out of doors by his wife in a rainy stormy night." Do we thus require him for his love? The slights which careless souls put upon Jesus Christ are him as a continual dropping in a very rainy day.
III. The excuse she made to put off her compliance with this call (So 5:3): I have put off my coat; how shall I put it on again? She is half asleep; she knows the voice of her beloved; she knows his knock, but cannot find in her heart to open to him. She was undressed, and would not be at the pains to dress herself again; she had washed her feet, and would not have occasion to wash them again. She could not send another to open the door (it must be our own act and deed to let Christ into our hearts), and yet she was loth to go herself; she did not say, I will not open, but, How shall I? Note, Frivolous excuses are the language of prevailing slothfulness in religion; Christ calls to us to open to him, but we pretend we have no mind, or we have no strength, or we have no time, and therefore think we may be excused, as the sluggard that will not plough by reason of cold. And those who ought to watch for the Lord's coming with their loins girt, if they ungird themselves and put off their coat, will find it difficult to recover their former resolution and to put it on again; it is best therefore to keep tight. Making excuses (Lu 14:18) is interpreted making light of Christ (Mt 22:5), and so it is. Those put a great contempt upon Christ that cannot find in their hearts to bear a cold blast for him, or get out of a warm bed.
IV. The powerful influences of divine grace, by which she was made willing to rise and open to her beloved. When he could not prevail with her by persuasion he put in his hand by the hole in the door, to unbolt it, as one weary of waiting, So 5:4. This intimates a work of the Spirit upon her soul, by which she was unwilling made willing, Ps 110:3. The conversion of Lydia is represented by the opening of her heart (Ac 16:14) and Christ is said to open his disciples' understandings, Lu 24:45. He that formed the spirit of man within him knows all the avenues to it, and which way to enter into it; he can find the hole of the door at which to put in his hand for the conquering of prejudices and the introducing of his own doctrine and law. He has the key of David (Re 3:7), with which he opens the door of the heart in such a way as is suited to it, as the key is fitted to the wards of the lock, in such a way as not to put a force upon its nature, but only upon its ill nature.
V. Her compliance with these methods of divine grace at last: My bowels were moved for him. The will was gained by a good work wrought upon the affections: My bowels were moved for him, as those of the two disciples were when Christ made their hearts to burn within them. She was moved with compassion to her beloved, because his head was wet with dew. Note, Tenderness of spirit, and a heart of flesh, prepare the soul for the reception of Christ into it; and therefore his love to us is represented in such a way as is most affecting. Did Christ redeem us in his pity? Let us in pity receive him, and, for his sake, those that are his, when at any time they are in distress. This good work, wrought upon her affections, raised her up, and made her ashamed of her dulness and slothfulness (So 5:5, I rose up, to open to my beloved), his grace inclining her to do it and conquering the opposition of unbelief. It was her own act, and yet he wrought it in her. And now her hands dropped with myrrh upon the handles of the lock. Either, 1. She found it there when she applied her hand to the lock, to shoot it back; he that put in his hand by the hole of the door left it there as an evidence that he had been there. When Christ has wrought powerfully upon a soul he leaves a blessed sweetness in it, which is very delightful to it. With this he oiled the lock, to make it go easy. Note, When we apply ourselves to our duty, in the lively exercises of faith, under the influence of divine grace, we shall find it will go on much more readily and sweetly than we expected. If we will but rise up, to open to Christ, we shall find the difficulty we apprehended in it strangely overcome, and shall say with Daniel, Now let my Lord speak, for thou hast strengthened me, Da 10:19. Or, 2. She brought it thither. Her bowels being moved for her beloved, who had stood so long in the cold and wet, when she came to open to him she prepared to anoint his head, and so to refresh and comfort him, and perhaps to prevent his catching cold; she was in such haste to meet him that she would not stay to make the usual preparation, but dipped her hand in her box of ointment, that she might readily anoint his head at his first coming in. Those that open the doors of their hearts to Christ, those everlasting doors, must meet him with the lively exercises of faith and other graces, and with these must anoint him.
VI. Her said disappointment when she did open to her beloved. And here is the most melancholy part of the story: I opened to my beloved, as I intended, but, alas! my beloved had withdrawn himself, and was gone. My beloved was gone, was gone, so the word is.
1. She did not open to him at his first knock, and now she came too late, when afterwards she would have inherited this blessing. Christ will be sought while he may be found; if we slip our time, we may lose our passage. Note, (1.) Christ justly rebukes our delays with his denials, and suspends the communications of comfort from those that are remiss and drowsy in their duty. (2.) Christ's departures are matter of great grief and lamentation to believers. The royal psalmist never complains of any thing with such sorrowful accents as God's hiding his face from him, and casting him off, and forsaking him. The spouse here is ready to tear her hair, and rend her clothes, and wring her hands, crying, He is gone, he is gone; and that which cuts her to the heart is that she may thank herself, she provoked him to withdraw. If Christ departs, it is because he takes something unkindly.
2. Now observe what she does, in this case, and what befel her. (1.) She still calls him her beloved, being resolved, how cloudy and dark soever the day be, she will not quit her relation to him and interest in him. It is a weakness, upon every apprehension either of our own failings or of God's withdrawings, to conclude hardly as to our spiritual state. Every desertion is not despair. I will say, Lord, I believe, though I must say, Lord, help my unbelief. Though he leave me, I love him; he is mine. (2.) She now remembers the words he said to her when he called her, and what impressions they made upon her, reproaching herself for her folly in not complying sooner with her convictions: "My soul failed when he spoke; his words melted me when he said, My head is wet with dew; and yet, wretch that I was, I lay still, and made excuses, and did not open to him." The smothering and stifling of our convictions is a thing that will be very bitter in the reflection, when God opens our eyes. Sometimes the word has not its effect immediately upon the heart, but it melts it afterwards, upon second thoughts. My soul now melted because of his words which he had spoken before. (3.) She did not go to bed again, but went in pursuit of him: I sought him; I called him. She might have saved herself this labour if she would but have bestirred herself when he first called; but we cut ourselves out a great deal of work, and create ourselves a great deal of trouble, by our own slothfulness and carelessness in improving our opportunities. Yet it is her praise that, when her beloved has withdrawn, she continues seeking him; her desires toward him are made more strong, and her enquiries after him more solicitous, by his withdrawings. She calls him by prayer, calls after him, and begs of him to return; and she not only prays but uses means, she seeks him in the ways wherein she used to find him. (4.) Yet still she missed of him: I could not find him; he gave me no answer. She had no evidence of his favour, no sensible comforts, but was altogether in the dark, and in doubt concerning his love towards her. Note, There are those who have a true love for Christ, and yet have not immediate answers to their prayers for his smiles; but he gives them an equivalent if he strengthens them with the strength in their souls to continue seeking him, Ps 138:3. St. Paul could not prevail for the removing of the thorn in the flesh, but was answered with grace sufficient for him. (5.) She was ill-treated by the watchmen; They found me; they smote me; they wounded me, So 5:7. They took her for a lewd woman (because she went about the streets at that time of night, when they were walking their rounds), and beat her accordingly. Disconsolate saints are taken for sinners, and are censured and reproached as such. Thus Hannah, when she was praying in the bitterness of her soul, was wounded and smitten by Eli, one of the prime watchmen, when he said to her, How long wilt thou be drunken? so counting her a daughter of Belial, 1Sa 1:14,15. It is no new thing for those that are of the loyal loving subjects of Zion's King to be misrepresented by the watchmen of Zion, as enemies or scandals to his kingdom; they could not abuse and persecute them but by putting them into an ill name. Some apply it to those ministers who, though watchmen by office, yet misapply the word to awakened consciences, and through unskillfulness, or contempt of their griefs, add affliction to the afflicted, and make the hearts of the righteous sad whom God would not have made sad (Eze 13:22), discouraging those who ought to be encouraged and talking to the grief of those whom God has wounded, Ps 59:26. Those watchmen were bad enough that could not, or would not, assist the spouse in her enquiries after her beloved (So 3:3); but these were much worse, that hindered her with their severe and uncharitable censures, smote her and wounded her with their reproaches, and though they were the keepers of the wall of Jerusalem, as if they had been the breakers of it, took away her veil, from her rudely and barbarously, as if it had been only a pretence of modesty, but a cover of the contrary. Those whose outward appearances are all good, and who yet are invidiously condemned and run down as hypocrites, have reason to complain, as the spouse here, of the taking away of their veil from them. (6.) When she was disabled by the abuses the watchmen gave her to prosecute her enquiry herself she gave charge to those about her to assist her in the enquiry (So 5:8): I charge you, O you daughters of Jerusalem! all my friends and acquaintance, if you find my beloved, it may be you may meet with him before I shall, what shall you tell him? so some read. "Speak a good word for me; tell him that I am sick of love." Observe here, [1.] What her condition was. She loved Jesus Christ to such a degree that his absence made her sick, extremely sick, she could not bear it, and she was in pain for his return as a woman in travail, as Ahab for Naboth's vineyard, which he so passionately coveted. This is a sickness which is a sign of a healthy constitution of soul, and will certainly end well, a sickness that will not be death, but life. It is better to be sick of love to Christ than at ease in love to the world. (2.) What course she took in this condition. She did not sink into despair, and conclude that she should die of her disease, but she sent after her beloved; she asked the advice of her neighbours, and begged their prayers for her, that they would intercede with him on her behalf. "Tell him, though I was careless, and foolish, and slothful, and rose not up so soon as I should have done to open to him, yet I love him; he knows all things, he knows that I do. Represent me to him as sincere, though in many instances coming short of my duty; nay, represent me as an object of his pity, that he may have compassion on me and help me." She does not bid them tell him how the watchmen had abused her; how unrighteous soever they were in it, she acknowledges that the Lord is righteous, and therefore bears it patiently. "But tell him that I am wounded with love to him." Gracious souls are more sensible of Christ's withdrawings than of any other trouble whatsoever.
9-16
Enquiring after the Excellencies of Christ; The Church's Confidence in Christ
简体中文
寻求基督的至善；教会对基督的信靠
⁹ 你这女子中极美丽的，你的良人比别的良人有何强处？你的良人比别的良人有何强处，你就这样嘱咐我们？
¹⁰ 我的良人白而且红，超乎万人之上。
¹¹ 他的头像至精的金；他的头发厚密累垂，黑如乌鸦。
¹² 他的眼如溪水旁的**鸽子眼，用奶洗净，安得合式。
¹³ 他的两腮如香花畦，如香草台；他的嘴唇像百合花，滴下没药汁。
¹⁴ 他的两手好像金管，镶嵌水苍玉；他的身体如同雕刻的象牙，周围镶嵌蓝宝石。
¹⁵ 他的腿好像白玉石柱，安在精金座上；他的形状如黎巴嫩，佳美如香柏树。
¹⁶ 他的口极其甘甜；他全然可爱。耶路撒冷的众女子啊，这就是我的良人，这就是我的朋友。
此处可见，I. 耶路撒冷的众女子对新妇关于她良人所发的问话，作为对她所给他们嘱咐的回答，歌5:9。当观察：1. 她们对新妇所用的尊敬称呼：*你这女子中极美丽的！*我们的主耶稣使祂的新妇真正可爱——不仅在祂眼中，也在耶路撒冷众女子的眼中。教会是世上最卓越的群体，圣徒的相交是最美的相交，圣所之美是超凡之美。圣徒是最卓越之民；圣洁是灵魂的匀称，是灵魂与自身相和；它在一切能作公正判断的人眼中自显其美。即便那些对基督认识不深的人——如此处的耶路撒冷众女子——也不能不见到那披戴祂形象之人身上的可亲之美；这美我们无论在何处看见，都当喜爱，纵然所穿衣袍不同。2. 她们对她良人的探问："*你的良人比别的良人有何强处？你若要我们替你寻他，请把他的特征告诉我们，使我们见时可以认得。"(1.) 有人将此解为讥诮之问，怪她为他如此大惊小怪："你何苦如此热切追切你的良人，胜过别人追慕他们的？何苦如此执意于他，胜过其他对他也有几分好感的人？"在宗教上热心的人，在那些对此冷淡的人眼中是奇异之人。许多漠不关心者，嗤笑少数殷勤郑重的人。"他身上有何特别迷人之处，胜过别人呢？他若去了，你这女子中极美丽的，*必很快另得一位同样火热的。"当知：属肉体的心看不出主耶稣在其位格、职分、教义或恩眷中有何卓越非凡之处；仿佛认识基督并与之相交，与认识世界并与之交往毫无分别。(2.) 另有人更愿将此解作郑重之问，设想发问者意在：[1.] 安慰新妇——他们知道她只要谈谈良人一会儿，便能重新得力；没有什么比让她讲论良人之美这悦人之工更能使她喜悦，更能有力地转移她的忧愁。[2.] 启发自己——他们大致听闻祂卓越荣耀，却愿更详尽知道。他们希奇新妇竟以如此热切与关切嘱咐他们关乎她良人之事，因此断定祂身上必有别的良人所无之处，他们也愿被说服。那时当人开始探问基督及其超群之完全时，便开始对他们有了指望。有时一人在寻求基督上的非常热心，可成为激励多人的因由（林后9:2），正如使徒要借外邦人的信心激动犹太人，叫他们发奋，罗11:14。参约4:10。
II. 新妇为回答此问而对其良人所作的描述。我们当随时准备好教导并帮助那些寻求基督的人。经验丰富的基督徒既自己与基督相熟，便当尽力使他人也与祂相熟。
1. 她笼统地告诉他们，祂是一位无可比拟之完全、无与伦比之价值者（歌5:10）："你们不认识我的良人吗？耶路撒冷的众女子岂能不认识那位作耶路撒冷冠冕与受膏之君的？那么让我告诉你们，"(1.) 祂里面具备一切可爱可亲之物：我的良人白而且红，此二色合而成完备之美。此言并非指祂成肉身时身体有何特别美貌（论到婴孩耶稣，从未如论摩西初生时那样说他极其俊美，徒7:20；不，他无佳形美容，赛53:2）；乃是指祂的神性荣耀，以及祂作中保时一切属性在祂里面的和谐共聚，使祂在蒙光照能分辨属灵之事的人眼中真正可爱。在祂里面我们可瞻仰主的美；祂是圣洁的孩子耶稣；那便是祂的白。我们若看祂为神使我们成为的智慧、公义、圣洁、救赎，便见祂在一切上都极其可亲。祂对我们的爱使祂可爱。祂白——因祂一生无玷污的清白；祂红——因祂死时所经过的血之苦难；——祂白——因祂作为神的荣耀（祂变像时衣裳洁白如光）；祂红——因祂取了人的本性，亚当即红土；——祂白——因祂对百姓的温柔；祂红——因祂向自己与百姓的仇敌所显的可畏威严。祂的形貌乃极其和谐的组合。(2.) 祂所具的可爱，是别人身上所无的：祂是万人之上的首领，美貌无双，比世人——比他们中任何一人，比他们众人全数——更美；无人像祂，也无可比者；与祂相比，别的一切都当算为有损、当作粪土，腓3:8。祂比地上的君王更高（诗89:27），并得了更超特的名，胜过上下世界一切执政掌权者，腓2:9，来1:1-14，4:1-16。祂是万人中的旗手（原文如此），是众中最高最英俊的。祂自己被高举作为大旗（赛11:10），我们必须归向祂，并常常仰望祂。祂本身是万人中最美的，对我们是最合宜的二万人中之选——祂理当在我们灵魂的至内至高之处。
2. 她详述祂的种种造诣，并不隐瞒祂的能力与合宜的身量。基督里面一切都可亲。她在此举出祂美的十样实例，我们不必在应用上过于拘泥，免得过紧致伤，反成曲解。其大旨乃是表明：祂各方面都胜任其使命，并具备一切可使我们尊重、敬爱、信靠祂的德性。基督向约翰的显现（启1:13等）可与新妇此处对祂的描述相参照，两者主旨皆在表明祂超凡荣耀——即又大又恩，在信徒眼中成为可爱，并使他们因祂得福。(1.) 他的头像至精的金。基督的头是神（林前11:3），且应许圣徒说全能者必作他们的金（伯22:25）——他们的保障、他们的珍宝；祂之于基督更是如此，因为神本性一切的丰盛都有形有体地居住在基督里面，西2:9。基督的头表明祂对万有的主权统治，以及祂对教会与其一切肢体的生命影响。这如金，金；原文前一字意为发亮的金，后一字意为坚实之金；基督的主权既美且强。尼布甲尼撒的国比作金头（但2:38），因其胜于其他诸国，基督的治理更是如此。(2.) 他的头发厚密累垂，黑如乌鸦，不像基达的帐棚那般黑——那黑是其丑（教会因此自比，歌1:5）——而是黑如乌鸦，其黑正是其美。有时基督的头发被描述为白（启1:14），表明祂的永恒，祂是亘古常在者；但此处作黑而厚密，表明祂永葆青春，祂里面毫无衰退，毫无变旧之物。凡属基督的，在信徒眼中都可爱，连祂的头发也是如此；祂等候施恩时，祂的头发竟被露水湿透，这些发卷被夜露滴湿，实为可惜，歌5:2。(3.) 他的眼如鸽子眼，美而清澈，贞洁而仁慈，在溪水旁——鸽子所喜悦之处，并在其中如照镜般看见自己。它们洗净而得洁净，用奶洗净而得雪白，且安得合式——既不凸出也不凹陷。基督眼目清洁，不看邪僻，因为那是鸽子眼，哈1:13。一切信徒都乐意讲论基督的全知，如新妇此处讲论祂的眼；因为虽对祂仇敌如火焰可怕（启1:14），对祂朋友却如鸽子眼可亲可慰，因它见证他们的正直。你无所不知，你知道我爱你。那些常行在基督眼目之下的人有福了、圣洁了。(4.) 他的两腮（面庞之隆起处）如香花畦，园中所筑的高畦，为园之荣与富，并如香草台，或作香气之塔。基督面貌之中，凡众圣徒在祂最微的一瞥里都见可爱——两腮不过面之一部。基督向灵魂所作的一半启示，便足以苏醒、舒畅，其香胜过最富丽的花与香。(5.) 他的嘴唇像百合花，并非白如百合，而是甘甜可悦。祂嘴唇的话对一切成圣之人正是如此，比蜜和蜂房下滴的蜜更甘甜；祂嘴唇的亲吻——祂恩典的一切交通——也是如此；恩典充满他的口，听祂的人都稀奇他口中所出的恩言。**他的嘴唇如百合花，滴下没药汁，香气四溢。自然界中的百合从不滴没药，但自然界中无可尽述基督之美善，故为借比喻表彰之，必须将多种形象组合。(6.) 他的两手好像金管，镶嵌水苍玉，水苍玉乃著名宝石，歌5:14。古时显贵之人指上戴金戒指，镶以钻石或其他宝石；但在她眼中，他的手本身便如金管；祂权能的一切彰显——祂手所作之工、祂护理与恩典的一切作为——都如金那样丰富、纯净、宝贵，如宝贵的玛瑙与蓝宝石，都如金管之于指那样恰合所设之用，又如镶嵌水苍玉的环那样华美相宜。祂的手既伸出接纳祂的百姓，也伸出赐予他们，如此丰富而秀美。(7.) 他的肺腑如同明净的象牙，当如此译，而非他的身体，因为此词即前文用于肺腑之词（歌5:4），且常归于神（如赛63:15，耶31:20），故表明祂对新妇温柔的怜悯与情意，以及即便在她荒凉被弃之境仍对她怀有的爱。这爱如明净的象牙，打磨精光，并丰富地镶嵌蓝宝石。爱本身坚强稳固，其具体表现与情形明亮闪烁，大大增添其无可估量的价值。(8.) 他的腿好像白玉石柱，如此坚强、庄严，毫不逊色——不，即便在它所安的精金座上也不逊色，歌5:16。这表明祂的稳固与坚定；祂立脚之处必坚立；祂能承担肩负的一切治理之重，祂的腿永不会在下面失败。这彰显了我们的神、我们的王在圣所中行走（诗68:24）的庄严与华美，以及祂对百姓一切施政的稳健与平匀。*主的道路尽都公平；尽都是慈爱与诚实；这些就是那白玉石柱，*比天的柱子更长久。(9.) 他的形状（他的气度与仪态）*如黎巴嫩，*那庄严之山；他的面貌美丽迷人，如那宜人林苑或猎苑的景致，佳美如香柏树，后者在高度与力量上胜过他树，且用途卓越。基督是佳美之人；我们愈观看祂，便愈见其美。(10.) 他的口极其甘甜；那是甘甜本身；那是甘甜（原文如此）；那是纯粹的精华，不，那是各样喜乐的精粹，歌5:16。祂口中的话对信徒尽都甘甜，对婴孩如奶那样合宜，对长大之人如蜜那样美味（诗119:103）。祂口的亲吻——祂爱的一切记号——其中有超凡的甘甜，使属灵感官习练过的人至为喜悦。对于你们信的人，祂是宝贵的。
3. 她以信与望的充分确据作结，于是制服了自己的愁苦。(1.) 此处是关于主耶稣完备之美的信之充分确据："*他全然可爱。我何必只举其详，其实从头到尾无一处不妥？"她自觉在逐一描述祂时反倒亏负了祂，远不及主题的尊贵与价值，故以笼统的赞颂作结：他真正可爱，*他全然如此；祂里面无不可亲之物，凡可亲之物也无不在祂里。*他是一切所慕；*人所能慕的，祂里面全有。因此她一切所慕都归于祂，如此殷勤地寻求祂，不能因缺了祂而安息。祂如此可爱，谁能不爱祂呢？(2.) 此处是关于她自己与祂关系的望之充分确据："*这就是我的良人，这就是我的朋友；*故此勿怪我如此渴慕祂。"看她以何等圣洁的胆量宣告与祂的关系，又以何等圣洁的凯旋传扬这事。所有权能使卓越显为甘甜。看见基督却不见祂为属己的，与其说是福乐，不如说是折磨；但看见如此可爱的一位，并见祂为属己的，那才是完全的满足。此处是一个真信徒，[1.] 向基督全然归服："祂是我的，我的主我的神（约20:28），按福音之约的条款属我，在一切关系上属我，已赐给我，作我可怜灵魂所需的一切。"[2.] 在基督里全然得安。此处以凯旋之态论之："这就是我所选、所献身的。唯独基督，唯独基督。这就是我心所系，因祂是我至爱；这就是我所信、所望一切美善之源，因为这就是我的朋友。"当知：凡以基督为良人的，必得祂为友；祂素来是、如今是、将来也是一切信徒的挚友。祂爱那爱祂之人；凡以祂为友的，有理因祂夸耀，并乐意谈论祂。"任凭别人受世界之爱所治、在其友谊与恩眷中寻乐，*这就是我的良人，这就是我的朋友。*别人或随己意而行，但这是我灵魂之选、灵魂之安、我的生命、我的喜乐、我的一切；这就是我所愿与之同生同死的那一位。"
英語原文
Enquiring after the Excellencies of Christ; The Church's Confidence in Christ
⁹ What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?
¹⁰ My beloved is white and ruddy, the chiefest among ten thousand.
¹¹ His head is as the most fine gold, his locks are bushy, and black as a raven.
¹² His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set.
¹³ His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh.
¹⁴ His hands are as gold rings set with the beryl: his belly is as bright ivory overlaid with sapphires.
¹⁵ His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars.
¹⁶ His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.
Here is, I. The question which the daughters of Jerusalem put to the spouse concerning her beloved, in answer to the charge she had given them, So 5:9. Observe, 1. The respectful title they give to the spouse: O thou fairest among women! Our Lord Jesus makes his spouse truly amiable, not only in his eyes, but in the eyes of all the daughters of Jerusalem. The church is the most excellent society in the world, the communion of saints the best communion, and the beauty of the sanctuary a transcendent beauty. The saints are the most excellent people; holiness is the symmetry of the soul; it is its agreement with itself; it recommends itself to all that are competent judges of it. Even those that have little acquaintance with Christ, as those daughters of Jerusalem here, cannot but see an amiable beauty in those that bear his image, which we should love wherever we see it, though in different dresses. 2. Their enquiry concerning her beloved: "What is thy beloved more than another beloved? If thou wilt have us to find him for thee, give us his marks, that we may know him when we see him." (1.) Some take it for a scornful question, blaming her for making such ado about him: "Why shouldst thou be so passionate in enquiring after thy beloved, more than others are after theirs? Why shouldst thou be so set upon him, more than others that yet have a kindness for him?" Those that are zealous in religion are men wondered at by such as are indifferent to it. The many careless ones laugh at the few that are solicitous and serious. "What is there in him that is so very charming, more than in another person? If he be gone, thou, who art the fairest among women, wilt soon have another with an equal flame." Note, Carnal hearts see nothing excellent or extraordinary in the Lord Jesus, in his person or offices, in his doctrine or in his favours; as if there were no more in the knowledge of Christ, and in communion with him, than in the knowledge of the world and in its conversation. (2.) Others rather take it for a serious question, and suppose that those who put it intended, [1.] To comfort the spouse, who, they knew, would recover new spirits if she did but talk awhile of her beloved; nothing would please her better, nor give a more powerful diversion to her grief, than to be put upon the pleasing task of describing the beauties of her beloved. [2.] To inform themselves; they had heard, in general, that he was excellent and glorious, but they desired to know more particularly. They wondered what moved the spouse to charge them concerning her beloved with so much vehemence and concern, and therefore concluded there must be something more in him than in another beloved, which they are willing to be convinced of. Then there begin to be some hopes of people when they begin to enquire concerning Christ and his transcendent perfections. And sometimes the extraordinary zeal of one, in enquiring after Christ, may be a means to provoke many (2Co 9:2), as the apostle, by the faith of the Gentiles, would stir up the Jews to a holy emulation, Ro 11:14. See Joh 4:10.
II. The account which the spouse gives of her beloved in answer to this question. We should always be ready to instruct and assist those that are enquiring after Christ. Experienced Christians, who are well acquainted with Christ themselves, should do all they can to make others acquainted with him.
1. She assures them, in general, that he is one of incomparable perfections and unparalleled worth (So 5:10): "Do not you know my beloved? Can the daughters of Jerusalem be ignorant of him that is Jerusalem's crown and crowned head? Let me tell you then," (1.) That he has every thing in him that is lovely and amiable: My beloved is white and ruddy, the colours that make up a complete beauty. This points not at any extraordinary beauty of his body, when he should be incarnate (it was never said of the child Jesus, as of the child Moses, when he was born, that he was exceedingly fair, Ac 7:20; nay, he had no form nor comeliness, Isa 53:2); but his divine glory, and the concurrence of every thing in him as Mediator, to make him truly lovely in the eyes of those that are enlightened to discern spiritual things. In him we may behold the beauty of the Lord; he was the holy child Jesus; that was his fairness. If we look upon him as made to us wisdom, righteousness, sanctification, and redemption, he appears, in all, very amiable. His love to us renders him lovely. He is white in the spotless innocency of his life, ruddy in the bloody sufferings he went through at his death,—white in his glory, as God (when he was transfigured his raiment was white as the light), ruddy in his assuming the nature of man, Adam—red earth,—white in his tenderness towards his people, ruddy in his terrible appearances against his and their enemies. His complexion is a very happy composition. (2.) That he has that loveliness in him which is not to be found in any other: He is the chief among ten thousand, a nonsuch for beauty, fairer than the children of men, than any of them, than all of them; there is none like him, nor any to be compared with him; every thing else is to be accounted loss and dung in comparison of him, Php 3:8. He is higher than the kings of the earth (Ps 89:27) and has obtained a more excellent name than any of the principalities and powers of the upper or lower world, Php 2:9, Heb 1:1-14,4:1-16. He is a standard-bearer among ten thousand (so the word is), the tallest and comeliest of the company. He is himself lifted up as an ensign (Isa 11:10), to whom we must be gathered and must always have an eye. And there is all the reason in the world why he should have the innermost and uppermost place in our souls who is the fairest of ten thousands in himself and the fittest of twenty thousands for us.
2. She gives a particular detail of his accomplishments, conceals not his power or comely proportion. Every thing in Christ is amiable. Ten instances she here gives of his beauty, which we need not be nice in the application of, lest the wringing of them bring forth blood and prove the wresting of them. The design, in general, is to show that he is every way qualified for his undertaking, and has all that in him which may recommend him to our esteem, love, and confidence. Christ's appearance to John (Re 1:13, etc.) may be compared with the description which the spouse gives of him here, the scope of both being to represent him transcendently glorious, that is, both great and gracious, made lovely in the eyes of believers and making them happy in himself. (1.) His head is as the most fine gold. The head of Christ is God (1Co 11:3), and it is promised to the saints that the Almighty shall be their gold (Job 22:25), their defence, their treasure; much more was he so to Christ, in whom dwells all the fulness of the Godhead bodily, Col 2:9. Christ's head bespeaks his sovereign dominion over all and his vital influence upon his church and all its members. This is as gold, gold; the former word in the original signifies shining gold, the latter strong solid gold; Christ's sovereignty is both beautiful and powerful. Nebuchadnezzar's monarchy is compared to a head of gold (Da 2:38), because it excelled all the other monarchies, and so does Christ's government. (2.) His locks are bushy and black, not black as the tents of Kedar, whose blackness was their deformity, to which therefore the church compares herself (So 1:5), but black as a raven, whose blackness is his beauty. Sometimes Christ's hair is represented as white (Re 1:14), denoting his eternity, that he is the ancient of days; but here as black and bushy, denoting that he is ever young and that there is in him no decay, nothing that waxes old. Every thing that belongs to Christ is amiable in the eyes of a believer, even his hair is so; it was pity that it should be wet, as it was, with the dew, and these locks with the drops of the night, while he waited to be gracious, So 5:2. (3.) His eyes are as the eyes of doves, fair and clear, and chaste and kind, by the rivers of waters, which doves delight in, and in which, as in a glass, they see themselves. They are washed, to make them clean, washed with milk, to make them white, and fitly set, neither starting out nor sunk in. Christ is of purer eyes than to behold iniquity, for they are doves' eyes, Hab 1:13. All believers speak with pleasure of the omniscience of Christ, as the spouse here of his eyes; for, though it be terrible to his enemies as a flame of fire (Re 1:14), yet it is amiable and comfortable to his friends, as doves' eyes, for it is a witness to their integrity. Thou knowest all things, thou knowest that I love thee. Blessed and holy are those that walk always as under the eye of Christ. (4.) His cheeks (the rising of the face) are as a bed of spices, raised in the gardens, which are the beauty and wealth of them, and as sweet flowers, or towers of sweetness. There is that in Christ's countenance which is amiable in the eyes of all the saints, in the least glimpse of him, for the cheek is but a part of the face. The half discoveries Christ makes of himself to the soul are reviving and refreshing, fragrant above the richest flowers and perfumes. (5.) His lips are like lilies, not white like lilies, but sweet and pleasant. Such are the words of his lips to all that are sanctified, sweeter than honey and the honey-comb; such are the kisses of his lips, all the communications of his grace; grace is poured into his lips, and those that heard him wondered at the gracious words which proceeded out of his mouth. His lips are as lilies, dropping sweet-smelling myrrh. Never any lilies in nature dropped myrrh, but nothing in nature can fully set forth the beauty and excellence of Christ, and therefore, to do it by comparison, there must be a composition of images. (6.) His hands are as gold rings set with the beryl, a noted precious stone, So 5:14. Great men had their hands adorned with gold rings on their fingers, set with diamonds or other precious stones, but, in her eye, his hands themselves were as gold rings; all the instances of his power, the works of his hands, all the performances of his providence and grace, are all rich, and pure, and precious, as gold, as the precious onyx and the sapphire, all fitted to the purpose for which they were designed as gold rings to the finger, and all beautiful and very becoming, as rings set with beryl. His hands, which are stretched forth both to receive his people and to give to them, are thus rich and comely. (7.) His bowels are as bright ivory, for so it should be rendered, rather than his belly, for it is the same word that was used for bowels (So 5:4) and is often ascribed to God (as Isa 63:15, Jer 31:20), and so it denotes his tender compassion and affection for his spouse, and the love he has to her even in her desolate and deserted state. This love of his is like bright ivory, finely polished, and richly overlaid with sapphires. The love itself is strong and firm, and the instances and circumstances of it are bright and sparkling, and add much to the inestimable value of it. (8.) His legs are as pillars of marble, so strong, and stately, and no disgrace, no, not to the sockets of fine gold upon which they are set, So 5:16. This bespeaks his stability and stedfastness; where he sets his foot he will fix it; he is able to bear all the weight of the government that is upon his shoulders, and his legs will never fail under him. This sets forth the stateliness and magnificence of the goings of our God, our King, in his sanctuary (Ps 68:24), and the steadiness and evenness of all his dispensations towards his people. The ways of the Lord are equal; they are all mercy and truth; these are the pillars of marble, more lasting than the pillars of heaven. (9.) His countenance (his port and mien) is as Lebanon, that stately hill; his aspect beautiful and charming, like the prospect of that pleasant forest or park, excellent as the cedars, which, in height and strength, excel other trees, and are of excellent use. Christ is a goodly person; the more we look upon him the more beauty we shall see in him. (10.) His mouth is most sweet; it is sweetness itself; it is sweetnesses (so the word is); it is pure essence, nay, it is the quintessence of all delights, So 5:16. The words of his mouth are all sweet to a believer, sweet as milk to babes (to whom it is agreeable), as honey to those that are grown up (Ps 119:103), to whom it is delicious. The kisses of his mouth, all the tokens of his love, have a transcendent sweetness in them, and are most delightful to those who have their spiritual senses exercised. To you that believe he is precious.
3. She concludes with a full assurance both of faith and hope, and so gets the mastery of her trouble. (1.) Here is a full assurance of faith concerning the complete beauty of the Lord Jesus: "He is altogether lovely. Why should I stand to mention particulars, when throughout there is nothing amiss?" She is sensible she does him wrong in the particular descriptions of him, and comes far short of the dignity and merit of the subject, and therefore she breaks off with the general encomium: He is truly lovely, he is wholly so; there is nothing in him but what is amiable, and nothing amiable but what is in him. He is all desires; he has all in him that one can desire. And therefore all her desire is towards him, and she seeks him thus carefully and cannot rest contented in the want of him. Who can but love him who is so lovely? (2.) Here is a full assurance of hope concerning her own interest in him: "This is my beloved, and this is my friend; and therefore wonder not that I thus long after him." See with what a holy boldness she claims relation to him, and then with what a holy triumph she proclaims it. It is property that sweetens excellency. To see Christ, and not to see him as ours, would be rather a torture than a happiness; but to see one that is thus lovely, and to see him as ours, is a complete satisfaction. Here is a true believer, [1.] Giving an entire consent to Christ: "He is mine, my Lord and my God (Joh 20:28), mine according to the tenour of the gospel-covenant, mine in all relations, bestowed upon me, to be all that to me that my poor soul stands in need of." [2.] Taking an entire complacency in Christ. It is spoken of here with an air of triumph: "This is he whom I have chosen, and to whom I have given up myself. None but Christ, none but Christ. This is he on whom my heart is, for he is my best-beloved; this is he in whom I trust, and from whom I expect all good, for this is my friend." Note, Those that make Christ their beloved shall have him their friend; he has been, is, and will be, a special friend to all believers. He loves those that love him; and those that have him their friend have reason to glory in him, and speak of him with delight. "Let others be governed by the love of the world, and seek their happiness in its friendship and favours, This is my beloved and this is my friend. Others may do as they please, but this is my soul's choice, my soul's rest, my life, my joy, my all; this is he whom I desire to live and die with."
在本章中我们要看到： I. 基督恩慈地悦纳了教会所给他的邀请，以及他对她所作的亲切探访（歌 5:1）。 II. 新妇述说自己因轻慢良人而显出的愚妄，以及因他的退隐而陷入的苦境（歌 5:2-8）。 III. 耶路撒冷的众女子询问她良人的可爱完美之处（歌 5:9），以及她对此询问的特别回答（歌 5:10-16）。 对于你们这信的人，他就是如此宝贵。