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Song of Songs Capítulo 1
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Sem título
Original em inglês
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
本书标题
¹ 所罗门的歌，是歌中的雅歌。
我们在此看到本书的标题，表明了： 1. 它的性质；它是一首歌，好更能达成其旨意——即激发人的情感并使之火热，而诗歌对此大有助益。其主题令人愉悦，故适合以诗歌的形式来论述，在歌唱时我们可以用心中的旋律向主歌唱。它是属乎福音的；福音的时代当是喜乐的时代，因为福音的恩典将新歌放在我们口中（诗 98:1）。 2. 它的尊贵；它是歌中的雅歌——一首最卓越的歌，不仅胜过任何人的作品，或胜过所罗门所写的其他一切诗歌，甚至胜过圣经中任何其他诗歌，因为它里面包含更多关于基督的内容。 3. 它的作者；它是所罗门的。它不是愚昧人的歌——许多情歌正是如此——而是最有智慧之人的歌；人若要证明自己的智慧，没有什么比颂赞神对世人的爱，并借此激发自己和他人的爱神之心更好的方式了。所罗门作诗歌一千零五首（王上 4:32）；其余论及别的题目的都已失传，唯独这首论撒拉弗之爱的歌存留下来，并将存到末时。所罗门像他父亲一样酷爱诗歌，无论人的天赋在哪一方面，都当竭力以此来荣耀神、造就教会。所罗门的名字之一是耶底底雅——耶和华所爱的（撒下 12:25）；没有人比他自己在这爱中既有如此大份的人更适合描写主的爱了；在众使徒中，没有人比那位自己是主所爱的门徒、曾靠在基督胸膛上的约翰写过更多关于爱的内容。所罗门身为君王，有诸多大事要思虑料理，占去了他许多的心思和时间，然而他仍为这首和其余的敬虔操练留出了心情和闲暇。事务繁忙之人当是敬虔之人，不可以为事务能作为他们免除众人当尽之最大本分——即维持与神的相交——的借口。所罗门何时撰写这首圣歌，并不能确定。有人认为他是在蒙神的恩典从背道中恢复过来之后所写，作为他悔改的进一步证据，并且仿佛要借着这首歌曲许多人行善，来弥补他爱了许多外邦女子之时或许因轻浮、虚妄、淫荡的歌曲所造成的伤害；如今他把才智转向了正途。更可能的是，他在即位之初、尚紧紧倚靠神并维持与神的相交之时所写；或许他把这首诗歌连同他父亲的诗篇一并交在伶长手中，用于圣殿的事奉，并且没有遗漏理解它所当有的钥匙。有人认为它是因他与法老女儿联姻而作，但这并不确定；本书中所提到的利巴嫩楼（歌 7:4），据推测是在婚后很久才建造的。我们可以合理地设想，当他在极其昌盛之时爱耶和华（王上 3:3），他便这样在万物丰盛之中以喜乐和甘心的心事奉他。这话也可译作：所罗门的歌，是关于所罗门的歌——所罗门作为大卫的子孙和继承人，王室的圣约归于其身，作为圣殿的奠基者，又作为在智慧与财富上卓越超群之人，正是基督的预表；在他里面藏着一切智慧与知识的宝藏，然而有一位比所罗门更大；因此这是一首关于基督的歌。它被恰当地置于传道书之后；因为当我们借着传道书彻底认识到受造之物的虚空及其不足以满足我们、不足以使我们得福之时，我们就必受激励去在基督的爱中寻求幸福，寻求那唯有借着他与神相交才能找着的真正的、超然的喜乐。那在旷野中为基督预备道路的声音喊着说：凡有血气的，尽都如草。
Original em inglês
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
教会对基督的爱
² 愿他用口与我亲嘴；因你的爱情比酒更美。
³ 你的膏油馨香；你的名如同倒出来的香膏，所以众童女都爱你。
⁴ 王带我进了内室；我们必因你欢喜快乐；我们要称赞你的爱情，胜似称赞美酒：正直人爱你。
⁵ 耶路撒冷的众女子啊，我虽然黑，却是秀美，如同基达的帐棚，好像所罗门的幔子。
⁶ 不要因日头把我晒黑了，就轻看我。我同母的弟兄向我发怒；他们使我看守葡萄园；我自己的葡萄园却没有看守。
在这首剧体诗中，新妇在此首次出现——她先向新郎说话，随后又向耶路撒冷的众女子说话。
I\. 向新郎说话，并未给他任何名字或称呼，而是突如其来地起首：愿他用口与我亲嘴；正如抹大拉的马利亚对那以为是园丁的所说（约20:15），若是你把他移了去——意思是基督，却没有说出他的名。她的心早已被关于他的思想所占据，那关系代词所指的前事，正是她心中所默念的美好之事，诗45:1。自己心中充满基督的人，也乐于想到别人当同样如此。新妇有所求的有两件事，并以思想为乐：——
1\. 新郎的友谊（歌1:2）："愿他用口与我亲嘴，就是：愿他与我和好，并使我知道他如此；愿我得着他恩眷的凭据。"旧约教会如此渴慕基督在肉身显现，不再受律法为师傅的约束，不再处于奴仆与恐惧的安排之下，而要在福音中领受神圣恩典的交通——在福音里神使世人与自己和好，包裹医治那被律法撕裂击伤的；正如母亲亲吻她所责备的孩子。"愿他不再差遣人到我这里来，乃是亲自前来，不再借天使与先知说话，而愿我得着他亲口的话，那些恩言（路4:22），对我而言将如口亲嘴一般——和好的确据，正如以扫亲雅各一般。"一切福音的本分，总归在我们亲嘴圣子（诗2:12）；照样一切福音的恩典，总归在他亲我们——正如浪子悔改归来时父亲亲他。这是平安之亲嘴。亲嘴与伤损相对（箴27:6），照样恩典之亲嘴与律法的伤损相对。因此一切真信徒热切渴慕基督向他们灵魂显明他的爱；他们别无所求，只求他恩眷的保证、他脸光之照耀（诗4:6-7），并认识他那过于人所能测度的爱——这是他们所求的一件事，诗27:4。他们乐于借圣灵欢迎基督之爱向他们灵魂的显明，并以谦卑地向他表白爱意并以他为至上而回报他。他嘴唇的果子是平安，赛57:19。"愿他给我千万亲嘴，其享受使我对他的渴慕更加添；又，别的一切快乐因使用而酸败凋谢，圣灵的喜乐却越发甘甜。"Reynolds 主教如此说。她举出几条理由说明这渴慕。(1.) 因她对他之爱的极高评价：你的爱情比酒更美。酒能快活人心，振奋颓丧的精神，使之欢跃；但敬虔的灵魂因爱基督并蒙他所爱、因他爱的果子与恩赐、因他爱的凭据与保证所得的喜乐，胜过任何人从最精致的感官之乐所得的，比最醇厚的强心酒对垂死之人更振兴。当知，[1.] 基督的爱本身、并在一切圣徒看来，比这世界所能给的最美筵席更宝贵、更可慕。[2.] 惟独那些以基督的爱为先于人子的一切喜乐的人，才可期望得着他口亲的亲嘴、他恩眷安慰的凭据——他们宁可放弃那些 delight，也不愿失去他的恩眷；他们在属灵的喜乐中所得的乐趣，胜过任何身体的_refresh_。请注意此处人称的转换：愿他用口与我亲嘴；那里她像论及不在场之人一样说到他，或仿佛她不敢直接向他说话；但在下文，她看见他已在近处，因此直接对他说：你的爱情、你的诸爱情（原文如此），"我如此恳切渴慕，因为我极其看重。"(2.) 因他之爱及其果子所散发的馨香（歌1:3）："因你香膏之馨香（你的恩典与安慰对凡正确明白它们又明白自己的人所有的悦人与可悦），你的名如同倒出来的香膏——你正是如此，凡你借以显明自己的也都如此；你的名对一切圣徒极为宝贵；它是馨香的膏油与香料，能快活人心。"基督之名的展开，如同打开一盒宝贵的香膏，使全室充满其香气。他福音的传讲，正是在各地显扬那认识他的香气，林后2:14。圣灵乃是膏基督的喜乐之油（来1:9），一切真信徒也都得了那恩膏（约一2:27），因此他向他们是宝贵的，他们向他、并彼此之间也是如此。美名如同宝贵的香膏，但基督的名比任何别的更芬芳。智慧如油，使脸发光；但救赎主在美貌上胜过一切。基督的名如今不再如长久以来那样像密封的香膏（不要问我的名，因它是奇妙的），而是如倒出来的香膏——这表明他借福音所赐恩典的交通既自由又丰盛。(3.) 因一切圣洁之灵魂对他共有的爱慕：所以众童女都爱你。正是基督的爱浇灌在我们心里，才吸引我们爱他；凡从罪的腐败中得洁净、保守自己灵的贞洁、忠于自己献身与神之誓约的——他们不仅不容自己的情感受侵犯，更不能忍受世界与肉体对他们的诱惑——这些人就是爱耶稣基督的童女，他们无论羔羊往哪里去都跟随他，启14:4。基督既是一切心里清心之人所最钟爱的，愿他作我们的至爱，愿我们的心愿朝向他，朝向那他口亲的亲嘴。
2\. 新郎的相交，歌1:4。请注意此处，
(1.) 她对神圣恩典的恳求：吸引我。这话含着自觉与他相隔之意，并渴慕与他联合。"吸引我到你这里来，吸引我更近，吸引我归到你家中。"她已祷告求他临近她（歌1:2）；为要如此，她祷告求他吸引她临近他。"吸引我，不仅借着那美好香膏馨香之中所有的道德劝化，不仅借着那如倒出来的香膏之名的吸引力，更要借超自然的恩典，用人的绳索与爱的慈绳，"何11:4。基督曾告诉我们，若不是差他来的父吸引人，就没有能到他这里来的，约6:44。我们不仅软弱，非蒙帮助便不能自己前来，而且我们本性退后、厌于前来，因此必须祷告求圣灵的那些感动与运行——借其大能使不愿的成为愿意，诗110:3。"*吸引我，*否则我毫不移动；求你胜过那要拉我离开你的世界与肉体。"我们不是被驱赶到基督那里去的，而是被吸引去的——其方式合乎理性的受造之物。
(2.) 她应许善用那恩典：吸引我，我们便快跑跟随你。请看特殊而有效的恩典之教义与我们的本分如何相合，它是本分大有功效的激励与鼓励，却仍将我们里面一切良善的荣耀完全归给神。注意，[1.] 灵魂向基督所涌出的快跑、与他乐意的顺从，乃是他恩典的果效；若他不吸引我们，我们就不能快跑跟随他，林后3:5，腓4:13。[2.] 神所赐的恩典我们必须殷勤善用。当基督借他的灵吸引我们之时，我们必须以我们的灵快跑跟随他。正如神说我要，又说你们必（结36:27），我们也当说：你必，我们便要；你必在我们心里运行，使我们立志行事，所以我们便要恐惧战兢做成我们得救的工夫"（腓2:12-13）；我们不仅要跟随，更要快跑——这表明渴慕的迫切、情感的敏捷、追求的活力与行动的迅速。你开广我心的时候，我就往你命令的道上直奔（诗119:32）；当你的右手扶持我时，我的心就紧紧跟随你（诗63:8）；当他以慈爱吸引我们（耶31:3）时，我们也必以慈爱快跑跟随他，赛40:31。请注意恳求与应许的分别："吸引我，然后我们便快跑。"当基督将他的灵浇灌教会——他的新妇——全体之时，她一切的肢体便因此得着苏醒激励的感动，并以更大的喜乐快跑到他那里，赛55:5。或者，"吸引我"（信心的灵魂如此说），"我便不仅自己尽速跟随你，更要带我一切所有的同来：我们便快跑跟随你，我与那爱你的众童女（歌1:3），我与凡我有份、我能影响的，我与我家（书24:15），我与那些违背你的人，我要将你的道教训他们，"诗51:13。凡在顺服神圣恩典上奋发的人，必看见他们的热心激励许多人，林后9:2。活泼的人必是积极的人；当腓力被吸引归基督之时，他吸引了拿但业；他们也将成为榜样，借此赢得那些不肯因道而受感的人。
(3.) 这祷告立即蒙允的答复：王已经吸引了我，已经带我进了他的内室。这与其说是借着信心从基督恩典的话语中取来的答复，不如说是借着经历从他恩典的运行中取来的答复。我们若按所当行的那样留意祷告的回音，便会发现有时我们正说话的时候，基督就垂听，赛65:24。新郎是王；这使他赐我们邀请与款待的屈尊俯就更为奇妙，也使我们更有理由接受并快跑跟随他。神就是那为王儿子摆设婚筵之王（太22:2），甚至将贫穷的、残废的领进来，甚至最羞怯胆怯的也被勉强进来。凡被吸引到基督面前的，不仅被带进他的院宇、他的宫殿（诗45:15），更被带进他的觐见室——在那里他将他的奥秘向他们显明（约14:21），他们在他的帐幕中得蒙安全，诗27:5，赛26:20。凡在智慧门口伺候的，必被带进（原文如此）*她的内室；*他们必被引到真理与安慰之中。
(4.) 新妇对王所加尊荣所存的奇妙喜乐。既被带进内室，[1.] "我们得着所愿。我们的心愿戴上无法言喻的 delight 的冠冕；我们一切的忧愁消散，我们必欢喜快乐。若在院宇一日，那么在内室一时，胜过在别处千日，万日。"那些借着恩典被带入圣约并与神相交的人，有理由欢欢喜喜地走路，正如太监那样（徒8:39）；那喜乐必扩充我们的心，成为我们的力量，尼8:10。[2.] 我们一切的喜乐都以神为中心："我们要喜乐，不在香膏之中，也不在内室之中，乃在你里面。唯有神是我们极乐的喜乐，诗43:4。除了在基督里面、又是因他而得的，我们别无喜乐。"Gaudium in Domino——在主里的喜乐，这是古时的问安；又有Salus in Domino sempiterna*——在主里永远的救恩。[3.] "我们要保留你善意的滋味与馨香，永不忘记：*我们要称赞你的爱情，胜似美酒；*不仅你的爱本身（歌1:2），连它的记念也必比最强的强心酒对心灵更甘甜，或比最可口的美酒对味觉更悦人。我们要记念而为你的爱称谢，它在我们身上留下的印象必比这世上任何事物更深。"
(5.) 敬虔的灵魂在与基督相交中与一切圣徒的相交。在我们被带进的内室中，我们不仅遇见他，更彼此相遇（约一1:7）；因为正直人爱你；那正直人的会众、那世代爱你。无论别人如何，凡真以色列人、对神忠心的，都必爱耶稣基督。无论基督徒在别的事上领悟与情感有何差异，在这事上他们都是一致的——耶稣基督于他们是宝贵的。此处的正直人与歌1:3的众童女相同。凡以他的爱为美酒之上的，都必以无以复加的爱爱他。除了正直人的爱，基督并不悦纳任何别的爱——就是在真诚里的爱，弗6:24。
II\. 向耶路撒冷的众女子说话，歌1:5-6。普世教会既在困苦之中，便向各地方教会说话，要护卫他们免得因教会的受苦而跌倒，帖前3:3。或者，信徒向那些在教会中只是泛泛认信、却并未真在其中的人说话；或向软弱的基督徒——基督里的婴孩——说话，他们因无知、软弱、错谬而劳苦，未受完全的教导，却愿受教于神的事。她看见这些旁观者因她的黑——无论是在罪或苦难方面——而轻蔑地看她，以为她既如此，便无理由期望她所渴慕的亲嘴（歌1:2），也无理由期望他们与她同乐（歌1:4）。她因此竭力除去这绊脚石；她承认自己是黑的。罪咎使人发黑；教会中所发生的异端、丑闻、跌倒，使她发黑；最好的圣徒也有他们的失败。忧愁使人发黑；这看来尤其所指；教会常处于卑微、贫乏、外貌可鄙的境地，她的美貌被玷污，她的脸因哭泣而污浊；她身穿丧服，披上麻衣，如同那变得比煤更黑的拿细耳人，哀4:8。如今，为要除去这绊脚石，
1\. 她申明自己虽如此却仍有秀美（歌1:5）：我虽然黑，却是秀美，黑如基达的帐棚——牧人所居住的，极其粗糙，从未漂白，久经风雨侵蚀而变色——却秀美如所罗门的幔子——他的房间陈设必与其宫室之华美相称，极其华贵丰盛。教会有时因受逼迫而发黑，却因忍耐、恒忍与安慰而秀美，在基督眼中毫不减其可爱；在人眼中算为黑，在神眼中却秀美；在那些辱没她的人中是黑的，在那些真诚、作她荣耀的人中却秀美。真信徒在自己里面是黑的，在基督里却秀美——因基督所加给的美貌而秀美；外面是黑的，因为世界不认识他们，里面却全然美丽，诗45:13。使徒保罗软弱，却刚强，林后12:10。教会也是如此：黑，却秀美；信徒是罪人，却也是圣徒；他自己的义都如污秽的衣服，他却披戴了基督义的袍子。迦勒底意译本将此应用于以色列人拜金牛犊时的黑，与他们悔改时的秀美。
2\. 她说明自己为何如此黑。这黑不是天生的，而是后天招致的，是因所受的苛待而成：不要因我是黑的就如此轻蔑地轻看我。我们当以怎样的眼观看教会，尤其是当她身穿黑衣之时，必须谨慎。你弟兄遭难的日子，你不当瞪眼看着，俄12。不要跌倒；因为，
(1.) 我是黑的，是因我的受苦：日头把我晒黑了。她原是白皙秀美的；白本是她的本色；但这黑乃是因她被迫担当的那日的重担与炎热而得。她被日头晒黑了——被患难与逼迫烤焦了（太13:6、21）；最美的容貌，若暴露在天气之下，也最快被晒黑。请注意她如何减轻自己的苦难；她不像雅各那样说（创31:40）白日受尽干旱，却说：日头把我晒黑了；因为神的受苦百姓不当将自己的苦难往最坏处说。但究竟为何？[1.] 她落在本家之人的不悦之下：我同母的弟兄向我发怒。她受假弟兄的危险；她的仇敌是她自己家里的人（太10:36）——按本性是弟兄，按认信是同一神圣团体——教会她母亲——的肢体，却不是神她父亲的儿女；他们向她发怒。那些自称与犹太人有亲的撒玛利亚人，见任何有助于耶路撒冷兴旺的事便恼怒，尼2:10。当知，神的百姓落入自己母亲的儿女之怒中，并非新事。是你——与我平等的人，诗55:12-13。这使苦难更加难堪沉重；从这样的人那里受苦，最觉伤心，他们的怒气也无法化解。弟兄结怨，难以和好。[2.] 他们待她极其严苛：他们使我看守葡萄园，意思是：第一，"他们诱惑我犯罪，拉我去拜假神，事奉他们的神，如同整理葡萄园，看守所多玛的葡萄树；他们不容我看守自己的葡萄园，事奉我自己的神，遵行他所交托我的纯洁敬拜——这些敬拜我承认、也必永远承认为属我的。"这些正是敬虔之人在受逼迫之时最苦叹的难处——他们的良心被强夺，那些辖制他们的人对他们的灵魂说：俯伏，使我们走过去，赛51:23。或者，第二，"他们将我陷于患难之中，将那劳苦、沉重、极不体面的事加在我身上。"看守葡萄园是卑贱的奴仆之工，极其辛劳，赛61:5。她母亲的儿女使她作全家的苦工。*他们的怒气可咒诅，因它凶猛；他们的烈怒可咒诅，因它残忍。*基督的新妇遭遇了许多苛待。
(2.) "我所受的苦乃是我所当受的；因为我自己的葡萄园却没有看守。无论我的弟兄在逼迫我之事上如何不义，神容许他们如此行却是公义的。我之所以被奴役去看守人的葡萄园，是公义的，因为我先前作神所托葡萄园的看守，却是漫不经心的。"懒惰的神仆，被公义地交给仇敌服事，使他们知道神的服事与地上列王的服事，代下12:8，申28:47-48，结20:23-24。"不要因我的受苦而看轻神的道路，因为我是因自己的愚昧而受罚。"当知，当神的百姓受欺压受逼迫之时，他们当承认自己的罪乃是他们患难的招致之因，尤其是他们在看守自己葡萄园之事上的疏忽，使它如懒惰人的田地一般。
Original em inglês
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
教会对基督的爱
⁷ 我心所爱的啊，求你告诉我，你在何处牧放，你在正午何处使你的羊群安息；我何必像蒙着脸帕的人在你同伴的羊群旁边呢？
⁸ 你这女子中极美丽的，你若不知道，只管跟随羊群的脚踪前行，把你的山羊羔牧放在牧人帐棚之旁。
⁹ 我的佳偶，我将你比作法老车上套的骏马群。
¹⁰ 你的两腮因发辫而秀美，你的颈项因珠串而华美。
¹¹ 我们要为你编上金辫，镶上银钉。
此处可见，I. 新妇向她的良人——牧女向牧者、教会与每一信徒向基督——所献上的谦卑祈求，为要与祂有更自由、更亲密的相交。她转离先前曾向其同时倾诉己罪与己苦的耶路撒冷的众女子，举目向天，求两者皆得解脱与帮助，歌1:7。在此当观察：1. 她对基督的称呼：我心所爱的啊。当知，凡真信徒，其灵魂必爱耶稣基督，这是他们无可置疑的记号；这既表明其爱的真诚，也表明其爱的力量——他们全心爱祂；凡如此行者，便可坦然来到祂面前，并可谦卑地以此向祂恳求。2. 她视祂为羊群的善牧；她毫不怀疑祂牧放自己的羊群，并在正午使它们安息。耶稣基督恩慈地为其羊群预备饮食与安息；它们不至挨饿，反得饱足，不至散落山间，反得同群而饲——在青草地上得喂养，在炎热之时被领到可安歇的水边，卧于清凉爽人的荫下。神的子民若处于外有逼迫、内有争战的正午之时呢？基督有为他们预备的安息；祂用膀臂将他们抱在怀中，赛40:11。3. 她求祂准她进入祂的团契：求你告诉我在你何处牧放。凡愿被告知、受教导以知当行之道的人，必须就近耶稣基督，求祂教导他们、指示他们。"求你告诉我在何处寻见你，在何处可与你有相通，在你牧放之处看顾你的羊群，使我可在那里得享相伴。"顺带观察：我们不可因爱朋友及其同伴，便试探或催促他们忽视本分，而当求一种与本分相合的相交；若能行，宁可与其同工，助其成事。"求你告诉我在你何处牧放，我必在那里与你同坐、与你同行、将我的羊群与你的同牧，既不妨碍你，也不妨碍自己，反将我的工一同带来。"当知：凡灵魂爱慕耶稣基督之人，必切望借着祂向我们说话的道、与我们向祂说话的祷告与祂相交，并同享祂羊群的特权；我们也可从祂为教会殷勤预备合宜的饮食与安息一事，学得如何看顾我们灵魂这属我们的责任。4. 她为加强此求而提出的理由："我何必像转往（或译：追随）你同伴羊群的人呢？"那些人自称如此，实则与你争竞，与你相敌。当知：偏离基督转随别爱，正是恩典之灵最为惧怕、最为恨恶之事。"你既不愿我转往别处，甚至不愿我看似转往别处；那么求你告诉我，哦求你告诉我，在何处可亲近你，我便永不离开你。"(1.) "我何必受人猜疑，看似属别人不属你呢？我何必被我们同伴的羊群视为弃你而投别的牧者的人呢？"敬虔的基督徒必惧怕给周围的人任何借口，质疑他们对基督的信与爱；他们不愿行任何看似对灵魂漠不关心、或对弟兄不仁、或带有对圣礼冷淡厌弃之味的事；我们当求神引导我们进入并保守我们于本分之道，使我们不至似乎赶不上，来4:1。(2.) "我何必陷于转往别处的试探之中，正如我远离你时所处于的那样呢？"我们当向神切求一种借基督与神相通的稳固平安，使我们不至如同失散流浪之人，任由过路者随意拾取。
II. 新郎对此祈求所赐恩惠的答复，歌1:8。看哪，神何等乐于应允祷告，尤其乐于应允求教导之祷；她尚未说完，祂已垂听。当观察：1. 祂何等深情地对她说话：你这女子中极美丽的！当知：信主的灵魂，在主耶稣眼中，比一切更美。基督看见圣洁中的美，无论我们见与不见。新妇自称为黑，基督却称她为美。在己眼中谦卑的人，在耶稣基督眼中愈发可亲。Durham先生言：因己之丑陋而 blush，正是其美之大半。2. 祂何等温和地责备她的无知，用这话——你若不知道——暗示若非她自己之过，她本可知道。怎么！你不知道在何处寻见我和我的羊群吗？可对照基督对腓力相似请求的答复（约14:9），我与你们同在这样长久，你还不认识我吗，腓力？然而，3. 祂以何等温柔告诉她可在何处寻见祂。若有人说，看哪，基督在这里，或说，看哪，在那里，你们不要信，也不要跟从他们，太24:23,26。但，(1.) 行在善人的道上（箴2:20），循其踪迹，寻那古道，观察羊群的脚踪，顺其前行。徒然安坐呼求"主啊，指示我道路"是无用的；我们必须自奋去查究其道；我们可借观察羊群的脚踪所向，即历代敬虔之人的行为如何，从而寻得此道；让那行为成为我们的，来6:12，林前11:1。(2.) 坐在善牧的指导之下："把你自己和你的山羊羔一同牧放在副牧人的帐棚旁。带着你的责任同来"（按惯例，大概将羔羊与山羊羔交托妇女——即牧女——看顾）；"他们都要受欢迎；那些牧人不会妨碍你，如当年他们妨碍流珥的女儿们那样（出2:17），反倒是帮助者，所以当依其帐棚而居。"当知：凡要与基督相交、与祂相熟之人，必须紧密而良心清正地持守圣礼，加入祂的百姓，顺服祂的牧者。负有家责之人，必须带其家人同赴敬虔的聚会；让他们的山羊羔——他们的儿女、他们的仆人——也得享牧人帐棚之益。
III. 新郎对其新妇的高度赞美。在希伯来语中，出嫁即受赞（诗78:63旁注），此处正是这位新妇；她的丈夫称赞这才德的妇人（箴31:28）；他如诗中所惯用，借比喻赞美她。1. 他称她为他的佳偶（歌1:9）；这是本书中常用的亲昵称呼："我的朋友，我的同伴，我的密友。"2. 他将她比作法老战车上一群强壮威武的骏马。埃及以良马闻名。所罗门的马来自那里；法老无疑选国内上等之马套于自己的战车。教会曾自叹软弱，并忧惧被仇敌所吞噬；"不要怕，"基督说，"我已使你如骏马群；我已将力量赐给你，正如我赐给马那样（伯39:19），使你能以敬虔的胆量嘲笑恐惧，并不惊惶，如同狮子，箴28:1。耶和华已使你成为他争战之日华美的马，亚10:3。我将你比作我的骏马群，它们胜过了法老的战车，即圣天使，火马。"哈3:15，你乘马践踏红海；并参见赛63:13。我们本身软弱，但基督若使我们如马——强壮而勇敢——我们便不必惧怕黑暗权势一切所能行的。3. 他赞赏她容颜的美与装饰（歌1:10）：你的两腮因发辫而秀美，或作头饰、卷发，或宠幸之物（有人如此解），或丝带结；你的颈项也因珠串而华美，如一等之人所戴的——金链。基督所设立的圣礼，是教会的妆饰。圣灵所赐的恩典、恩赐与安慰，是每一信主灵魂的装饰，使之秀美；这些使它在神眼中看为宝贵。圣徒的妆饰众多，然皆井然有序，列于辫与链之中，彼此相联相依。其美不在于本身任何之物——不在于颈项或两腮*——而在于其上加添的妆饰。*这是主耶和华说的，是我加给你的华美；*因为我们生来不仅赤裸，且被玷污，结16:14。
IV. 他加添其妆饰的恩惠旨意；因为神既赐了真恩，必再赐更多恩典；有的，还要加给他。教会既如法老车上的骏马勇敢抵挡罪恶，既如编发辫与金链在恩典的运用中秀美，她必更加美丽（歌1:11）：我们要为你编上金辫，镶上银钉。凡有欠缺的，都必补足，直到教会与每一真信徒达到全然美丽；见结16:14。此处由三一神位格协同之权能承担此事：我们要如此行；正如（创1:26）所说，"*我们要造人；*这样我们也要重新造他，并成全其美。"那开始善工的，必成全这工；这事不会落空。
Original em inglês
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
基督与祂教会的交谈
¹² 王正坐席的时候，我的哪哒香膏发出香味。
¹³ 我以我的良人为一袋没药，常在我两胸之间。
¹⁴ 我的良人在我眼中，犹如隐基底葡萄园中的凤仙花簇。
¹⁵ 我的佳偶，你甚美丽；你甚美丽；你的眼好像鸽子眼。
¹⁶ 我的良人哪，你甚美丽，又可悦；我们的床榻是绿的。
¹⁷ 我们房屋的栋梁是香柏树，我们的椽子是松树。
此处基督与祂新妇之间的交谈持续，彼此交换柔情蜜意。
I. 信徒对基督并在与祂的相交中得着极大满足。*对于你们信的人，祂是宝贵的，*胜过这世上任何事物，彼前2:7。当观察，
1. 信徒对基督作为他们君王的谦卑敬畏，歌1:12。祂是王，兼具尊严与统治；祂戴尊荣的冠冕，掌权能的权杖——这两者都是祂所有百姓说不尽的满足。这位王的筵席设于福音之中，在其中为万民摆设肥甘的筵席，赛25:6。智慧已摆设她的席，箴9:1。祂坐席为要看祂的宾客（太22:11），看是否有什么合宜之物缺乏；祂与他们同坐席，他们也与祂同坐席（启3:20）；祂与他们相交，并以他们为乐；祂坐在自己的席上欢迎他们，并为他们分食，正如基督擘开五饼递给门徒，使他们可分给众人。祂坐在那里接受请愿，如亚哈随鲁王在酒筵上允准以斯帖的请求。祂已应许常在祂的圣礼中与祂的百姓同在。那时信徒便尽其所能地尊荣祂，并设法表达他们对祂的敬重与感恩——如马利亚用极贵重的真哪哒香膏抹祂的头，一斤价值三百钱，香气之盛使满屋都充满了膏的香气（约12:3）。此事似有意指向本段，因为那时基督正坐席。当敬虔的基督徒在任何宗教本分中——尤其在主餐的圣礼中，王乐于仿佛坐在我们中间，在祂自己的席上——操练他们的恩典，他们的心因悔改而破碎、因信而得医治，并被圣洁的爱与对基督的渴慕所焚燃，怀着对所要显明之荣耀的喜乐期盼——那时哪哒香膏便发出它的香味。基督乐于以此自视为得尊荣，并悦纳它作为对祂尊敬的表示，正如东方的智者借献上乳香与没药向新生的犹太王致敬。神之灵在信徒心中的诸恩，本身极其宝贵，又为基督所喜悦；祂在圣礼中的同在便将这些恩引进运行与操练之中。祂若退去，诸恩便如日头隐没时的植物那样枯萎衰颓；祂若临近，灵魂的面便如春天之地得着更新；那时便当自奋，免得失去这微光、失去这惠风；因为唯有恩典所行的，才蒙悦纳，来12:28。
2. 他们对基督作为他们的良人，*所爱的，怀有的强烈情感，歌1:13。基督不仅被一切信主的灵魂所爱，更是他们的所爱，他们的至爱，他们的独爱；祂在他们心中占据那不容任何对手进入的位置——那最内最高的位置。当观察，(1.) 凡信徒如何看基督：祂是一袋没药，是一簇凤仙花，我们可确信那是悦人、令人欢愉的某物——不，是一切。祂福音的教义与祂圣灵的安慰对他们极其舒畅，他们安息于祂的爱中；一切感官之乐无一可与他们在默想基督、享受基督上所得的属灵之乐相比。基督里有复合的甘甜，且丰盛充沛；有一袋没药与一簇凤仙花。在那一切的丰满之中我们并不受限于祂。译作凤仙花的原文是copher，与意为赎罪或挽回祭的是同一词。基督对一切信徒是一簇功德与义；因此祂对他们为亲，因为祂是为他们罪的挽回祭。当观察新妇何等强调这应用：祂对我*——又对我——是一切甘甜；无论祂对别人如何，祂对我如此。祂爱我，为我舍己。**祂是我的主，我的神。(2.) 祂如何被接受：祂必整夜在我两胸之间，贴近我的心。基督将所爱的门徒放在祂怀里；那么他们岂不也当将他们所爱的救主放在怀中？岂不当以双臂拥抱祂，紧握不舍，决意永不放祂走？基督必须住在心里（弗3:17），而为此，两乳之间的淫行必须除掉（何2:2），任何僭妄者不可在灵魂中占祂的位置。祂必如*一袋没药，或香料囊，在我两胸之间，对我永远芳香；或祂微缩的形像、祂爱的记念物，当悬于我两胸之间，*正如彼此深爱的人之间所行的习俗。祂不仅暂时被放在那里，且要躺卧在那里，永住其中。
II. 耶稣基督对祂教会并每一位真信徒怀着极大的满足；他们在祂眼中可亲可爱（歌1:15）：*我的佳偶，你甚美丽；*又，*你甚美丽。祂如此说，并非要使她骄傲（谦卑是属灵之美的主要成分之一），而是：1. 表明圣洁之中确有真实之美，凡成圣的便因此得着装饰；他们真正为美。2. 祂对自己恩典在信徒灵魂上所成之善工大有喜悦；故此他们虽有软弱，无论他们自视如何、世人如何看他们，祂都视他们为美。祂称他们为朋友。那隐藏的人，以那不朽坏之物妆饰的，在神眼中是极宝贵的，彼前3:4。3. 安慰那因自己的黑而灰心的软弱信徒；当一次又一次告诉他们：你是美的。4. 勉励一切成圣之人，为那使他们——本来形像残缺、肤色如古实人之肤不能改变——成为美的恩典，极其感恩。此处提到新妇之美的一个实例，即她有鸽子眼，如歌4:1。在基督眼中那些人为美——他们所有的，不是鹰那锐利的眼，而是鸽子那纯洁贞洁的眼，不像鹰腾空时仍目注地上的猎物，而是谦卑端庄的眼，那显出单纯与神之诚实、鸽子般无辜的眼，那蒙圣灵——那有福的鸽子——光照引导的眼，那流泪的眼。我必如鸽子哀鸣，*结7:16。
III. 教会表达她对基督的看重，并以尊敬回报（歌1:16）：看哪，你甚美丽。看基督与信徒如何彼此称赞。以色列论神说，谁能像你？出15:11。神论以色列说，谁能像你？申33:29。教会说："主啊，你称我为美？不；若论力量，你大有能力（伯9:19），照样若论美貌，你甚美丽。我之美无非因有你的形像印在我身上。你是那伟大的原本；我不过是微弱不全的副本，不过是你的影儿，约1:16，3:34。你本身为美，并（更要紧的）对一切属你的人可悦。许多人看来够美，但性情的乖戾使他们不可悦；但你甚美丽，又可悦。"基督既与我们立约、与我们相关，便是我们的基督，便为我们可悦。"如今王坐席之时，你可悦。"基督对信徒始终宝贵，但当他们蒙准入与祂相交、听见祂的声音、看见祂的面、尝到祂的爱时，便格外可悦。在这里真好。她既已表达对她丈夫之人的尊重，接着便如一位因自己得着如此良配而欢喜若狂的爱妻，称赞他款待她的陈设——他的床榻，他的房屋，他的廊子或楼阁（歌1:16）。这些很可恰当地应用于那些圣礼——在其中信徒与耶稣基督相交，领受祂爱的记号，并将他们敬虔热切的情感归给祂，增进与祂的相识，善用借祂所得的益处。如今，1. 她称之为我们的，因为基督与信徒在其中共享利益。正如夫妻一同承受生命之恩（彼前3:7），信徒也与基督*同作后嗣，罗8:17。这些是祂所设立的，也是他们的特权；在其中基督与信徒相遇。她不称之为我的，因为信徒不视任何没有基督分之物为己有；也不称之为你的，*因为基督曾说，*我一切所有的都是你的，路15:31。我们若属基督，一切便都是我们的。*凡能以信心认领基督的，便可认领祂一切所有的。2. 这些是同类中至佳的。床榻的颜色与配搭的家具，是否有助于其美？*我们的床榻是绿的，这在牧歌中胜过任何别的颜色，因为那是牧人事业与喜乐所在的田野与丛林之色。那是令人舒畅之色，对眼睛有益；它又表明结果。我像青橄榄树，诗52:8。我们归于基督，为要结果子给神，罗7:4。我们房屋的栋梁是香柏树（歌1:17），或可指所罗门近日为神与以色列之间相交而建造的圣殿——那是用香柏木造的，一种坚固、芬芳、耐久、永不朽坏的木材，预表教会——福音之殿——的坚固与长存。行走的廊子是松木，或柏木，*某种赏心悦目又芬芳的木材，暗示圣徒在与基督同行、与祂相交中的喜乐。恩典之约中一切（他们一切来往都以此为据）都极其坚固、极其华美、极其芬芳。
Original em inglês
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，继本书的标题之后（歌 1:1），我们读到基督与他的教会、基督与信徒之间彼此表达相互的珍视。 I. 新妇——教会——向新郎说话（歌 1:2-4），向耶路撒冷的众女子说话（歌 1:5,6），然后又向新郎说话（歌 1:7）。 II. 基督——新郎——说话，回应他新妇的诉苦与请求（歌 1:8-11）。 III. 教会表达她对基督的极大珍视，以及在与他相交中所得的喜乐（歌 1:12-14）。 IV. 基督称赞教会的美丽（歌 1:15）。 V. 教会回报这一称赞（歌 1:16,17）。 人心中若有一点对基督真爱之火，本章便有助于将其吹旺成为火焰。