서론
无标题
英文原文
In this chapter, I. The church gives an account of a sore trial wherewith she was exercised through the withdrawing of her beloved from her, the pains she was at before she recovered the comfortable sense of his favour again, and the resolution she took, when she did recover it, not to lose it again, as she had done through her own carelessness, So 3:1-5. II. The daughters of Jerusalem admire the excellencies of the church, So 3:6. III. The church admires Jesus Christ under the person of Solomon, his bed, and the life-guards about it (So 3:7,8), his chariot, So 3:9,10. She calls upon the daughters of Zion, who were admiring her, to admire him rather, especially as he appeared on his coronation day and the day of his nuptials, So 3:11.
1-5
The Love of the Church to Christ
教会对基督的爱
¹ 我夜间躺在床上，寻找我心所爱的；我寻找他，却寻不见。
² 我要起来，游行城中，在街市上，在宽阔处，寻找我心所爱的；我寻找他，却寻不见。
³ 城中巡逻看守的人遇见我；我问他们说：你们看见我心所爱的没有？
⁴ 我刚离开他们，就遇见我心所爱的；我拉住他，不容他走，领他入我母亲的家，进入怀我者的内室。
⁵ 耶路撒冷的众女子啊，我指着羚羊或田野的母鹿嘱咐你们：不要惊动，不要叫醒我所爱的，等他自己情愿。
神素来不对雅各的后裔说：你们寻求我是徒然的；然而此处我们看到新妇长久寻求她的良人却寻不见，最终却寻见他，得到无法言喻的满足。旧约教会难以在礼仪律法以及当时将来美事的预表与影儿中寻见基督。以色列的安慰者被人长久等候，才终于来到。那教会的守望者对那些查问基督之事的人几乎不能提供什么帮助；然而终有一日西面将他灵魂所爱的那一位抱在怀中。这也可应用于个别信徒的境遇——他们常常在黑暗中行走许久，但到傍晚时分必有真光，凡寻求基督到底的，终必寻见他。请注意，
I. 新妇如何在她的床上徒然寻找他（歌3:1）；当她起身四顾，恩典处于运行与操练的状态时，虽然良人已经隐退，她仍能远远望见他（歌2:8），但如今情形不同了。她对他的爱慕仍然持续——仍旧是她心所爱的那位，那圣约的纽带仍然坚固。"他虽杀我，我仍信他；他虽离开我，我仍爱他。我怀里虽没有他，心中却仍有他。"然而她失去了往日与他相交的甘甜，正如大卫渴慕神、渴慕永生神之时。她寻找他，但：1. 这是夜间在床上的寻找；既迟延又怠惰。她的悟性被云遮蔽——是在夜间，在黑暗之中。她的情感冷淡——是在床上，半睡半醒。聪明的童女在New郎不在时也打盹了。这对信徒是黑暗的时刻；她看不见自己的记号，却仍去寻求。凡心中爱慕耶稣基督的，必在静默与独处中继续寻求他：他们的心肠在夜间也训诲他们如此行。2. 她的努力落空了。有时他被那些没有寻求他的人寻见（赛65:1），但此处他却不被那寻求他的人寻见——或是为要惩罚她的败坏、她的怠惰与安逸（我们错失安慰，是因没有按正道寻求），或是为要操练她的恩典、她的信心与忍耐，考验她是否愿意持续寻求。迦南妇人寻求基督，起先寻不见，为要使她终久寻见他，从而更加荣耀与安慰。
II. 她如何在外面也徒然寻找他，歌3:2。她已经尝试了隐密的敬拜，已经尽了内室的本分，已经在床上记念他，在夜更的时候思想他（诗63:6），却没有得着安慰。我在夜间伸手，我想念神，就烦躁不安，诗77:2-3。然而她并未因失望而放弃使用进一步的途径；她决意："我现在要起来；我若在此寻不见良人，就不躺卧在此；他若隐退，我也不得安息。我现在要起来，毫不迟延，立刻去寻找他，免得他进一步远去。"凡要寻求基督并寻见他的，不可耽延。"我要从温暖的床上起来，在寒冷漆黑的夜里出去，追寻我的良人。"凡要看见基督的，不可因艰难而惊退。"我要起来，游行城中，就是圣城，在街市上，在宽阔处；"因为她知道他不会在任何偏僻的小径中被寻见。我们必须在城中、在耶路撒冷寻求——那正是福音教会的预表。寻见基督最可能之处乃是圣殿（路2:46），是福音教会的街市中，在圣洁的礼仪里——锡安的儿女昼夜往来经过之处。她说"我现在要起来"时心怀善念，但美好的实行才是全部。她起来，寻找他（凡追寻基督——追求认识他并与他相交的——必须翻遍每一块石头，到处寻找），然而她却寻不见；她仍不得满足，心中不安，正如约伯四面观看，却看不见任何蒙恩的记号（伯23:8-9），又如诗篇作者屡次抱怨神向他掩面不顾（诗88:14）。我们可能行在当尽的本分之中，却仍错失安慰，因为风随着意思吹。这句重复的哀叹语气何等沉重：*我寻找他，却寻不见！*正如抹大拉的马利亚所说：有人把我主挪了去，我不知道他们把他放在哪里，约20:13。
III. 她如何向守望的人查问他的下落，歌3:3。夜间守望的人在城中巡逻，为保守城中的平安，引导并帮助诚实安静的人，也约束那些不守规矩的人；这些人在她行走时遇见她，她便问他们能否告知她良人的消息。在耶路撒冷的街市与宽阔处，她本可遇见许多足以使她从追寻中分心、足以供她消遣的事物，却仍寻不见良人；然而除他以外，她一概不顾。敬虔的灵魂在追寻基督时，穿过其他种种 delight 与满足的拥挤人群，因他们将基督置于首要 joy 之上。抹大拉的马利亚在坟墓里看见了天使，但若不见耶稣，仍不满足。*你们看见我心所爱的没有？*当知，我们必须以殷切的查问来证明我们对基督之爱的真诚。New郎离开的时候，New郎的伴郎要哀恸（太9:15），尤其要为那使他退去的罪哀恸；我们若如此行，就必切望恢复他恩眷的感受，并殷勤且持久地使用正当的方法以求达到。我们应当查考圣经、多多祷告、紧守礼仪，并且这一切都带着这样的心意：*你们看见我心所爱的没有？*唯有自己曾经见过基督的人，才有可能指引别人去看见他。当希腊人上来过节礼拜时，他们找到腓力，所发出的请求正如新妇对守望者所说的：先生，我们愿意见耶稣，约12:21。
IV. 她最终如何寻见他，歌3:4。她一察觉守望者不能告知她良人的消息，就离开他们而去；她不愿与他们同留，因为他们中间没有他，便继续寻求，因为（正如 Ainsworth 所观察的）无论是弟兄的团契、教会的团契，还是传道人的团契，若非借着信心抓住基督自己，都不能安慰那愁苦的良心。然而她离开守望者不久，就寻见了她所寻的那一位，于是称他为她心所爱的——带着与从前渴望时同样热切的喜乐。当知，凡持续寻求基督的，终必寻见他，那时或许他们已几乎绝望。参见诗42:7-8、77:9-10，赛54:7-8。失望不应使我们远离敬虔的追求。要坚持，信心与忍耐；这默示有一定的日期，虽然守望者不能向我们说明，到了终点它必*说话，并不虚谎；*经过长久等候、在尽本分之中来到的安慰，至终必将格外甘甜。
V. 她寻见他之后，如何紧紧跟随他。她如今既怕失去他，正如先前急于寻找他：*我拉住他，*紧紧拉住他，正如那些妇女在基督复活之后遇见他时，抱住他的脚拜他，太28:9。"我不容他走。不仅——我绝不做任何事惹他离去；更要——我要借着信心与祷告使他留下，并借着恩典的操练保守内心的平安。"那些晓得安慰来之不易、代价何等昂贵的人，必害怕失去它、把它挥霍掉，并要以为保全它所作的任何努力都不为过。Non minor est virtus quam quærere parta tueri——保守所获与获取所获同样重要。凡抓住智慧的，必须持守她，箴3:18。凡以信心与爱的双臂紧紧抓住基督的，必不让他走；他必与他们同住。
VI. 她何等渴望使别人也认识他："*我领他到我母亲的家，*好叫我所有的亲属、一切我所亲爱的，都能享受与他相交的福分。"撒该寻见基督——更确切地说是被基督寻见——之时，救恩便临到了他的家，路19:9。无论我们在何处寻见基督，都必须把他带回到我们自己的家中，尤其是我们的心里。教会是我们的母亲，我们当关心她的益处，使她有基督的同在，并恳切祷告求他与他的百姓和仆人常常同在。那些在自己灵魂里享受基督恩眷之记号的人，也当盼望教会以及一切在公开职任中的宗教聚会，同样享受他恩眷的记号。
VII. 她何等小心，免得惊扰他（歌3:5）；她重复了从前所给的吩咐（歌2:7），叫耶路撒冷的众女子不要惊动，也不要叫醒她所爱的。当她把他领进她母亲的家，带到众姐妹中间时，她严格嘱咐她们要保持一切安静井然，要格外尊重他、小心取悦他、惧怕得罪他。神在旷野中关于那在他们中间的立约之使者对教会所给的吩咐，正解释了此处。出23:21，他是奉我名来的，你们要在他面前谨慎，听从他的话；*不要惹他。你们各人不可离开本位，免得惊扰他，却要安静做工，办自己的事*；不可喧哗；当叫一切嚷闹与苦毒都远离你们，因为那叫神的圣灵担忧，弗4:30-31。有人认为这是基督给耶路撒冷众女子的吩咐，不要搅扰或惊动他的教会，也不要扰乱门徒的心；因为基督极其顾惜他教会及全体信徒——甚至最小之人的平安；凡搅扰他们的，必担当自己的审判，加5:10。
英文原文
The Love of the Church to Christ
¹ By night on my bed I sought him whom my soul loveth: I sought him, but I found him not.
² I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not.
³ The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth?
⁴ It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me.
⁵ I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.
God is not wont to say to the seed of Jacob, Seek you me in vain; and yet here we have the spouse for a great while seeking her beloved in vain, but finding him at last, to her unspeakable satisfaction. It was hard to the Old-Testament church to find Christ in the ceremonial law, and the types and figures which then were of good things to come. Long was the consolation of Israel looked for before it came. The watchman of that church gave little assistance to those who enquired after him; but at length Simeon had him in his arms whom his soul loved. It is applicable to the case of particular believers, who often walk in darkness a great while, but at even time it shall be light, and those that seek Christ to the end shall find him at length. Observe,
I. How the spouse sought him in vain upon her bed (So 3:1); when she was up and looking about her, grace in act and exercise, though her beloved was withdrawn, yet she could see him at a distance (So 2:8), but now it was otherwise. She still continued her affection to him, still it was he whom her soul loved, that bond of the covenant still continued firm. "Though he slay me, I will trust in him; though he leave me, I will love him. When I have him not in my arms, I have him in my heart." But she wanted the communion she used to have with him, as David when he thirsted for God, for the living God. She sought him, but, 1. It was by night on her bed; it was late and lazy seeking. Her understanding was clouded; it was by night, in the dark. Her affections were chilled, it was on her bed half asleep. The wise virgins slumbered in the absence of the bridegroom. It was a dark time with the believer; she saw not her signs, and yet she sought them. Those whose souls love Jesus Christ will continue to seek him even in silence and solitude: their reins instruct them to do so, even in the night season. 2. She failed in her endeavour. Sometimes he is found of those that seek him not (Isa 65:1), but here he is not found of one that sought him, either for punishment of her corruptions, her slothfulness and security (we miss of comfort because we do not seek it aright), or for the exercises of grace, her faith and patience, to try whether she will continue seeking. The woman of Canaan sought Christ, and found him not at first, that she might find him, at length, so much the more to her honour and comfort.
II. How she had sought him in vain abroad, So 3:2. She had made trial of secret worship, and had gone through the duties of the closet, had remembered him on her bed and meditated on him in the night-watches (Ps 63:6), but she did not meet with comfort. My sore ran in the night, and then I remembered God and was troubled, Ps 77:2,3. And yet she is not driven off by the disappointment from the use of further means; she resolves, "I will rise now; I will not lie here if I cannot find my beloved here, nor be content if he be withdrawn. I will rise now without delay, and seek him immediately, lest he withdraw further from me." Those that would seek Christ so as to find him must lose no time. "I will rise out of a warm bed, and go out in a cold dark night, in quest of my beloved." Those that see Christ must not startle at difficulties. "I will rise, and go about the city, the holy city, in the streets, and the broad-ways;" for she knew he was not to be found in any blind by-ways. We must seek in the city, in Jerusalem, which was a type of the gospel-church. The likeliest place to find Christ is in the temple (Lu 2:46), in the streets of the gospel-church, in holy ordinances, where the children of Zion pass and repass at all hours. She had a good purpose when she said, I will arise now, but the good performance was all in all. She arose, and sought him (those that are in pursuit of Christ, the knowledge of him and communion with him, must turn every stone, seek every where), and yet she found him not; she was still unsatisfied, uneasy, as Job, when he looked on all sides, but could not perceive any tokens of the divine favour (Job 23:8,9), and the Psalmist often, when he complained that God hid his face from him, Ps 88:14. We may be in the way of our duty and yet may miss the comfort, for the wind bloweth where it listeth. How heavy is the accent on this repeated complaint: I sought him, but I found him not! like that of Mary Magdalen, They have taken away my Lord, and I know not where they have laid him, Joh 20:13.
III. How she enquired of the watchmen concerning him, So 3:3. In the night the watchmen go about the city, for the preservation of its peace and safety, to guide and assist the honest and quiet, as well as to be a check upon those that are disorderly; these met her in her walks, and she asked them if they could give her any tidings of her beloved. In the streets and broad-ways of Jerusalem she might meet with enough to divert her from her pursuit and to entertain her, though she could not meet her beloved; but she regards none in comparison with him. Gracious souls press through crowds of other delights and contentments in pursuit of Christ, whom they prefer before their chief joy. Mary Magdalen sees angels in the sepulchre, but that will not do unless she see Jesus. Saw you him whom my soul loveth? Note, We must evince the sincerity of our love to Christ by our solicitous enquiries after him. The children of the bride-chamber will mourn when the bridegroom is taken away (Mt 9:15), especially for the sin which provoked him to withdraw; and, if we do so, we shall be in care to recover the sense of his favour and diligent and constant in the use of proper means in order thereunto. We must search the scriptures, be much in prayer, keep close to ordinances, and all with this upon our heart, Saw you him whom my soul loveth? Those only who have seen Christ themselves are likely to direct others to a sight of him. When the Greeks came to worship at the feast they applied to Philip, with such an address as this of the spouse to the watchmen, Sir, we would see Jesus, Joh 12:21.
IV. How she found him at last, So 3:4. She passed from the watchmen as soon as she perceived they could give her no tidings of her beloved; she would not stay with them, because he was not among them, but went on seeking, for (as Ainsworth observes) the society neither of brethren, nor of the church, nor of ministers, can comfort the afflicted conscience unless Christ himself be apprehended by faith. But soon after she parted from the watchmen she found him whom she sought, and then called him him whom my soul loveth, with as much delight as before with desire. Note, Those that continue seeking Christ shall find him at last, and when perhaps they were almost ready to despair of finding him. See Ps 42:7,8,77:9,10, Isa 54:7,8. Disappointments must not drive us away from gracious pursuits. Hold out, faith and patience; the vision is for an appointed time, and, though the watchman can give us no account of it, at the end it shall itself speak and not lie; and the comfort that comes in after long waiting, in the use of means, will be so much the sweeter at last.
V. How close she kept to him when she had found him. She is now as much in fear of losing him as before she was in care to find him: I held him, held him fast, as the women, when they met with Christ after his resurrection, held him by the feet, and worshipped him, Mt 28:9. "I would not let him go. Not only, I would never do any thing to provoke him to depart, but I would by faith and prayer prevail with him to stay, and by the exercise of grace preserve inward peace." Those that know how hard comfort is come by, and how dearly it is bought, will be afraid of forfeiting it and playing it away, and will think nothing too much to do to keep it safe. Non minor est virtus quam quærere parta tueri—As much is implied in securing our acquisitions as in making them. Those that have laid hold on wisdom must retain her, Pr 3:18. Those that hold Christ fast in the arms of faith and love shall not let him go; he will abide with them.
VI. How desirous she was to make others acquainted with him: "I brought him to my mother's house, that all my relations, all who are dear to me, might have the benefit of communion with him." When Zaccheus found Christ, or rather was found of him, salvation came to his house, Lu 19:9. Wherever we find Christ we must take him home with us to our houses, especially to our hearts. The church is our mother, and we should be concerned for her interests, that she may have Christ present with her and be earnest in prayer for his presence with his people and ministers always. Those that enjoy the tokens of Christ's favour to their own souls should desire that the church, and all religious assemblies in their public capacity, might likewise enjoy the tokens of his favour.
VII. What care she was in that no disturbance might be given him (So 3:5); she repeats the charge she had before given (So 2:7) to the daughters of Jerusalem not to stir up or awake her love. When she had brought him into her mother's house, among her sisters, she gives them a strict charge to keep all quiet and in good order, to be very observant of him, careful to please him, and afraid of offending him. The charge given to the church in the wilderness concerning the angel of the covenant, who was among them, explains this. Ex 23:21, Beware of him and obey his voice; provoke him not. See that none of you stir out of your places, lest you disturb him, but with quietness work and mind your own business; make no noise; let all clamour and bitterness be put far from you, for that grieves the Holy Spirit of God, Eph 4:30,31. Some make this to be Christ's charge to the daughters of Jerusalem not to disturb or disquiet his church, nor trouble the minds of the disciples; for Christ is very tender of the peace of his church, and all the members of it, even the little ones; and those that trouble them shall bear their judgment, Ga 5:10.
6
The Love of the Church to Christ
教会对基督的爱
⁶ 那从旷野上来、形状如烟柱、以没药和乳香、并商人一切香粉薰了的，是谁呢？
这话是耶路撒冷的众女子所说——她们在歌3:5受了吩咐。她们曾因新妇的黑而轻蔑地看她（歌1:6）；如今却赞赏她，对她满怀敬意地论说：这是谁？她何等美丽！谁曾料想有这样秀美华贵的人从旷野上来？正如基督凯旋进入耶路撒冷时，他们说：这是谁？又如外邦人归附教会时，教会自己也惊奇地说（赛49:21）：谁给我生这些？1. 这话适用于犹太教会——当他们在旷野飘流四十年之后，从其中出来，要得应许之地的荣耀基业；这可以借巴兰那时论他们所说的话很好地说明，当他们从旷野上来如烟柱之时，他站着赞叹他们：我从磐石之巅看见他。雅各啊，你的帐棚何等华丽！民23:9，民24:5。2. 这话适用于神教会任何公开的拯救，尤其是脱离巴比伦——无论旧约的或新约的巴比伦；那时教会如烟柱，以敬虔的情感、以赞美的香，向上升腾——神从其中，如同从挪亚的祭，闻到馨香之气；那时她在朋友眼中看为可爱，连她的仇敌也不得不对她心存敬意，并在她脚前下拜，知道神爱了她，启3:9。有时犹太人的威吓临到邻邦，当他们看见神确实在他们中间，斯8:17。3. 这话适用于敬虔之魂从被撇弃与沮丧之境的复原。(1.) 她从旷野上来——那干旱荒芜之地，其中无路，无水，行路之人常在缺乏之中、常在迷途之困——在这里可怜的灵魂或许长久被任凭飘流，但终必在安慰者的引导之下上来。(2.) 她上来如烟柱，如同从祭坛升起的香之云，或燔祭的烟。这暗示灵魂中敬虔虔诚之情的火——这烟正是从此升起——并暗示灵魂在这烟中向上升腾朝向天上（如士13:20），心被举到神所在的诸天之上，如同火星上腾。基督归回灵魂，使其 devotion 得着生命，而它与神的相交在从旷野上来之时最为振奋。(3.) 她以没药和乳香薰了。她充满了神之灵的恩典——那些如同香料，或如圣香一般——如今因他恩典的归回而被点燃，便发出极其馨香的气味。她的 devotion 如今格外活泼，不仅蒙神悦纳，在别人眼中也看为可爱——他们要带着赞叹呼喊：这是谁？这是何等大的怜悯的纪念碑！她所薰的恩典与安慰，被称为商人的香粉，因为它们是远道而来、重价买来的——乃是我们主耶稣，那可称颂的商人，长途航海、付了极大代价——不亚于他自己的血——为我们买来的。它们不是我们自己土地的出产，也不是我们本国所长成的；不，它们乃是从天上迦南、那更美之地进口的。
英文原文
The Love of the Church to Christ
⁶ Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?
These are the words of the daughters of Jerusalem, to whom the charge was given, So 3:5. They had looked shily upon the bride because she was black (So 1:6); but now they admire her, and speak of her with great respect: Who is this? How beautiful she looks! Who would have expected such a comely and magnificent person to come out of the wilderness? As, when Christ rode in triumph into Jerusalem, they said, Who is this? And of the accession of strangers to the church she herself says, with wonder (Isa 49:21), Who has begotten me these? 1. This is applicable to the Jewish church, when, after forty years' wandering in the wilderness, they came out of it, to take a glorious possession of the land of promise; and this may very well be illustrated by what Balaam said of them at that time, when they ascended out of the wilderness like pillars of smoke, and he stood admiring them: From the top of the rocks I see him. How goodly are thy tents, O Jacob! Nu 23:9,24:5. 2. It is applicable to any public deliverance of the church of God, as particularly of Babylon, the Old-Testament and the New-Testament Babylon; then the church is like pillars of smoke, ascending upwards in devout affections, the incense of praise, from which, as from Noah's sacrifice, God smells a sweet savour; then she is amiable in the eyes of her friends, and her enemies too cannot but have a veneration for her, and worship at her feet, knowing that God has loved her, Re 3:9. Sometimes the fear of the Jews was upon their neighbours, when they saw that God was with them of a truth, Es 8:17. 3. It is applicable to the recovery of a gracious soul out of a state of desertion and despondency. (1.) She ascends out of the wilderness, the dry and barren land, where there is no way, where there is no water, where travellers are still in want and ever at a loss; here a poor soul may long be left to wander, but shall come up, at last, under the conduct of the Comforter. (2.) She comes up like pillars of smoke, like a cloud of incense ascending from the altar or the smoke of the burnt-offerings. This intimates a fire of pious and devout affections in the soul, whence this smoke arises, and the mounting of the soul heaven-ward in this smoke (as Jdg 13:20), the heart lifted up to God in the heavens, as the sparks fly upward. Christ's return to the soul gives life to its devotion, and its communion with God is most reviving when it ascends out of a wilderness. (3.) She is perfumed with myrrh and frankincense. She is replenished with the graces of God's Spirit, which are as sweet spices, or as the holy incense, which, being now kindled by his gracious returns, sends forth a very fragrant smell. Her devotions being now peculiarly lively, she is not only acceptable to God, but amiable in the eyes of others also, who are ready to cry out with admiration, Who is this? What a monument of mercy is this! The graces and comforts with which she is perfumed are called the powders of the merchant, for they are far-fetched and dear-bought, by our Lord Jesus, that blessed merchant, who took a long voyage, and was at vast expense, no less than that of his own blood, to purchase them for us. They are not the products of our own soil, nor the growth of our own country; no, they are imported from the heavenly Canaan, the better country.
7-11
The Love of the Church to Christ
教会对基督的爱
⁷ 看哪，是所罗门的床；四围有六十个勇士，都是以色列中的勇士。
⁸ 他们都手执刀剑，善于争战；各人腰间佩刀，防备夜间的恐惧。
⁹ 所罗门王用黎巴嫩木为自己制造一乘华轿。
¹⁰ 轿柱是用银作的，轿底是用金作的，坐垫是紫色的，其中所铺的乃为耶路撒冷众女子的爱情。
¹¹ 锡安的众女子啊，你们出去，观看所罗门王，头戴冠冕，就是他在婚筵的日子、心中喜乐的时候，他母亲给他戴上的。
耶路撒冷的众女子站着赞赏新妇、称赞她，但她不以为意，并不因此自高，反将一切荣耀归于基督，并引导她们从她身上转目注视祂，将祂举荐给他们，自己也专心称赞祂。此处三次称祂为所罗门，而全歌中除此之外仅另有三处用此名（歌1:5,8:11,12）。此处所指的乃是基督——祂比所罗门更大，而所罗门因智慧、财富，尤其因建造圣殿，正是祂荣耀的预表。
她因三事而赞赏祂：——
I. 祂床榻的安全（歌3:7）：看哪，他的床榻，即所罗门的床榻，极其华美丰盛；因为所罗门的幔子正是如此。他的床榻，胜过所罗门的，有人如此读。基督的床榻，虽祂枕首无所，却胜过所罗门最美的床榻。教会是祂的床榻，因为祂曾论它说：这是我永远安息之处； 我要住在这里。信徒的心是祂的床榻，因为祂整夜卧在他们两乳之间，弗3:17。天是祂的床榻，是祂完工之后所进入的安息。或可指敬虔之人在与祂相交中所享受的甜美安息与满足；它被称为祂的床榻，因为虽我们得以进入（故亦称我们的床榻，歌1:16），然而我们所享的安息原是祂的平安，约14:27。我必使你们得安息，太11:28。这是所罗门的床榻，其名意为平安，因为在他的日子，犹大与以色列都安然坐在葡萄树和无花果树下。她所赞赏其床榻之处，乃是环绕其四围的护卫。凡在基督里得安息的，不仅安居无忧（许多人如此行，却处于至大危险之中），更是安然居住。他们的圣洁宁静，处于圣洁保障的保护之下。这床榻四围有六十个勇士，如同御前侍卫，或绅士卫士；他们是以色列中的勇士，大卫王朝曾产生许多英勇之人。这些贴身护卫全副武装：他们都手执刀剑，且知道如何执持；他们善于争战，精通其中一切技艺。他们驻守床榻四周适中之距。他们处于防御姿态，各人腰间佩刀，手按刀上，一闻警报即可拔出，这是因夜间的恐惧，因所惧的危险；因为君王——即便最智最善者——的性命，既更宝贵，也更暴露，需要比常人更严密护卫。或者，因惧怕——因新妇可能对危险所产生的忧虑，这些卫兵的设置是为使她心安，使她免遭患难之惊吓；这种患难之感，连信徒自己也不免，尤其在夜间——当他们属灵状况如蒙云蔽，或处于非同寻常的外在困苦之时。基督自己在祂全部使命中，都在父的特别保护之下。祂在祂手掌的荫下隐藏我（赛49:2）；祂有千千万万天使听候差遣。教会有完备护卫；与教会同在的，比与教会为敌的更多。为免有人损毁这葡萄园，神自己昼夜看守它（赛27:2,3）；个别信徒当其在基督里与基督同得安息之时，虽可能身处夜间，也可能在夜间有恐惧，却仍是安全的——如所罗门自己在众卫之中那样安全；天使受命看顾他们，牧者受派为他们的灵魂警醒，而他们当是勇敢之人，精于属灵的争战，手执圣灵的宝剑，就是神的道，将之束在腰间，随时可用，以平息神百姓夜间的**恐惧。神的一切属性都为信徒的安全而发动；他们被祂的大能保守，如同坚固台（彼前1:5），在祂的名里安全（箴18:10），祂所赐的平安保护受它治理之人（腓4:7），而他们里面义的果效乃是平安与确据，赛32:17。我们的危险来自这幽暗世界的执政者，但我们在光明的兵器中却安全无虞。
II. 祂华轿的辉煌，歌3:9,10。正如基督与信徒在充足的护卫下安然安息，当他们如君王乘御辇公开露面之时，也极尽威仪。这华轿乃所罗门亲自设计制造，材料极其丰富——银、**金、**香柏木、**紫色。他为自己而造，却也为耶路撒冷的众女子而造，以厚待她们。有人以此华轿（或御辇，或轿车——此词圣经他处未用）解为基督的人性，神性在其中如敞辇之中乘驾而行。那是神圣的工艺（你曾为我预备了身体）；其构造极其精巧，但其中根本乃是爱——对世人纯然的爱。另有人以此代表永远的福音，基督在其中如敞辇显明自己，又如在战车上凯旋而行，胜了又要胜。**那些柱子，那七根柱子（箴9:1），是银作的，因为主的话语如炼过的银（诗12:6），不，更胜千万的金银。它悬以紫色，那是王者之色；其一切装饰都染于基督的宝血之中，由此得此色。然而使其荣耀完备的，乃是爱情；**其中铺的是爱情，内里衬的也是爱情——不是如所罗门背道之日对陌生女子的爱，而是对耶路撒冷众女子的爱情，圣洁的爱情。银胜于香柏木，金胜于银，但爱胜于金，胜于一切；它列于末，因再无胜于它者。福音全是爱情。Durham先生将此应用于救赎之约——即我们得救之道，正如它在神永恒的旨意中所定规，并在圣经中向我们显明。这乃是基督自己的工作，其中祂对罪人之恩典与爱的荣耀最为显然，使祂在信徒眼中可亲可慕。在此约中，爱传输给他们，他们也在其中被带到爱的完全，犹如凯旋而行。它为基督的荣耀与信徒的安慰，都精妙地构作设计。它凡事都井然有序，而且稳固（撒下23:5）；它有不能震动的柱子，它是用黎巴嫩木造的，永不朽坏；其根基是金，最为持久的金属；那立约之血——那贵重的紫色——是这华轿的遮盖，信徒在其下得避神怒之风雨与今世的患难；但其中的核心，那一切的至要，乃是*爱情，**那超越知识的基督之爱，*其长阔高深无可测度。
III. 祂君尊之身的荣耀，当祂以最盛大的仪仗显现之时，歌3:11。在此当观察，
1. 给锡安众女子的呼召，使他们认识所罗门王的荣耀：出去观看祂。观礼者的人数，愈增盛大行列之美。基督在祂的福音中显明自己。我们各人当以亲睹祂而得的满足，加入那向祂致敬者的行列，使那行列的数目增添。除锡安的女子之外，谁当向锡安的王致敬呢？祂来时，他们大有理由欢喜，亚9:9。(1.) 那么*观看祂。*以喜悦之心观看基督在荣耀之中。以信心之眼、以定睛之眼观看祂。此乃值得一看之景；*看哪，*并敬慕祂，*看哪，*并爱祂；观看祂，又认得祂。(2.) *出去观看祂；*从世界中出来，如同那些见世界中再无可比主耶稣里所见之美与卓越的人。从你们自己里面出来，让祂那超群之美的光，使你们对自己失去自矜。出去到祂可见之处，到祂所经过的街上，如撒该一般。
2. 所赐的指引，叫他们特别留意那并非日日可见之物，即祂的冠冕，或是那镶宝石的金冠冕——祂在加冕之日所戴的（所罗门之母拔示巴虽未为他求得此冠，却在他力争冠冕的亚多尼雅之时，借着适时的介入，助他稳得此冠）；或是他母亲为他编结、以彩带系扎的花与绿叶编成的花环冠冕，用以装饰婚筵的庄重。或许所罗门加冕之日即其婚娶之日，他婚筵的日子，那时他母亲为他戴上的花环，加添于他百姓为他戴上的冠冕之上。将此应用于基督，它表明，(1.) 祂所得的诸多尊荣，以及所托付祂的权能与统治：出去，观看耶稣王，头戴冠冕，就是祂的父为祂戴上之时——当父宣告祂为爱子，是父所喜悦的，当父在祂圣山锡安立祂为王，当父使祂升到自己的右边，将主权的权柄授与祂——在天上在地上皆然——并使万有都服在祂的脚下。(2.) 逼迫者对祂所加的羞辱。有人将此应用于荆棘冠冕，*祂的母亲——犹太教会——在祂死的那日为祂戴上，而那日正是祂与祂教会婚筵之日，当祂爱教会，为教会舍己（弗5:25）；可注意的是，当祂戴着荆棘冠冕被带出来时，彼拉多说*——且是对锡安的女子说——看哪，这个人。(3.) 这似乎特指祂的教会作为祂的母亲，以及一切真信徒——基督在他们心中成形，祂也曾说，凡遵行我天父旨意的人，就是我的弟兄姐妹和母亲了，太12:50——所给祂的尊荣。他们将祂使命的荣耀归给祂；在教会中荣耀归于祂，弗3:21。当信徒接受祂为自己的，并在永远的约中归与祂之时，[1.] 那就是祂在他们灵魂里的加冕之日。归主之先，他们为自己加冕；但那时起，他们开始为基督加冕，并自此日一直如此。他们立祂为首；他们将一切心意夺回，顺服祂；他们在心中设立祂的宝座，并将一切冠冕掷于祂脚前。[2.] 那就是祂婚筵的日子，在其中祂以永远的爱与怜悯将他们许配给自己，以信与爱将他们与祂自己联合，并将自己在应许中并一切所有的赐给他们，作为他们的。你不可归于别人，我也不归于你，何3:3。他们也被献上，如同贞洁的童女。[3.] 那就是祂心中喜乐的日子；祂因百姓所给祂的尊荣而喜悦，因祂在他们中间之业的进展而喜悦。撒但在他们面前坠落吗？*正当那时，耶稣被圣灵感动就欢乐，路10:18,21。一个罪人悔改，天上也为他欢喜；浪子归回，全家欢乐。出去观看基督对罪人之恩，正如祂的冠冕，*祂最辉煌的荣耀。
英文原文
The Love of the Church to Christ
⁷ Behold his bed, which is Solomon's; threescore valiant men are about it, of the valiant of Israel.
⁸ They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night.
⁹ King Solomon made himself a chariot of the wood of Lebanon.
¹⁰ He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love, for the daughters of Jerusalem.
¹¹ Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.
The daughters of Jerusalem stood admiring the spouse and commending her, but she overlooks their praises, is not puffed up with them, but transfers all the glory to Christ, and directs them to look off from her to him, recommends him to their esteem, and sets herself to applaud him. Here he is three times called Solomon, and we have that name but three times besides in all this song, So 1:5,8:11,12. It is Christ that is here meant, who is greater than Solomon, and of whom Solomon was an illustrious type for his wisdom and wealth, and especially his building the temple.
Three things she admires him for:—
I. The safety of his bed (So 3:7): Behold his bed, even Solomon's, very rich and fine; for such the curtains of Solomon were. His bed, which is above Solomon's, so some read it. Christ's bed, though he had not where to lay his head, is better than Solomon's best bed. The church is his bed, for he has said of it. This is my rest for ever; here will I dwell. The hearts of believers are his bed, for he lies all night between their breasts, Eph 3:17. Heaven is his bed, the rest into which he entered when he had done his work. Or it may be meant of the sweet repose and satisfaction which gracious souls enjoy in communion with him; it is called his bed, because, though we are admitted to it, and therefore it is called our bed (So 1:16), yet it is his peace that is our rest, Joh 14:27. I will give you rest, Mt 11:28. It is Solomon's bed, whose name signifies peace, because in his days Judah and Israel dwelt safely under their vines and fig-trees. That which she admires his bed for is the guard that surrounded it. Those that rest in Christ not only dwell at ease (many do so who yet are in the greatest danger) but they dwell in safety. Their holy serenity is under the protection of a holy security. This bed had threescore valiant men about it, as yeomen of the guard, or the band of gentlemen-pensioners; they are of the valiant of Israel, and a great many bold and brave men David's reign had produced. The life-guard men are well armed: They all hold swords, and know how to hold them; they are expert in war, well skilled in all the arts of it. They are posted about the bed at a convenient distance. They are in a posture of defence, every man with his sword upon his thigh and his hand upon his sword, ready to draw upon the first alarm, and this because of fear in the night, because of the danger feared; for the lives of princes, even the wisest and best, as they are more precious, so they are more exposed, and require to be more guarded than the lives of common persons. Or, because of the fear of it, and the apprehension which the spouse may have of danger, these guards are set for her satisfaction, that she may be quiet from the fear of evil, which believers themselves are subject to, especially in the night, when they are under a cloud as to their spiritual state, or in any outward trouble more than ordinary. Christ himself was under the special protection of his Father in his whole undertaking. In the shadow of his hand he hid me (Isa 49:2); he had legions of angels at his command. The church is well guarded; more are with her than against her. Lest any hurt this vineyard, God himself keeps it night and day (Isa 27:2,3); particular believers, when they repose themselves in Christ and with him, though it may be night-time with them, and they may have their fears in the night, and yet safe, as safe as Solomon himself in the midst of his guards; the angels have a charge concerning them, ministers are appointed to watch for their souls, and they ought to be valiant men, expert in the spiritual warfare, holding the sword of the Spirit, which is the word of God, and having that girt upon their thigh, always ready to them for the silencing of the fears of God's people in the night. All the attributes of God are engaged for the safety of believers; they are kept as in a strong-hold by his power (1Pe 1:5), are safe in his name (Pr 18:10), his peace protects those in whom it rules (Php 4:7), and the effect of righteousness in them is quietness and assurance, Isa 32:17. Our danger is from the rulers of the darkness of this world, but we are safe in the armour of light.
II. The splendour of his chariot, So 3:9,10. As Christ and believers rest in safety under a sufficient guard, so when they appear publicly, as kings in their coaches of state, they appear in great magnificence. This chariot was of Solomon's own contriving and making, the materials very rich, silver, and gold, and cedar, and purple. He made it for himself, and yet made it for the daughters of Jerusalem, to oblige them. Some by this chariot, or coach, or chaise (the word is nowhere else used in scripture), understand the human nature of Christ, in which the divine nature rode as in an open chariot. It was a divine workmanship (A body hast thou prepared me); the structure was very fine, but that which was at the bottom of it was love, pure love to the children of men. Others make it to represent the everlasting gospel, in which, as in an open chariot, Christ shows himself, and as in a chariot of war rides forth triumphantly, conquering and to conquer. The pillars, the seven pillars (Pr 9:1), are of silver, for the words of the Lord are as silver tried (Ps 12:6), nay, they are better than thousands of gold and silver. It is hung with purple, a princely colour; all the adornings of it are dyed in the precious blood of Christ, and that gives them this colour. But that which completes the glory of it is love; it is paved with love, it is lined with love, not love of strangers, as Solomon's was in the days of his defection, but love of the daughters of Jerusalem, a holy love. Silver is better than cedar, gold than silver, but love is better than gold, better than all, and it is put last, for nothing can be better than that. The gospel is all love. Mr. Durham applies it to the covenant of redemption, the way of our salvation, as it is contrived in the eternal counsel of God, and manifested to us in the scriptures. This is that work of Christ himself wherein the glory of his grace and love to sinners most eminently appears, and which makes him amiable and admirable in the eyes of believers. In this covenant love is conveyed to them, and they are carried in it to the perfection of love, and, as it were, ride in triumph. It is admirably framed and contrived, both for the glory of Christ and for the comfort of believers. It is well ordered in all things, and sure (2Sa 23:5); it has pillars that cannot be shaken, it is made of the wood of Lebanon, which can never rot; the basis of it is gold, the most lasting metal; the blood of the covenant, that rich purple, is the cover of this chariot, by which believers are sheltered from the wind and storms of divine wrath, and the troubles of this world; but the midst of it, and that which is all in all in it, is love, that love of Christ which surpasses knowledge and the dimensions of which are immeasurable.
III. The lustre of his royal person, when he appears in his greatest pomp, So 3:11. Here observe,
1. The call that is given to the daughters of Zion to acquaint themselves with the glories of king Solomon: Go forth, and behold him. The multitude of the spectators adds to the beauty of a splendid cavalcade. Christ, in his gospel, manifests himself. Let each of us add to the number of those that give honour to him, by giving themselves the satisfaction of looking upon him. Who should pay respects to Zion's king but Zion's daughters? They have reason to rejoice greatly when he comes, Zec 9:9. (1.) Behold him then. Look with pleasure upon Christ in his glory. Look upon him with an eye of faith, with a fixed eye. Here is a sight worth seeing; behold, and admire him, behold, and love him; look upon him, and know him again. (2.) Go forth and behold him; go off from the world, as those that see no beauty and excellency in it in comparison with what is to be seen in the Lord Jesus. Go out of yourselves, and let the light of his transcendent beauty put you out of conceit with yourselves. Go forth to the place where he is to be seen, to the street through which he passes, as Zaccheus.
2. The direction that is given them to take special notice of that which they would not see every day, and that was his crown, either the crown of gold, adorned with jewels, which he wore on his coronation-day (Solomon's mother, Bathsheba, though she did not procure that for him, yet, by her seasonable interposal, she helped to secure it to him when Adonijah was catching at it), or the garland or crown of flowers and green tied with ribbons which his mother made for him, to adorn the solemnity of his nuptials. Perhaps Solomon's coronation day was his marriage-day, the day of his espousals, when the garland his mother crowned him with was added to the crown his people crowned him with. Applying this to Christ, it speaks, (1.) The many honours put upon him, and the power and dominion he is entrusted with: Go forth, and see king Jesus, with the crown wherewith his Father crowned him, when he declared him his beloved Son, in whom he was well-pleased, when he set him as King upon his holy hill of Zion, when he advanced him to his own right hand, and invested him with a sovereign authority, both in heaven and in earth, and put all things under his feet. (2.) The dishonour put upon him by his persecutors. Some apply it to the crown of thorns with which his mother, the Jewish church, crowned him on the day of his death, which was the day of his espousals to his church, when he loved it, and gave himself for it (Eph 5:25); and it is observable that when he was brought forth wearing the crown of thorns Pilate said, and said it to the daughters of Zion, Behold the man. (3.) It seems especially to mean the honour done him by his church, as his mother, and by all true believers, in whose hearts he is formed, and of whom he has said, These are my mother, my sister, and brother, Mt 12:50. They give him the glory of his undertaking; to him is glory in the church, Eph 3:21. When believers accept of him as theirs, and join themselves to him in an everlasting covenant, [1.] It is his coronation-day in their souls. Before conversion they were crowning themselves, but then they begin to crown Christ, and continue to do so from that day forward. They appointed him their head; they bring every thought into obedience to him; they set up his throne in their hearts, and cast all their crowns at his feet. [2.] It is the day of his espousals, in which he betroths them to him for ever in lovingkindness and in mercies, joins them to himself in faith and love, and gives himself to them in the promises and all he has, to be theirs. Thou shalt not be for another, so will I also be for thee, Ho 3:3. And to him they are presented as chaste virgins. [3.] It is the day of the gladness of his heart; he is pleased with the honour that his people do him, pleased with the progress of his interest among them. Does Satan fall before them? In that hour Jesus rejoices in spirit, Lu 10:18,21. There is joy in heaven over repenting sinners; the family is glad when the prodigal son returns. Go forth and behold Christ's grace toward sinners, as his crown, his brightest glory.
在本章中： I. 教会述说自己所经历的一场严酷试炼——她因良人向她隐藏而受试炼，以及在重新得着他恩眷的安慰之感以前所付出的艰辛，并她在重新得着之后所定的决心，决不再像从前因自己的疏忽那样失去它（歌 3:1-5）。 II. 耶路撒冷的众女子赞赏教会的各样美德（歌 3:6）。 III. 教会在所罗门这一人物之下赞赏耶稣基督——赞赏他的床榻和环绕其旁的卫士（歌 3:7,8），以及他的华轿（歌 3:9,10）。 她呼召那些正在赞赏她的锡安女子，转而去赞赏他——尤其是赞赏他在加冕之日和婚娶之日的荣耀显现（歌 3:11）。