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英文原文
In this chapter, I. Christ, the royal bridegroom, goes on to describe the beauties of his spouse, the church, in many instances, and to express his love to her and the delight he has in her conversation, So 7:1-9. II. The spouse, the church, expresses her great delight in him, and the desire that she had of communion and fellowship with him, So 7:10-13. Such mutual esteem and endearment are there between Christ and believers. And what is heaven but an everlasting interchanging of loves between the holy God and holy souls!
1-9
The Beauty of the Church; The Complacency of Christ in His Church
教会之美；基督在他教会中的喜乐
¹ 王女啊，你的脚在鞋中何其美好！你的大腿圆润好像美玉，是巧匠的手做成的。
² 你的肚脐如圆杯，不缺调和的酒；你的肚子如一堆麦子，周围有百合花。
³ 你的两乳好像一对双生的小鹿。
⁴ 你的颈项如象牙台；你的眼如希实本、巴特拉比并门旁的水池；你的鼻子仿佛朝大马士革的利巴嫩塔。
⁵ 你的头在你身上好像迦密山；你头上的发是紫黑色；王被下垂的发绺监禁了。
⁶ 你这住在园中的，我的佳偶，我所喜爱的，何其美好！何其可悦！
⁷ 你的身量好像棕树；你的两乳如同葡萄累累下垂。
⁸ 我说：我要上这棕树，抓住枝子；愿你的两乳仿佛葡萄累累下垂，你鼻子的气味香如苹果；
⁹ 你的口如上好的酒，为我的良人下咽舒畅，使睡觉的人嘴唇说话。
耶稣基督在此赐给教会的称呼是新的：王女啊！与诗45:13相应——那里称她为王女。她之所以如此，是因着新造——从上而生，为神所生，是神的杰作，带有万王之王的形像，并受他圣灵引导。她也因婚姻而如此——基督虽见她卑微可鄙，却因聘她归己，使她作了王女。她有王者的气度，里面有真正高贵宽宏的性情；她是地上君王之君的女儿与后嗣。*既是儿女，便是后嗣。*以下，
I\. 关于新妇之美的丰富描述。有人认为这是她的同伴众童女所说的，并认为正是她们劝她回来；但看来更像是基督亲自所说，旨在表达他对她的爱与喜乐，正如先前歌4:1等处，以及歌6:5-6。这里的比喻与先前不同，表明圣洁之美乃自然界之物所不能及；你尽可越说越多，却仍说不尽它。先前对新妇的称赞（歌4:1-16）紧接着订婚之时（歌3:11），此处却在她从偏路归回之后（歌6:13）；然而后者胜过前者，表明基督对他百姓之爱的恒久——他爱他们到底，因为他使他们在他眼中看为宝贵、看为尊荣。新妇曾以十样细节描绘她良人的美（歌5:11等处）；如今他也以同样的数目描绘她，因为他不愿在敬意与亲爱上落居其后。尊重基督的，基督必尊重他，使他得尊荣。正如先知描述败坏之以色列的腐败时，从脚掌到头顶一一数算（赛1:6），此处教会的美貌也从脚到头一一数算，为要使——正如使徒在此将教会比作身体时所言（林前12:23）——更丰盛的体面加给那些我们以为是更不体面的肢体，那些因此不体面的，歌7:24（此处原文乃借用意）。
1. 她的脚在此受赞；基督传道人的脚在教会眼中是美的（赛52:7），而她的脚在基督眼中也是美的。你的脚在鞋中何其美好！当信徒既脱离罪的囚禁（徒12:8），站立在使他们得自由的自由之中，保留他们得释放的凭据，用平安福音的预备当作鞋穿在脚上，并按福音的规矩稳步前行，那时他们的脚穿鞋就是美的；他们踏得稳固，能抵御路上所遇的艰难。当我们不停止于良好的情感，而以真诚的努力与决志相伴，那时我们的脚便穿鞋得饰。参见结16:10。
2. 大腿的关节在此被说成如美玉，是巧匠精心雕琢的。这由弗4:16、西2:19所解释，那里说基督奥秘的身体借关节与筋络连结在一起，正如髋与膝（两者都是大腿的关节）在力量与活动中为天然身体所用。当这些关节借圣洁的爱与合一、并圣徒的相通得以保持坚固，教会在基督眼中便是美的。当信徒在宗教上从好的原则行事，在整个行为中稳健有规律，并在合适的时候与场所轻松转向每一项本分，那时关节便如美玉。
3. 肚脐在此比作圆杯或圆盂，不缺人所愿在其中寻见的任何悦人的酒，正如大卫那杯满溢的（诗23:5），形状完好，不像那可怜的婴孩——他的肚脐未被割断，结16:4。经上说敬畏耶和华是肚脐的健康。参见箴3:8。当灵魂不缺这敬畏，肚脐便不缺酒。
4. 肚子如一堆麦子陈设在仓房中，或许有时为了显示而以花朵装饰。麦子有用，百合美丽；教会中一切对那身体的肢体而言，或为实用，或为装饰。全身都从肚子得滋养；这表明信徒属灵的兴旺，以及灵魂健康的气质——一切都处于良好的状态。
5. 两乳如同一对双生的小鹿，歌7:3。借教会安慰的乳房得滋养的，是从她腹中所生的那些（赛46:3），正如他们在母腹中借肚脐得滋养。这比喻我们先前已有，歌4:5。
6. 颈项，先前比作大卫的高台（歌4:4），此处比作象牙台——如此洁白，如此宝贵；圣徒的信心正是如此，借信心他们连于元首基督。耶和华的名，借着信心运用，对圣徒而言正如坚固不可克的高台。
7. 眼比作希实本的水池，或人造鱼池，在一道门旁——耶路撒冷或希实本的门——那门称为巴特拉比，即"众人之女"，因是行人众多的通衢。信徒的悟性、他的志向，清洁清明如这些水池。为罪哭泣的眼，正如泉源（耶9:1），在基督看来也是美的。
8. 鼻子如利巴嫩塔，他的额头或脸面坚如燧石（赛50:7），无所畏惧，正如那塔之不可攻克。这表明教会的宽宏与圣洁的勇毅；或（如另一些人所说）表明一种属灵的敏锐，能分辨不同之事，正如动物凭嗅觉奇妙地辨别。这塔朝向大马士革——叙利亚的京城，表明教会面对仇敌时毫不退缩的胆量。
9. 头如迦密山——靠近海边的一座高峰，歌7:5。信徒的头在仇敌之上被高举（诗27:6），在下方区域的风暴之上，正如迦密山顶一般，指向天上。我们越超脱这世界、越接近天上，便因此越发安稳宁静，也就越在主耶稣眼中看为可爱。
10. 头上的发被说成如紫黑色。这表明信徒在基督眼中周身可爱——甚至头发也是如此；或（如有人所解）那些装饰头发的发簪。有人以头与发解作教会的治理者，他们若尽忠职守，便大大增添教会之美。头如朱红（有人如此读）发如紫黑——这两种颜色是大人物所穿戴的。
II\. 基督在他如此美化装饰的教会中所存的喜乐。她若在他眼中如此，她便是真正可爱；他既将美貌赐给她，也是他的爱使这美貌真正有价值，因为他是无可指摘的审判者。
1. 他乐于观看他的教会，并与之相交，在他所喜悦居住之地喜乐：王被下垂的发绺监禁了，不能离开。这由诗132:13-14所解释，主拣选了锡安，说，这是我永远安息之所；*我要住在这里；又诗147:11，主喜爱敬畏他的人。基督若在与他百姓相交的廊子里如此喜乐，他们更有理由在其中喜乐，并视在那里的一日胜过在别处的千日*。
2. 他甚至因他教会之美而惊叹（歌7:6）：我的佳偶，何其美好！何其可悦！**你何其美好！（原文如此），"并非生来如此，而是因我所加给你的美貌才如此。"圣洁之美乃是无法言喻的美；主耶稣以此大为喜悦；其外在的表现是美的；其内的性情是可喜悦的、极其相合的，他其中的喜乐是无法表达的。*我所最亲爱的，为 delights 之故！*有人如此读。
3. 他定意保持与教会的相交。(1.) 如同抓住棕树的枝子一般抓住她。他将她的身量比作棕树（歌7:7），她在自己全备的比例中被看时，显得如此挺直、如此坚固。棕树据观察在被压负重之时最为茂盛；教会也是如此，越受苦越发增多；其枝子乃是得胜的象征。基督说：我要上这棕树，在它的荫下自娱（歌7:8），我要抓住它的枝子，并观赏其美。基督所宣布他必为他百姓所行的事，我们确知他必行，因为他美善的旨意绝不致落空；他若抓住他教会的枝子——趁她的枝子还幼嫩之时及早抓住——他必持守不放。(2.) 借她的果子得_refresh_。他将她的两乳（她敬虔向他之情）比作葡萄累累下垂——一种极悦人的果子（歌7:7），他再次重复这话（歌7:8）：它们将是（即：对我而言将是）如同葡萄累累下垂，能快活人心。"如今我既上了棕树，你的恩典必被发动、被激发。"基督与他百姓的同在点燃他们灵魂中圣洁属天的火，那时他们的两乳便如葡萄累累下垂——对他们自己是强心之剂，对他也是可悦纳的。又因神当初将生气吹在人鼻孔里，至今仍吹入新生之气，他们鼻孔的气味便如苹果的气味——令人愉悦、令人复苏。主闻到馨香之气来自挪亚的祭物，创8:21。最后，她口里的（原文作口的上膛）如上好的酒（歌7:9）；她属灵的品尝与滋味，或她论神论人所说的话——不是出于牙齿之外，而是出于口的上膛——这些为神所悦纳。正直人的祈祷为他所喜。当敬畏耶和华的人彼此谈论如其所当行，耶和华侧耳而听，且留心听而喜悦，玛3:16。这如同那酒，[1.] 对味觉极其可口、令人喜爱。它下咽舒畅；直直下咽（边注如此）；它自己发红摇动，箴23:31。肉体的快乐在肉体的食欲看来似为正道，下咽顺畅，却常常是错的，与神相交之乐相比，乃是粗涩的。没有什么比神安慰之酒下咽更舒畅于敬虔的灵魂。[2.] 它是大有功效的强心剂。基督借他的灵与他百姓同在，必使他们苏醒 refresh，正如那烈酒能使那些几乎要昏厥濒死睡觉之人的嘴唇**说话。未悔改的罪人是睡着的；圣徒常常发昏、无力、半睡半醒；但基督的道与灵必将生命与活力注入灵魂，心里既这样充满，**口便说出来。使徒被圣灵充满之时，他们用各种语言讲说神的大作为（徒2:10-12）；那些不要醉酒，酒里能放荡，反倒被圣灵充满的人，当用诗篇、颂词彼此对说，弗5:18-19。
当基督如此称赞他新妇之爱的甘甜——这爱是因他的彰显而激发的——她似乎插入了为我的良人一语，如括弧一般。"我里面若有何物令人喜悦、有何价值？它是从我的良人而来，也是为我的良人而设。"惟有那时——当我们的善意与事奉都为着他、献于他的荣耀之时——他才喜悦它们。
英文原文
The Beauty of the Church; The Complacency of Christ in His Church
¹ How beautiful are thy feet with shoes, O prince's daughter! the joints of thy thighs are like jewels, the work of the hands of a cunning workman.
² Thy navel is like a round goblet, which wanteth not liquor: thy belly is like a heap of wheat set about with lilies.
³ Thy two breasts are like two young roes that are twins.
⁴ Thy neck is as a tower of ivory; thine eyes like the fishpools in Heshbon, by the gate of Bath-rabbim: thy nose is as the tower of Lebanon which looketh toward Damascus.
⁵ Thine head upon thee is like Carmel, and the hair of thine head like purple; the king is held in the galleries.
⁶ How fair and how pleasant art thou, O love, for delights!
⁷ This thy stature is like to a palm tree, and thy breasts to clusters of grapes.
⁸ I said, I will go up to the palm tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vine, and the smell of thy nose like apples;
⁹ And the roof of thy mouth like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak.
The title which Jesus Christ here gives to the church is new: O prince's daughter! agreeing with Ps 45:13, where she is called the king's daughter. She is so in respect of her new birth, born from above, begotten of God, and his workmanship, bearing the image of the King of kings, and guided by his Spirit. She is so by marriage; Christ, by betrothing her to himself, though he found her mean and despicable, has made her a prince's daughter. She has a princely disposition, something in her truly noble and generous; she is daughter and heir to the prince of the kings of the earth. If children, then heirs. Now here we have,
I. A copious description of the beauty of the spouse, which, some think, is given by the virgins her companions, and that those were they who called upon her to return; it seems rather to be given by Christ himself, and to be designed to express his love to her and delight in her, as before, So 4:1, etc., and So 6:5,6. The similitudes are here different from what they were before, to show that the beauty of holiness is such as nothing in nature can reach; you may still say more of it, and yet still come short of it. That commendation of the spouse, So 4:1-16, was immediately upon the espousals (So 3:11), this upon her return from a by-path (So 6:13); yet this exceeds that, to show the constancy of Christ's love to his people; he loves them to the end, since he made them precious in his sight and honourable. The spouse had described the beauty of her beloved in ten particulars (So 5:11, etc.); and now he describes her in as many, for he will not be behindhand with her in respects and endearments. Those that honour Christ he will certainly honour, and make honourable. As the prophet, in describing the corruptions of degenerate Israel, reckons from the sole of the foot even unto the head (Isa 1:6), so here the beauties of the church are reckoned from foot to head, that, as the apostle speaks, when he is comparing the church, as here, to the natural body (1Co 12:23), more abundant honour might be bestowed on those parts of the body which we think to be less honourable, and which therefore lacked honour, So 7:24. 1. Her feet are here praised; the feet of Christ's ministers are beautiful in the eyes of the church (Isa 52:7), and her feet are here said to be beautiful in the eyes of Christ. How beautiful are thy feet with shoes! When believers, being made free from the captivity of sin (Ac 12:8), stand fast in the liberty with which they are made free, preserve the tokens of their enfranchisement, have their feet shod with the preparation of the gospel of peace, and walk steadily according to the rule of the gospel, then their feet are beautiful with shoes; they tread firmly, being well armed against the troubles they meet with in their way. When we rest not in good affections, but they are accompanied with sincere endeavors and resolutions, then our feet are beautified with shoes. See Eze 16:10. 2. The joint of the thighs are here said to be like jewels, and those curiously wrought by a cunning workman. This is explained by Eph 4:16, Col 2:19, where the mystical body of Christ is said to be held together by joints and bands, as the hips and knees (both which are the joints of the thighs) serve the natural body in its strength and motion. The church is then comely in Christ's eyes when those joints are kept firm by holy love and unity, and the communion of saints. When believers act in religion from good principles, and are steady and regular in their whole conversation, and turn themselves easily to every duty in its time and place, then the joints are like jewels. 3. The navel is here compared to a round cup or goblet, that wants not any of the agreeable liquor that one would wish to find in it, such as David's cup that ran over (Ps 23:5), well shaped, and not as that miserable infant whose navel was not cut, Eze 16:4. The fear of the Lord is said to be health to the navel. See Pr 3:8. When the soul wants not that fear then the navel wants not liquor. 4. The belly is like a heap of wheat in the store-chamber, which perhaps was sometimes, to make show, adorned with flowers. The wheat is useful, the lilies are beautiful; there is every thing in the church which may be to the members of that body either for use or for ornament. All the body is nourished from the belly; it denotes the spiritual prosperity of a believer and the healthful constitution of the soul all in good plight. 5. The breasts are like two young roes that are twins, So 7:3. By the breasts of the church's consolations those are nourished who are born from its belly (Isa 46:3), and by the navel received nourishment in the womb. This comparison we had before, So 4:5. 6. The neck, which before was compared to the tower of David (So 4:4), is here compared to a tower of ivory, so white, so precious; such is the faith of the saints, by which they are joined to Christ their head. The name of the Lord, improved by faith, is to the saints as a strong and impregnable tower. 7. The eyes are compared to the fish-pools in Heshbon, or the artificial fish-ponds, by a gate, either of Jerusalem or Heshbon, which is called Bath-rabbim, the daughter of a multitude, because a great thoroughfare. The understanding, the intentions of a believer, are clean and clear as these ponds. The eyes, weeping for sin, are as fountains (Jer 9:1), and comely with Christ. 8. The nose is like the tower of Lebanon, the forehead or face set like a flint (Isa 50:7), undaunted as that tower was impregnable. So it denotes the magnanimity and holy bravery of the church, or (as others) a spiritual sagacity to discern things that differ, as animals strangely distinguish by the smell. This tower looks towards Damascus, the head city of Syria, denoting the boldness of the church in facing its enemies and not fearing them. 9. The head like Carmel, a very high hill near the sea, So 7:5. The head of a believer is lifted up above his enemies (Ps 27:6), above the storms of the lower region, as the top of Carmel was, pointing heaven-ward. The more we get above this world, and the nearer to heaven, and the more secure and serene we become by that means, the more amiable we are in the eyes of the Lord Jesus. 10. The hair of the head is said to be like purple. This denotes the universal amiableness of a believer in the eyes of Christ, even to the hair, or (as some understand it) the pins with which the hair is dressed. Some by the head and the hair understand the governors of the church, who, if they be careful to do their duty, add much to her comeliness. The head like crimson (so some read it) and the hair like purple, the two colours worn by great men.
II. The complacency which Christ takes in his church thus beautified and adorned. She is lovely indeed if she be so in his eyes; as he puts the comeliness upon her, so it is his love that makes this comeliness truly valuable, for he is an unexceptionable judge. 1. He delighted to look upon his church, and to converse with it, rejoicing in that habitable part of his earth: The king is held in the galleries, and cannot leave them. This is explained by Ps 132:13,14, The Lord has chosen Zion, saying, This is my rest for ever; here will I dwell; and Ps 147:11, The Lord takes pleasure in those that fear him. And, if Christ has such delight in the galleries of communion with his people, much more reason have they to delight in them, and to reckon a day there better than a thousand. 2. He was even struck with admiration at the beauty of his church (So 7:6): How fair and how pleasant art thou, O love! How art thou made fair! (so the word is), "not born so, but made so with the comeliness which I have put upon thee." Holiness is a beauty beyond expression; the Lord Jesus is wonderfully pleased with it; the outward aspect of it is fair; the inward disposition of it is pleasant and highly agreeable, and the complacency he has in it is inexpressible. O my dearest for delights! so some read. 3. He determined to keep up communion with his church. (1.) To take hold of her as of the boughs of a palm-tree. He compares her stature to a palm-tree (So 7:7), so straight, so strong, does she appear, when she is looked upon in her full proportion. The palm-tree is observed to flourish most when it is loaded; so the church, the more it has been afflicted, the more it has multiplied; and the branches of it are emblems of victory. Christ says, "I will go up to the palm-tree, to entertain myself with the shadow of it (So 7:8) and I will take hold of its boughs and observe the beauty of them." What Christ has said he will do, in favour to his people; we may be sure he will do it, for his kind purposes are never suffered to fall to the ground; and if he take hold of the boughs of his church, take early hold of her branches, when they are young and tender, he will keep his hold and not let them go. (2.) To refresh himself with her fruits. He compares her breasts (her pious affections towards him) to clusters of grapes, a most pleasant fruit (So 7:7), and he repeats it (So 7:8): They shall be (that is, they shall be to me) as clusters of the vine, which make glad the heart. "Now that I come up to the palm-tree thy graces shall be exerted and excited." Christ's presence with his people kindles the holy heavenly fire in their souls, and then their breasts shall be as clusters of the vine, a cordial to themselves and acceptable to him. And since God, at first, breathed into man's nostrils the breath of life, and breathes the breath of the new life still, the smell of their nostrils is like the smell of apples, or oranges, which is pleasing and reviving. The Lord smelt a sweet savour from Noah's sacrifice, Ge 8:21. And, lastly, the roof of her mouth is like the best wine (So 7:9); her spiritual taste and relish, or the words she speaks of God and man, which come not from the teeth outward, but from the roof of the mouth, these are pleasing to God. The prayer of the upright is his delight. And, when those that fear the Lord speak one to another as becomes them, the Lord hearkens, and hears with pleasure, Mal 3:16. It is like that wine which is, [1.] Very palatable and grateful to the taste. It goes down sweetly; it goes straightly (so the margin reads it); it moves itself aright, Pr 23:31. The pleasures of sense seem right to the carnal appetite, and go down smoothly, but they are often wrong, and, compared with the pleasure of communion with God, they are harsh and rough. Nothing goes down so sweetly with a gracious soul as the wine of God's consolations. [2.] It is a great cordial. The presence of Christ by his Spirit with him people shall be reviving and refreshing to them, as that strong wine which makes the lips even of those that are asleep (that are ready to faint away in a deliquium), to speak. Unconverted sinners are asleep; saints are often drowsy, and listless, and half asleep; but the word and Spirit of Christ will put life and vigour into the soul, and out of the abundance of the heart that is thus filledthe mouth will speak. When the apostles were filled with the Spirit they spoke with tongues the wonderful works of God (Ac 2:10,12); and those who in opposition to being drunk with wine, wherein is excess, are filled with the Spirit, speak to themselves in psalms and hymns, Eph 5:18,19. When Christ is thus commending the sweetness of his spouse's love, excited by the manifestation of his, she seems to put in that word, for my beloved, as in a parenthesis. "Is there any thing in me that is pleasant or valuable? As it is from, so it is for my beloved." Then he delights in our good affections and services, when they are all for him and devoted to his glory.
10-13
Desiring Communion with Christ; The Love of the Church to Christ
渴慕与基督相交；教会对基督的爱
¹⁰ 我属我的良人，他的恋慕在我身上。
¹¹ 我的良人，来罢，你我可以往田间去；你我可以在村庄住宿。
¹² 我们早晨起来往葡萄园去，看看葡萄发芽开花没有，石榴放蕊没有；我在那里要将我的爱情给你。
¹³ 风茄放香，在我们的门内有各样新陈佳美的果子；我的良人，这是我为你留的。
这些是新妇——教会、信心的灵魂——所说的话，为答复基督在前段经文里所表达的恩爱之言。
I\. 她在此因自己与基督的关系、并她在他里面的分而夸胜，并且要终日因他的名夸口。她是何等喜悦地、以圣洁的高呼说（歌7:10）：我属我的良人，不是属自己，乃是完全归他、被他承认为己有。我们若能真实地说基督是我们的至爱，便可以确信我们是属他的，并且他必拯救我们，诗119:94。基督之爱所赐的恩典彰显，当大大激励我们以他对我们的抓住——他对我们的主权与所有权——为乐；这既是责任的纽带，同样是安慰的源头。与基督亲密的相交，当帮助澄清我们在他里面的分。以"我是属他的"——为服事他——为荣耀，她便以此为安慰：他的恋慕在我身上，意思是他是她的丈夫；这是夫妻关系的换言说法，创3:16。基督对他的选民余民有强烈的恋慕——当他从天降地来寻找拯救他们之时；又当他为成全他的使命、直到他为她们所当受的血的浸得以成就之时，他甚至心中迫切，路12:50。他渴慕锡安作为自己的居所；这对信徒是安慰——无论谁轻看他们，基督对他们怀着恋慕，这样的恋慕必再次使他从天降地，将他们接到自己那里去；因为他渴望他们全都与他同在，约17:24，约14:3。
II\. 她谦卑恳切地渴慕与他相交（歌7:11-12）：我的良人，来罢，让我们一同散步，好使我可以从你得着谋略、教训与安慰，并可以自由地、无碍地将我的需要与苦情向你陈明。基督正是这样与那两个往以马忤斯村子去的门徒同行，并和他们谈论，直到他使他们心里火热。请注意此处，1. 她既得着他爱情更新的凭据、并她在他里面有分的充分保证，便奋力追求与他更深的相知；正如那有福的保罗，他仍渴望越来越多地得着基督耶稣那至宝的知识，腓3:8。基督既已显明他对我们的恋慕何等之大，若我们的恋慕不向他，便是极其忘恩。当知，与基督相交，乃是一切成圣之人所切切渴慕的；他越向他们显明他的爱，他们便越发切切渴慕这相交。肉体的快乐使肉体的食欲厌腻，不久便生厌烦，但属灵的 delight 反而磨利欲望，它的话乃是：*别无他求，只要神，并且仍要更多更多得着他。*基督既曾说过：*我要上这棕树。*她说：来罢，让我们去。基督所赐与我们相交的应许，并非要代替、乃是要激发鼓励我们为那相交的祷告。2. 她渴慕与他出到田间与村庄，在那里与他相交。凡要与基督相谈的，必须从世界及其娱乐中出来，必须避开一切会分心之事，当心全然被基督占据之时，这些事便会成为妨碍；我们必须设法毫无分心地事奉主（林前7:35），因此新妇在此渴慕脱离城镇的喧嚷。让我们出到营外到他那里去，来13:13（注：希伯来书为来13:13）。独处与退修有利于与神相交；因此
我们若不是自己的过失，可以在各处与神相交，因为他常在我们右手边，他的眼目常看顾我们，他的道与他的耳也常亲近我们。我们若以属天圣洁的心处理世事，将敬虔的思想与日常的行动相调，眼睛时常仰望主，便可无论往何处去，都带基督同去。我们也不可往任何我们不能凭信心请他同去的地方。4. 她愿意早起，与良人同去：我们早晨起来往葡萄园去。这表明她殷勤善用与良人相交的机会；所定的时间既到，我们不可耽延，正如那妇人（可16:2），虽是到坟墓去，也清早去，只要在那里有盼望遇见他。凡要与基督同行的，必须及早与他开始——在年日的清晨便开始；每日的开始必须与他同在，要寻找他、殷勤寻找他。5. 她甘愿在村庄——乡间的人为看顾田务而搭的简陋棚舍——过夜；在那里，在这些卑微寒冷的住处，她乐意居住——只要能与良人同在。他的同在必使这些住处变得精致宜人，将它们化为宫殿。敬虔的灵魂，只要在其中能与神相交，便能与最贫穷的 accommodations 和解。6. 即或在春天乡间最美好宜人的田野里，若没有良人同在，她也不能满足。除非在一切之中享受神，地上没有任何 delight 能使信徒安逸。
III\. 她渴慕更了解自己灵魂的状态，并其现今的事务光景（歌7:12）：让我们看看葡萄发芽开花没有。我们自己的灵魂就是我们的葡萄园；它们已经——或应当——栽种了葡萄与石榴，是精选有用的树。我们被立为这些葡萄园的看守者，因此当常常查看它们，省察自己灵魂的状态，寻求葡萄是否发芽开花——我们的恩典是否在运行与操练之中，我们是否在义的果子上多结果子，我们的果子是否丰盛。尤其让我们查问石榴是否放蕊，嫩葡萄是否出现——我们里头有什么善良的意念与性情仍是幼嫩初发的，好使它们可以蒙特别照顾而保护珍惜，不被寒霜摧残、不被毁坏、不被擦去，却得着培育，使它们结出成熟的果子。在这对自己属灵光景的省察之中，最好带基督同去，因为他的同在必使葡萄发芽、使嫩葡萄出现——如同回来的太阳使园子复苏——又因为我们当在他面前表明自己。他若看见葡萄发芽、嫩葡萄出现——我们若能向他呼吁：你万事皆知，你知道我爱你——他的灵若与我们同证我们的灵魂兴旺，便够了。我们若要认识自己，必须求他鉴察我们、试炼我们，在搜寻中帮助我们，并将我们自己向我们显明。
IV\. 她应许将她所能给的最美款待，在乡间居所献给良人；因为他要进来到我们这里，与我们同席，启3:20。1. 她应许将他最美的情感献给他；并且，无论她另有什么为他所备，若她的心不专为他，这一切便全被轻看：在那里我要将我的爱情给你；我要重申对爱的表白，以爱的凭据尊敬你；并且我灵魂向着你的敬拜与渴慕的涌流，必越发活泼丰盛，我的心要在圣火中献上给你。2. 她应许将他最美的供应献给他，歌7:13。"在那里我们必寻见馨香之气，因为风茄放香；"爱之花或可爱之物（原文如此），或爱之果；那是各方面都极其悦人之物，极其宝贵，以致拉结与利亚几乎为它争吵，创30:14。"我们也要寻见那既好作食物、又悦人眼目的，就是乡间所出的一切珍品：在我们的门内有各样佳美的果子。"当知，(1.) 恩典的果子与操练对主耶稣是悦人的。(2.) 这些必须为他小心积存，献于他的事奉与尊荣，并且
在我们有需要之时，必须常预备在我们手边——如那存在我们门口的——好叫我们因多结果子，他便得荣耀，约15:8。(3.) 这些佳美的果子种类繁多，我们的灵魂当储备充足；我们当有各样的恩典，应各时机之需——新的与旧的，正如那好家主在他库里有今年之物，也有去年的余存，太13:52。我们不仅当将所新近听见、学到、经历的预备好为基督所用，也要保留我们从前所积蓄的；我们也不要只满足于古时所积存的，更要在有生之年不断增添新的，使我们的储备可以加增，使我们得以完全预备行各样的善事。(4.) 凡真爱基督的，必认为他们一切所有的——连他们最佳美的果子，与他们最精心积蓄的——献给他还嫌太少，并欢迎他来享用这一切；若是更多更好，也必为他所用。这一切都是从他而来，因此理当全为他而用。
英文原文
Desiring Communion with Christ; The Love of the Church to Christ
¹⁰ I am my beloved's, and his desire is toward me.
¹¹ Come, my beloved, let us go forth into the field; let us lodge in the villages.
¹² Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves.
¹³ The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.
These are the words of the spouse, the church, the believing soul, in answer to the kind expressions of Christ's love in the foregoing verses.
I. She here triumphs in her relation to Christ and her interest in him, and in his name will she boast all the day long. With what a transport of joy and holy exultation does she say (So 7:10), "I am my beloved's, not my own, but entirely devoted to him and owned by him." If we can truly say that Christ is our best beloved, we may be confident that we are his and he will save us, Ps 119:94. The gracious discoveries of Christ's love to us should engage us greatly to rejoice in the hold he has of us, his sovereignty over us and property in us, which is no less a spring of comfort than a bond of duty. Intimacy of communion with Christ should help clear up our interest in him. Glorying in this, that she is his, to serve him, and reckoning that her honour, she comforts herself with this, that his desire is towards her, that is, he is her husband; it is a periphrasis of the conjugal relation, Ge 3:16. Christ's desire was strongly towards his chosen remnant, when he came from heaven to earth to seek and save them; and when, in pursuance of his undertaking, he was even straitened till the baptism of blood he was to pass through for them was accomplished, Lu 12:50. He desired Zion for a habitation; this is a comfort to believers that, whosoever slights them, Christ has a desire towards them, such a desire as will again bring him from heaven to earth to receive them to himself; for he longs to have them all with him, Joh 17:24, Joh 14:3.
II. She humbly and earnestly desires communion with him (So 7:11,12): "Come, my beloved, let us take a walk together, that I may receive counsel, instruction, and comfort from thee, and may make known my wants and grievances to thee, with freedom, and without interruption." Thus Christ can walk with the two disciples that were going to the village called Emmaus, and talked with them, till he made their hearts burn within them. Observe here, 1. Having received fresh tokens of his love, and full assurances of her interest in him, she presses forward towards further acquaintance with him; as blessed Paul, who desired yet more and more of the excellency of the knowledge of Christ Jesus, Php 3:8. Christ has made it to appear how much his desire is towards us, and we are very ungrateful if ours be not towards him. Note, Communion with Christ is that which all that are sanctified earnestly breathe after; and the clearer discoveries he makes to them of his love the more earnestly do they desire it. Sensual pleasures pall the carnal appetite, and soon give it surfeit, but spiritual delights whet the desires, the language of which is, Nothing more than God, but still more and more of him. Christ had said, I will go up to the palm-tree. Come, saith she, Let us go. The promises Christ has made us of communion with him are not to supersede, but quicken and encourage, our prayers for that communion. 2. She desires to go forth into the fields and villages to have this communion with him. Those that would converse with Christ must go forth from the world and the amusements of it, must avoid every thing that would divert the mind and be a hindrance to it when it should be wholly taken up with Christ; we must contrive how to attend upon the Lord without distraction (1Co 7:35), for therefore the spouse here covets to get out of the noise of the town. Let us go forth to him without the camp, Heb 14:13. Solitude and retirement befriend communion with God; therefore Isaac went out into the field to meditate and pray. Enter into thy closet, and shut thy door. A believer is never less alone than when alone with Christ, where no eye sees. 3. Having business to go abroad, to look after their grounds, she desires the company of her beloved. Note, Wherever we are, we may keep up our communion with God, if it be not our own fault, for he is always at our right hand, his eye always upon us, and both his word and his ear always nigh us. By going about our worldly affairs with heavenly holy hearts, mixing pious thoughts with common actions, and having our eyes ever towards the Lord, we may take Christ along with us whithersoever we go. Nor should we go any whither where we cannot in faith ask him to go along with us. 4. She is willing to rise betimes, to go along with her beloved: Let us get up early to the vineyards. It intimates her care to improve opportunities of conversing with her beloved; when the time appointed has come, we must lose no time, but, as the woman (Mk 16:2), go very early, though it be to a sepulchre, if we be in hopes to meet him there. Those that will go abroad with Christ must begin betimes with him, early in the morning of their days, must begin every day with him, seek him early, seek him diligently. 5. She will be content to take up her lodging in the villages, the huts or cottages which the country people built for their shelter when they attended their business in the fields; there, in these mean and cold dwellings, she will gladly reside, if she may but have her beloved with her. His presence will make them fine and pleasant, and convert them into palaces. A gracious soul can reconcile itself to the poorest accommodations, if it may have communion with God in them. 6. The most pleasant delightful fields, even in the spring-time, when the country is most pleasant, will not satisfy her, unless she have her beloved with her. No delights on earth can make a believer easy, unless he enjoy God in all.
III. She desires to be better acquainted with the state of her own soul and the present posture of its affairs (So 7:12): Let us see if the vine flourish. Our own souls are our vineyards; they are, or should be, planted with vines and pomegranates, choice and useful trees. We are made keepers of these vineyards, and therefore are concerned often to look into them, to examine the state of our own souls, to seek whether the vine flourishes, whether our graces be in act and exercise, whether we be fruitful in the fruits of righteousness, and whether our fruit abound. And especially let us enquire whether the tender grape appear and whether the pomegranates bud forth, what good motions and dispositions there are in us that are yet but young and tender, that they may be protected and cherished with a particular care, and may not be nipped, or blasted, or rubbed off, but cultivated, that they may bring forth fruit unto perfection. In this enquiry into our own spiritual state, it will be good to take Christ along with us, because his presence will make the vine flourish and the tender grape appear, as the returning sun revives the gardens, and because to him we are concerned to approve ourselves. If he sees the vine flourish, and the tender grape appear—if we can appeal to him, Thou knowest all things, thou knowest that I love thee,—if his Spirit witness with our spirit that our souls prosper, it is enough. And, if we would be acquainted with ourselves, we must beg of him to search and try us, to help us in the search, and discover us to ourselves.
IV. She promises to her beloved the best entertainment she can give him at her country seat; for he will come in to us, and sup with us, Re 3:20. 1. She promises him her best affections; and, whatever else she had for him, it would utterly be contemned if her heart were not entire for him: "There therefore will I give thee my love; I will repeat the professions of it, honour thee with the tokens of it; and the out-goings of my soul towards thee in adorations and desires shall be quickened and enlarged, and my heart offered up to thee in a holy fire." 2. She promises him her best provision, So 7:13. "There we shall find pleasant odours, for the mandrakes give a smell;" the love-flowers or lovely ones (so the word signifies), or the love-fruits; it was something that was in all respects very grateful, so valuable that Rachel and Leah had like to have fallen out above it, Ge 30:14. "We shall also find that which is good for food, as well as pleasant to the eye, all the rarities that the country affords: At our gates are all manner of pleasant fruits." Note, (1.) The fruits and exercises of grace are pleasant to the Lord Jesus. (2.) These must be carefully laid up for him, devoted to his service and honour, must be always ready to us when we have occasion for them, as that which is laid up at our gates, that, by our bringing forth much fruit, he may be glorified, Joh 15:18. (3.) There is a great variety of these pleasant fruits, with which our souls should be well stocked; we must have all sorts of them, grace for all occasions, new and old, as the good householder has in his treasury, not only the products of this year, but remainders of the last, Mt 13:52. We must not only have that ready to us, for the service of Christ, which we have heard, and learned, and experienced lately, but must retain that which we have formerly gathered; nor must we content ourselves only with what we have laid up in store in the days of old, but, as long as we live, must be still adding something new to it, that our stock may increase, and we may be thoroughly furnished for every good work. (4.) Those that truly love Christ will think all they have, even their most pleasant fruits, and what they have treasured up most carefully, too little to be bestowed upon him, and he is welcome to it all; if it were more and better, it should be at his service. It is all from him, and therefore it is fit it should be all for him.
在本章中： I. 基督——那君尊的新郎——继续从多方面描述他新妇——教会——的美丽，并表达他对她的爱以及他在与她相交中所得的喜乐（歌 7:1-9）。 II. 新妇——教会——表达她在基督里所得的极大喜乐，以及她对他相交与团契的渴慕（歌 7:10-13）。 基督与信徒之间正是如此彼此珍视、彼此亲爱。 天堂若非圣洁的神与圣洁的灵魂之间永恒不息的彼此相爱，又是什么呢！