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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
繁體中文
教會的美麗；基督在其教會中的喜悅
¹ 王女啊，你的腳穿上鞋何等美麗！你的大腿曲節如同珍寶，是巧匠的手做出來的。
² 你的肚臍如圓杯，不缺調和的酒；你的腰如一堆麥子，周圍有百合花。
³ 兩乳好像一對小鹿，就是母鹿雙生的。
⁴ 你的頸項如象牙臺；你的眼目像希實本、巴特拉併門旁的水池；你的鼻子彷彿朝向大馬色的利巴嫩樓。
⁵ 你的頭在你身上好像迦密山；你頭上的髮是紫黑色；王被髮綹繫住了。
⁶ 我所愛的，你何其美好！又何其可悅，使人歡暢喜樂！
⁷ 你的身量好像棕樹；你的兩乳如同其上的果子，纍纍下垂。
⁸ 我說：我要上這棕樹，抓住枝子。願你的兩乳好像葡萄纍纍下垂，你鼻子的氣味香如蘋果；
⁹ 你的口如上好的酒，為我的良人下咽舒暢，使睡覺的人說話。
耶穌基督在此給教會的稱呼是新的：王女啊！這與 Ps 45:13 相符，在那裏她被稱為王的女兒。就她的新生的關係而言，她確是如此——從上面而生，從神而生，是他所造的，帶著萬王之王的形像，並受他聖靈引導。就婚姻的關係而言也是——基督雖然發現她又卑微又可鄙，卻藉著把她許配給自己，使她成為王女。她有王子般的氣度，在她裏面有真正高貴而寬宏的氣質；她是地上君王之君王的女兒和後嗣。*既是兒女，便是後嗣。*如今在這裏我們看到，
I. 對新婦之美的一份豐富描述。有人認為這是她的同伴——那些童女所作的，她們也正是招呼她回來的人。但這更像是基督自己所作的描述，為要表達他對她的愛和在她裏面的喜悅，正如從前一樣（So 4:1 以後，So 6:5,6）。此處的比喻與先前不同，為要表明聖潔之美是自然界任何事物都無法企及的；你越加以描述，仍覺不足。So 4:1-16 對新婦的稱讚是在訂婚之後緊接著發出的（So 3:11），這一段則是在她從偏路歸回之後（So 6:13）；然而這一段超過了那一段，為要表明基督對他百姓的愛是恆久不變的；自從他使他們在他眼中看為寶貴、看為尊榮之後，他便愛他們到底。新婦曾以十個細節描繪她良人之美（So 5:11 以後）；如今他也以同樣數目描繪她，因為他在敬意和恩待上決不落後於她。尊重基督的，他必尊重，並使他們得尊榮。正如先知描述墮落以色列的腐敗時，從腳掌到頭頂一一數算（Isa 1:6），照樣此處教會的美也是從腳到頭一一數算——為要照使徒在此將教會比作屬肉體的身體時所說的（1Co 12:23），把更豐盛的體面加在我們以為不體面、因此不俊美的肢體上（So 7:24）。1. 此處她的腳受稱讚。基督的傳道人的腳在教會眼中看為美好（Isa 52:7），而此處教會的腳在基督眼中看為美好。王女啊，你的腳穿上鞋何等美麗！當信徒脫離罪的囚擄（Ac 12:8），站立在他們所得的自由中，保守他們得釋放的記號，用平安的福音當作預備走路的鞋穿在腳上，並按照福音的規則穩步前行時，他們的腳穿鞋何等美麗；他們踏得堅定，因他們已為路上所遇的患難作好了抵擋的裝備。當我們不停留於良好的情感，而是有真誠的努力和決心相伴時，我們的腳便因鞋而美。見 Eze 16:10。2. 大腿的曲節被說成如同珍寶，而且是巧匠精巧的手所作的。這可以 Eph 4:16、Col 2:19 來解明——基督的奧秘身體在那裏被說成是靠節和筋聯絡在一起的；正如臀部與膝蓋（兩者都是大腿的曲節）在屬肉體身體的力量和動作上所盡的功用。當這些關節被聖潔的愛和合一、以及聖徒的相通而保持堅固時，教會在基督眼中便為美。當信徒在宗教上出於良好的原則而行，在一切為人上穩定而規律，並在合宜的時候、合宜的地方輕易轉向每一樣本分時，那些關節便如同珍寶。3. 肚臍被比作圓杯或酒杯，其中不缺人所願得著的、令人舒暢的酒，如同大衛那滿溢的杯（Ps 23:5）；形狀美好，不像那肚臍未割的可憐嬰孩（Eze 16:4）。敬畏耶和華被說是肚臍的良藥（Pr 3:8）。當靈魂不缺這敬畏時，肚臍便不缺酒。4. 腰如一堆麥子堆在倉房中，有時為了美觀而用花裝飾。麥子有用，百合花美麗；在教會中，無論是為用或是為裝飾，那身體的肢體都一無所缺。全身從腰得滋養；這表示信徒屬靈的興盛、和靈魂健全的體質——一切都狀態良好。5. 兩乳好像一對小鹿，就是母鹿雙生的（So 7:3）。教會安慰的乳房，滋養那些從她腹中所生的人（Isa 46:3），而在母腹中他們藉肚臍得滋養。這比喻我們先前已見過（So 4:5）。6. 先前被比作大衛的樓的頸項（So 4:4），此處被比作象牙臺——如此潔白、如此珍貴；聖徒的信心也是如此，他們藉此與為首的基督聯合。耶和華的名，被信心所用，於聖徒如同堅固不可攻破的樓。7. 眼目被比作希實本的水池——人工的魚池，在門旁（無論是耶路撒冷還是希實本的門），那門稱為巴特拉併——群眾之女，因為是一條交通要道。信徒的悟性、他的心意，潔淨清明如同這些水池。為罪流淚的眼睛如同泉源（Jer 9:1），在基督眼中看為美。8. 鼻子如利巴嫩樓，額頭或臉面堅如燧石（Isa 50:7），如那樓之不可攻破般無所畏懼。所以這表示教會的寬宏與聖潔的膽量；或（如另一些人）表示屬靈的分辨力，能分辨事物之不同，正如動物奇異地以嗅覺辨別。這樓朝向大馬色——敘利亞的首邑，表示教會面對仇敵的膽量，毫不懼怕。9. 頭好像迦密山——一座臨海的高山（So 7:5）。信徒的頭高過他的仇敵（Ps 27:6），高過下面區域的風暴，正如迦密山頂指向天上。我們越超越這個世界、越接近天堂、並因此越安穩寧靜，我們在主耶穌眼中便越可愛。10. 頭上的頭髮被說成如紫黑色。這表示在基督眼中信徒整體的可悅，甚至到頭髮；或（如另一些人理解）是指裝飾頭髮的簪。有人把頭和頭髮理解為教會的治理者；他們若盡忠職守，便使教會更加美麗。頭好像朱紅色（有人如此讀），頭髮好像紫黑色——這兩種顏色是尊貴人所穿戴的。
II. 基督在他這樣裝飾美化的教會中所存的喜悅。她若在他眼中如此可愛，便真是可愛的；既是他把這俊美加在她身上，也是他的愛使這俊美真正有價值，因為他是無可指摘的判斷者。1. 他樂於觀看他的教會、與之相交，並在他地上這可居住的部分歡喜：王被髮綹繫住了，不能離開。這可由 Ps 132:13,14 來解明：耶和華揀選了錫安，說：這是我永遠安息之所； 我要住在這裏；以及 Ps 147:11：耶和華喜愛敬畏他的人。基督若在他與百姓相交的迴廊中如此喜樂，他們就更有理由在其中喜樂，並看在那裏的一日勝過在別處的千日。2. 他甚至因教會的美而驚嘆不已（So 7:6）：我所愛的，你何其美好！又何其可悅！ 你何其變為美好（原文如此）——「不是生來如此，而是因我所加給你的俊美而如此。」聖潔是一種無法表達的美；主耶穌甚喜悅它；其外表的表現是美好的，其內心的傾向是可悅的、極其相稱的，而他在其中的喜樂是無法言喻的。有人讀作：我的至愛，為喜樂而有的！3. 他定意與他的教會保持相交。(1.) 要抓住她，如同棕樹的枝子。他把她的身量比作棕樹（So 7:7）——當從整體比例觀看時，她顯得如此挺直、如此堅壯。棕樹據觀察，越是結果纍纍越是茂盛；照樣教會越受苦難越發增多；其枝子是得勝的象徵。基督說：「我要上這棕樹，」以其蔭蔽為樂（So 7:8），「並要抓住枝子，」觀察其美。基督既已說了他要為他百姓所作的，我們可以確信他必成就，因為他的善意絕不致落空；他若抓住他教會的枝子，趁其幼嫩時早早抓住她的枝條，他必持守他的抓握而不放。 (2.) 以她的果子使自己甦醒。他把她的兩乳（她對他的敬虔情意）比作最令人愉悅的果子——葡萄纍纍（So 7:7），並且重複（So 7:8）：它們將是葡萄樹的果子——就是能悅人心的。「如今我上這棕樹*，你的恩典必被發動、被激起。」基督與他百姓同在的臨在點燃他們靈魂中聖潔屬天之火，於是他們的兩乳如同葡萄纍纍*——對自己是強心劑，在他眼中也蒙悅納。既然神起初將生氣吹在人鼻孔裏，如今仍吹入新生命的氣息，所以他們鼻子的氣味如同蘋果或橙的香氣——令人愉悅、令人甦醒。耶和華聞了挪亞祭物的馨香之氣（Ge 8:21）。最後，她的口如上好的酒（So 7:9）——她屬靈的品味和滋味，或她論到神、論到人所說的話（這些話不是從牙齒外發出，而是從口而出），是神所喜悅的。正直人祈禱，為他所喜悅。當敬畏耶和華的人彼此談論、按當行的樣式談論時，耶和華側耳而聽，且聽得喜悅（Mal 3:16）。這酒是 [1.] 滋味極其甘美、令人滿足的。它下咽舒暢；它直直地下咽（旁註如此讀）；它自己搖動（Pr 23:31）。感官的快樂在屬肉體的食慾看來似乎是對的、下咽平順，但常常是錯的；與神相交的喜樂相比，它們是粗糙澀滯的。對恩典的靈魂而言，沒有甚麼比神安慰的酒下咽得更舒暢。[2.] 這是大有功效的強心劑。基督藉著他的靈與百姓同在的臨在，將使他們甦醒振奮，如同那烈酒能使睡覺的人（就是那些在昏迷中將要昏厥的人）的嘴唇說話。未悔改的罪人是沉睡的；聖徒也常常昏沉、倦怠、半睡半醒；但基督的道和靈要把生命與活力注入靈魂，於是心裏所充滿的，口裏就說出來。當使徒們被聖靈充滿時，他們就說起別國的話來，講說神的大作為（Ac 2:10,12）；那些與醉酒、那是放蕩相反、被聖靈充滿的人，就用詩章、頌詞、靈歌彼此對說（Eph 5:18,19）。當基督如此稱讚新婦之愛的甘甜——這愛是由他愛的顯露所激發的——她似乎插入了一句話：為我的良人，如同在括弧中。*「我裏面有甚麼令人喜悅、有價值的嗎？它既是從他而來，也是為我的良人而有的。」*當我們一切美好的情意和事奉都是為他、並獻給他的榮耀時，那時他才喜悅我們的善情和善行。
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
繁體中文
渴慕與基督相交；教會對基督的愛
¹⁰ 我屬我的良人，他也戀慕我。
¹¹ 我的良人，來吧！你我可以往田間去，可以在村莊住宿。
¹² 我們早起往葡萄園去，看看葡萄發芽開花沒有，石榴放蕊沒有；在那裏我要將我的愛情給你。
¹³ 風茄放香，在我們的門內有各樣新陳佳美的果子；我的良人，這是我為你留存的。
這些是新婦——教會、信心的靈魂——的話，是對前幾節經文中基督愛的親切表達的回答。
I. 她在此因自己與基督的關係、和在他裏面的份而誇勝，終日因他的名而誇耀。她以何等喜樂的狂喜和聖潔的歡躍說（So 7:10）：我屬我的良人——不是屬自己，而是全然獻給他、被他所得著。我們若能真實地說基督是我們的至愛，我們便可以確信我們是屬他的，而他必拯救我們（Ps 119:94）。基督對我們的愛之恩典的彰顯，當促使我們大大因他對我們的掌握——他對我們的主權和在我們身上的產業——而歡喜；這不僅是責任的帶子，也是安慰的泉源。與基督親密的相交當有助於澄清我們在他裏面的份。她以為他是屬她的、為要服事他而誇耀，以之為自己的尊榮；她又以他對她的戀慕自慰——就是說，他是她的丈夫；這是夫妻關係的迂迴說法（Ge 3:16）。基督的戀慕曾強烈地指向他所揀選的餘民，當他從天降世要尋找拯救他們之時如此；當他為了成就使命、直到他為他們所要受的血的洗禮成就之時而迫切之時也是如此（Lu 12:50）。他揀選錫安作自己的居所；這對信徒是安慰：無論誰輕看他們，基督都對他們存有戀慕，這戀慕必再將他從天帶到地，將他們接歸他自己；因為他渴望他們全都與他同在（Joh 17:24, Joh 14:3）。
II. 她謙卑而懇切地渴望與他相交（So 7:11,12）：我的良人，來吧，你我一同散步，使我可以從你得著勸誡、教訓和安慰，並可以自由地、無人打擾地將我的需要和苦情向你陳明。如此，基督能與那兩個往名叫以馬忤斯的村子去的門徒同行，與他們談論，直到他使他們的心裏火熱。在此請注意：1. 她既領受了他愛的新憑據、充分確信了在他裏面的份，便竭力追求更深地認識他；如蒙福的保羅，為要得著基督耶穌為至寶而越發渴慕（Php 3:8）。基督既已表明他對我們的戀慕何等大，我們的戀慕若不歸向他，便是極其忘恩。請注意，與基督相交乃是一切成聖之人所切切渴慕的；他向他們越清楚彰顯他的愛，他們便越懇切地渴慕它。感官的快樂使肉體的胃口遲鈍，很快便生厭膩；但屬靈的喜樂卻使渴望更加敏銳，其言語是：除神以外別無所求，卻仍是越久越多。基督曾說：我要上這棕樹。她便說：來吧，我們去。基督所賜關於與他相交的應許，不是要取代，而是要激發並鼓勵我們為那相交而有的禱告。2. 她渴望出到田間和村莊，在那裏與他相交。凡要與基督交談的，必須從世界和其中的娛樂中出來，必須避開一切會使心思偏移、在心思當全然被基督佔有之時成為障礙的事物；我們當設法毫無分心地事奉主（1Co 7:35），所以新婦在此渴望逃離城市的喧囂。我們當出到營外，就了他去（Heb 13:13 [原文如此]）。獨處與退修有助於與神相交；所以以撒出來在田間默想、禱告。*進入你的內室，關上門。*一個信徒與基督獨處之時——無人眼所見之處——最不孤單。3. 她有要外出辦理、照管田地的事，便渴望良人同行。請注意，無論我們身在何處，只要不是我們自己的過失，都可以維持與神的相交，因他常在我們右邊，他的眼目常在我們身上，他的道和他的耳都常在我們相近之處。我們以屬天聖潔的心辦理世事，將敬虔的思想與平凡的行動交融，眼睛時常仰望主，便能無論往何處去都帶著基督同行。我們也不可往任何我們不能憑信心求他同去的地方。4. 她情願與良人一同早起：我們早起往葡萄園去。這表明她謹慎地抓緊與良人交談的機會；當所定的時候來到，我們不可耽延，要如同那婦人（Mk 16:2）清早前去——即使是墳墓，若盼望在那裏遇見他。凡要與基督出去的，必須及早與他開始——在年日的清晨開始，每日開始與他同行，早早尋求他，殷勤尋求他。5. 她情願在村莊——鄉間的人在田間工作時為遮蔽而搭的茅屋或草棚——中住宿；在那樣簡陋寒冷的居所，只要良人與她同在，她便樂意居住。他的同在必使它們變為美好愉悅，將它們化為宮殿。一個蒙恩的靈魂只要能在其中與神相交，便能適應最簡陋的居所。6. 最美好令人愉悅的田地——即使在春天鄉間最美的時節——若沒有良人同在，也不能使她滿足。地上沒有任何歡樂能使信徒安舒，除非他在一切之中享受神。
III. 她渴望更清楚地認識自己靈魂的狀態，以及其事務目前的情形（So 7:12）：看看葡萄發芽開花沒有。我們自己的靈魂就是我們的葡萄園；它們是、也當種滿葡萄樹和石榴樹——精選而有益的樹木。我們被立為這些葡萄園的看守者，所以有責任常常察看，省察自己靈魂的狀態：看看葡萄發芽沒有，我們的恩典是否在活動和操練中，我們是否在義的果子上結實，我們的果子是否豐盛。尤其當查問石榴放蕊沒有——我們裏面有甚麼尚且年幼柔嫩的善意與傾向，使它們得以蒙特別的眷顧而保護栽培，不被折斷、枯萎或磨損，卻被栽培，直到結出完全的果子。在這對自己屬靈狀態的省察中，帶著基督同去是好的，因為他的同在必使葡萄發芽、石榴放蕊，如同歸回的太陽使園子復甦；也因為我們當向他證明自己。他若看見葡萄發芽、石榴放蕊——我們若能向他呼求：你凡事知道，你知道我愛你——他的靈若與我們的靈同證我們的靈魂興盛，那就夠了。並且我們若要認識自己，就必求他鑒察試驗我們，在這查尋中幫助我們，將我們自己向我們顯明。
IV. 她向良人應許她在鄉間居所所能給他的最好的款待；因為他要進到我們這裏來，與我們一同坐席（Re 3:20）。1. 她向他應許她最好的情意；無論她為他預備了甚麼別的，若她的心不全然為他，便必全然被輕看：所以在那裏我要將我的愛情給你——我要重申這情的表白，以這情的記號尊榮你；我靈魂在敬拜和渴慕中向你的發出必更加活潑廣闊，我的心要在聖潔的火中獻上給你。2. 她向他應許她最好的預備（So 7:13）：在那裏我們要尋見悅人的香氣，因為風茄放香；那是愛之花或可愛之物（那字如此意），或愛之果；那是各方面都極其令人喜悅之物，如此寶貴，以致拉結和利亞幾乎為它相爭（Ge 30:14）。我們也要尋見既養眼又可口之物——鄉間所出的一切珍品：在我們的門內有各樣佳美的果子。請注意，(1.) 恩典的果子與操練對主耶穌是可悅的。(2.) 這些當為他小心積存，獻於他的事奉和尊榮，當在我們有需要之時常常預備好了——如那積存在我們門內的——使我們能多結果子而使他得榮耀（Joh 15:18 [原文如此]）。(3.) 這些佳美的果子種類繁多，我們的靈魂當有充足的儲備；我們當有各樣的——為各樣場合的恩典——新陳佳美的，如同那善於管家的在他的庫裏不但有今年的出產，也有去年的餘存（Mt 13:52）。我們不但要為事奉基督而預備我們最近所聽見、學習、經歷的，也要持守我們從前所積存的；我們也不可只滿足於在古時所積蓄的，只要我們活著，就當不斷向其中增添新的，使我們的儲備增加，並預備行各樣的善事。(4.) 凡真心愛基督的，必認為自己所有的——甚至最佳美的果子、最小心積存的——獻給他都嫌太少；他歡迎全部。若是更多更好，也當為他所用。這一切都是從他而來，所以理當全然為他。
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. 作王的新郎基督繼續在許多方面描繪祂新婦教會的美麗，並表達祂對她的愛、以及她在與她相交中所得的喜樂（So 7:1-9）。II. 作新婦的教會表達她對祂的極大喜樂，以及她渴望與祂相交、彼此團契的心（So 7:10-13）。基督與信徒之間就是這樣彼此珍重、彼此恩待。天堂是什麼呢？豈不就是聖潔的神與聖潔的靈魂之間永恆不斷地互換愛情嗎！