Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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The bridegroom calls on his spouse to admit him, Sol 5:1-3. She hesitates; but arising finds him gone, seeks him, and is treated unworthily by the city watch, Sol 5:4-7. Inquires of the daughters of Jerusalem, who question her concerning her beloved, Sol 5:8, Sol 5:9. This gives her occasion to enter into a fine description of his person and accomplishments, Sol 5:10-16.
INTRODUCTION TO SONG OF SOLOMON 5
This chapter begins with Christ's answer to the church's request; in which he informs her, that he was come into his garden, as she desired, and gives an account of what he had done there; and kindly invites his dear friends to feast with him there, Sol 5:1; Then she relates her case and circumstances, which followed upon this, her sleepy frame, and ungrateful carriage to her beloved; which he resenting, withdrew from her, and this gave her sensible pain, Sol 5:2; what treatment she met with from the watchmen; her charge to the daughters of Jerusalem; and the questions they asked about her beloved, Sol 5:7; which put her upon giving a large description of him, by each of his parts, head, hair, &c. Sol 5:10; And the chapter is concluded with a general commendation of him and his loveliness, and a claim of interest in Sol 5:16.
基督對教會的愛
¹ 我妹子，我新婦，我進了我的園中，採了我的沒藥和香料，吃了我的蜜房和蜂蜜，喝了我的酒和我的奶；我的朋友們，請吃！我所親愛的，請喝！且多多地喝！
這些話是基督對上一章末了教會禱告——求我的良人進入自己的園中——的回答；如今他進來了，並讓她知道。請看神是何等樂意聽允禱告，基督是何等樂意悅納他百姓所發的邀請——雖然我們遲於聽從他的呼召、遲於接受他的邀請。他自由地降卑就我們，我們卻羞於升到他面前。請看這回答如何與所求相稱，並且超過所求。1. 她稱他為她的良人（他確實如此），並因愛他而邀請他；為此他回應她，稱呼她為他的妹子和新婦，正如先前屢次所行的（So 4:1-16）。凡以基督為至上所愛的，必被他承認為最親近、最親愛的關係。2. 她稱這園子為他的，其中佳美的果子也為他的；他便承認確實如此：這是我的園，這是我的香料。當神不喜悅以色列時，他把他們推給摩西：他們是你的百姓（Ex 32:7）；又稱耶和華所定的節期為他們的節期（Isa 1:14）；但如今他們既在他恩寵之中，他就承認他們為他的園子。「雖然微不足道，卻是我的。」凡以真誠將自己和一切所有的、所能作的，都獻給耶穌基督的人，基督必賜他們這尊榮——以他自己的印記印在他們身上、印在他們所有的、和為他所行的事上，說：這是我的。3. 她邀請他進入他的園中，他便說：我已經進了。Isa 58:9，你呼求，他必說：我在這裏。當所羅門求神來到他所建造的殿中、將之取為己有時，神果真來了；他的榮光充滿了殿（2Ch 7:2），並且（So 5:16 所記）他讓他知道他已揀選並分別這殿為聖，使他的名永遠在那裏。凡向耶穌基督敞開心門的人，必發現他樂意進到他們那裏；他在每一處記載他名的地方，都必與他的百姓相會、賜福給他們（Ex 20:24）。4. 她願他吃他佳美的果子——悅納在他殿中所獻的祭，那些祭如同他園中的果子；他確實如此行，但發現那些果子尚未採摘、未預備好供食用，於是他親自去採。果子既是他的，預備的工作也是他的；他發現自己的心未預備好迎接他，便親自把他所栽種的恩典習慣引發出來。我們裏面那點微小的善，若非他來採集、為自己保存，便會消散失落。5. 她只願他吃園中的果子，但他帶來了更多的——蜜、酒和奶，這些能供給實質的滋養，是迦南——以馬內利之地的出產。基督在他所賜給百姓、又在他們裏面所成就的，大大喜樂。或者我們可以設想，這是新婦自己所預備的，正如以斯帖為她的丈夫君王預備了酒筵；這不過是樸素自然的食物——蜜與奶，但因出於善意，便蒙善意悅納；不完全之處被遮蓋了；蜜房與蜜同吃，肉體的軟弱被寬容赦免，因為心靈固然願意。基督復活後向門徒顯現時，確曾與他們同吃一片蜜房（Lu 24:42,43），這節聖經便應驗了。他不但喝了酒——那是成年人、是尊貴人的飲料——也喝了奶——那是嬰孩、小孩子的飲料，因為他要作那需要奶的聖嬰孩耶穌。6. 她只邀請他自己來，但他既帶了自己的款待同來，也帶了他的朋友們，並邀請他們分享這些供應。我們說：人越多越熱鬧；而在這裏，既有如此豐盛的供應，人多也不致使食物減損。當我們的主耶穌一次餵飽五千人時，他們都吃，並且吃飽了。基督邀請他一切朋友來赴他自己所喝的酒和奶（Isa 55:1），來赴肥甘的筵席和陳酒（Isa 25:6）。人類救贖的大工、以及恩典之約的豐盛，對主耶穌而言是筵席，對我們也理當如此。這邀請是極其自由、誠懇、滿有愛心的：我的朋友們，請吃！基督若來與我們一同坐席，實際上是我們與他一同坐席（Re 3:20）。我的朋友們，請吃！只有基督的朋友才在他筵席上受歡迎；他的仇敵——那些不願意他作王治理他們的——在這事上無分無干。請喝！且多多地喝！基督在他的福音裏為貧窮的靈魂預備了豐盛的供應。他用美物充滿飢餓的人；對所有人都夠，對每一個人也夠；我們在他和他的恩典中並不狹窄，所以我們也不要在自己的心胸中狹窄。大大張口，基督必充滿它。不要醉酒，乃要被聖靈充滿（Eph 5:18）。凡款待基督的，必須連同他的朋友們一同歡迎；耶穌和他的門徒一同被請赴娶親的筵席（Joh 2:2）；基督要他所有的朋友在他與教會訂婚之日與他一同喜樂，並以此為記與他一同赴席。在屬靈和屬天的喜樂中，沒有過分之虞；在那裏我們可以多多地喝，喝神樂河的水（Ps 36:8），並得以飽足（Ps 65:4）。
So 5:1-16.
1. 對她禱告的回應
(Isa 65:24; Re 3:20)。
已經進來——已經
(So 4:16)；
“在這裡”
(Ge 28:16)。
妹子 . . . 新婦——正如亞當的妻子是用他的肉造成的，從他裂開的肋旁而出，因為地上無一物可與他相配；照樣新婦也是從被刺透的救主而出
(Eph 5:30-32)。
採集了 . . . 沒藥——祂的程途已經完成；沒藥等
(Mt 2:11; 26:7-12; Joh 19:39)，
作為膏抹之聖靈內住的象徵，早已採擷。
香料——字面作“香料樹之膠”。
吃了——回應她的“吃”
(So 4:16)。
蜂蜜——此處與從樹上滴下的液態“蜜”有別。此處所陳明的最後晚餐，是訂婚之宴，是將來婚娶的憑據
(So 8:14; Re 19:9)。
筵席常在園中舉行。在糖尚未為人知的當時，蜜的用途比我們今日更為廣泛。祂吃蜜與奶，表明祂真實而無罪的人性，從嬰孩時便開始
(Isa 7:15)；
在祂復活之後也是如此
(Lu 24:42)。
我的酒——
(Joh 18:11)
——對祂是忿怒之杯，對我們是憐憫之杯；藉此神的道和應許對我們成為“奶”
(Ps 19:10; 1Pe 2:2)。
“我的”回應了“祂的”
(So 4:16)。
沒藥（因其苦味象徵悔改）、蜜、奶（初信）、酒（堅固的信），就信徒而言，暗示祂悅納他們一切的恩典，無論程度如何不同。
吃——祂願我們與祂的喜樂有分
(Isa 55:1, 2; Joh 6:53-57; 1Jo 1:3)。
喝且充足——以致被充滿
(Eph 5:18；
如同
Hag 1:6)。
朋友——
(Joh 15:15)。
My honeycomb - literally, "my reed" or "my wood," i. e., the substance itself, or portions of it in which the comb is formed. The bees in Palestine form their combs not only in the hollows of trees and rocks, but also in reeds by the river-banks. The king's meaning appears to be: "All pleases me in thee, there is nothing to despise or cast away."
Eat, O friends - A salutation from the king to his assembled guests, or to the chorus of young men his companions, bidding them in the gladness of his heart Sol 3:11 partake of the banquet. So ends this day of outward festivity and supreme heart-joy. The first half of the Song of Songs is fitly closed. The second half of the poem commences Sol 5:2 with a change of tone and reaction of feeling similar to that of Sol 3:1. It terminates with the sealing Sol 8:6-7 of yet deeper love.
I am come into my garden - באתי bathi, I came, or have come; this should be translated in the past tense, as the other preterite verbs in this clause. I think the latter clause of the preceding verse should come in here: "Let my beloved come into his garden, and eat his pleasant fruits. I have come into my garden, my sister, callah, or spouse; I have gathered my myrrh," etc. I have taken thee for my spouse, and am perfectly satisfied that thou art pure and immaculate.
Eat, O friends - drink abundantly - These are generally supposed to be the words of the bridegroom, after he returned from the nuptial chamber, and exhibited those signs of his wife's purity which the customs of those times required. This being a cause of universal joy, the entertainment is served up; and he invites his companions, and the friends of both parties, to eat and drink abundantly, as there was such a universal cause of rejoicing. Others think that these are the words of the bride to her spouse: but the original will not bear this meaning; the verbs are all plural.
I am come into my garden, my sister, my spouse,.... This verse should rather have concluded the preceding chapter, being Christ's answer to the church's request, which was speedily and exactly granted as she desired; which shows it was according to the will of Christ, and of which he informs her; for sometimes he is present, when it is not known he is: of the titles used, see Sol 4:8; and of Christ's coming into his garden, Sol 4:16. What he did, when come into it, follows:
I have gathered my myrrh with my spice: to make an ointment of, and anoint his guests with, after invited, as was usual in those times and countries, Luke 7:38; "oil of myrrh" is mentioned, Esther 2:12; These may designs, either the sufferings of Christ; which, though like myrrh, bitter to him, are like spice, of a sweet smelling savour, to God and to the saints; the fruits of which, in the salvation of his people, are delightful to himself, and which he is now reaping with pleasure: or the graces of his Spirit in exercise in them, in which Christ delights; see Sol 4:13; and testifies by his presence; and having got in his harvest, or vintage, as the word (q) used signifies, he makes a feast for himself and friends, as was the custom of former times, and now is;
I have eaten my honeycomb with my honey: bread with honey, as the Septuagint version, dipped in honey, or honey put upon it; see Ezekiel 16:13; or the sugar cane with the sugar, as Jarchi, approved by Gussetius (r): the meaning may be, he plucked up a sugar cane and ate the sugar out of it, which is called by Arrianus, , as Cocceius observes; or rather a piece of an honeycomb, full of honey, just taken out of the hive, had in great esteem with the Jews; see Luke 24:42; the word for "honeycomb" properly signifies wood honey, of which there was plenty in Judea, 1 Samuel 14:25; though this was in a garden, where they might have their hives, as we have. By which may be meant the Gospel and its doctrines, sweeter than the honey and the honeycomb; and, being faith fully dispensed, is pleasing to Christ;
I have drunk my wine with my milk; a mixture of wine and milk was used by the ancients (s); and which, Clemens Alexandria says (t), is a very profitable and healthful mixture: by which also may be intended the doctrines of the Gospel, comparable to wine and milk; to the one, for its reviving and cheering quality; to the other, for its nourishing and strengthening nature; see Isaiah 55:1; and See Gill on Sol 4:11, and See Gill on Sol 7:9. Here is feast, a variety of sweet, savoury, wholesome food and drink; and all Christ's own, "my" myrrh, "my" spice, &c. as both doctrines and graces be: with which Christ feasts himself, and invites his friends to eat and drink with him:
eat, O friends; drink, yea, drink abundantly, O beloved; the individuals, of which the church consists, are the "friends" who are reconciled to God by the death of Christ, and to himself by his Spirit and grace; and whom he treats as such, by visiting them, and disclosing the secrets of his heart to them, John 15:14; and "beloved", beloved of God, and by Christ and by the saints there is a mutual friendship and love between Christ and his people: and these he invites to eat of the provisions of his house, of all the fruits of his garden, to which they are welcome; and of his love and grace, and all the blessings of it, which exceed the choicest wine; and of which they may drink freely, and without danger; "yea, be inebriated with loves" (u), as the words may be rendered; see Ephesians 5:18. With the eastern people, it was usual to bid their guests welcome, and solicit them to feed on the provisions before them; as it is with the Chinese now, the master of the house takes care to go about, and encourage them to eat and drink (w).
(q) Sept. "messui", V. L. (r) Comment. Ebr. p. 179, 337. (s) "Et nivei lactis pocula mista mero", Tibullus, l. 3. Eleg. 5. v. 34. (t) Paedagog. l. 1. c. 6. p. 107. (u) "et inebriamini amoribus", Mercerus, Schmidt, Cocceius, so Ainsworth. (w) Semedo's History of China, par. c. 1. 13.
本章記述以下內容。I. 基督恩慈地悅納了祂教會所發的邀請，以及祂對她的慈愛造訪（So 5:1）。II. 新婦述說自己的愚昧——她怎樣輕慢了良人，又因祂的隱退而陷入何等的困境（So 5:2-8）。III. 耶路撒冷的眾女子問到她良人的可愛完美（So 5:9），以及她對這問題的具體回答（So 5:10-16）。「所以，祂在你們信的人就為寶貴。」