서론
無標題
英文原文
In this chapter we have, I. Christ's gracious acceptance of the invitation which his church had given him, and the kind visit which he made to her, So 5:1. II. The account which the spouse gives of her own folly, in putting a slight upon her beloved, and the distress she was in by reason of his withdrawings, So 5:2-8. III. The enquiry of the daughters of Jerusalem concerning the amiable perfections of her beloved (So 5:9), and her particular answer to that enquiry, So 5:10-16. "Unto you that believe he is thus precious."
1
The Love of Christ to the Church
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）。
英文原文
The Love of Christ to the Church
¹ I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved.
These words are Christ's answer to the church's prayer in the close of the foregoing chapter, Let my beloved come into his garden; here he has come, and lets her know it. See how ready God is to hear prayer, how ready Christ is to accept the invitations that his people give him, though we are backward to hear his calls and accept his invitations. He is free in condescending to us, while we are shy of ascending to him. Observe how the return answered the request, and outdid it. 1. She called him her beloved (and really he was so), and invited him because she loved him; in return to this, he called her his sister and spouse, as several times before, So 4:1-16 Those that make Christ their best beloved shall be owned by him in the nearest and dearest relations. 2. She called the garden his, and the pleasant fruits of it his, and he acknowledges them to be so: It is my garden, it is my spice. When God was displeased with Israel he turned them off to Moses (They are thy people, Ex 32:7); and he called the appointed feasts of the Lord their appointed feasts (Isa 1:14); but now that they are in his favour he owns them for his garden. "Though of small account, yet it is mine." Those that are in sincerity give up themselves and all they have and can do to Jesus Christ, he will do them the honour to stamp them, and what they have and do for him, with his own mark, and say, It is mine. 3. She invited him to come into his garden, and he says, I have come. Isa 58:9, Thou shalt cry, and he shall say, Here I am. When Solomon prayed that God would come and take possession of the house he had built for him, he did come; his glory filled the house (2Ch 7:2), and (So 5:16) he let him know that he had chosen and sanctified this house, that his name might be there for ever. Those that throw open the door of their souls to Jesus Christ shall find him ready to come in to them; and in every place where he records his name he will meet his people, and bless them, Ex 20:24. 4. She desired him to eat his pleasant fruits, to accept of the sacrifices offered in his temple, which were as the fruits of his garden, and he does so, but finds they are not gathered and ready for eating, therefore he does himself gather them. As the fruits are his, so is the preparation of them; he finds his heart unready for his entertainment, but does himself draw out into exercise those gracious habits which he had planted there. What little good there is in us would be shed and lost if he did not gather it, and preserve it to himself. 5. She only desired him to eat the fruits of the garden, but he brought along with him something more, honey, and wine, and milk, which yield substantial nourishment, and which were the products of Canaan, Immanuel's land. Christ delights himself greatly in that which he has both conferred upon his people and wrought in them. Or we may suppose this to have been prepared by the spouse herself, as Esther prepared for the king her husband a banquet of wine; it is but plain fare, and what is natural, honey and milk, but, being kindly designed, it is kindly accepted; imperfections are overlooked; the honey-comb is eaten with the honey, and the weakness of the flesh passed by and pardoned, because the spirit is willing. When Christ appeared to his disciples after his resurrection he did eat with them a piece of a honey-comb (Lu 24:42,43), in which this scripture was fulfilled. He did not drink the wine only, which is liquor for men, for great men, but the milk too, which is liquor for children, little children, for he was to be the holy child Jesus, that had need of milk. 6. She only invited him to come himself, but he, bringing his own entertainment along with him, brings his friends too, and invites them to share in the provisions. The more the merrier, we say; and here, where there was so great a plenty, there was not the worse fare. When our Lord Jesus fed 5000 at once they did all eat and were filled. Christ invites all his friends to the wine and milk which he himself drinks of (Isa 55:1), to the feast of fat things and wines on the lees, Isa 25:6. The great work of man's redemption, and the riches of the covenant of grace, are a feast to the Lord Jesus and they ought to be so to us. The invitation is very free, and hearty, and loving: Eat, O friends! If Christ comes to sup with us, it is we that sup with him, Re 3:20. Eat, O friends! Those only that are Christ's friends are welcome to his table; his enemies, that will not have him to reign over them, have no part nor lot in the matter. Drink, yea, drink abundantly. Christ, in his gospel, has made plentiful provision for poor souls. He fills the hungry with good things; there is enough for all, there is enough for each; we are not straitened in him or in his grace, let us not therefore be straitened in our own bosoms. Open the mouth widely, and Christ will fill it. Be not drunk with wine, but be filled with the Spirit, Eph 5:18. Those that entertain Christ must bid his friends welcome with him; Jesus and his disciples were called together to the marriage (Joh 2:2), and Christ will have all his friends to rejoice with him in the day of his espousals to his church, and, in token of that, to feast with him. In spiritual and heavenly joys there is no danger of exceeding; there we may drink abundantly, drink of the river of God's pleasures (Ps 36:8), and be abundantly satisfied, Ps 65:4.
2-8
The Love of Christ to the Church; Spiritual Desertion
基督對教會的愛；屬靈的被離棄
² 我身睡臥，我心卻醒。這是我良人的聲音；他敲門說：我的妹子，我的佳偶，我的鴿子，我的完全人，求你給我開門；因我的頭滿了露水，我的頭髮被夜露滴濕。
³ 我脫了衣裳，怎能再穿上呢？我洗了腳，怎能再玷污呢？
⁴ 我的良人從門孔裏伸進手來，我便因他動了心。
⁵ 我起來，要給我良人開門。我的兩手滴下沒藥；我的指頭有沒藥汁滴在門閂上。
⁶ 我給我的良人開了門；我的良人卻已轉身走了。他說話的時候，我神不守舍；我尋找他，卻尋不見；我呼叫他，他卻不回答。
⁷ 城中巡邏看守的人遇見我，打了我，傷了我；看守城牆的人奪去我的帕子。
⁸ 耶路撒冷的眾女子啊，我囑咐你們：若遇見我的良人，要告訴他，我因思愛成病。
在這首充滿愛情與喜樂的歌中，我們在此看見一個非常憂鬱的場景；新婦在此不是對她的良人說話（不像從前那樣，因為他已退去了），而是論到他，她所講述的乃是關於自己對他的愚昧與不善，以及他那一切的恩慈，並她為此所遭受的正當責罰，這是一個悲傷的故事。這或許是指著所羅門自己從神那裏背道說的，以及神進了他的園子、佔了他所建造的聖殿、他與神在祭物上同享筵席之後（So 5:1），那次背道的可悲後果；然而無論如何，這也可應用於教會與個別信徒極其常見的情形——他們因疏忽與懈怠惹動基督從他們中間退去。請觀察：
I. 新婦所處的不佳狀態，以及那抓住她的倦怠（So 5:2）：我身睡臥，我心卻醒。這裏有：1. 在其作為中顯露的敗壞：我身睡臥。聰明的童女也打盹了。她先前在床上（So 3:1），如今卻睡了。屬靈的疾病若一開始不竭力抵擋，就易在我們裏面滋長、佔據地盤。她睡了——就是說，敬虔的情意冷卻了，她疏忽了本分而在其中懈怠，她放縱安逸，自以為安全，不再警醒。這有時是超乎平常的擴充——一個好狀況所帶來的壞結果。保羅自己也因豐盛的啟示而有被高舉的危險，有說靈魂啊，安然享受的危險，這使得肉中的一根刺對他成為必需，以使他免於沉睡。基督的門徒，當他進入自己的園子——那受苦的園子——時，卻被睡眠所困，不能與他一同警醒。真基督徒在信仰上並非總是一樣活潑剛強。2. 儘管如此，仍存在於習慣之中的恩典：「我心卻醒；我自己的良心為此責備我，並不住地要喚醒我脫離遲鈍。心靈固然願意，並且按著我裏面的人，我是喜歡神的律法，*以心思服事它。*我如今被試探所勝，但我裏面並非全然向一個方向走。我睡了，卻不是沉睡；我與之抗爭；不是酣睡；我在這不佳的狀態下不能安然。」請注意，(1.) 我們當留意自己屬靈的打盹與疾病，並以憂愁與羞愧回想：當基督在他的園子中與我們相近之時，我們竟睡着了。(2.) 當我們為自己裏面的過失哀嘆時，也不可忽略那已在我們裏面作成、並且活著得以保存的善：「在基督裏——他對我如同我的心一般寶貴，且是我的生命——我的心是醒著的。當我沉睡之時，他卻不打盹，也不睡覺。」
II. 當她在這不佳狀態之下時，基督向她發出的呼召：*這是我良人的聲音。*她知道這是他的聲音，並很快便察覺了，這表明她的心是醒著的。如同孩童撒母耳，她在頭一次呼喚便聽見了，卻不像他那樣認錯了人；她知道那是基督的聲音。他敲門，為要喚醒我們前來為他開門；他藉著他的道與聖靈敲門，藉著患難與我們自己的良心敲門。這雖未明文引用，卻可能正是（Re 3:20）所指：*看哪，我站在門外叩門。*他呼召罪人與他立約，呼召聖徒與他相交。他所愛的，他不容他們在疏忽中安然，必設法喚醒他們、責備並管教他們。當我們忘記基督之時，他卻記念我們，並為我們的信心不致失喪而預備。彼得否認基督，但主轉過身來看他，便如此將他再次帶到自己面前。請看這呼召何等感人：我的妹子、我的佳偶，求你給我開門。1. 那本可以發號施令的，竟懇求進入；那本可以輕易將門擊倒的，卻來敲門。2. 他將一切溫柔、最親暱的稱呼賜給她：我的妹子、我的佳偶、我的鴿子、我的完全人；他不但不用嚴厲的話責備她，不因她沒有熬夜等候他而責備她的不友善，反而設法表達他對她仍然存有的溫柔之情。他必不將他的慈愛全然收回。凡因信與基督訂婚的，他看他們為自己的妹子、自己的愛侶、自己的鴿子，以及一切寶貴的；他們既披戴了他的義，便是無瑕疵的。這思想當促使她為他開門。基督對我們的愛，當在我們最克己的事上激發我們對他的愛。給我開門。對這樣的朋友、這樣的賓客，我們能拒絕他進入嗎？我們難道不願與那無限配得我們結交、並且如此懇切渴望這結交——而我們從中只能有所得著——的主有更多的交通嗎？3. 他訴說窘困，懇求以貧窮旅客的身份——那需要投宿之處的人——被接納：「我的頭滿了露水，被夜的寒冷水滴所浸濕；請思想我為要配得你而經歷的艱難，這豈不配從你得著這樣一點小小的善意嗎？」當基督戴著荊棘冠冕之時——那無疑使他那可稱頌的頭流出鮮血——那時他的頭便滿了露水。「請思想被如此冷待於我是何等悲痛，如同一位體貼的丈夫在狂風暴雨之夜被妻子拒於門外所感到的一樣。」我們竟如此報答他的愛嗎？疏忽的靈魂輕慢耶穌基督，在他看來如同大雨之日連連滴漏。
III. 她為推延答應這呼召而找的藉口（So 5:3）：我脫了衣裳，怎能再穿上呢？她半睡半醒；她知道良人的聲音，知道他的敲門，卻找不到為他開門的決心。她已卸了衣裳，不願再費事穿上；她已洗了腳，不願再弄髒。她不能差別人去開門（將基督迎入我們心中，必須是我們自己的作為），卻也不願親自前去；她沒有說我不開，卻說怎能呢？請注意，瑣碎的藉口乃是宗教中懈怠佔上風時的言語；基督呼召我們為他開門，我們卻假裝沒有意願、沒有能力、沒有時間，便以為可以推託，如同那因寒冷而不肯耕田的懶惰人。那些本當束腰、等候主來的人，若解了腰帶、脫了衣裳，就必發覺要重拾從前的決心、重新穿上是何等困難；所以最好還是保持警醒。找藉口（Lu 14:18）就是輕看基督（Mt 22:5），事實確是如此。那些為基督連一陣寒風也不肯忍受、不肯從溫暖的床榻上起來的人，是大大地輕慢了基督。
IV. 那使她情願起來為良人開門的神聖恩典的大能運行。基督既不能用勸說勝過她，便如一位等得不耐煩的人那樣，從門孔裏伸進手來拔開門閂（So 5:4）。這暗示聖靈在她靈魂上的作為，藉此那不情願的成為情願（Ps 110:3）。呂底亞的歸正被描寫為主開導她的心（Ac 16:14），基督也說是開了門徒的心竅（Lu 24:45）。那在人裏面造靈的，曉得一切通往其中的途徑，知道當從何處進入；他能找到那門孔，伸手進去勝過偏見，將他自己的教訓與律法引進。他拿著大衛的鑰匙（Re 3:7），用它照著適合那心靈的方式開啟心門——如同鑰匙吻合鎖的構造一般，這方式不勉強其本性，只勉強其惡性。
V. 她終於順應了這些神聖恩典的方法：我便因他動了心。意志因著在情感上所成就的善工而被得著：我便因他動了心，如同基督使那兩個門徒心裏火熱之時他們所動心的一樣。她因良人的頭滿了露水而動了憐憫之心。請注意，靈的柔和與肉心，預備靈魂接受基督進入其中；所以他對我們的愛以最感人的方式呈現。基督豈不是以憐憫救贖了我們嗎？那麼讓我們也以憐憫的心接受他，並為他的緣故，在他子民遭難之時接待他們。這在情感上所成就的善工使她起來，使她為自己的遲鈍與懈怠感到羞愧（So 5:5，我起來，要給我良人開門）——他的恩典使她傾向如此行，並勝過不信的抵擋。這是她的作為，卻是他在她裏面運行的。如今她的兩手滴下沒藥，滴在門閂上。這或是：1. 當她伸手去推門閂之時在那裏發現的；那從門孔裏伸進手來的主，將它留在那裏作為他曾蒞臨的憑據。當基督大能地在一個靈魂上作工之後，他就在其中留下蒙福的甘甜，這對那靈魂極其喜樂。他以此為鎖膏油，使之運轉順暢。請注意，當我們在神恩典的影響下，以活潑的信心操練投入本分之時，必發覺它比我們所預期的遠為輕省甘甜。我們只要起來為基督開門，就必發覺我們所顧慮的困難奇異地被克服了，並要如但以理那樣說：我主請說，因你使我有力量（Da 10:19）。或是：2. 她將它帶到那裏的。她因長久站在寒濕之中的良人而動了心，所以前來為他開門時預備了膏油要膏他的頭，使他舒暢得安慰，或許還要免他著涼；她如此急切要迎見他，以致不願花時間作平常的預備，便將手探入香膏盒中，好在他一進門時便能膏他的頭。凡將自己心門——那永久的門戶——向基督敞開的人，必以活潑的信心和其他恩典的操練來迎接他，並以此膏他。
VI. 當她向良人開門之時，她所遭遇的悲慘失望。這裏是故事中最令人憂鬱的部分：我給我的良人開了門，如我所打算的，但是，唉！我的良人卻已轉身走了。原文是我的良人走了，走了。
1. 她沒有在他頭一次敲門之時為他開門，如今她來得太遲了，此後她想要承受這福分。基督必在可尋見之時被尋見；我們若錯失時機，便可能失去機會。請注意，(1.) 基督以他的拒絕公正地責備我們的拖延，向那些在本分上懈怠打盹的人暫停安慰的傳遞。(2.) 基督的離去對信徒而言是極大悲傷與哀嘆的事。那作君王的詩篇作者，從未以那樣悲傷的語調抱怨過任何事，如同神向他掩面、撇棄他、離開他一般。這裏的新婦幾乎要拔頭髮、撕裂衣裳、絞扭雙手，喊著他走了，他走了；而最刺透她心的，是她不得不歸咎於自己——她惹動他退去。基督若離去，那是因為他受了某樣冷待。
2. 如今請看她在此情形中作了甚麼，又遭遇了甚麼。(1.) 她仍稱他為她的良人，定意無論日子多麼陰暗，她都不放棄與他的關係和在他裏面的份。每逢以為自己失敗或覺得神退去，便對自己的屬靈光景作出嚴苛的結論，這乃是軟弱。並非每一次的被離棄都是絕望。我要說：主啊，我信，雖然我必須說：主啊，幫助我的不信。他雖離開我，我仍愛他；他是我的。(2.) 她如今記起他呼召她時所說的話，以及那些話在她心中的印象，責備自己沒有更早順服所受的感動：「他說話的時候，我神不守舍。當他說我的頭滿了露水時，他的話融化了我，然而我這可憐人竟仍躺着不動、找藉口，沒有為他開門。」我們對感動的壓制與窒息，當神開我們的眼睛之時，在回想中必極其苦澀。有時神的道不立即在心中發生功效，卻在日後的再思中使之融化。我的靈魂如今因他先前所說的話而消化。(3.) 她沒有再回到床上，反而出去追尋他：我尋找他，我呼叫他。她若在他頭一次呼喚之時便奮力前行，本可省去這番勞苦；但我們因自己的懈怠與疏忽，不善用時機，為自己製造了許多工作，也自討許多麻煩。然而，當她的良人退去之時她仍繼續尋找他，這是值得稱讚的；他的退去使她對他的渴慕更加強烈，對他的追尋更加懇切。她藉禱告呼叫他，在後呼叫他，懇求他回轉；她不但禱告，也使用方法——在她從前慣於尋見他的道路上尋找他。(4.) 然而她仍舊尋不見他：我尋不見，他不回答。她沒有他恩寵的憑據，沒有可覺的安慰，全然在黑暗之中，對他向自己的愛滿心疑惑。請注意，有些人雖然對基督有真誠的愛，卻沒有立即得著他笑臉之禱告的回應；但他若以他心中的力量堅固他們，使他們能繼續尋求他，便是賜給了他們等價之物（Ps 138:3）。保羅不能求得肉體的刺被除去，卻以夠用的恩典得了回答。(5.) 她受了守望者的惡待：他們遇見我，打了我，傷了我（So 5:7）。他們見她在那夜間時分於街巷中行走，便以為她是淫婦，因而責打她。失去安慰的聖徒被當作罪人，被如此論斷和指責。如此，哈拿在心中愁苦之時禱告，卻被以利——主要的守望者之一——所傷害責打，因他對她說：你要醉到幾時呢？如此將她看作比列的女兒（1Sa 1:14,15）。錫安君王忠心、敬愛的臣民被錫安的守望者誤解為他國度的仇敵或醜聞，這並非新事；他們若不給他們冠以惡名，便不能辱罵迫害他們。有人將此應用於那些按職分本是守望者、卻對甦醒的良心誤用神的道，因無知或輕看他們的憂傷而向受苦者加添苦難，使神本不曾使他們憂愁的義人的心憂愁的傳道人（Eze 13:22）——他們使本當受勉勵的人灰心，向神所擊傷的人說刺痛的話（Ps 69:26 [原文如此]）。從前那些不能或不肯幫助新婦尋找她良人的守望者已經夠壞了（So 3:3）；但這些更壞——他們以嚴厲不仁的論斷阻撓她，以他們的責備打她、傷她；他們雖是耶路撒冷城牆的看守者，卻彷彿是拆毀者一般，粗暴野蠻地奪去她的帕子，彷彿那只是端莊的幌子，其實是遮掩相反之物的。那些外表全然敬虔、卻被嫉妒地定罪為偽君子而遭踐踏的人，有理由如這裏的新婦那樣，抱怨自己的帕子被奪去。(6.) 當她因守望者所加的凌辱而不能繼續親自追尋之時，她囑咐周圍的人協助她尋找（So 5:8）：耶路撒冷的眾女子啊，我囑咐你們！就是我的一切朋友和相識——你們若遇見我的良人——也許你們會比我先遇見他——你們要告訴他甚麼呢？有人如此讀。「替我說句好話吧；告訴他我因思愛成病。」在此請注意：[1.] 她的狀況如何。她愛耶穌基督到了一個地步，他的不在使她生病——病得極重，她不能忍受，她如臨產的婦人一般為他的歸來而痛苦，如同亞哈那樣熱切貪圖拿伯的葡萄園。這是一種表明靈魂體質健康的疾病，也必妥善了結——這病不是至於死，乃是至於生命的病。為愛基督而病，勝過在愛世界中安逸。(2.) 她在這種狀態中採取了甚麼途徑。她沒有陷入絕望、斷定自己必因這病而死，反倒差人去追尋她的良人；她向鄰舍求教，懇求他們為她代禱，求他們在她的事上為他代求。「告訴他：雖然我曾疏忽、愚昧、懈怠，沒有及時起來為他開門，然而我愛他。他凡事知道，他知道我愛他。請你向他陳明我雖在許多事上虧欠本分，卻是真誠的；不，請將我陳明為他憐憫的對象，使他憐憫我、幫助我。」她沒有吩咐他們告訴他守望者如何凌辱她；無論他們在其中多麼不義，她承認主是公義的，所以耐心忍受。「只要告訴他，我因對他的愛而受傷。」蒙恩的靈魂比任何別的患難都更敏銳地感到基督的退去。
英文原文
The Love of Christ to the Church; Spiritual Desertion
² I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night.
³ I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?
⁴ My beloved put in his hand by the hole of the door, and my bowels were moved for him.
⁵ I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock.
⁶ I opened to my beloved; but my beloved had withdrawn himself, and was gone: my soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer.
⁷ The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me.
⁸ I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love.
In this song of loves and joys we have here a very melancholy scene; the spouse here speaks, not to her beloved (as before, for he has withdrawn), but of him, and it is a sad story she tells of her own folly and ill conduct towards him, notwithstanding his kindness, and of the just rebukes she fell under for it. Perhaps it may refer to Solomon's own apostasy from God, and the sad effects of that apostasy after God had come into his garden, had taken possession of the temple he had built, and he had feasted with God upon the sacrifices (So 5:1); however, it is applicable to the too common case both of the churches and particular believers, who by their carelessness and security provoke Christ to withdraw from them. Observe,
I. The indisposition that the spouse was under, and the listlessness that had seized her (So 5:2): I sleep, but my heart wakes. Here is, 1. Corruption appearing in the actings of it: I sleep. The wise virgins slumbered. She was on her bed (So 3:1), but now she sleeps. Spiritual distempers, if not striven against at first, are apt to grow upon us and to get ground. She slept, that is, pious affections cooled, she neglected her duty and grew remiss in it, she indulged herself in her ease, was secure and off her watch. This is sometimes the bad effect of more than ordinary enlargements—a good cause. St. Paul himself was in danger of being puffed up with abundant revelations, and of saying, Soul, take thy ease, which made a thorn in the flesh necessary for him, to keep him from sleeping. Christ's disciples, when he had come into his garden, the garden of his agony, were heavy with sleep, and could not watch with him. True Christians are not always alike lively and vigorous in religion. 2. Grace remaining, notwithstanding, in the habit of it: "My heart wakes; my own conscience reproaches me for it, and ceases not to rouse me out of my sluggishness. The spirit is willing, and, after the inner man, I delight in the law of God, and with my mind I serve that. I am, for the present, overpowered by temptation, but all does not go one way in me. I sleep, but it is not a dead sleep; I strive against it; it is not a sound sleep; I cannot be easy under this indisposition." Note, (1.) We ought to take notice of our own spiritual slumbers and distempers, and to reflect upon it with sorrow and shame that we have fallen asleep when Christ has been nigh us in his garden. (2.) When we are lamenting what is amiss in us, we must not overlook the good that is wrought in us, and preserved alive: "My heart wakes in Christ, who is dear to me as my own heart, and is my life; when I sleep, he neither slumbers nor sleeps."
II. The call that Christ gave to her, when she was under this indisposition: It is the voice of my beloved; she knew it to be so, and was soon aware of it, which was a sign that her heart was awake. Like the child Samuel, she heard at the first call, but did not, like him, mistake the person; she knew it to be the voice of Christ. He knocks, to awaken us to come and let him in, knocks by his word and Spirit, knocks by afflictions and by our own consciences; though this is not expressly quoted, yet probably it is referred to (Re 3:20), Behold, I stand at the door, and knock. He calls sinners into covenant with him and saints into communion with him. Those whom he loves he will not let alone in their carelessness, but will find some way or other to awaken them, to rebuke and chasten them. When we are unmindful of Christ he thinks of us, and provides that our faith fail not. Peter denied Christ, but the Lord turned and looked upon him, and so brought him to himself again. Observe how moving the call is: Open to me, my sister, my love. 1. He sues for entrance who may demand it; he knocks who could easily knock the door down. 2. He gives her all the kind and most endearing titles imaginable: My sister, my love, my dove, my undefiled; he not only gives her no hard names, nor upbraids her with unkindness in not sitting up for him, but, on the contrary, studies how to express his tender affection to her still. His loving-kindness he will not utterly take away. Those that by faith are espoused to Christ he looks upon as his sisters, his loves, his doves, and all that is dear; and, being clothed with his righteousness, they are undefiled. This consideration should induce her to open to him. Christ's love to us should engage ours to him, even in the most self-denying instances. Open to me. Can we deny entrance to such a friend, to such a guest? Shall we not converse more with one that is infinitely worthy of our acquaintance, and so affectionately desirous of it, though we only can be gainers by it? 3. He pleads distress, and begs to be admitted sub formâ pauperis—under the character of a poor traveller that wants a lodging: "My head is wet with the dew, with the cold drops of the night; consider what hardships I have undergone, to merit thee, which surely may merit from thee so small a kindness as this." When Christ was crowned with thorns, which no doubt fetched blood from his blessed head, then was his head wet with the dew. "Consider what a grief it is to me to be thus unkindly used, as much as it would be to a tender husband to be kept out of doors by his wife in a rainy stormy night." Do we thus require him for his love? The slights which careless souls put upon Jesus Christ are him as a continual dropping in a very rainy day.
III. The excuse she made to put off her compliance with this call (So 5:3): I have put off my coat; how shall I put it on again? She is half asleep; she knows the voice of her beloved; she knows his knock, but cannot find in her heart to open to him. She was undressed, and would not be at the pains to dress herself again; she had washed her feet, and would not have occasion to wash them again. She could not send another to open the door (it must be our own act and deed to let Christ into our hearts), and yet she was loth to go herself; she did not say, I will not open, but, How shall I? Note, Frivolous excuses are the language of prevailing slothfulness in religion; Christ calls to us to open to him, but we pretend we have no mind, or we have no strength, or we have no time, and therefore think we may be excused, as the sluggard that will not plough by reason of cold. And those who ought to watch for the Lord's coming with their loins girt, if they ungird themselves and put off their coat, will find it difficult to recover their former resolution and to put it on again; it is best therefore to keep tight. Making excuses (Lu 14:18) is interpreted making light of Christ (Mt 22:5), and so it is. Those put a great contempt upon Christ that cannot find in their hearts to bear a cold blast for him, or get out of a warm bed.
IV. The powerful influences of divine grace, by which she was made willing to rise and open to her beloved. When he could not prevail with her by persuasion he put in his hand by the hole in the door, to unbolt it, as one weary of waiting, So 5:4. This intimates a work of the Spirit upon her soul, by which she was unwilling made willing, Ps 110:3. The conversion of Lydia is represented by the opening of her heart (Ac 16:14) and Christ is said to open his disciples' understandings, Lu 24:45. He that formed the spirit of man within him knows all the avenues to it, and which way to enter into it; he can find the hole of the door at which to put in his hand for the conquering of prejudices and the introducing of his own doctrine and law. He has the key of David (Re 3:7), with which he opens the door of the heart in such a way as is suited to it, as the key is fitted to the wards of the lock, in such a way as not to put a force upon its nature, but only upon its ill nature.
V. Her compliance with these methods of divine grace at last: My bowels were moved for him. The will was gained by a good work wrought upon the affections: My bowels were moved for him, as those of the two disciples were when Christ made their hearts to burn within them. She was moved with compassion to her beloved, because his head was wet with dew. Note, Tenderness of spirit, and a heart of flesh, prepare the soul for the reception of Christ into it; and therefore his love to us is represented in such a way as is most affecting. Did Christ redeem us in his pity? Let us in pity receive him, and, for his sake, those that are his, when at any time they are in distress. This good work, wrought upon her affections, raised her up, and made her ashamed of her dulness and slothfulness (So 5:5, I rose up, to open to my beloved), his grace inclining her to do it and conquering the opposition of unbelief. It was her own act, and yet he wrought it in her. And now her hands dropped with myrrh upon the handles of the lock. Either, 1. She found it there when she applied her hand to the lock, to shoot it back; he that put in his hand by the hole of the door left it there as an evidence that he had been there. When Christ has wrought powerfully upon a soul he leaves a blessed sweetness in it, which is very delightful to it. With this he oiled the lock, to make it go easy. Note, When we apply ourselves to our duty, in the lively exercises of faith, under the influence of divine grace, we shall find it will go on much more readily and sweetly than we expected. If we will but rise up, to open to Christ, we shall find the difficulty we apprehended in it strangely overcome, and shall say with Daniel, Now let my Lord speak, for thou hast strengthened me, Da 10:19. Or, 2. She brought it thither. Her bowels being moved for her beloved, who had stood so long in the cold and wet, when she came to open to him she prepared to anoint his head, and so to refresh and comfort him, and perhaps to prevent his catching cold; she was in such haste to meet him that she would not stay to make the usual preparation, but dipped her hand in her box of ointment, that she might readily anoint his head at his first coming in. Those that open the doors of their hearts to Christ, those everlasting doors, must meet him with the lively exercises of faith and other graces, and with these must anoint him.
VI. Her said disappointment when she did open to her beloved. And here is the most melancholy part of the story: I opened to my beloved, as I intended, but, alas! my beloved had withdrawn himself, and was gone. My beloved was gone, was gone, so the word is.
1. She did not open to him at his first knock, and now she came too late, when afterwards she would have inherited this blessing. Christ will be sought while he may be found; if we slip our time, we may lose our passage. Note, (1.) Christ justly rebukes our delays with his denials, and suspends the communications of comfort from those that are remiss and drowsy in their duty. (2.) Christ's departures are matter of great grief and lamentation to believers. The royal psalmist never complains of any thing with such sorrowful accents as God's hiding his face from him, and casting him off, and forsaking him. The spouse here is ready to tear her hair, and rend her clothes, and wring her hands, crying, He is gone, he is gone; and that which cuts her to the heart is that she may thank herself, she provoked him to withdraw. If Christ departs, it is because he takes something unkindly.
2. Now observe what she does, in this case, and what befel her. (1.) She still calls him her beloved, being resolved, how cloudy and dark soever the day be, she will not quit her relation to him and interest in him. It is a weakness, upon every apprehension either of our own failings or of God's withdrawings, to conclude hardly as to our spiritual state. Every desertion is not despair. I will say, Lord, I believe, though I must say, Lord, help my unbelief. Though he leave me, I love him; he is mine. (2.) She now remembers the words he said to her when he called her, and what impressions they made upon her, reproaching herself for her folly in not complying sooner with her convictions: "My soul failed when he spoke; his words melted me when he said, My head is wet with dew; and yet, wretch that I was, I lay still, and made excuses, and did not open to him." The smothering and stifling of our convictions is a thing that will be very bitter in the reflection, when God opens our eyes. Sometimes the word has not its effect immediately upon the heart, but it melts it afterwards, upon second thoughts. My soul now melted because of his words which he had spoken before. (3.) She did not go to bed again, but went in pursuit of him: I sought him; I called him. She might have saved herself this labour if she would but have bestirred herself when he first called; but we cut ourselves out a great deal of work, and create ourselves a great deal of trouble, by our own slothfulness and carelessness in improving our opportunities. Yet it is her praise that, when her beloved has withdrawn, she continues seeking him; her desires toward him are made more strong, and her enquiries after him more solicitous, by his withdrawings. She calls him by prayer, calls after him, and begs of him to return; and she not only prays but uses means, she seeks him in the ways wherein she used to find him. (4.) Yet still she missed of him: I could not find him; he gave me no answer. She had no evidence of his favour, no sensible comforts, but was altogether in the dark, and in doubt concerning his love towards her. Note, There are those who have a true love for Christ, and yet have not immediate answers to their prayers for his smiles; but he gives them an equivalent if he strengthens them with the strength in their souls to continue seeking him, Ps 138:3. St. Paul could not prevail for the removing of the thorn in the flesh, but was answered with grace sufficient for him. (5.) She was ill-treated by the watchmen; They found me; they smote me; they wounded me, So 5:7. They took her for a lewd woman (because she went about the streets at that time of night, when they were walking their rounds), and beat her accordingly. Disconsolate saints are taken for sinners, and are censured and reproached as such. Thus Hannah, when she was praying in the bitterness of her soul, was wounded and smitten by Eli, one of the prime watchmen, when he said to her, How long wilt thou be drunken? so counting her a daughter of Belial, 1Sa 1:14,15. It is no new thing for those that are of the loyal loving subjects of Zion's King to be misrepresented by the watchmen of Zion, as enemies or scandals to his kingdom; they could not abuse and persecute them but by putting them into an ill name. Some apply it to those ministers who, though watchmen by office, yet misapply the word to awakened consciences, and through unskillfulness, or contempt of their griefs, add affliction to the afflicted, and make the hearts of the righteous sad whom God would not have made sad (Eze 13:22), discouraging those who ought to be encouraged and talking to the grief of those whom God has wounded, Ps 59:26. Those watchmen were bad enough that could not, or would not, assist the spouse in her enquiries after her beloved (So 3:3); but these were much worse, that hindered her with their severe and uncharitable censures, smote her and wounded her with their reproaches, and though they were the keepers of the wall of Jerusalem, as if they had been the breakers of it, took away her veil, from her rudely and barbarously, as if it had been only a pretence of modesty, but a cover of the contrary. Those whose outward appearances are all good, and who yet are invidiously condemned and run down as hypocrites, have reason to complain, as the spouse here, of the taking away of their veil from them. (6.) When she was disabled by the abuses the watchmen gave her to prosecute her enquiry herself she gave charge to those about her to assist her in the enquiry (So 5:8): I charge you, O you daughters of Jerusalem! all my friends and acquaintance, if you find my beloved, it may be you may meet with him before I shall, what shall you tell him? so some read. "Speak a good word for me; tell him that I am sick of love." Observe here, [1.] What her condition was. She loved Jesus Christ to such a degree that his absence made her sick, extremely sick, she could not bear it, and she was in pain for his return as a woman in travail, as Ahab for Naboth's vineyard, which he so passionately coveted. This is a sickness which is a sign of a healthy constitution of soul, and will certainly end well, a sickness that will not be death, but life. It is better to be sick of love to Christ than at ease in love to the world. (2.) What course she took in this condition. She did not sink into despair, and conclude that she should die of her disease, but she sent after her beloved; she asked the advice of her neighbours, and begged their prayers for her, that they would intercede with him on her behalf. "Tell him, though I was careless, and foolish, and slothful, and rose not up so soon as I should have done to open to him, yet I love him; he knows all things, he knows that I do. Represent me to him as sincere, though in many instances coming short of my duty; nay, represent me as an object of his pity, that he may have compassion on me and help me." She does not bid them tell him how the watchmen had abused her; how unrighteous soever they were in it, she acknowledges that the Lord is righteous, and therefore bears it patiently. "But tell him that I am wounded with love to him." Gracious souls are more sensible of Christ's withdrawings than of any other trouble whatsoever.
9-16
Enquiring after the Excellencies of Christ; The Church's Confidence in Christ
查問基督的卓越；教會對基督的確信
⁹ 你這女子中最美麗的，你的良人比別人的良人有何長處？你的良人比別人的良人有何強處，使你這樣囑咐我們？
¹⁰ 我的良人白而且紅，在萬人中為超乎萬人之上。
¹¹ 他的頭像至精的金子；他的頭髮厚密纍垂，黑如烏鴉。
¹² 他的眼如溪水旁的鴿子眼，用奶洗淨，安得合適。
¹³ 他的兩頰如香花畦，如香草臺；他的嘴唇像百合花，滴下沒藥汁。
¹⁴ 他的兩手好像金管，鑲嵌水蒼玉；他的身體如同雕刻的象牙，周圍鑲嵌藍寶石。
¹⁵ 他的腿好像白玉石柱，安在精金座上；他的形狀如利巴嫩，佳美如香柏樹。
¹⁶ 他的口極其甘甜；他全然可愛。耶路撒冷的眾女子啊，這是我的良人；這是我的朋友。
這裏有：I. 耶路撒冷的眾女子因新婦給她們的囑咐，而向新婦發出的關於她良人的問題（So 5:9）。請觀察：1. 她們給新婦的尊敬稱呼：*你這女子中最美麗的！*我們的主耶穌使他的新婦不但在他眼中、也在耶路撒冷一切女子眼中真正可愛。教會是世上最卓越的群體，聖徒的相通是最好的相通，聖所的美是超絕的美。聖徒是最卓越的人；聖潔是靈魂的和諧，是它與自己的一致；它向一切能正確判斷的人推薦自己。即使那些與基督相識甚少的人——如這裏的耶路撒冷的眾女子——也不能不看出那承載他形像之人裏面的可愛之美，這美我們無論在哪裏看見都當愛慕，即使它穿著不同的衣裳。2. 她們對她良人的查問：「你的良人比別人的良人有何長處？你若要我們替你尋找他，請告訴我們他的特徵，使我們看見時可以認得他。」(1.) 有人以此為輕蔑的問題，責備她為他如此大驚小怪：「你為何尋求你的良人比別人尋求他們的更為熱切？你為何如此一心向著他，勝過其他對他也有好感的人？」在信仰上熱心的人，被那些對信仰漠不關心的人視為怪異。眾多疏忽的人嘲笑少數懇切而認真的人。「他裏面有甚麼比別人更迷人的呢？他若走了，你這女子中最美麗的，不久必有另一位以同樣的熱情而來。」請注意，屬肉體的心看不出主耶穌——他的位格或職分、他的教訓或恩惠——有任何卓越或非凡之處；彷彿認識基督並與他相交，不過與認識世界並在其中交往一樣。(2.) 另有人寧可視之為認真的問題，並以為發問者有意：[1.] 安慰新婦——他們知道她只要談論她的良人片刻，便能恢復精神；沒有甚麼比派她去描述她良人的美貌這令人愉悅的任務，更能使她喜樂、更能有力地轉移她的憂愁了。[2.] 自己也想知道——他們曾籠統地聽說他卓越榮耀，卻渴望更具體地認識。他們希奇甚麼感動新婦以如此熱切和關懷囑咐他們關於她的良人，因此斷定他裏面必有別的良人所沒有的東西，而他們願意被說服相信這一點。當人開始查問關於基督和他超絕的完全之時，那時他們才開始有希望。有時一個人在尋求基督上所顯的格外熱心，可以激動許多人（2Co 9:2），正如使徒要以外邦人的信心激動猶太人發憤一樣（Ro 11:14）。見 Joh 4:10。
II. 新婦回答這問題時所陳明的關於她良人的描述。我們當隨時預備教導和幫助那些尋求基督的人。那些自己深諳基督、經驗豐富的基督徒，當盡一切所能使別人也認識他。
1. 她籠統地保證他是一位具有無可比擬的完全和無與倫比之價值的（So 5:10）：「你們不認識我的良人嗎？耶路撒冷的眾女子能不認識那作耶路撒冷冠冕、戴冠冕的頭嗎？那麼讓我告訴你們。」(1.) 他裏面有一切可愛可慕的：我的良人白而且紅——這兩色構成完全的美。這不是指他道成肉身時身體的任何非凡美貌（論到孩童耶穌，從未如論到孩童摩西出生時那樣說他極其俊美，Ac 7:20；不，他無佳形美容，Isa 53:2）；而是指他的神性榮耀，以及作為中保他裏面一切的匯合，使他在蒙光照得以辨別屬靈事物之人的眼中真正可愛。我們在他裏面可以瞻仰耶和華的榮美；他是那聖潔的孩子耶穌——那就是他的秀美。我們若看他為我們的智慧、公義、聖潔、救贖，他在各方面都極其可愛。他對我們的愛使他可愛。他在無瑕疵無辜的生活中白，在他死時所經歷流血的受苦中紅——在作為神的榮耀中白（他變像之時衣服潔白如光），在他取了人的本性——亞當即紅土——的事上紅——在他對百姓的溫柔中白，在他對自己和百姓仇敵的可畏顯現中紅。他的面色是極其美滿的調和。(2.) 他有那在別處找不到的可愛：他是萬人之上的——美貌獨一無二，比世人更美——比他們中任何一個更美，比他們全體更美；沒有可比他的，沒有可與他相比的；與他相比，一切都當看作有損的和糞土（Php 3:8）。他比地上的君王更高（Ps 89:27），比上面世界或下面世界一切有位的、掌權的得了更超絕的名（Php 2:9, Heb 1:1-14, 4:1-16）。他是萬人中的旗手（那字如此意）——是人群中最高大俊美的一位。他自己被高舉為大旗（Isa 11:10），我們必須被聚集到他那裏，並時常仰望他。他既是本身萬人中最美的一位，又是對我們最合適的那位——所以他理當佔據我們靈魂最內裏最高的位置，這是有充分理由的。
2. 她詳細列述他的成就，不隱藏他的能力或美好的勻稱。基督裏的一切都是可愛的。她在這裏舉出他美貌的十個例證；我們不必在應用上過於拘泥，免得硬扭出血來，成了曲解。整體的用意是要表明他各方面都勝任他的使命，他裏面有一切可推薦他給我們尊敬、愛和信靠的東西。基督向約翰的顯現（Re 1:13等）可與新婦在此對他的描述相比，兩者的主旨都是將他表現為超絕榮耀——既偉大又恩慈，在信徒眼中看為可愛，並使他們在他裏面有福。(1.) 他的頭像至精的金子。*基督的頭是神（1Co 11:3），且應許聖徒全能者必作他們的金子*（Job 22:25）——他們的保障、他們的寶藏；何況對基督——神本性一切的豐盛都有形有體地居住在他裏面（Col 2:9）——神更是如此。基督的頭表明他對萬有的主權統治，以及他對教會和一切肢體的生命影響。這是金子、金子——原文前一個字意為發亮的金，後一個字意為堅固的精金；基督的主權既美麗又有能力。尼布甲尼撒的國被比作金頭（Da 2:38），因為它超越一切別的國，基督的政權也是如此。(2.) 他的頭髮厚密纍垂，黑如烏鴉——不像基達的帳棚那樣黑（教會曾以此自比，So 1:5），其黑是醜陋；而是黑如烏鴉——烏鴉的黑是它的美。有時基督的頭髮被描繪為白（Re 1:14），表明他的永恆——他是亙古常在者；但在此為黑而厚密，表明他永遠年輕，他裏面沒有衰殘，沒有漸舊之物。基督的一切在信徒眼中都是可愛的，甚至他的頭髮也是如此；可惜他曾被露水打濕，這些頭髮被夜露滴濕——當他等候施恩之時（So 5:2）。(3.) 他的眼如鴿子眼——秀美清明、貞潔而溫柔，在溪水旁——鴿子所喜悅之處，又在其中如鏡一般照見自己。它們被洗淨以為潔淨，用奶洗淨以為白，且安得合適——既不凸出也不凹陷。基督眼目清潔，不看邪僻（Hab 1:13），因為那是鴿子眼。一切信徒都喜樂地談論基督的無所不知——如新婦在此論他的眼；因為它雖對仇敵如同火焰一般可畏（Re 1:14），對朋友卻如鴿子眼一般可愛而得安慰，因為它是他們誠實的見證。你凡事知道，你知道我愛你。常如行在基督眼目之下的人有福了，是聖潔的。(4.) 他的兩頰——就是臉面的隆起部分——如香花畦，是園中所培植的，是園的美和財富，又如香草臺——香氣的塔樓。基督的面容裏有——即使他只略略顯露自己，因頰不過是臉的一部分——在一切聖徒眼中看為可愛的東西。基督向靈魂所行的半揭露是甦醒更新的，比最美的花朵和香料更芬芳。(5.) 他的嘴唇像百合花——不是白如百合花，而是甘甜愉悅。他嘴唇的言語對一切成聖的人比蜜和蜂房下滴的蜜更甜；他嘴唇的親嘴——他恩典一切的傳遞——也是如此；恩惠從他嘴唇湧流，聽見他的人稀奇他口中所出的恩言。**他的嘴唇如百合花，滴下沒藥汁。自然界中從未有百合花滴下沒藥的，但自然界中沒有甚麼能完全描繪基督的美貌和卓越，所以要以比喻來表達，就必須將意象組合。(6.) 他的兩手好像金管，鑲嵌水蒼玉——水蒼玉是著名的寶石（So 5:14）。尊貴之人以手指上鑲嵌鑽石或其他寶石的金戒裝飾雙手；但在她眼中，他的兩手本身就是金管；他能力的一切作為——他手的工作，他護理和恩典的一切運行——都如金子一般豐富、純淨、寶貴，如寶貴的瑪瑙和藍寶石一般，如金管適合手指一般適合其設計的目的，又如鑲嵌水蒼玉的戒指一般美麗而得體。他那為接受百姓也為賜給他們而伸出的雙手，如此豐富而秀美。(7.) 他的身體如同雕刻的象牙——如此當譯，而非他的肚腹，因這字與 So 5:4 中論肺腑所用的是同一個字，也常歸於神（如 Isa 63:15, Jer 31:20），所以它表明他對新婦的溫柔憐憫和情意，以及即使在她荒涼被棄的狀態中他對她仍有的愛。他這愛如同光亮的象牙——精心打磨，又豐富地鑲嵌藍寶石。愛本身堅固穩定，其事例和情節明亮閃耀，大大增添了它那不可估量的價值。(8.) 他的腿好像白玉石柱——如此堅固、威儀，在它們所安的精金座上毫不遜色（So 5:16）。這表明他的穩定和堅定；他立足之處必固定之；他能擔負在他肩頭上一切政權的重量，他的腿在他以下永不失效。這描繪了我們的神我們的王在聖所中的行動的威儀與壯麗（Ps 68:24），以及他對百姓一切作為的穩定和均勻。耶和華的道路盡善盡美；全都是慈愛和誠實；這些是白玉的柱子——比天的柱子更持久。(9.) 他的形狀——他的風度和氣度——如利巴嫩那雄偉的山；他的外貌秀美迷人，如那佳美森林或園囿的景致，佳美如香柏樹——香柏樹在高度和力量上超越別的樹木，且用途極佳。基督是一位俊美的人；我們越觀看他，就越看見他裏面的美貌。(10.) 他的口極其甘甜——甘甜本身；是甘甜（那字如此意）——純粹的本質，不，是一切喜樂的精髓（So 5:16）。他口中的言語對信徒全是甘甜的——如奶之於嬰孩（對他們是合宜的），如蜜之於成人（Ps 119:103）——對他們是美味。他口的親嘴——他愛的一切憑據——其中有超絕的甘甜，對那些已經習練得通達的屬靈感官之人最為喜樂。對你們信的人，他為寶貴。
3. 她以信和望的完全確信作結，如此勝過了她的憂愁。(1.) 這裏是關於主耶穌完全之美的信的完全確信：「他全然可愛。全無瑕疵之處，我何必再述說細節？」她覺得在個別描述中虧欠了他，遠不及主題的尊嚴和功績，所以以總體的頌詞作結：他真正可愛，他全然如此；他裏面沒有不可愛的，沒有可愛的不在他裏面。他是全人所願——人所能願望的一切他都有。所以她一切的願望都歸向他，她如此殷勤地尋找他，在他缺席中不能安息。如此可愛的一位，誰能不愛他呢？(2.) 這裏是關於她在他裏面之份的望的完全確信：「這是我的良人，這是我的朋友；所以不要希奇我如此渴慕他。」請看她以何等聖潔的膽量宣稱與他的關係，又以何等聖潔的誇勝宣告它。是擁有使卓越甘甜。看見基督卻不看他為我們的，與其說是幸福，不如說是折磨；但看見如此可愛的一位，又看他為我們的，是完全的滿足。這裏有一個真信徒：[1.] 對基督完全的同意：「他是我的——我的主，我的神（Joh 20:28）——按照福音之約的條款是我的，在一切關係中是我的，賜給我，作我可憐靈魂所需要的一切。」[2.] 在基督裏完全的滿足。這是以誇勝的語氣說的：「這是我所揀選的，是我所獻身的。唯獨基督，唯獨基督。這是我心所向的，因為他是我的至愛；這是我所信靠、所期望一切美善的，因為這是我的朋友。」請注意，凡以基督為良人的，必得他為朋友；他一向是、如今是、將來也必是一切信徒特別的朋友。他愛那些愛他的人；凡以他為朋友的，有理由以他誇口，並以喜樂談論他。「讓別人受世界之愛的支配，在它的友誼和恩惠中尋求幸福吧；*這是我的良人，這是我的朋友。*別人隨他們所願，但這是我靈魂的選擇、我靈魂的安息、我的生命、我的喜樂、我的一切；這是我願與之同生同死的那一位。」
英文原文
Enquiring after the Excellencies of Christ; The Church's Confidence in Christ
⁹ What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?
¹⁰ My beloved is white and ruddy, the chiefest among ten thousand.
¹¹ His head is as the most fine gold, his locks are bushy, and black as a raven.
¹² His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set.
¹³ His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh.
¹⁴ His hands are as gold rings set with the beryl: his belly is as bright ivory overlaid with sapphires.
¹⁵ His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars.
¹⁶ His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.
Here is, I. The question which the daughters of Jerusalem put to the spouse concerning her beloved, in answer to the charge she had given them, So 5:9. Observe, 1. The respectful title they give to the spouse: O thou fairest among women! Our Lord Jesus makes his spouse truly amiable, not only in his eyes, but in the eyes of all the daughters of Jerusalem. The church is the most excellent society in the world, the communion of saints the best communion, and the beauty of the sanctuary a transcendent beauty. The saints are the most excellent people; holiness is the symmetry of the soul; it is its agreement with itself; it recommends itself to all that are competent judges of it. Even those that have little acquaintance with Christ, as those daughters of Jerusalem here, cannot but see an amiable beauty in those that bear his image, which we should love wherever we see it, though in different dresses. 2. Their enquiry concerning her beloved: "What is thy beloved more than another beloved? If thou wilt have us to find him for thee, give us his marks, that we may know him when we see him." (1.) Some take it for a scornful question, blaming her for making such ado about him: "Why shouldst thou be so passionate in enquiring after thy beloved, more than others are after theirs? Why shouldst thou be so set upon him, more than others that yet have a kindness for him?" Those that are zealous in religion are men wondered at by such as are indifferent to it. The many careless ones laugh at the few that are solicitous and serious. "What is there in him that is so very charming, more than in another person? If he be gone, thou, who art the fairest among women, wilt soon have another with an equal flame." Note, Carnal hearts see nothing excellent or extraordinary in the Lord Jesus, in his person or offices, in his doctrine or in his favours; as if there were no more in the knowledge of Christ, and in communion with him, than in the knowledge of the world and in its conversation. (2.) Others rather take it for a serious question, and suppose that those who put it intended, [1.] To comfort the spouse, who, they knew, would recover new spirits if she did but talk awhile of her beloved; nothing would please her better, nor give a more powerful diversion to her grief, than to be put upon the pleasing task of describing the beauties of her beloved. [2.] To inform themselves; they had heard, in general, that he was excellent and glorious, but they desired to know more particularly. They wondered what moved the spouse to charge them concerning her beloved with so much vehemence and concern, and therefore concluded there must be something more in him than in another beloved, which they are willing to be convinced of. Then there begin to be some hopes of people when they begin to enquire concerning Christ and his transcendent perfections. And sometimes the extraordinary zeal of one, in enquiring after Christ, may be a means to provoke many (2Co 9:2), as the apostle, by the faith of the Gentiles, would stir up the Jews to a holy emulation, Ro 11:14. See Joh 4:10.
II. The account which the spouse gives of her beloved in answer to this question. We should always be ready to instruct and assist those that are enquiring after Christ. Experienced Christians, who are well acquainted with Christ themselves, should do all they can to make others acquainted with him.
1. She assures them, in general, that he is one of incomparable perfections and unparalleled worth (So 5:10): "Do not you know my beloved? Can the daughters of Jerusalem be ignorant of him that is Jerusalem's crown and crowned head? Let me tell you then," (1.) That he has every thing in him that is lovely and amiable: My beloved is white and ruddy, the colours that make up a complete beauty. This points not at any extraordinary beauty of his body, when he should be incarnate (it was never said of the child Jesus, as of the child Moses, when he was born, that he was exceedingly fair, Ac 7:20; nay, he had no form nor comeliness, Isa 53:2); but his divine glory, and the concurrence of every thing in him as Mediator, to make him truly lovely in the eyes of those that are enlightened to discern spiritual things. In him we may behold the beauty of the Lord; he was the holy child Jesus; that was his fairness. If we look upon him as made to us wisdom, righteousness, sanctification, and redemption, he appears, in all, very amiable. His love to us renders him lovely. He is white in the spotless innocency of his life, ruddy in the bloody sufferings he went through at his death,—white in his glory, as God (when he was transfigured his raiment was white as the light), ruddy in his assuming the nature of man, Adam—red earth,—white in his tenderness towards his people, ruddy in his terrible appearances against his and their enemies. His complexion is a very happy composition. (2.) That he has that loveliness in him which is not to be found in any other: He is the chief among ten thousand, a nonsuch for beauty, fairer than the children of men, than any of them, than all of them; there is none like him, nor any to be compared with him; every thing else is to be accounted loss and dung in comparison of him, Php 3:8. He is higher than the kings of the earth (Ps 89:27) and has obtained a more excellent name than any of the principalities and powers of the upper or lower world, Php 2:9, Heb 1:1-14,4:1-16. He is a standard-bearer among ten thousand (so the word is), the tallest and comeliest of the company. He is himself lifted up as an ensign (Isa 11:10), to whom we must be gathered and must always have an eye. And there is all the reason in the world why he should have the innermost and uppermost place in our souls who is the fairest of ten thousands in himself and the fittest of twenty thousands for us.
2. She gives a particular detail of his accomplishments, conceals not his power or comely proportion. Every thing in Christ is amiable. Ten instances she here gives of his beauty, which we need not be nice in the application of, lest the wringing of them bring forth blood and prove the wresting of them. The design, in general, is to show that he is every way qualified for his undertaking, and has all that in him which may recommend him to our esteem, love, and confidence. Christ's appearance to John (Re 1:13, etc.) may be compared with the description which the spouse gives of him here, the scope of both being to represent him transcendently glorious, that is, both great and gracious, made lovely in the eyes of believers and making them happy in himself. (1.) His head is as the most fine gold. The head of Christ is God (1Co 11:3), and it is promised to the saints that the Almighty shall be their gold (Job 22:25), their defence, their treasure; much more was he so to Christ, in whom dwells all the fulness of the Godhead bodily, Col 2:9. Christ's head bespeaks his sovereign dominion over all and his vital influence upon his church and all its members. This is as gold, gold; the former word in the original signifies shining gold, the latter strong solid gold; Christ's sovereignty is both beautiful and powerful. Nebuchadnezzar's monarchy is compared to a head of gold (Da 2:38), because it excelled all the other monarchies, and so does Christ's government. (2.) His locks are bushy and black, not black as the tents of Kedar, whose blackness was their deformity, to which therefore the church compares herself (So 1:5), but black as a raven, whose blackness is his beauty. Sometimes Christ's hair is represented as white (Re 1:14), denoting his eternity, that he is the ancient of days; but here as black and bushy, denoting that he is ever young and that there is in him no decay, nothing that waxes old. Every thing that belongs to Christ is amiable in the eyes of a believer, even his hair is so; it was pity that it should be wet, as it was, with the dew, and these locks with the drops of the night, while he waited to be gracious, So 5:2. (3.) His eyes are as the eyes of doves, fair and clear, and chaste and kind, by the rivers of waters, which doves delight in, and in which, as in a glass, they see themselves. They are washed, to make them clean, washed with milk, to make them white, and fitly set, neither starting out nor sunk in. Christ is of purer eyes than to behold iniquity, for they are doves' eyes, Hab 1:13. All believers speak with pleasure of the omniscience of Christ, as the spouse here of his eyes; for, though it be terrible to his enemies as a flame of fire (Re 1:14), yet it is amiable and comfortable to his friends, as doves' eyes, for it is a witness to their integrity. Thou knowest all things, thou knowest that I love thee. Blessed and holy are those that walk always as under the eye of Christ. (4.) His cheeks (the rising of the face) are as a bed of spices, raised in the gardens, which are the beauty and wealth of them, and as sweet flowers, or towers of sweetness. There is that in Christ's countenance which is amiable in the eyes of all the saints, in the least glimpse of him, for the cheek is but a part of the face. The half discoveries Christ makes of himself to the soul are reviving and refreshing, fragrant above the richest flowers and perfumes. (5.) His lips are like lilies, not white like lilies, but sweet and pleasant. Such are the words of his lips to all that are sanctified, sweeter than honey and the honey-comb; such are the kisses of his lips, all the communications of his grace; grace is poured into his lips, and those that heard him wondered at the gracious words which proceeded out of his mouth. His lips are as lilies, dropping sweet-smelling myrrh. Never any lilies in nature dropped myrrh, but nothing in nature can fully set forth the beauty and excellence of Christ, and therefore, to do it by comparison, there must be a composition of images. (6.) His hands are as gold rings set with the beryl, a noted precious stone, So 5:14. Great men had their hands adorned with gold rings on their fingers, set with diamonds or other precious stones, but, in her eye, his hands themselves were as gold rings; all the instances of his power, the works of his hands, all the performances of his providence and grace, are all rich, and pure, and precious, as gold, as the precious onyx and the sapphire, all fitted to the purpose for which they were designed as gold rings to the finger, and all beautiful and very becoming, as rings set with beryl. His hands, which are stretched forth both to receive his people and to give to them, are thus rich and comely. (7.) His bowels are as bright ivory, for so it should be rendered, rather than his belly, for it is the same word that was used for bowels (So 5:4) and is often ascribed to God (as Isa 63:15, Jer 31:20), and so it denotes his tender compassion and affection for his spouse, and the love he has to her even in her desolate and deserted state. This love of his is like bright ivory, finely polished, and richly overlaid with sapphires. The love itself is strong and firm, and the instances and circumstances of it are bright and sparkling, and add much to the inestimable value of it. (8.) His legs are as pillars of marble, so strong, and stately, and no disgrace, no, not to the sockets of fine gold upon which they are set, So 5:16. This bespeaks his stability and stedfastness; where he sets his foot he will fix it; he is able to bear all the weight of the government that is upon his shoulders, and his legs will never fail under him. This sets forth the stateliness and magnificence of the goings of our God, our King, in his sanctuary (Ps 68:24), and the steadiness and evenness of all his dispensations towards his people. The ways of the Lord are equal; they are all mercy and truth; these are the pillars of marble, more lasting than the pillars of heaven. (9.) His countenance (his port and mien) is as Lebanon, that stately hill; his aspect beautiful and charming, like the prospect of that pleasant forest or park, excellent as the cedars, which, in height and strength, excel other trees, and are of excellent use. Christ is a goodly person; the more we look upon him the more beauty we shall see in him. (10.) His mouth is most sweet; it is sweetness itself; it is sweetnesses (so the word is); it is pure essence, nay, it is the quintessence of all delights, So 5:16. The words of his mouth are all sweet to a believer, sweet as milk to babes (to whom it is agreeable), as honey to those that are grown up (Ps 119:103), to whom it is delicious. The kisses of his mouth, all the tokens of his love, have a transcendent sweetness in them, and are most delightful to those who have their spiritual senses exercised. To you that believe he is precious.
3. She concludes with a full assurance both of faith and hope, and so gets the mastery of her trouble. (1.) Here is a full assurance of faith concerning the complete beauty of the Lord Jesus: "He is altogether lovely. Why should I stand to mention particulars, when throughout there is nothing amiss?" She is sensible she does him wrong in the particular descriptions of him, and comes far short of the dignity and merit of the subject, and therefore she breaks off with the general encomium: He is truly lovely, he is wholly so; there is nothing in him but what is amiable, and nothing amiable but what is in him. He is all desires; he has all in him that one can desire. And therefore all her desire is towards him, and she seeks him thus carefully and cannot rest contented in the want of him. Who can but love him who is so lovely? (2.) Here is a full assurance of hope concerning her own interest in him: "This is my beloved, and this is my friend; and therefore wonder not that I thus long after him." See with what a holy boldness she claims relation to him, and then with what a holy triumph she proclaims it. It is property that sweetens excellency. To see Christ, and not to see him as ours, would be rather a torture than a happiness; but to see one that is thus lovely, and to see him as ours, is a complete satisfaction. Here is a true believer, [1.] Giving an entire consent to Christ: "He is mine, my Lord and my God (Joh 20:28), mine according to the tenour of the gospel-covenant, mine in all relations, bestowed upon me, to be all that to me that my poor soul stands in need of." [2.] Taking an entire complacency in Christ. It is spoken of here with an air of triumph: "This is he whom I have chosen, and to whom I have given up myself. None but Christ, none but Christ. This is he on whom my heart is, for he is my best-beloved; this is he in whom I trust, and from whom I expect all good, for this is my friend." Note, Those that make Christ their beloved shall have him their friend; he has been, is, and will be, a special friend to all believers. He loves those that love him; and those that have him their friend have reason to glory in him, and speak of him with delight. "Let others be governed by the love of the world, and seek their happiness in its friendship and favours, This is my beloved and this is my friend. Others may do as they please, but this is my soul's choice, my soul's rest, my life, my joy, my all; this is he whom I desire to live and die with."
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。」