加尔文 / John Calvin
In this psalm, the grace and beauty of Solomon, his virtues in ruling the kingdom, and also his power and riches, are illustrated and described in terms of high commendation. More especially, as he had taken to wife a stranger out of Egypt, the blessing of God is promised to him in this relationship, provided the newly espoused bride, bidding adieu to her own nation, and renouncing all attachment to it, devote herself wholly to her husband. At the same time, there can be no doubt, that under this figure the majesty, wealth, and extent of Christ’s kingdom are described and illustrated by appropriate terms, to teach the faithful that there is no felicity greater or more desirable than to live under the reign of this king, and to be subject to his government.
在这首诗篇中，所罗门的风度与美貌、治理国度的德行，以及他的权力与财富，都以高度称颂的词句加以阐发描绘。尤其是，当他娶了一位来自埃及的外邦女子为妻时，上帝应许赐福于这段婚姻，前提是这位新娘告别本族，断绝一切对故土的留恋，将自己完全献给丈夫。与此同时，毫无疑问，在这个象喻之下，基督国度的威严、财富与广阔，也被以贴切的词语加以描绘阐发，好教导信徒：没有比活在这位王的统治之下、顺服于他的管治更大、更值得渴望的幸福。
To the chief musician upon the lilies; of the sons of Korah;
献给乐队长，调用百合花曲；可拉子孙的
for instruction; a song of loves.
训诲诗；爱情歌。
It is well known that this psalm was composed concerning Solomon; but it is uncertain who was its author. It is, in my opinion, probable, that some one of the prophets or godly teachers (whether after Solo-men’s death, or while he was yet alive, it is of no importance to inquire) took this as the subject of his discourse, with the design of showing, that whatever excellence had been seen in Solomon had a higher application. This psalm is called a song of loves, not, as some suppose, because it illustrates the fatherly love of God, as to the benefits which he had conferred in such a distinguished manner upon Solomon, but because it contains an expression of rejoicing on account of his happy and prosperous marriage. Thus the words, of loves, are put for a descriptive epithet, and denote, that it is a love-song. Indeed, Solomon was called , Yedidyah, which means beloved of the Lord, 2 Samuel 12:25. But the context, in my opinion, requires that this term , yedidoth, that is to say, loves, be understood as referring to the mutual love which husband and wife ought to cherish towards each other. But as the word loves is sometimes taken in a bad sense, and as even conjugal affection itself, however well regulated, has always some irregularity of the flesh mingled with it; this song is, at the same time, called , maskil, to teach us, that the subject here treated of is not some obscene or unchaste amours, but that, under what is here said of Solomon as a type, the holy and divine union of Christ and his Church is described and set forth. As to the remaining part of the inscription, interpreters explain it in various ways. , shushan, properly signifies a lily; and the sixtieth psalm has in its inscription the same term in the singular number. Here, and in the eightieth psalm, the plural number is employed. It is therefore probable, that it was either the beginning of a common song, or else some instrument of music. But as this is a matter of no great consequence, I give no opinion, but leave it undecided; for, without any danger to the truth, every one may freely adopt on this point whatever view he chooses.
这首诗篇是关于所罗门而写，这是众所周知的；但其作者是谁，则不确定。在我看来，最有可能是某位先知或虔诚的教师（无论是在所罗门死后还是在世时，这一点不必深究）以此为主题作了讲述，目的是要表明，所罗门身上所见到的一切美善，都有更高的应用。这首诗篇被称为爱情歌，不是像有人所认为的，是因为它表明上帝以格外特出的方式赐给所罗门的恩惠所彰显的父慈之爱，而是因为它包含了对他幸福美满婚姻的喜乐表达。因此，”爱情”这个词是一个描述性的修饰语，表明这是一首爱情歌。所罗门确实被称为”耶底底雅”（Yedidyah），意为”耶和华所爱的”（撒母耳记下12:25）。但在我看来，上下文要求将”耶迪多特”（yedidoth）即”爱情”理解为夫妻之间应当互相培育的爱。但由于”爱情”这个词有时被用于不好的意义，而且就连夫妻之情，无论多么规矩，也总有几分肉体的不规则混杂其中；这首歌同时被称为”马斯基尔”，以表明这里所论述的，不是某种淫秽或不贞的爱情，而是在关于所罗门作为原型的话语之下，圣洁神圣的基督与教会之联合得以描绘和陈述。至于题记其余的部分，注释家各有不同的解释。”苏珊”（shushan）本义为百合花；第六十篇的题记含有同一词语的单数形式。这里和第八十篇用的是复数。因此，这词有可能是某首通用歌曲的开头，或者是某种乐器。但由于这是无关紧要的事，我不表示意见，留待各人自由选取他所喜欢的解释；因为在这一点上，无论选择何种看法，对真理都没有危险。
45:1-5
1. My heart is boiling over with a good matter: I shall speak of the works which I have made concerning the king: my tongue is as the pen of a swift writer. 2. Thou art fairer than the sons of men: grace is poured into thy lips; because God hath blessed thee for ever. 3. Gird thy sword upon thy thigh, O mighty one! with glory and majesty. 156 4. And in thy majesty do thou prosper: ride forth upon the word of truth, and meekness, and righteousness; and thy right hand shall teach thee terrible things. 5. Thine arrows are sharp (so that the people fall under thee) in the heart of the enemies of the King.
1. 我心里涌出美辞，我要向王说我所作的诗；我的舌头是灵巧的写作者的笔。2. 你比世人更美，你口中满有恩惠，所以上帝赐福给你，直到永远。3. 大能者啊，求你将刀跨于腰间，带着你的荣华与威严。4. 你威严赫赫，骑马前往，为真理、谦和、公义。你的右手能显诸可畏之事。5. 你的箭甚锋利，使众民服在你以下；射入王之仇敌的心。
1 My heart is boiling over 157 with a good matter This preface shows sufficiently that the subject of the psalm is no common one; for whoever the author of it may have been, he here intimates, at the very outset, that he will treat of great and glorious things. The Holy Spirit is not accustomed to inspire the servants of God to utter great swelling words, and to pour forth empty sounds into the air; and, therefore, we may naturally conclude, that the subject here treated of is not merely a transitory and earthly kingdom, but sortie-thing more excellent. Were not this the case, what end would it serve to announce, as the prophet does in such a magnificent style, that his heart was boiling over, from his ardent desire to be employed in rehearsing the praises of the king? Some prefer to translate the word to utter; but the other signification of the word appears to me to be more appropriate; and it is confirmed by this, that from this verb is derived the noun , marchesheth, a word which is found once or twice in Moses, and signifies a frying-pan, in which sweatmeats are baked. It is then of the same import as if the inspired writer had said, My heart is ready to breathe forth something excellent and worthy of being remembered. He afterwards expresses the harmony between the tongue and the heart, when he compares his tongue to the pen of a swift and ready writer 2. Thou art fairer than the sons of men. The Psalmist commences his subject with the commendation of the beauty of the king, and then he proceeds also to praise his eloquence. Personal excellence is ascribed to the king, not that the beauty of the countenance, which of itself is not reckoned among the number of the virtues, ought to be very highly valued; but because a noble disposition of mind often shines forth in the very countenance of a man. This may have been the case with Solomon, so that from his very countenance it might have appeared that he was endued with superior gifts. Nor is the grace of oratory undeservedly commended in a king, to whom it belongs, by virtue of his office, not only to rule the people by authority, but also to allure them to obedience by argument and eloquence, just as the ancients feigned that Hercules had in his mouth golden chains, by which he captivated the ears of the common people, and drew them after him. How manifestly does this rebuke the mean-spiritedness of kings in our day, by whom it is regarded as derogatory to their dignity to converse with their subjects, and to employ remonstrance in order to secure their submission; nay, who display a spirit of barbarous tyranny in seeking rather to compel than to persuade them, and in choosing rather to abuse them as slaves, than to govern them by laws and with justice as a tractable and obedient people. But as this excellence was displayed in Solomon, so also did it shine forth more fully afterwards in Christ, to whom his truth serves the part of a scepter, as we shall have occasion by and by to notice mere at large. The term - , al-ken, which we have translated because, is sometimes rendered wherefore; but it is not necessary that we should interpret it in this place in the latter sense, as if Solomon had been blessed on account of his beauty and excellence, for both of these are blessings of God. It is rather to be understood as the reason why Solomon was distinguished for these endowments, namely, because God had blessed him. As to the interpretation which others give, God shall bless thee for thy excellency, it is both cold and forced. 3. Gird thy sword upon thy thigh. Here Solomon is praised as well for his warlike valor, which strikes terror into ]his enemies, as for his virtues which give him authority among his subjects, and secure him their reverence. On the one hand, no king will be able to preserve and defend his subjects, unless he is formidable to his enemies; and, on the other hand, it will be to little purpose to make war boldly upon foreign realms, if the internal state of his own kingdom is not established and regulated in uprightness and justice. Accordingly, the inspired writer says, that the sword with which he will be girded will be, in the first place, a token of warlike prowess to repel and rout his enemies; and, secondly, of authority also, that he might not be held in contempt among his own subjects. He adds, at the same time, that the glory which he will obtain will not be a merely transient thing, like the pomp and vain-glory of kings, which soon decay, but will be of lasting duration, and will greatly increase. He then comes to speak of the virtues which flourish most in a time of peace, and which, by an appropriate similitude, he shows to be the true means of adding strength and prosperity to a kingdom. At first sight, indeed, it seems to be a strange and inelegant mode of expression, to speak of riding upon truth, meekness, and righteousness, (verse 4;) but, as I have said, he very suitably compares these virtues to chariots, in which the king is conspicuously borne aloft with great majesty. These virtues he opposes not only to the vain pomp and parade in which earthly kings proudly boast; but also to the vices and corruptions by which they endeavor most commonly to acquire authority and renown. Solomon himself “Mercy and truth preserve the king; and his throne is upholden by mercy.”— Proverbs 20:28 But, on the contrary, when worldly kings desire to enlarge their dominions, and to increase their power, ambition, pride, fierceness, cruelty, exactions, rapine, and violence, are the horses and chariots which they employ to accomplish their ends; and, therefore, it is not to be wondered at if God should very often cast them down, when thus elated with pride and vain-glory, from their tottering and decayed thrones. For kings, then, to cultivate faithfulness and justice, and to temper their government with mercy and kindness, is the true and solid foundation of kingdoms. The latter clause of the verse intimates, that every thing which Solomon undertakes shall prosper, provided he combine with warlike courage the qualities of justice and mercy. Kings who are carried headlong with a blind and violent impulse, may for a time spread terror and consternation around them; but they soon fall by the force of their own efforts. Due moderation, therefore, and uniform self-restraint, are the best means for making the hands of the valiant to be feared and dreaded. 5. Thy arrows are sharp, etc. Here the Psalmist again refers to warlike power, when he says that the arrows of the king shall be sharp, so that they shall pierce the hearts of his enemies; by which he intimates that he has weapons in his hand with which to strike, even at a distance, all his enemies, whoever they may be, who resist his authority. In the same sense also he says that the people shall fall under him; as if it had been said, Whoever shall engage in the attempt to shake the stability of his kingdom shah miserably perish, for the king has in his hand a sufficiency of power to break the stubbornness of all such persons.
45:6-7
6. Thy throne, O God: is for ever and ever the sceptre of thy kingdom is the sceptre of equity. 7. Thou lovest righteousness, and hatest wickedness: because God, thy God, hath anointed thee with the oil of gladness above thy fellows.
6. 上帝啊，你的宝座是永永远远的；你国度的权杖是正直的权杖。7. 你喜爱公义，恨恶罪恶；所以上帝，就是你的上帝，用喜乐油膏你，胜过膏你的同伴。
Thy throne, O God! is for ever and ever. In this verse the Psalmist commends other princely virtues in Solomon, namely, the eternal duration of his throne, and then the justice and rectitude of his mode of government. The Jews, indeed, explain this passage as if the discourse were addressed to God, but such an interpretation is frivolous and impertinent. Others of them read the word , Elohim, in the genitive case, and translate it of God, thus: The throne of thy God But for this there is no foundation, and it only betrays their presumption in not hesitating to wrest the Scriptures so shamefully, that they may not be constrained to acknowledge the divinity of the Messiah. 158 The simple and natural sense is, that Solomon reigns not tyrannically, as the most of kings do, but by just and equal laws, and that, therefore, his throne shall be established for ever. Although he is called God, because God has imprinted some mark of his glory in the person of kings, yet this title cannot well be applied to a mortal man; for we nowhere read in Scripture that man or angel has been distinguished by this title without some qualification. It is true, indeed, that angels as well as judges are called collectively , Elohim, gods; but not individually, and no one man is called by this name without some word added by way of restriction, as when Moses was appointed to be a god to Pharaoh, (Exodus 7:1.) From this we may naturally infer, that this psalm relates, as we shall soon see, to a higher than any earthly kingdom. In the next verse there is set before us a fuller statement of the righteousness for which this monarch is distinguished; for we are told that he is no less strict in, the punishment of iniquity than in maintaining justice. We know how many and great evils are engendered by impunity and license in doing evil, when kings are negligent and slack in punishing crimes. Hence the old proverb, That it is better to live under a prince who gives no allowance, than under one who imposes no restraint. To the same purpose also is the well-known sentiment of Solomon, “He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord.” — (Proverbs 17:15) Just and rightful government, therefore, consists of these two parts: first, That they who rule should carefully restrain wickedness; and, secondly, That they should vigorously maintain righteousness; even as Plato has well and wisely said, that civil government consists of two parts — rewards and punishments. When the Psalmist adds, that the king was anointed above his fellows, this is not to be understood as the effect or fruit of his righteousness, but rather as the cause of it: for the love of uprightness and equity by which Solomon was actuated arose from the fact, that he was divinely appointed to the kingdom. In ordaining him to the honor of authority and empire, Jehovah, at the same time, furnished him with the necessary endowments. The particle - al-ken, therefore, as in the former instance, is to be understood here in the sense of because; as if it had been said, It is no wonder that Solomon is so illustrious for his love of justice, since, from the number of all his brethren, he was chosen to be consecrated king by holy anointing. Even before he was born, he was solemnly named by a divine oracle, as successor to the kingdom, and when he was elevated to the throne, he was also adorned with princely virtues. From this it follows, that anointing in respect of order preceded righteousness, and that, therefore, righteousness cannot be accounted the cause of the anointing. The royal dignity is called the oil of gladness, because of the effect of it; for the felicity and welfare of the Church depended upon the kingdom promised to the house of David. 159 Hitherto, I have explained the text in the literal sense. But it is necessary that I should now proceed to illustrate somewhat more largely the comparison of Solomon with Christ, which I have only cursorily noticed. It would be quite sufficient for the pious and humble simply to state what is obvious, from the usual tenor of Scripture, that the posterity of David typically represented Christ to the ancient people of God; but as the Jews and other ungodly men refuse to submit cordially to the force of truth, it is of importance to show briefly from the context itself, the principal reasons from which it appears that some of the things here spoken are not applicable fully and perfectly to Solomon. As I intimated at the outset, the design of the prophet who composed this psalm was to confirm the hearts of the faithful, and to guard them against the terror and alarm with which the melancholy change that happened soon after might fill their minds. An everlasting duration, it might be said, had been promised to this kingdom, and it fell into decay after the death of one man. To this objection, therefore, the prophet replies, that although Rehoboam, who was the first successor of that glorious and powerful king, had his sovereignty reduced within narrow limits, so that a great part of the people were cut off and placed beyond the bounds of his dominion, yet that was no reason why the faith of the Church should fail; for in the kingdom of Solomon God had exhibited a type or figure of that everlasting kingdom which was still to be looked for and expected. In the first place, the name of king is ascribed to Solomon, simply by way of eminence, to teach us, that what is here said is not spoken of any common or ordinary king, but of that illustrious sovereign, whose throne God had promised should endure as long as the sun and moon continued to shine in the heavens, (Psalm 72:5.) David certainly was king, and so were those who succeeded Solomon. It is necessary then to observe, that there is in this term some special significance, as if the Holy Spirit had selected this one man from all others, to distinguish him by the highest mark of sovereignty. Besides, how inconsistent would it be to commend very highly warlike valor in Solomon, who was a man of a meek and quiet disposition, and who having ascended the throne when the kingdom enjoyed tranquillity and peace, devoted himself only to the cultivation of those things that are suitable to a time of peace, and never distinguished himself by any action in battle? But, above all, no clearer testimony could be adduced of the application of this psalm to Christ, than what is here said of the eternal duration of the kingdom. There can be no doubt, that allusion is here made to the holy oracle of which I have already made mention, That as long as the sun and moon shall endure in the heavens the throne of David shall endure. Even the Jews themselves are constrained to refer this to the Messiah. Accordingly, although the prophet commenced his discourse concerning the son of David, there can be no doubt, that, guided by the Holy Spirit to a higher strain, he comprehended the kingdom of the true and everlasting Messiah. Besides, there is the name , Elohim, which it is proper to notice. It is no doubt also applied both to angels and men, but it cannot be applied to a mere man without qualification. And, therefore, the divine majesty of Christ, beyond all question, is expressly denoted here. 160 I now proceed to notice the several parts, which however I shall only refer to briefly in passing. We have said that while this song is called a love song, or wedding song, stilldivine instruction is made to hold the most prominent place in it, lest our imaginations should lead us to regard it as referring to some lascivious and carnal amours. We know also, that in the same sense Christ is called “the perfection of beauty;” not that there was any striking display of it in his countenance, as some men grossly imagine, but because he was distinguished by the possession of singular gifts and graces, in which he far excelled all others. Nor is it an unusual style of speaking, that what is spiritual in Christ should be described under the form of earthly figures. The kingdom of Christ, it is said, shall be opulent; and in addition to this it is said, that it shall attain to a state of great glory, such as we see where there is great prosperity and vast power. In this description there is included also abundance of pleasures. Now, there is nothing of all this that applies literally to the kingdom of Christ, which is separated from the pomps of this world. But as it was the design of the prophets to adapt their instruction to the capacity of God’s ancient people, so in describing the kingdom of Christ, and the worship of God which ought to be observed in it, they employ figures taken from the ceremonies of the Law. If we bear in mind this mode of statement, in accordance with which such descriptions are made, there will no longer be any obscurity in this passage. It is also deserving of our notice, that, after the Psalmist has commended this heavenly king for his eloquence, he also describes him as armed with his sword. As, on the one hand, he governs by the influence of persuasion, those who willingly submit to his authority, and manifest docility of disposition; so, on the other hand, as there have been in all ages, and will continue to be, many who are rebellious and disobedient, it is necessary that the unbelieving should be made to feel in their own destruction that Christ has not come unarmed. While, therefore, he, is alluring us with meekness and kindness to himself, let us promptly and submissively yield to his authority, lest he should fall upon us, armed as he is with his sword and with deadly arrows. It is said, indeed, with much propriety, that grace is poured into his lips; for the Gospel, in its very nature, breathes the odour of life: but if we are stubborn and rebellious, this grace will become a ground of terror, and Christ himself will convert the very doctrine of his salvation into a sword and arrows against us. From this also there arises no small consolation to us, that the multitude and insolence of the adversaries of Christ may not discourage us. We know well with what arrogance the Papists reject Jesus Christ, whom, nevertheless, they boast to be their King; we know also with what profane contempt the greater part of the world deride him, and how frowardly the Turks and Jews reproach him. In the midst of such disorder, let us remember this prophecy, That Christ has no want of a sword and arrows to overthrow and destroy his enemies. Here I will again briefly repeat what I have noticed above, namely, that however much the Jews endeavor by their cavillings to pervert the sense of this verse, Thy throne, O God! is for ever and ever, yet it is sufficient of itself to establish the eternal divinity of Christ: for when the name , Elohim is ascribed either to angels or men, some other mark is at the same time usually added, to distinguish between them and the only true God; but here it is applied to Christ, simply and without any qualification. It is of importance, however, to notice, that Christ is here spoken of as he is “God manifested in the flesh,” — (1 Timothy 3:16.) He is also called God, as he is the Word, begotten of the Father before all worlds; but he is here set forth in the character of Mediator, and on this account also mention is made of him a little after, as being subject to God. And, indeed, if you limit to his divine nature what is here said of the everlasting duration of his kingdom, we shall be deprived of the inestimable benefit which redounds to us from this doctrine, when we learn that, as he is the head of the Church, the author and protector of our welfare, he reigns not merely for a time, but possesses an endless sovereignty; for from this we derive our greatest confidence both in life and in death. From the following verse also it clearly appears, that Christ is here exhibited to us in the character of Mediator; for he is said to have been anointed of God, yea, even above his fellows, (Isaiah 42:1; Hebrews 2:17.) This, however, cannot apply to the eternal Word of God, but to Christ in the flesh, and in this character he is both the servant of God and our brother.
上帝啊，你的宝座是永永远远的。 诗人在此称赞所罗门其他王子式的德行，即他宝座的永恒性，以及他统治方式的公义与正直。犹太人确实将这段话解释为是向上帝说的，但这种解释浅陋而不得要领。他们中的另一些人以属格读”以罗欣”（Elohim），将其译为”上帝的”，如此读：你上帝的宝座。但这毫无根据，只暴露了他们的傲慢，不惜如此可耻地扭曲圣经，以免被迫承认弥赛亚的神性。最简单自然的含义是：所罗门的统治不是专横暴虐的——如大多数王那样——而是以公平的律法统治，因此他的宝座将得以永远确立。他虽被称为上帝，因为上帝在王的身上刻印了他荣耀的某种印记，然而这称呼不能轻易应用于有死的人；因为我们在圣经中从未读到，人或天使以这个称呼受到称颂而不带某种限定说明。诚然，天使和审判者都被统称为”以罗欣”（elohim），即神；但不是个别地，也没有一个人以此名被单独称呼而不加上某种限制的词语，就像摩西被任命作法老的神（出埃及记7:1）那样。由此我们可以自然地推断，这首诗篇所指向的，正如我们即将看到的，是某一超乎地上国度的事物。下一节为我们陈述了这位君王因何而著称的公义之更完整的叙述；因为我们被告知，他对惩罚不义之事不亚于维护公义。我们知道，当王在惩罚罪行上疏忽懈怠时，纵容姑息所滋生的许多大恶。因此古有名言：宁可活在严格的君王之下，不愿活在毫无约束的君王之下。所罗门那句广为人知的话也有同样的目的：”定恶人为义、定义人为恶，这两等人都为耶和华所憎恶”（箴言17:15）。公正合法的统治，因此包含两个部分：第一，统治者当谨慎约束恶行；第二，当积极维护公义；正如柏拉图睿智地说过，公民政府由赏与罚两部分组成。当诗人补充说王受膏胜过他的同伴时，这不应理解为他公义的效果或果实，宁可理解为其原因：所罗门被公义和公平所激励，乃是因为他被神圣地指定为王。在任命他担任权威与帝权的荣耀时，耶和华同时赐给他必要的禀赋。因此，”阿勒-肯”（al-ken）在这里与前例相同，应理解为”因为”；仿佛说：所罗门在爱公义上如此卓著，并不奇怪，因为他从所有弟兄中被拣选，以圣洁的膏抹受立为王。甚至在他出生之前，他就已经被神圣的预言庄严地指名为国度的继承人；当他被拥立为王时，也同样被赐予王者的德行。由此可知，在秩序上，受膏先于公义，因此公义不能被视为受膏的原因。王位的尊荣被称为”喜乐油”，是因其效果；因为教会的幸福与繁荣有赖于所应许的大卫家的国度。至此，我已按字面意思解释了经文。但现在必须更详细地阐述所罗门与基督的比较，这是我此前只是略微提到的。对于虔诚谦卑的人而言，只须陈明圣经惯常所载之事便已足够，即大卫的后裔在古时上帝的子民面前代表性地象征基督；但由于犹太人和其他不敬虔的人拒绝诚心顺服真理的力量，就有必要从上下文本身简要地说明，哪些理由表明这里所说的某些话，并不能完全确切地应用于所罗门。如我在开头所表明的，这首诗篇的作者的用意，是要坚固信徒的心，并防止他们被不久后发生的令人悲痛的变故所充满恐惧与惊慌。有人或许会说：永恒的持续曾被应许给这个国度，而它在一个人死后便衰落了。对于这个反驳，先知的回答是：虽然那位荣耀强大的王的第一位继承人罗波安的主权被大幅削减，以至大部分百姓被割离并置于他的权界之外，但这不是教会的信心失落的理由；因为在所罗门的国度里，上帝展示了那仍要被仰望期待的永恒国度的一个预表或图形。首先，”王”这个名称被归于所罗门，只是作为一种卓越的称呼，要教导我们，这里所说的不是关于某个普通或寻常的王，而是关于那位荣耀的君主——上帝应许他的宝座在日月存续的时候也必长存（诗篇72:5）。大卫固然是王，所罗门的继承者们也是。因此，有必要注意这个词语中有某种特别的意义，仿佛圣灵从所有人中单选他一人，以最高的王者印记来区分他。此外，在所罗门身上大力称赞武勇，又是何等不相称——他是个温和安静性情的人，在国度处于太平安宁之时才登上王位，只专注于培育适合太平时代的事物，从未在任何战役中以行动显出自己的战功。但最重要的是，将这首诗篇应用于基督最清楚的证明，莫过于这里所说的关于国度永恒持续之语。毫无疑问，这里有对那神圣预言的暗指——只要日月在天继续照耀，大卫的宝座也必持续。就连犹太人自己也被迫将此归于弥赛亚。因此，虽然先知从大卫的儿子说起，毫无疑问，他是受圣灵引导到更高的境界，而涵盖了真正永恒弥赛亚的国度。此外，还有”以罗欣”（Elohim）这个名称，值得留意。它无疑也被用于天使和人，但若不加限定说明，就不能应用于单纯的人。因此，基督的神圣威严，在这里无疑是明确地指明的。我现在简略提一下各个部分，然而我只是在经过时一笔带过。我们已说过，这首歌虽被称为爱情歌或婚歌，但圣神的教导仍被赋予最突出的地位，免得我们的想象引导我们将其视为某种淫秽肉欲的爱情。我们也知道，基督被称为”全然可美”，是同样的意义；不是说他的容貌有什么引人注目的美丽，如某些人粗陋地想象的，而是因为他被赋予了奇异的恩赐，在这方面远超一切人。将基督所有属灵的事以地上形象的形式来描绘，也是不罕见的说话方式。基督的国度，有人说，将是富足的；除此之外，还说它将达到极大的荣耀，如我们在兴旺昌盛时所见到的。在这描述中也包含了丰盛的喜乐。然而，这一切按字面意思都不适用于基督的国度，因为它与世界的虚华是隔离的。但由于先知的用意是要将他们的教导调适到上帝古时子民的接受能力，所以在描述基督的国度和其中当守的敬拜时，他们使用了取自律法礼仪的图像。若我们记住这种陈述方式，这段话就不再有任何晦涩之处。也值得注意的是：先知称赞这位天上的王有口才之后，又描述他身佩刀剑。一方面，他以劝说的影响力统治那些自愿顺服、表现出温顺心志的人；另一方面，因为各个时代都有许多悖逆不顺的人，且今后也将继续如此，不信的人就必须在自身的灭亡上感受到基督并非手无寸铁地来临。所以，当他以温和慈爱引我们到他那里时，让我们立即顺从地降服于他的权威，免得他以刀剑和致命的箭降临打击我们。确实，”恩惠倾倒在你口中”这话是极为贴切的；因为福音从其本质而言呼出生命的香气；但若我们顽梗悖逆，这恩惠将成为恐惧的根由，基督自己将把救恩之道转变为刀剑和箭攻击我们。由此也产生对我们不小的安慰：基督对手众多而傲慢，不应使我们灰心。我们很清楚罗马天主教人以何等傲慢拒绝耶稣基督，尽管他们夸口他是他们的王；我们也知道世上大多数人以何等亵渎的藐视嘲弄他，土耳其人和犹太人以何等放肆的话诽谤他。在如此混乱之中，让我们记住这预言：基督毫不缺乏刀剑和箭来推翻消灭他的仇敌。我在此再简略重复一下上面已提到的：无论犹太人如何竭力以诡辩歪曲这节话”上帝啊，你的宝座是永永远远的”的意义，它本身已足以确立基督永恒的神性；因为当”以罗欣”这名被赋予天使或人时，通常同时加上某种其他标志，以区别他们与唯一真神；但在这里，这名被应用于基督，简单而不加任何限定。然而须注意，基督在此是以他”在肉身显现”（提摩太前书3:16）的身份被论述的。他固然也被称为上帝，因为他是父所生的道，在万古之前；但这里所呈现的他，是以中保的身份，因此不久后他也以顺服上帝的角色被提到。诚然，若你将这里关于他国度永恒持续之语限制在他的神性本质，我们就被剥夺了这教义所带来给我们的无价之益——当我们学知，作为教会的头，作为我们福祉的作者与保护者，他统治的不只是一段时期，而是拥有无尽的主权；因为正是由此我们在生死两者中获得最大的信心。从下一节话也清楚可见，基督在此是以中保的身份呈现给我们的；因为他被说成蒙上帝膏抹，胜过他的同伴（以赛亚书42:1；希伯来书2:17）。然而，这不能应用于上帝的永恒之道，而是应用于在肉身中的基督，以这种身份他既是上帝的仆人，也是我们的弟兄。
45:8-12
8. All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whence they have made thee glad 9. The daughters of kings were among thy honorable women: 161 thy consort stood on thy right hand 162 in gold of Ophir. 163 10. Hearken, O daughter! And consider, and incline thy ear; and forget thy own people and thy father’s house. 11. And the King shall greatly desire thy beauty: for he is thy Lord, and thou shalt worship him. 164 12. And the daughter of Tyre with a gift: the rich among the people shall entreat thy face.
8. 你的衣服都有没药、沉香、肉桂的香气；象牙宫中有丝弦乐器令你欢喜。9. 君王的女儿在你显贵的妃嫔中，王后佩戴俄斐金饰站在你右边。10. 女儿啊，你当听，当看，当侧耳而听；忘记你的本族和你父家；11. 王就羡慕你的美貌。他是你的主，你当拜他。12. 推罗的女儿要来奉礼；民中的富足人也要求你的恩。
All thy garments smell of myrrh As to the signification of the words I am not disposed to contend much, for I find that even the Jews are not agreed among themselves as to the meaning of the third word, except that from the similarity of pronunciation it may be conjectured to denote cassia. It is sufficient that we understand the prophet as meaning that the garments of the king are perfumed with precious and sweet-smelling odours. He describes Solomon coming forth from his ivory palace amidst shoutings of universal applause and joy. I explain not the word , minni, Out of me, because no tolerable meaning can be drawn from this. I translate it whence, 165 and refer it to the ivory palaces Superfluity and excess in pleasures cannot be justified, not only in the common people, but not even in kings; yet, on the other hand, it is necessary to guard against too much austerity, that we may not condemn the moderate display of grandeur which is suitable to their dignity, even as, a little after, the prophet describes the queen sumptuously and royally apparelled. We must, however, at the same time, consider that all that is here commended in Solomon was not approved of by God. Not to speak of other things, it is well known that from the very first the sin of polygamy was a thing displeasing to God, and yet concubines are here spoken of as included among the blessings of God, for there is no reason to doubt that by the honorable women, or maids of honor, 167 the prophet means Solomon’s wives, of whom mention is made in another place. The daughter of the king of Egypt, whom Solomon had married, was his principal wife, and the first in rank 168 but it appears that the others, whom sacred history describes as occupying an inferior rank, were provided for in a liberal and honorable manner. These the prophet calls the daughters of kings, because some of them were descended of the royal blood. In what sense, then, it might be asked, does the prophet account it among the praises of Solomon that he had many wives, — a thing which God condemns in all private persons, but expressly in kings? (Deuteronomy 17:17.) Doubtless it may easily be inferred that in commending, according to a common practice, the wealth and glory of the king, as the prophet here does, he did not mean to approve of the abuse of them. It was not his design to set forth the example of a man in opposition to the law of God. It is true, indeed, that the power, dignity, and glory, which Solomon enjoyed, were granted to him as singular blessings from God; but as generally happens, he defiled them greatly by not exercising self-control, and in abusing the great abundance with which he was blessed, by the excessive indulgence of the flesh. In short, it is here recorded what great liberality God manifested towards Solomon in giving him every thing in abundance. As to the fact that he took to him so many wives, and did not exercise a due moderation in his pomp, this is not to be included in the liberality of God, but is a thing as it were accidental. 10. Hearken, O daughter! and consider I have no doubt, that what is here said is spoken of the Egyptian woman, whom the prophet has described as standing at the right hand of the king. It was not, indeed, lawful for Solomon to marry a strange woman; but this of itself is to be accounted among the gifts of God, that a king so powerful as the king of Egypt was, 169 sought his alliance. At the same time, as by the appointment of the Law, it was required that the Jews, previous to entering into the marriage relation, should endeavor to instruct their wives in the pure worship of God, and emancipate them from superstition; in the present instance, in which the wife spoken of was descended from a heathen nation, and who, by her present marriage, was included in the body of the Church, the prophet, in order to withdraw her from her evil training, exhorts her to forget her own country and her father’s house, and to assume a new character and other manners. If she did not do this, there was reason to fear, not only that she would continue to observe in private the superstitions and false modes of worshipping God to which she had been habituated, but that also, by her public example, she would draw away many into a similar evil course; and, indeed, this actually came to pass soon after. Such is the reason of the exhortation which the prophet here gives her, in which, in order to render his discourse of more weight, he addresses her by the appellation of daughter, a term which it would have been unsuitable for any private man to have used. The more clearly to show how much it behoved the new bride to become altogether a new woman, he employs several terms thereby to secure her attention, Hearken, consider, and incline thy ear It is certainly a case in which much vehemence and urgent persuasion are needed, when it is intended to lead us to a complete renunciation of those things in which we take delight, either by nature or by custom. He then shows that there is no reason why the daughter of Pharaoh should feel any regret in forsaking her father, her kinsfolk, and the land of Egypt, because she would receive a glorious recompense, which ought to allay the grief she might experience in being separated from them. To reconcile her to the thought of leaving her own country, he encourages her by the consideration that she is married to so illustrious a king. Let us now return to Christ. And, in the first place, let us remember that what is spiritual is here described to us figuratively; even as the prophets, on account of the dulness of men, were under the necessity of borrowing similitudes from earthly things. When we bear in mind this style of speaking, which is quite common in the Scriptures, we will not think it strange that the sacred writer here makes mention of ivory palaces, gold, precious stones, and spices; for by these he means to intimate that the kingdom of Christ will be replenished with a rich abundance, and furnished with all good things. The glory and excellence of the spiritual gifts, with which God enriches his Church, are indeed held in no estimation among men; but in the sight of God they are of more value than all the riches of the world. At the same time, it is not necessary that we should apply curiously to Christ every particular here enumerated; 170 as for instance, what is here said of the many wives which Solomon had. If it should be imagined from this that there may be several churches, the unity of Christ’s body will be rent in pieces. I admit, that as every individual believer is called “the temple of God,” (1 Corinthians 3:17, and 6:19,) so also might each be named “the spouse of Christ;” but properly speaking, there is only one spouse of Christ, which consists of the whole body of the faithful. She is said to sit by the side of the king, not that she exercises any dominion peculiar to herself, but because Christ rules in her; and it is in this sense that she is called “the mother of us all,” (Galatians 4:26.) This passage contains a remarkable prophecy in reference to the future calling of the Gentiles, by which the Son of God formed an alliance with strangers and those who were his enemies. There was between God and the uncircumcised nations a deadly quarrel, a wall of separation which divided them from the seed of Abraham, the chosen people, (Ephesians 2:14;) for the covenant which God had made with Abraham shut out the Gentiles from the kingdom of heaven till the coming of Christ. Christ, therefore, of his free grace, desires to enter into a holy alliance of marriage with the whole world, in the same way as if a Jew in ancient times had taken to himself a wife from a foreign and heathen land. But in order to conduct into Christ’s presence his bride chaste and undefiled, the prophet exhorts the Church gathered from the Gentiles to forget her former manner of living, and to devote herself wholly to her husband. As this change, by which the children of Adam begin to be the children of God, and are transformed into new men, is a thing so difficult, the prophet enforces the necessity of it the more earnestly. In enforcing his exhortation in this way by different terms, hearken, consider, incline thy ear, he intimates, that the faithful do not deny themselves, and lay aside their former habits, without intense and painful effort; for such an exhortation would be superfluous, were men naturally and voluntarily disposed to it. And, indeed, experience shows how dull and slow we are to follow God. By the word consider, or understand, our stupidity is tacitly rebuked, and not without good reason; for whence arise that self-love which is so blind, that false opinion which we have of our own wisdom and strength, the deception arising from the fascinations of the world, and, in fine, the arrogance and pride which are natural to us, but because we do not consider how precious a treasure God is presenting to us in his only begotten Son? Did not this ingratitude prevent us, we would without regret, after the example of Paul, (Philippians 3:8,) reckon as nothing, or as “dung,” those things which we admire most, that Christ might replenish us with his riches. By the word daughter, the prophet gently and sweetly soothes the new Church; and he also sets before her the promise of a bountiful reward, 171 to induce her, for the sake of Christ, willingly to despise and forsake whatever she made account of heretofore. It is certainly no small consolation to know that the Son of God will delight in us, when we shall have put off our earthly nature. In the meantime, let us learn, that to deny ourselves is the beginning of that sacred union which ought to exist between us and Christ. By her father’s house and her people is doubtless meant all the corruptions which we carry with us from our mother’s womb, or derive from evil custom; nay, under this mode of expression there is comprehended whatever men have belonging to themselves; for there is no part of our nature sound or free from corruption. It is necessary, also, to notice the reason which is added, namely, that if the Church refuses to devote herself wholly to Christ, she casts off his due and lawful authority. By the word worship we must understand not only the outward ceremony, but also, according to the figure synecdoche, a holy desire to yield reverence and obedience. Would to God that this admonition, as it ought, had been thoroughly weighed! for the Church of Christ had then been more obedient to his authority, and we should not in these days have had so great a contest to maintain in reference to her authority against the Papists, who imagine that the Church is not sufficiently exalted and honored, unless with unbridled license she may insolently triumph over her own husband. They, no doubt, in words ascribe supreme authority to Christ, saying, that every knee should bow before him; but when they maintain that the Church has an unlimited power of making laws, what else is this but to give her loose reins, and to exempt her from the authority of Christ, that she may break forth into any excess according to her desire? I stay not to notice how wickedly they arrogate to themselves the title and designation of the Church. But it is intolerable sacrilege to rob Christ and then adorn the Church with his spoils. It is no small dignity which the Church enjoys, in being seated at the right hand of the King, and it is no small honor to be called “the Mother” of all the godly, for to her it belongs to nourish and keep them under her discipline. But at the same time it is easy to gather from innumerable passages of Scripture, that Christ does not so elevate his own Church that he may diminish or impair in the least his own authority. 12 And the daughter of Tyre with a gift. This also is a part of the recompense which the prophet promises to the queen in order to mitigate or rather to extinguish entirely, the longing desire she might still feel after her former condition. He says: that the Tyrians will come humbly to pay her reverence, bringing presents with them. Tyre, we know, was formerly a city of great renown, and, therefore, he accounts it a very high honor that men will come from a city so distinguished and opulent to greet her and to testify their submission to her. It is not necessary for us to examine every word minutely, in order to apply to the Church every thing here said concerning the wife of Solomon; but in our own day we realize some happy fruits of this prophecy when God has so ordered it, that some of the great men of this world, although they themselves refuse to submit to the authority of Christ, act with kindness towards the Church, maintaining and defending her.
你的衣服都有没药、沉香、肉桂的香气。 关于词语的含义，我不太愿意争辩，因为就连犹太人在第三个词的含义上也没有一致意见，只是凭读音的相似，可以推测它指肉桂。只须明白先知的意思是说，王的衣服用贵重芳香的香料薰染。他描述所罗门从他的象牙宫走出，在众人普遍的欢呼与喜乐声中前行。我不将”米尼”（minni）解释为”从我”，因为这样理解不出任何妥当的意思。我将其译为”从那里”，并将其与象牙宫相联。奢侈和过度享乐，不只在普通百姓中，就连在君王中也不被认可；然而另一方面，也必须防止过分严苛，不至于谴责那适合其尊贵的适度显赫——正如先知不久后也描述王后以华贵的王室服饰盛装出现。然而，我们同时必须考虑：此处在所罗门身上所称赞的一切，并非上帝都赞许。不提其他事，众所周知，多妻之罪从一开始就是上帝所不喜悦的，但侍妾在此被包含在上帝的祝福之中；因为没有理由怀疑，先知所说的”显贵的妃嫔”是指所罗门的妻子，这在另处有所提及。所罗门所娶的埃及王的女儿是他最主要的妻子，地位最高；但其他妻子，圣经史所描述的次要地位，似乎也得到了慷慨而体面的供养。先知称她们为”君王的女儿”，因为她们中有些人出身王家。那么，先知在什么意义上将所罗门有许多妻子计算在他的称赞之中——而这是上帝在所有私人中都谴责的事，在君王身上更有明确规定呢（申命记17:17）？毫无疑问，容易推断出：先知此处按照惯例称赞君王的财富与荣耀，并不是要赞许其滥用。他无意以一个人的例子来对抗上帝的律法。所罗门所享有的权力、尊贵和荣耀，确实是上帝作为奇异祝福赐给他的；但如同通常所发生的，他因未能自制，且在蒙福的极大丰盛中过度放纵肉体，而大大污秽了这些。总而言之，这里所记载的，是上帝对所罗门何等慷慨，赐给他一切皆丰盛。至于他娶了那么多妻子，在排场上也不节制，这不应包含在上帝的慷慨之内，而是一种偶然发生的事。10. 女儿啊，你当听，当看。 我毫不怀疑，这里所说的是关于那位被先知描述为站在王右边的埃及女子。所罗门娶外邦女子，本不合法；但这本身要列为上帝的恩赐——如此强大的埃及王竟寻求与他联姻。与此同时，按照律法的规定，犹太人在缔结婚姻关系之前，应努力将妻子教导于对上帝纯正的敬拜，使她们从迷信中得自由；在本例中，所提到的妻子出身异教，借这段婚姻被纳入教会的身体之中，先知为了将她从她的坏习惯中拯救出来，便劝诫她忘记自己的故土和父家，承担新的性格和其他的风俗。若她不这样做，就有理由担心：她不仅会继续私下遵守她所习惯的迷信和错误的敬拜方式，而且会以她公开的榜样将许多人引入类似的错误；事实上，这种事不久之后果然发生了。这便是先知在此给她劝诫的原因，其中，为使他的论述更有分量，他以”女儿”这个称呼来称呼她——这个称呼若出自私人之口，是不合宜的。为了更清楚地表明新娘理应成为一个全新的人，他用了几个词语来确保她的注意：当听、当看、当侧耳而听。诚然，当意图引导我们完全放弃那些我们因天性或习惯而喜悦之事时，就需要极大的情感激动和迫切的劝说。他然后指出：法老的女儿没有理由为离开父亲、亲族和埃及地而感到遗憾，因为她将得到荣耀的补偿，足以消除她因与他们分离而可能感受的悲伤。为使她甘心离开故土，他以她嫁给了如此卓著的王来激励她。现在让我们回到基督。首先，让我们记住，这里所描述的属灵之事是以象征性的方式来表达的；正如先知因人的愚钝，不得不借用地上事物的比喻。当我们记住这种在圣经中极为普遍的说话方式，我们就不会觉得奇怪：圣经作者在此提到象牙宫、黄金、宝石和香料；因为他借此要表明，基督的国度将充盈丰富，具备一切美善。上帝赐予教会的属灵恩赐的荣耀和卓越，确实在人眼中毫不受重视；但在上帝面前，它们比世上一切财富更有价值。然而，我们不必费力地将这里所列举的每个细节都应用于基督；例如，这里关于所罗门多妻的记载。若从这里想象基督可以有几个教会，基督身体的合一就被撕裂了。我承认，正如每个信徒个体都被称为”上帝的殿”（哥林多前书3:17；6:19），同样也可以各自被称为”基督的新妇”；但严格说来，基督只有一位新妇，由全体信徒的身体组成。她被说成坐在王旁边，不是因为她行使某种属于她自己的统治，而是因为基督在她里面统治；在这个意义上，她被称为”我们众人的母”（加拉太书4:26）。这段话对于将来外邦人蒙召含有一个显著的预言：上帝的儿子凭白白的恩典，与陌生人和仇敌缔结了联盟。在上帝与未受割礼的外邦人之间，有一道死仇、一堵隔断他们与亚伯拉罕所拣选后裔的墙（以弗所书2:14）；因为上帝与亚伯拉罕所立的圣约，在基督来临之前将外邦人排除在天国之外。因此，基督凭其自由的恩典，渴望与整个世界缔结圣洁的婚盟，如同古时一个犹太人从外邦异教之地娶妻。但为了将纯洁无瑕的新妇领到基督面前，先知劝诫从外邦聚集的教会忘却以前的生活方式，将自己完全献给丈夫。由于这种改变——亚当的儿女借此开始成为上帝的儿女，并被改变为新人——是如此困难之事，先知就更加迫切地强调其必要性。他以当听、当看、当侧耳而听这几个不同的词来加强劝告，表明信徒舍己、放弃旧有习惯，不经过强烈痛苦的努力是做不到的；因为若人天然自愿地倾向于此，这样的劝诫就是多余的。经验确实表明我们是何等迟钝、何等不愿跟随上帝。”当看”或”理解”这个词，是对我们的愚蠢的含蓄谴责，而且不无道理；因为那种盲目的自爱从何而来，那种对我们自身智慧和力量的错误看法，世界之魔力所造成的欺骗，以及最终我们天生的傲慢与骄纵，除了因为我们没有思考上帝在他的独生子里所呈现给我们的是何等宝贵的宝藏之外，还有什么别的原因呢？若不是这种忘恩拦阻我们，我们就会毫不遗憾地效法保罗（腓立比书3:8），将我们最欣赏的事物都视为无有，甚至视为”粪土”，好让基督以他的财富丰盈我们。先知以”女儿”这个词温柔甜蜜地安慰新的教会；他也在她面前摆出丰厚报偿的应许，好使她为了基督，甘心轻视和放弃她以往所看重的一切。知道上帝的儿子将喜悦我们，当我们脱去属地的本性之时，这确实不是小的安慰。与此同时，让我们学习：舍己是我们与基督之间那神圣联合应有的开始。”父家”和”本族”无疑是指我们从母腹所带来、或从坏习惯所染取的一切败坏；不止于此，在这种表达方式之下，凡属人自己的一切都被包含在内；因为我们本性没有任何部分是健全或免于败坏的。也须注意随后所加的理由，就是：若教会拒绝将自己完全献给基督，她就是在抛弃他应当享有的合法权威。”当拜他”这个词，我们不仅应当理解为外在的仪式，而且按照举例借代的修辞格，也应理解为向他表达敬重与顺服的圣洁愿望。愿上帝让这劝诫如它本应的那样，得到彻底的思量！因为基督的教会本当更顺服于他的权威，我们今日也就不必在关于她的权威之事上，与那些罗马天主教信徒维持如此大的争论了——他们以为，除非教会可以放肆地傲然凌驾于她自己的丈夫之上，否则教会就没有得到足够的崇高和尊荣。他们无疑在言语上将至高的权威归于基督，说人人都当向他屈膝；但当他们主张教会有无限制地制定法律的权力时，这无非是给她放开缰绳，使她脱离基督的权威，随自己所欲任意妄为。我不必进一步论述他们以何等罪恶的方式僭取教会的名号与称谓。但将基督抢劫之后再用他的战利品妆饰教会，是不可容忍的亵渎。教会被安置在王右边所享有的，不是小的尊贵；被称为所有虔诚人的”母亲”也不是小的荣耀，因为教会负有滋养他们、在她的纪律下保守他们的责任。但同时，从圣经无数处段落容易推断出：基督并非如此高举自己的教会，以至要减损或损害他自己权威的分毫。12. 推罗的女儿要来奉礼。 这也是先知应许给王后的报偿的一部分，为了缓和甚至完全消除她或许仍对以往处境的留恋。他说：推罗人将谦卑地来向她致敬，带着礼物。我们知道推罗从前是一座声名显赫的城，因此他认为从如此杰出富庶的城市有人来问候她、表示归顺，是极大的荣耀。我们没有必要细究每个词语，以便将这里关于所罗门之妻的一切都应用于教会；但在我们这个时代，当上帝已如此安排，使世上的一些伟人，虽然他们自己拒绝顺服基督的权威，却对教会怀有善意、维持和捍卫她时，我们就实现了这预言一些美好的果实。
45:13-17
13. The daughter of the King is all glorious within: her clothing is of garments embroidered with gold. 14. She shall be brought to the King in raiment of needle-work: the virgins after her, her companions, shall be brought to thee. 15. They shall be brought with joy and gladness; they shall enter into the palace of the King. 16. Instead of thy fathers shall be thy children: thou shalt make them princes in all the earth. 17. I will make thy name to be remembered throughout all generations: therefore the people shall praise thee for ever and ever.
13. 王的女儿在宫内极其荣华，她的衣服是金线交织的。14. 她要穿着花绣的衣服被引领到王面前，她背后有同伴，就是众处女，也都被引领到你面前。15. 她们要欢欢喜喜地进入，进入王的宫殿。16. 你的儿子必承续你列祖的位；你必立他们为全地的王。17. 我要传扬你的名，直到万代，所以众民必永永远远称谢你。
13 The daughter of the King is all glorious within 172 This verse may be understood in a twofold sense; either as meaning that the queen, not only when she appears in public before all the people,
“All glorious is the queen in her apartment,
“王后在她的内室中极其荣华，
Her robe is bespangled with gold;
她的袍服缀满金线；
To the king she shall be brought in brocade,
她将穿着锦绣被引领到王面前，
Attended by her virgin companions.”
后随她的女伴，众处女相随。”
“This,” says he, namely, verse 13th, “and the two next verses, contain a fine description of Oriental manners. The queen, before she be led to the king’s apartment, is gorgeously dressed in her own; and thence proceeds with her female train to the royal palace.”
“他说”（即第13节），”以及随后的两节话，包含了对东方礼俗的精彩描述。王后在被引领到王室之前，先在自己的内室中盛装，然后率领她的女眷行列走向王宫。”
but also when sitting in private in her own chamber, is always sumptuously apparelled; or, that the splendor and gorgeous appearance of her attire is not merely a thing of display, designed to dazzle the eyes of the simple, but consists of expensive and really substantial material. The prophet accordingly enhances the happy and lofty condition of the queen by the circumstance, that she has not only sumptuous apparel in which she may appear on particular occasions, but also for her ordinary and daily attire. Others expound it in this sense, That all her glory consists in the king inviting her familiarity into his presence; and this opinion they rest on the ground that immediately after there is a description given of her as passing into the chamber of the king accompanied with a great and glorious train of followers. This display of pomp exceeds the bounds of due moderation; but, in the meantime, we are taught by it, that while the Church is thus richly apparelled, it is not designed to attract the notice of men, but only for the pleasure of the King. If in our day the Church is not so richly adorned with that spiritual beauty in which the glory of Christ shines forth, the fault ought to be imputed to the ingratitude of men, who either through their own indifference despise the goodness of God, or else, after having been enriched by him, again fall into a state of poverty and want. 16 Instead of thy fathers shall be thy children This also serves to show the glory and transcendent excellence of this kingdom, namely, that the children will not be inferior in dignity to their fathers, and that the nobility of the race will not be diminished after the death of Solomon; for the children which shall be born to him will equal those who had preceded them in the most excellent virtues. Then it is added, that they shall be princes in all the earth, because the empire shall enjoy such an extent of dominion on every side, that it might easily be divided into many kingdoms. It is easy to gather, that this prophecy is spoken expressly concerning Christ; for so far were the sons of Solomon from having a kingdom of such an extent, as to divide it into provinces among them, that his first successor retained only a small portion of his kingdom. There were none of his true and lawful successors who attained the same power which he had enjoyed, but being princes only over one tribe and a half of the people, they were, on this account, shut up within narrow limits, and, as we say, had their wings clipped. 173 But at the coming of Christ, who appeared at the close of the ancient Church, and the beginning of the new dispensation, it is an undoubted truth, that children were begotten by him, who were inferior in no respect to their fathers, either in number or in excellence, and whom he set as rulers over the whole world. In the estimation of the world, the ignominy of the cross obscures the glory of the Church; but when we consider how wonderfully it has increased, and how much it has been distinguished by spiritual gifts, we must confess that it is not without cause that her glory is in this passage celebrated in such sublime language. It ought, however, to be observed, that the sovereignty, of which mention is here made, consists not in the persons of men, but refers to the head. According to a frequent mode of expression in the Word of God, the dominion and power which belong properly to the head, and are applicable peculiarly to Christ alone, are in many places ascribed to his members. We know that those who occupy eminent stations in the Church, and who rule in the name of Christ, do not exercise a lordly dominion, but rather act as servants. As, however, Christ has committed to them his Gospel, which is the scepter of his kingdom, and intrusted it as it were to their keeping, they exercise, in some sort, his power. And, indeed, Christ, by his ministers, has subdued to his dominion the whole world, and has erected as many principalities under his authority as there have been churches gathered to him in divers nations by their preaching. 17 I will make thy name to be remembered, etc. This also is equally inapplicable to Solomon, who, by his shameful and impious rebellion, stained the memory of his name with disgrace. In polluting by superstitious abominations the land which was consecrated to God, did he not bring upon himself indelible ignominy and shame? For this deed alone his name deserves to be buried in everlasting oblivion. Nor was his son Rehoboam in any degree more deserving of praise; for through his own foolish presumption he lost the better part of his kingdom. To find, therefore, the true accomplishment of what is here said, we must come to Christ, the memory of whose name continues to prosper and prevail. It is no doubt despised by the world, nay, wicked men, in the pride of their hearts, even reproach his sacred name, and outrageously trample it under their feet; but still it survives in its undiminished majesty. It is also true, that his enemies rise up on all sides in vast numbers to overthrow his kingdom; but notwithstanding, men are already beginning to bow the knee before him, which they will continue to do, until the period arrive when he shall tread down all the powers that are opposed to him. The furious efforts of Satan and the whole world have not been able to extinguish the name of Christ, which, being transmitted from one generation to another, still retains its glory in every age, even as at this day we see it celebrated in every language. And although the greater part of the world tear it in pieces by their impious blasphemies, yet it is enough that God stirs up his servants every where to proclaim with fidelity and with unfeigned zeal the praises of Christ. In the meantime, it is our duty diligently to use our endeavors, that the memory of Christ, which ought to prosper and prevail throughout all ages, to the eternal salvation of men, may never at any time lose any of its renown.
也是当她私下坐在自己内室时，总是衣着华贵；或者，是说她衣饰的光彩华丽，并非只是为了炫耀展示、以眩惑单纯者的眼目，而是由昂贵实质的材料构成的。先知因此以这种情形来提升王后的幸福崇高处境：她不仅有华贵的衣服可在特定场合穿着，日常服饰也同样华美。另有人这样解释：她的一切荣耀，在于王邀她亲近到他面前；他们以此为依据，因为紧接着有一幅她被大批辉煌随从陪伴进入王内室的描绘。这种排场的炫耀超出了应有的节制；但与此同时，这教导我们：教会如此华丽装扮，并不是为了吸引人的注意，而只是为了取悦于王。若在我们的时代，教会没有如此丰富地装饰着那显现基督荣耀的属灵美丽，这错误应当归咎于人的忘恩负义——他们或出于冷漠藐视上帝的良善，或在蒙他丰富之后，再度陷入贫穷匮乏。16. 你的儿子必承续你列祖的位。 这也是为了显示这个国度的荣耀与卓越：儿子们在尊贵上不逊于列祖，王裔的高贵在所罗门死后不会衰减；因为他所生的儿子们将以最卓越的德行与先前的人相媲美。然后又说，他们必为全地的王，因为帝国的版图将如此广阔，以至可以轻易划分为许多国度。容易看出，这预言是专门关于基督说的；因为所罗门的儿子们不仅没有拥有如此广大的国度、可以在他们中间分省而治，他的第一位继承人甚至只保留了一小部分的国度。他真正合法的继承者中，没有人能达到他所享有的同等权力；作为只统治一个半支派之民的王，他们因此被限制在狭窄的范围内，如我们所说的，翅膀被剪短了。然而，当基督降临，在古旧的教会结束、新的福音时代开始之际，毫无疑问，被他所生的儿子们，无论在数目还是在卓越上，都不亚于他们的父辈，他将他们立为全地的统治者。在世人的眼中，十字架的羞辱遮蔽了教会的荣耀；但当我们思考她何等奇妙地增长，何等丰盛地被属灵的恩赐所充满，我们必须承认，这段话以如此崇高的语言颂扬她的荣耀，并非没有缘由。然而须注意，这里所说的主权，不在于人的位格，而是指向元首。按照上帝话语中一种常用的表达方式，那本属元首、专属基督独有的统治与能力，在许多处被归于他的肢体。我们知道，那些在教会中占据高位、以基督之名统治的人，不是行使主人的权柄，而是以仆人的身份服侍。然而，既然基督已将他的福音——他国度的权杖——委托给他们，并仿佛托付给他们保管，他们便在某种程度上行使他的权力。诚然，基督藉他的使者已将全世界征服在他的主权之下，并建立了许多诸侯国在他的权威之下，如同他们的传讲在各地所聚集的教会一般多。17. 我要传扬你的名。 这同样不能应用于所罗门，他以可耻的不虔叛逆，使自己的名字蒙受了羞耻。他以迷信的可憎之事污秽了那consecrated给上帝的地，岂不是给自己带来了不可磨灭的羞辱？单凭这一件事，他的名字就理当永远湮没于遗忘之中。他的儿子罗波安也毫不比他值得称赞；因为他凭着自己愚蠢的傲慢，失去了大部分的国度。所以，要找到这里所说的话真正的成就，我们必须来到基督那里——他的名的记念继续兴旺，持续盛行。这名无疑被世界所藐视，不仅如此，邪恶之人在骄傲中甚至亵渎他圣洁的名，肆意践踏于脚下；但它仍以其不减的威严存活至今。仇敌也确实在四面以大批人马兴起，竭力推翻他的国度；但尽管如此，人们已经开始向他屈膝，并将持续如此，直到他践踏一切与他为敌的势力的时刻来临。撒旦和全世界的疯狂努力无法扑灭基督的名，这名从世代到世代传递，在每个时代仍保有其荣耀，正如我们今日见到它以每种语言被传颂。尽管世人大多以不虔的亵渎将其撕碎，但足以使上帝在各处激励他的仆人，以忠信和真诚的热忱传扬基督的赞美。与此同时，我们有责任勤奋努力，使那应当在万代兴旺盛行、以使人永远得救的基督记念，永远不失其荣光。
发布于 2026年4月28日 00:00
