Chapter XXXI (continued, part 2)
tives (Psalm 82. 1-6), with pomp. [Holden.] Weiss trans-
lutes, "Buried and .(/one (utterly), even from the holy place they departed." As Joab, by Solomon's command, was sent to the grave from the " holy place" i)i the temple, which was not a sanctuary to murderers (Exodus 21. 14; 1 Kings
2.28,31). The use of the very word " bury" there makes
Ver. 1-17. 1. Praise of true wisdom continued (ch. 7. 11,
this view likely; still " who had come and gone" may be retained. Joab came to the altar, but had to go from it; so the "wicked rulers" {v. 9) (including high
&c.). "Who" is to be accounted "equal to the Wiseman?" "Who (like him) knoweth the interpretation" of God's providences (e.r. gr., ch. 7. 8, 13, 14), and God's Vio\\\{ex. gr.,
priests) cixme to, and went fvoxn, the temple, on occasions
ch. 7. 2i), Note; Proverbs 1. 6)? face to shine—(Ch. 7. 14; Acts 6. 15.) A sunny countenance, the reflection of a tranquil conscience and serene mind. Communion with God gives it(Exodus31. 2!);.30). boldness—austerity, changed —Into a l)(!nign expirssion by true wisdom (religion) (James 3. 17). Maukek translates, "The shining (bright410
of solemn worship, but did \jot lhereb.y escape their doom, forgotten—(Proverbs 10. 7.) 11. The reason why the wicked persevere in sin: God's delay in judgment (Matthew 24.48-51; 2 Peter 3.8,9). "They see not the smoke of the pit, therefore they dread not the Are."
ily.iienes of Providence. ECCLESIASTES IX. Like Thin(js Happen lo AH
9.18.) 4r. 'Par—raWiPX Nevertheless. JEnr/liJs?i. Version rightly reads as the Margin, Hebreiv, "that is joined," instead of the text, " who is to be chosen ?" hope—not of mere temporal good (Job 14. 7); but of yet repenting and being saved, dog—metaphor for the vilest persons (1 Samuel 24. 14). lion—the noblest of animals (Proverbs 30.
iKiiUTH.] (Psalm 5;j. 19.) Joab's escape from the pvinish-
iiu-nt of his murder of Abner, so far from " leading him to
reprntaiiee,'' as it ought (Romans 2.4), led him to tlie additional murder of Amasa. He saj's this, lest the sinner should abuse the statement (oh. 7. 15), "A wicked man P'-olongi-th his life." before Ulm lit., at His presence ; reverently serve Him, realizing His continual presence, n. tieitlier sliall he prolong—not a contradiction to v.
30). better—as to hope of salvation ; the noljlest w ho die unconverted have no hope; the vilest, so long as they have life, have hope. 5. know that tUey shall die—and may thereby be led "so to number their days, that they may apply their hearts to wisdom" (ch. 7. 1-4; Psalm 90.
12. The "prolonging" of his days there is only sc'<:'»u)((7, uot real. Taking into account his eternal existence, his present days, however seemingly long, are really short.
12). dead know not anything i. e., so far as their bodily senses and ivorldl)/ {[,B'ii\rs are concerned (Job 14. 21 ; Isaiah
God'sdelaj'Ci'. II) exists only in man'.s short-sighted view.
It gives scope to the sinner to repent, or else to fill up his
63. 16); also, they know no door of repentance open to them, such as is to all on earth, neither . . . reward no advantage from their worldly lal)Ours (ch. 2. 18-22; 4.
full measure of guilt; and so, in either case, tends to the
final vindication of God's ways. It gives exercise to the
faith, patience, and perseverance of saints, sliadow—(ch.
•G. 12; Job 8.9"). 14. An objection is here started (entertained by Solomon in his apostasy), as in cli. 3. 16; 7. 15, to the truth of retributive justice, from tlie fact of the just and the wicked not now receiving always according to their respective deserts; a cavil, which would seem the more weiglity to men living under the Mosaic covenant of temporal sanctions. The objector adds, as Solomon had
9). memorj-—not of the righteous (Psalm 112. 6; Malachi
3. 16), but the tricked, who with all the pains to perpetuate their names (Psalm 49, 11) are soon " forgotten " (ch. 8. 10).
6. love, and . . . hatred, &c.—(referring to v. 1, where seethe note). Not that these cease in a future world absolutely (Ezekiel 32. 27; Revelation 22. 11); but as the end of this verse shows, relatively to persons and things in
said, that the worldling's pursuits are " vanity " (i'. 10), " I
this' world. Man's love and hatred can no longer be exercised for good or evil in the same way as here ; but the
sa.ij (not 'said') tliis also is vanity. Then I commend mirth,'" A-c. [Hoi.den.] V. H, 15 may, however, be explained as toacliing a cheerful, thankful use of God's gifts " under the sun," i. e., not making them the c/iiV/ good, as sensualists do, which ch. 2. 2; 7. 2, forbid ; but in " the fear of God," as ch. .3. 12; 5. 18; 7. 18; 9. 7, opposed to the abstinence of the self-righteous ascetic (ch. 7. 10), and of tlie miser (ch. 5. 17). 1.5. no better thing, &c. viz., for the "just" man, whose chief good is religion, uot for the worldly, abitle Hebrew, adhei'e ; not for ever, but i t is the only sure good to be enjoyed from earthly toftows (equivalent to "of his labour the days of liis life."') Still, the language re.sembles the skeptical precept (1 Corinthians 15. 32), introduced only to be refuted : and " abide " is too strong language, perhaps, for a religious man to apply to "eat-
fruits of them remain. What he is found at death he remains for ever. "Envy," too, marks the wicked as re-
ferred to, since it was therewith that they assailed the righteous {v. 1, note), portion—their "portion" was "in
this life " (Psalm 17. 14), that they now "cannot have any more." 7. Addressed to the "righteous wise," spoken of
in V. 1. Being "in the hand of God," who now aocepteth "thy works" in His service, as He has previously accepted thy person (Genesis 4. 4), thou mayest " eat, &c., with a cheerful (not sensually 'merry') heart" (ch. 3. 13;
5. IS; Acts 2. 46). 8. white—in token of joy (Isaiah 61. 3). Solomon was clad in iw/iite (Joseph us. Antiquities, P,. ~, 3); hence his attire is compared to the ''lilies" (Matthew 6.
29), typical of the spotless righteousness of .lesus Christ, which the redeemed shall wear (Revejation 3. iS; 7. 14). ointment—(Psalm 23. 5), opposed to a gloomy extei'ior
ing"' and "mirth." 16. Reply to v. 14,15. When I applied myself to observe man's toils after happiness (some of them so incessant as not to allow sufficient time for " sleep"), then {v. 17, the apodosis) I saw that man cannot find out(the reason of) God's inscrutable dealings with the "just" and with the " wicked " here (t). 14; ch.S.H; Job
(2 Samuel 14. 2; Psalm 45. 7 ; Matthew 6. 17); typical, also
(ch.7. 1; Song of Solomon 1. 3). 0. wife . . . lovest—godly and true love, opposed to the " snares " of the " thousand "
concubines (ch. 7. 26, 28), "among" whom Solomon could
5. 9; Romans 11. 33); his duty is to acquiesce in them as good, because they are God's, though he sees not all the reasons for them (Psalm 73. 16). It is enough to know " the righteous are in God's hand " (oh. 9. 1). " Over wise"
not find the true love which joins one man to one woman (Proverbs 5. 15, 18, 19 ; 18. 22
' 19. 14). 10. " Whatsoever,"
viz., in the service of God. This and last verse plainly is thelanguage ofSolomon, notof a skeptic, asHolden would explain it. hand, &c.— (il/ctrjri?), Leviticus 12.8; Margin,
(ch. 7. 16), i. e., Speculations above what is wi'itteu are vain.
1 Samuel 10. 7.) thy might—diligence (Deuteronomy 6. 5; Margin, Jeremiah 48. 10). no work ... in the grave (John 9.4; Revelation 14.13.) "The soul's play-day is Satan's work-day; the idler the man the busier the tempter." [South.] 11. This verse qualifies the sentiment, V. 7-9. Earthly " enjoyments," however lawful in their place (ch. 3. 1), are to give way when any work to be done for God requires it. Reverting to the sentiment
Ver. 1-18. 1. declare—rather, explore; the result of my (ixploring is this, that "the righteous, &c., are in the hand of God. No man knoweth either the love or hatred
(of God to them) by all that is before them," i. e., by what
Is outwardly seen in His present dealings (ch. 8. 14, 17). However, from the sense of the same words, in v. 6, " love and hatred" seem to be the feelings of the wicked towards
(ch. 8. 17), we ought, therefore, not only to work God's work "with might" {v. 10), but also with the feeling that the event is wholly " in God's hand " (v. 1). race . . . not to the swift—(2 .Samuel 18. 23) ; spiritually (Zephaniah
the rif/hieous, whereby they caused to the latter comfort or sorrow. Trnnxlate, "Even the loveand hatred " (exhibited towards the righteous, are in God's hand) (Psalm 76. 10; Proverbs 16.7). "No man knoweth all that is before theni." 3. AH things . . . alike—not universally; but as to death. V. 2-10 are made by Holden the objection of a skeptical sensualist. However, they may be explained as Solomon's language. He repeats the sentiment already implied in ch. 2. 14; 3. 20; 8. 14. one even1>- not eternally; but dea<?t is common to all. good—morally, clean—c-eremonially. sacriticeth—alike to Josiah who sacrificed to God, and to Ahab who made sacrifice to Him cease, sweareth—rashly and falsely. 3. Translate, "There is an evil above all (evils) that are done," &c., viz., that not only "there is one event to all," but "also the beart of the sons of men " makes this fact a reason for
3. 19; Romans 9. 16). nor . . . battle to . . . strong—(1 Samuel 17. 47; 2 Chronicles 14. 9, 11, 15; Psalm 33. 16.) bread —livelihood, favour—of the great, chance—seemingly, really Providence. But as man cannot "find it out" (ch.
3. 11), he needs "with all might" to use opportunities. Duties are ours ; events, God's. 13. his time viz., of death
(ch. 7. 15; Isaiah 13. 22). Hence the danger of delay in doing the work of God, as one knows not when liis opportunity will end (v. 10). evil net—fatal to them. The unexpected suddenness of the capture is the point of comparison. So the second coming of Jesus Christ, "as » snare" (Luke 21. 35). evil time—as an "evil net," fatal to them. 13. Rather, "I have seen wisdom of this kind
also," i. e., exhibited in the way which is described In what follows. [Mauker.] 14, 15. (2 Samuel 20. l()-22.') bulwarks—military works of besiegers. 15. poor—as to 411
'madly" persisting In "evil while they live, and after that," &C., sin is "madness." tlw dead—(Proverbs 2. 18;
Ob<>ervalions of Wiodom and Folly. ECCLESIASTES X XI. Men should Revere Kinga,
wisdom Ig profitable to direct—to a prospercas issii«. Instead of forcing matters by main "strength" to one S own liurt (ch. 9. 16, 18). 11. A "serpent will bite
the temporal advantages of true wisdom, though it often saves olliers. It receives little reward from tlie world, wliich admires none save the rich and great, no mnii remembci-fil—(Genesis 40. 23.) 16. Resuming tlie sentiment (ell. 7. 19; Proverbs 21,22; 24.5). poor man's wisdom is despised—not tlie poor man mentioned in v. 15;
' if "eochantinent" is not used; "and a babbling calumniator )S no better." Tlierefore, as one may escape a sei pent by cliarms (Psalm 58. i, 5), so one may escape the sting of a calumniator by discretion (u. 12). [Hoi.den.] Tlius, " without encliantment" answers to " not whet the e<Ige" {v. 10), both expressing, figuratively, want of judgment. Maukeb transl(Ues, "There is no gain to tlie enchanter" (Margin, "muster of the tongue") from liis encliantments, because tlie serpent bites before he can use tlieni; lience tlie need of continual caution. Ver. 8-10, caution in acting; v. U and foliowing verses, caution in speaking. 12. gracious tliereby he takes precaution against sudden injury [v. 11). s\vallow up himself—(Proverbs 10. 8, 14, 21, 32; 12. 13; 15.
for his wisdom could not have saved tlie city, liad "his words not been heard ;" but poor men in general. So Paul (Acts 27. 11). 17. Though generally the poor wise man is not lieard (v. lli), yet " the words of wise men, wlien lieard in quiet (when calmly given heed to, as in v. 15), are more serviceable tiian," &c. rnletU—as tlie "great king" (v. 14). Solomon reverts to "the rulers to tlieir own hurt" (eh. 8.
9). 18. one sinner, dec—(Joshua 7. 1, 11, 12.) Though wisdom excels lolly (i'. 10; ch. 7. 19), yet a "little folly (equivalent to sin) can destroy much good," both in iiimself (ch.
10. 1; James 2. 10) and in others. "Wisdom" must, from the antitliesis to "sinner," mean religion. Thus typicallj-, the "little city" may beapplied to the Cliurcti (Luke 12.82; Hebrews 12. 22) ; the great king to Salan (John 12. 31); tiie despised poor wise man, Jesus Christ (Isaiah 53. 2. 3; Mark
2; 22. 11.) 13. Illustrating the folly and injii.riousness of the fool's words; last clause of v. 12. I*, full of words (ch. 5. 2.) a man cannot tell what sliall be— (cll. 3, 22; 6. 12; 8. 7; 11. 2; Proverbs 27. 1.) If man, universally (including the wise man), cannot foresee the future, much less can the fool; his " many words" are therefore futile. 13. labour . . . wearieth—(Isaiah 5.5. 2; Habalvkuk 2. 13.) knoWeill not how to go to the city—proverb for ignorance of the most ordinary matters (v. 3); spiritually. Dip heavenly city (Psalm 107. 7; Matthew 7. 13, 14). Maukeb connects v. 15 with the following verses. The labour (vexation) caused by the foolish (injurious princes, v. 4-7) harasses him who "knows not how to go to tlie city," to ingratiate himself with them there. English Version is simpler. 16. a child—given to pleasures; beliavi^s with childish levity. Not in years; for a nation may be luippy under a young prince, as Josiah. eat in the morning
6. 3; 2 Corintliians 8. 9; Epliesiaus 1. 7, 8; Colossiaus 2. 3).
Ver. 1-20. 1. Following up ch. 9. 18. him tliat is in reputation cx.gr., David (2 Samuel 12. 14); Solomon (1 Kings 11.); Jehoshaphat (2 Chronicles 18.; 19. 2) ; Josiah (.2 Chronicles 3.5. 22). The more delicate the perfume, the more easilj' spoiled is tlie ointment. Common oil is not so liable to injury. So the higher a man's religious character is, tlie more hurt Is caused by a sinful folly in him. Bad savour is endurable in oil, but not in wliat professes to be, and is compounded by the perfuuu-r ("apothecary") for, fragrance. "Flies" answer to "a
tlie usual time for dispensing jits^/ce in the East (Jeremiah
21. 12); here, given to feasting (Isaiah 5. 11 ; Acts 2. 15). 17. son of nobles—not merely in blood, but in virtue, the true nobility (Song of Solomon 7.1; Isaiah 32. 5,8). iii d«ic season—(ch. 3. 1), not until duty has first iieen attended to. for strength—to refresh tlie body, not for revelry (included in "drunkenness"). 18. building—^/t., thejoining of the rafters, viz., the kingdom (v. 16; Isaiah 3.
little fo!ly"(sin), appropriately, being small (1 Corinthians
5. G); also, "Beelzebub" means prtnce o/ Jlics. "Ointment" answers to "reputation" (cli. 7. 1; Genesis 31. 30). Tiie verbs are siiiyaltir, the nonn plural, implying tliat eadi of the flies causes the stinking savour. 3. (Ch. 2. 14.) rigitt —the riglit hand is more expert than the left. Tlie godly wise is more on his guard tlian the foolish sinner, tliough at times he slip. Better a diamond with a flaw, tliaii a pebble without one. 3. by tlie way—in his ordinary course; in his simplest acts (Proverbs (i. 12-14). That lie "saith," virtually, "that he" himself, &c. [LXX.] But Vtdgate,"He tliinks that every one (else v/\iom he meets)
6; Amos 9. 11). hands—(ch. 4. 5; Proverbs 6.10.) droppeth—by neglect to repair the roof in time, tlie niin gets tlirough. 19. Referring to i'. 18. Instead of repairing the breaches in the commonwealth (equivalent to "building"), the princes "make a feast for laughter {v. 16), and wine maketh tlieir life glad (Psalm 104. 15), and (but) money supplieth (answeretli their wishes by supplying) all things," i. e., they taiie bribes to support tlieir extravagance ; and hence arise the wrongs that are perpetrated
is a fool." 4. spirit—anger, yielding pacilietli—(Proverbs 15.1.) This explains " leave not thy place;" do not in a resisting spirit withdraw from thy post of duty (cli. 8.
3). 5. as—ratlier, "by reason of an error." [Maureh and HoLDES.] 6. rich—not in mere wealth, but in wisdom, as the antithesis to "folly" (for "foolisli men") sliows. So Hebrew, rich, equivalent to "liberal," in a good sense (Isaiah 32. .5). Wordecai and Haman (Esther 3. 1, 2 ; 6. 6-11). 7. servants upon horses—the worthless exalted to dignity (Jeremiah 17. 25); and vice versa (2 Samuel 15.30). 8. Tlie fatal results to kings of sucli an unwise policy; tiie wrong done to otiiers recoils on themselves (ch. 8. 9); they fall into the pit which they dug for others (Esther 7. 10; Psalm
(1). 5, 6; ch. 3. 16; Isaiah 1. 23; 5. 23). Mauker takes "all tilings" of the wrongs to which princes are instigated by "money;" ex. gr., the heavy taxes, which were tlie occasion of Rehoboam losing ten tribes (1 Kings 12, 4, Ac). 20. tiioiiglit lit., consciousness, rich—tlie great. The language, as applied to earthly princes knowing the "tliought," is figurative. But it literally holds good of the King of kings (Psalm 139.), whose consciousness of every evil thought we should ever realize, bcd-cliamber —the most secret iilace (2 Kings 6. 12). bird of llie air, etc.—proverbial (cf. Ilahakkuk 2. 11; Luke 19.40); in a way as marvellous and rapid, as If birds or some winged messenger carried to the king information of the curse so uttered. In the East superhuman s.agacity was attributed to birds (see my note. Job 28. 21 ; hence the proverb).
7. 15; Proverbs 26. 27). Breaking through the wise fences of tlieir throne, they sufTer unexpectedly themselvejs ; as when one is stung by a serpent lurking in the stones of his neiglibour's garden wall (Psalm 80. 12), wliich he maliciously pulls down (Amos 5. 19). 9. removetli stones
viz., of an ancient building. [Weiss.] His neiglibour's landmarlcs. [Holden.] Cuts out from the quarry. [JlAUBEB.] eiidungered—by the splinters, or by tlie liead of the liatchet, flying back on himself. Pithy aphorisms are common in the East. The sense is: Violations of true wisdom recoil on the perpetrators. 10. iron . . . blnnt —in "cleaving wood" (v. 9), answering to the " fool set in dignity" (u. 6), who wants sharpness. More force has I hen to be used in both cases ; but force witliout judgment "endangers" one's self. Translate, " l( one hatli blunted his iron." [Mauhek.] The preference of rasa to judicious
Ver. 1-10. 1. Ver. 2 shows that charity is here Inculcated, bread-bread-corn. As in the Lord's jirayer, all thing* needful for the body and soul. Solomon reverts to the sentiment (ch. 9. 10). watf'i-s-image from the cusloni of sowing seed by casting it from boats into the oveillowing witiers of the Nile, or in any marshy ground. When the waters receded, the grain in the alluvial soil sprang up (Isaiah 32. 20). " Waters" express multitudes, no v. 2; Revehuion 17. 15; also the seemingly hopeless character of the recipients of the charity ; but it shall prove at last to have
(A)uiiscllors, wliich entailed the pusliing of matters by
foice, proved to be the "hurt" of Rehoboam (1 Kings 12^ 412
ExJiortniion to CJtaritahleness. ECCLESIASTES XII. Exhortation to the Young.
been not thrown away (Isaiah 49. 4). 3. portion—of thy
as in youtli (ch. 11. 2, 8). no pleasure—of a sensual kind
breait. seven—the perfect number, elglit—even to viore than seven, i. e., to many (so " wateris," v. 1), nay, even to
(2 Samuel 19. :io; Psalm 90. 10). Pleasure in God continuca to the godly old (Isaiah 40. 4). 3. Illustrating "the evil days" (Jeremiah 13.16). "Light," "sun," &c., express prosperity; "darkness," pain and calamity (Isaiali 13.10;
ver,!/ nuinji in need (Job 5.19; Micah 5. 5). evil—the clay may be near, when you will need the help of those whom you liave bound to you by kindnesses (Lulie 16. 9). The very argument which covetous men use against libei'alitj', viz., that bad times may come, the wise man uses for it. 3. clouds—answering to "evil" (t». 2), meaning. When the times of evil are fully ripe, evil must come; and speculations about it before hand, so as to prevent one sowing seed of liberality, are vain {v. 4). tree—once tliat the storm uproots it, it lies eitlier northward or soutliward,
30. 2fi). clouds . . . after . . . rain— after rain sunshine (comfort) miglit be looked for, but only a brief glimpse of
it is given, and the gloomy clouds (pains) return. 3. keepers of the liouse viz., the hands and arms wliicli pro-
tected the body, as guards do a palace (Genesis 49. 24 ; Job
4. 19; 2 Corinthians 5. 1), are now palsied, strong men
. . . bow—(Judges 16. 25, 30.) Like supporting pillars, <fte
feet and knees (Song of Solomon 5. 15); the strongest members (Psalm 147. 10). grinders—the molar teeth, cease are idle, those tl»at look out of tlic windows—the eyes; the powers of vision, loolting out from beneatli the eye-
accordiu'.!; as it fell. So man's character is unchangealjle, whetlier for liell or heaven, once that death overtakes him (Revelation 2"2. U, 14, 15). Now is his time for liber-
ality, before llie evil days come(clj. 12. 1). 4. Therefore sow
lids, wliich open and shut lilte the casement of .a window. 4. doors the lips, which are closely s/iut together as doors, by old men in eating; for, if they did not do so, tlie food would drop out (Job 41. 14; Psalm 141.3; Micah 7. 5). in
tlij' charity in faith, witliout hesitancy or speculation as to results, because they may not seem promising (ch. 9.
10). 8() in I'. 1, man is told to "cast his bread -corn" on tlie seemingly unpromising "waters" (Psalm 126.5,6). Tlae farmer would get on badly, who, instead of sowing and reaping, spent his time in watching the wind and clouds.
tl»e streets i.e., toward tlie street, "the outer doors." [Maurer and Weiss.] sound of . . . grinding—the teeth being almost gone, aud the lips "shut" in eating, the sound of mastication is scarcely heard, tite bird—the cock. In the East all mostly rise with the dawn. But the old are glad to rise from tlieir sleepless couch, or painful slumbers still earlier, viz., when the cock crows, before dawn (.Tob7. 4). [Holden.] Tlie least noiseawakens them. [Weiss.] daughters of music—the organs that produce and that enjoy music ; the voice and ear. 5. tba t wliich ia
5. spirit—how tlie soul animates the body ! Thus the transition to the formation of the body "in the womb" is more natural, than if with Maukbr we translate it " wind"
(ch. 1. 6; John 3. 8). bones . . . grow—(Job 10. 8, 9; Psalm
139. 15, Hi.) Unovvest not the works of God—(Ch. 3. 11 ; 8.
17; 9. 12.) 0. morning . . . evening—early and late; wlien young and when old ; in sunsliine and under clouds, seed of godly works (Hosea 10. 12; 2 Corinthians 9, 10; Galatians
Iilgli—the old are afraid of ascending ahill.- fears ... in tJie way—even on the level highivay they are lull of fears of falling, &c. almond . . . flourish—in the East the hair
6,7). prosper—(Isaiah 55.10,11.) both . . . alike— both the unpromising and the promising sowing may bear good fruit in otliers: certainly they shall to the faithful sower. 7. light—of life (ch. 7. 11; Psalm 49. 19). Life is enjoyable, especially to the godly. 8. But whilst man thankfully enjoys life, "let him remember" it will not last for ever. The " many days of darkness," i, e., the unseen world (Job 10. 21, 22; Psalm 88. 12), also days of "evil" in this world (V. 2) are coming; therefore sow the good seed whilst life and good days last, which are not too long for accomplishing life's duties. All that cometh—t. c. All that followetli in the evil and dark days Is vain, as far as work for God is concerned (ch. 9. 10). 9. Rejoice— Not admee, but learning. So 1 Kings 2'2. 15, is irony; if thou dost rejoice {carnally, ch. 2. 2; 7. 2, not moderately, as ch. 5.
is mostly dark. The white head of the old among the darkhaired is like an almond tree, with its white blossoms, among the dark trees around. [Holden.) The almond tree floivers on a leafless stock in winter (answering to old age, in which all the powers are dormant), whilst tha other trees are flowerless. Gesenius takes the Hebrew for flourishes from a different root, casts off ; wlien tiie old man loses his gray hairs, as the almond tree castH its white flowers, grasshopper—the dry, shrivelled, old man, his backbone sticking out, his knees projecting forwards, his arms backwards, his head down, and the apoi)hj ses enlarged, is like that insect. Hence arose the fable, that Tithonusin very old age was changed into a grasshopper, [Parkhurst.] "The locust raises itself to fly;" tlie old man about to leave tlie body is like a locust when it is assuming its winged form, and is about to fly. [JIaurer.] a burden viz., to himself, desire shall fail—satisfaction shall be abolislied. For desire, Vulgate has "the caper tree," pi'ovocative of lust; not so well, long home—(Job
18), &.C., then "know that . . . God will bring thee into judgment" (ch.6. 17; 12. 14). youth . . . youth—distinct Hebreiv words, adolescence or boyhood (before v. 13), and full-grown youth. It marks the gradual progress in selfindulgence, to which the young especially are prone ; they see the roses, but do not discover the thorns, until pierced by them. Religion will cost self-denial, but the want of
10. 22; 17. 13.) mourners—(Jeremiah 9. 17-20), liired fortlie occasion (Matthew 9. 23). 6. A double image to represent death, as v. 1-5, old age. (1.) A lamp of frail material, but gilded over, often in the East hung from roofs by a cord of silk and silveiinterwoven ; as the lamp is dashed down and broken, when the cord breaks, so man at death ; the golden bowl of the lamp answers to i/ie*A:!<W, which, from the vital preciousness of its contents, may be called " golden ;" " the silver coi-d" is the spinal marrow, which is white and precious as silver, and is attached to the brain.
it intinitely more (Luke 14. 28). 10. sorrow i. e., the lusts that end in " sorrow," opposed to " rejoice," and "heart cheer thee" {v. 9); Margin, "anger," i.e., all "ways of thine heart:" "remove," Ac, is thus opposed to "walk in," &e. (v. 9). flesh-the bodily organ by which the sensual thoughts of the " heart" are embodied in acts, childIiood—rather, boyhood; the same Hebrew word as the
first, "youth" In v. 9. A motive for self-restraint; the time is coming when the vigour of youth on which thou reliest, will seem vain, except in so far as It has been given to God (ch. 12. 1). youth— the dawn of thy days. CHAPTER XII.
(2.) A fountain, from which water is drawn by a pitcher let down by a rope wound round a wfieel; as, when the pitcher and wheel stre broken, water can no more be drawn, so life ceases when the vital energies are gone. The " fountain" may mean the right ventricle of the iieart; the "cistern," the left; the pitcher, the veins; the wheel, the aorta, or great artery. [Smith.] The ciicuiation ol the blood, whether known or not to Solomon, seetm to be implied in the language put by the Holy Ghost into liis mouth. This gloomy picture of old age applies to those who have not "remembered their Creator in youth." They have none of the consolations of God, which they miglit have obtained in youth ; it is now too late to seek them. A good old age is a blessing to the godly (Genesis
Ver. 1-14. 1. As ch. 11. 9, 10 showed what youths are to Bhun, so this verse shows what they are to follow. Creator—" Remember" that thou art not thine own, but God's property; for He has created thee (Psalm 100. 3). Therefore .serve Him with thy "all" (Mark 12. 30), and witli thy hesl days, not with the dreg!i.of them (Proverbs 8. 17; 22. 6; Jeremiati 3. 4; Lamentations 3. 27). The Hebrew is Crea-
tors, plural, implying the plurality of persons, as in Geneels 1. 20; so Hebreiv, Makers (Isaiah 54. 5). while . . . not —t. e., be/ore that (Proverbs 8. 26) the evil days come, viz., calamity and old age, when one can no longer serve God,
15.15; Job 5.26; Proverbs 16. .31 ; 20. 29). 7. dust—the dustformed body, spirit^surviving the body ; implying its
Inlrod lidion. SOLOMON'S SOXG. Introduction.
Iinmoi-tality (cli. 3. 11). 8-13. A summary of the first part,
"masters of assemblies," viz.. undcr-.i!iepherds, inspired by the Chief iShephei-d (I retor 5. 2-i). Scn^niDi: translates, "The masters of assemblies are fastened (made sure) as nails," so Isaiah 22. 23. 13. (Note, ch. 1. 18.) many books—of mere human composition, opposed to "by these;" these inspired writings are the only sure source of "admonition." (over mucli) study — in mere human books, wearies the body, without solidly profiting the soul. 13. The grand inference of the whole book. Fear God—The antidote to following creatureidols, and "vanities," whether self-righteousness (ch. 7. 16, IS), or wicked oppression and other evils (ch. 8. 12, 13), or mad mirth (ch. 2.
l-'l, 14. A summary of the second. Vanity, &c.—Resumption of the sentiment with which the book began (ch. 1.
2; 1 John 2. 17). 9. gaye gaoA heeA—lit., he weiglied. The "teacliing the people" seems to have been oral; tlie " proverbs," in ivriting. Tliere must then have been aud-
Itoi ips assei fihled to hear the inspired wisdom of the Preacher. See the explanation of "Kolieleth" in the Introduction and ch.l. (1 Kings 4.34). that wlilcU Is written, &c.— rather (he souglit) "to write doivn upriglitly (or 'aright') words of truth." [Holden and Weiss.] "Acceptable"
nie.'ins an agreeable style; "uprightly . . . trutli," correct sentiment. 11. goads— piercing deeply into the mind (Acts 2. 37 ; 9. 5 ; Hebrew 4. 12) ; evidently inspired word.i, as the end of the verse proves, fastenctl—rather, on account of the Hebrew genders, (The woitls) "are fastened (in the niemorj') like nails." [Holden.] masters of assemblies —ratlier, "the masters of collections (i. e., collectors of inspired sayings, Proverbs 25. 1), are given ('have published them as proceeding' [Holden]) from one Shepherd," viz., the Spirit of Jesus Christ [Weiss] (Ezeklel 37.24). However, the mention of "goads" favours the English Version,
2; 7.2-5), or self-mortifying avarice (ch.8. 13, 17), or youth spent without God (ch. 11.9; 12.1). this Is the whole dnty of man lit., this is the whole man, the full ideal of man, as originally contemplated, realized wholly by Jesus Christ alone; and, through Him, by saints now in part, hereafter perfectly (1 John 3. 22-ai; Revelation 22. 14). 14. The future judgment is the test of what is "vanity," what solid, as regards the chief good, the grand subject of the book.
THE SONG OF SOLOMON,
The Song of Solomon, called in the "Vulgate and LXX., "The Song of songs," from the opening words. This title denotes its superior excellence, according to the Helirew idiom ; so /io/^/ o/Ao?ie.s, equivalent to most holy (Exodus 29.
37) ; the heaven of heavens, equivalent to the highest heavens (Deuteronomy 10. 14). It is one of the five volumes {mei/il-
loth) placed immediately after the Pentateuch in MSS. of the Jewish Scriptures. It is also fourth of the Hagiographa
(" Ce^ubim," writings), or the third division of the Old Testament, the other two being the Law and the Prophets. The Jewish enumeration of the Cetubim is Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclcslastos, Esther, Daniel, Ezra (including Neheraiah), and Clu'onieles. Its canonicity is certain ; it is found in all Hebrew MSS. of Scripture; also in the Greek LXX.; in the catalogues of Melito, bishop of Sardis, A. D. 170 (Eusebius, H. E. iv. 26), and of others of the ancient Church.
Origen and Jerome tell us that the Jews forbade it to be read by any until he was thirty years old. It certainly needs a degree of spiritual maturity to enter aright into the holy mystery of love which it allegorically sets forth. To such as have attained this maturity, of whatever age they be, the Song of songs is one of the most edifying of the sacred writings. Rosenmuller justly says. The sudden transitions of the bride from the court to the grove are inex-
plicable, on the supposition that it de.scribes merely human love. Had it been the latter, it would have been positively ol)jectionable, and never would have been inserted in the holjcanon. The allusion to "Pharaoli's cliariots"
(ch. 1. 9) has been made a ground for conjecturing that the love of Solomon and Pharaoh's daughter is the subject of the Song. But this passage alludes to a remarkable event in the history of the Old Testament Church, the <ieliverance from the hosts and chariots of Pharaoh at the Red Sea. (See, however, note there.) The other allusions are quite opposed to the notion; the bride is represented at times as a shepherdess (ch. 1.7), "an aliomination to the Egyptians" (Genesis 46. 34); so also ch. i. 6; 3. 4; 4. 8; 5. 7 are at variance with it. The Christian fathers, Origen and Theodoret, compared the teaching of Solomon to a ladder with three steps; Ecclesiastes, natural (the natuj'e of
Kensil)le tilings, vain); Proverbs, moral ; Canticles, mystical (figuring the union of Christ and the Church). The Jews compared Proverbs to the outer court of Solomon's temple, Ecclesiastes to the holy place, and Canticles to the holy of holies. Understood allegorically, the Song is cleared of all ditriculty. "Shulaniith" (ch. 6. 13), the bride, is thus an appropriate name. Daughter of Peace being the feminine of Solomon, equivalent to the Prince of Peace. She l)y turns
Is a vinedresser, shepherdess, midnight inquirer, and prince's consort and daughter, and He a suppliant drenched with night-dews, and a king in His palace, in harmony with the various relations of the Church and Christ. As Ecclesiastes sets forth the vanity pf love of the creature. Canticles sets forth the fullness of the love which joins believers and the Saviour. The entire economy of salvation, says Harris, aims at restoring to the world the lost
spirit of love. God is love, and Christ is the embodiment of tlie love of God. As the other books of Scripture present severally their own aspects of Divine truth, so Canticles furnishes the believer with language of holy love, whi'rewith his heart can commune with his Lord ; and portrays the; inteiisit.y of Christ's love to him ; the aflection of U>ve was created in man to be a transcript of tlie Divine love, and tlie Song clothes the latter in words ; were it not for this, we should be at a loss for language, having the Divine warrant, wherewith to express, without presumption, the fervour of the love between Christ and us. The image of a bride, a bridegroom, and a marriage, to represent this spiritual union, has the sanction of Scripture throughout; nay, the spiritual union wixs the original fact in the mind
of Ood, of which marriage is the transcript (Isaiah 54. 5; 62. 5; Jeremiah 3. 1, Ac. ; Ezeklel 16. and 2'!. ; Matthew 9. 15
22.2; 25. 1, &c. ; John 3. '29; 2 Corinthians 11.2; Epiiesians 5. 23-32, where Paul does not go from the marriage relation
to the union of Christ and the Church as if tne former were tlie first; but comes down from the lat ter as the first and beet re<'ognlzed fact on which the relation of marriasje is based ; Revelation 19.7; 21.2; '22.17). Above all, the Song seems to correspond to, and form a trilogy with, the 45th and 72d Psalms, which contain the same imagery ; just as IN
Tfie Bride Searching for SOLOMON'S SONG I. and Finding (he King,
Psalin 37. answers to Proverbs, and Psalms 33. and 73. to Job. Love to Christ is the strongest, as it is the purest, oi hutnan passions, and tlierefore needs the strongest language to express it: to the pure in heart the pliraseology, drawn from the rich imagery of Oriental poetry, will not only appear not indelicate or exaggerated, but even below the reality. A single emblem is a type; the actual rites, incidents, and persons of the Old Teslarueiit were appointed
t.vpes of trutlis afterwards to be revealed. Bnt the allef/ori/ is a continued metaphor, in which llie ciicamstaiices are
jialpably often jjurely imagery, whilst the thing signified is altogetlier real. The clew to tlie meaning of tlie Song is not to be looked for in the allegory itself, but in other parts of Scripture. "It lies in tlie casltet of revelation an exquisite gem, engraved with emblematical characters, with nothing literal thereon to break tlie consistency of their beauty." [Bukuowes.] This accounts for the name of God not occurring in it. Whereas in the yiarri^^/ tlie writer
narrates. In the allegory he n%ver does so. The Song throughout consists of immediate addresses eilheiof Christ to the soul, or of the soul to Christ. "The experimental knowledge of Christ's loveliness and the )j( lic\ci 's love is the best commentary on the whole of this allegorical Song." [Leighton.] Like the curiously wrought Oriental lamps, Which do not reveal the beauty of their transparent emblems until lighted up within, so the types and allegories of Scripture, "the lantern to our path," need the inner light of the Holy Spirit of Jesus to reveal their significance. The details of the allegory are not to be too minutely pressed. In the Song, with an Oriental profusion of imagery, numbers of lovely, sensible objects are aggregated npt strictly congruous, but portraying jointly by their very diversity the thousand various and seemingly opposite beauties which meet together in Clirist.
Tlie unity of subject throughout, and the recurrence of the same expressions (ch. 2. 6, 7; 3. 5; 8. 3, i; 2. 16; 6. 3; 7. 10;
3. 6; ti. 10; 8. 5), prove the unity of the poem, in opposition to tliose who make it consist of a number of separate erotic songs. The sudden transitions, ex. gr., from the midnight knocking at a humble cottage to a glorious description of the King, accord with the alternations in the believer's experience. However various the divisions assigned be most commentators have observed four breaks (whatever more they have imagined), followed by four abrupt beginnings (ch. 2. 7 ; 3.5; 5.1; 8.4). Thus there result tive parts, all alike ending in full repose and refreshment. We read
(1 Kings 4. 32) that Solomon's songs were "a thousand and fivey The odd number five added over the complete thou,- sand makes it not unlikely that the " five" refers to the Song of songs, consisting of five parts.
It answers to the idyllic poetry of other nations. The Jews explain it of the union of Jehovah and ancient Israel; the allusions to the Zcmpie and the tot7de)-neA.s accord with this ; some Christians of Christ and the Church; others of Christ and the individual believer. All these are true; for the Church is one in all ages, the ancient typifying the modern Cliurch, and its history answering to that of each individual soul In it. Jesus "sees all, as if that all were one, loves one, as if that one were all." " The time ^ uited the manner of this revelation ; because types and allegories belonged to the old dispensation, which reached its ripeness under Solonwn, when the temple was built. [Moody Stuart.] " The daughter of Zion at that time was openly married to Jehovah ;" for It is thenceforth that the prophets, In reproving Israel's subsequent sin, speak of it as a bi'each of her marriage covenant. The songs heretofore sung by her were the preparatory hymns of her childhood ; " the last and crowning ' Song of songs' was prepared for the now mature maiden against the day of her marringe to the King of kings." [Origen.] Solomon was peculiarly fitted to clothe this holy mystery with the lovely natural imagery with which the Song abounds; for "he spake of trees, from the cedar in Lebanon, even unto the hyssop that springeth out of the wall" (1 Kings 4. 33). A higher qualification was his knowledge of the eternal Wisdom or Word of God (Proverbs 8.), the heavenly bridegroom. David, his father, had prepared the way, in Psalm 45. and 72. ; the son perfected the allegory. It seems to have been written in early life, long before his declension ; for after it a song of holy gladness would hardly be appropriate. It was the song of his
first love, in the kindness of his youthful espousals to Jehovah. Like other inspired books, its sense is not to be restricted to that local and temporary one in which the writer may have understood it; it extends to all ages, and shadows forth everlasting truth (1 Peter 1. 11. 12; 2 Peter 1. 20, 21).
" Oh that I knew how all thy lights combine, and the configurations of their glorie,
Seeing not only how each verse doth shine, but all the constellations of the storie." Herbeiit..
Tliree notes of time occur. [Moody Stttart.] (1.) The Jewish Church speaks of the Gentile Church (ch. 8. 8) towards the end ; (2.) Christ speaks to the apostles (ch. 5. 1) in the middle ; (3.) The Church speaks of the coming of Christ (ch.
1. 2) at the beginning. Thus we have, in direct order, Christ about to come, and the cry for the advent ; Christ finishing his work on earth, and the last supper; Christ ascended, and the call of the Gentiles. In anotlier asj^ect we have
(1.) In the individual soul the longing for the manifestation of Christ to it, and the various alternations in its experience (ch. 1. 2, 4; 2.8; 3. 1, 4, 6, 7) of His manifestation ; (2.) The abundant enjoyment of His sensible consolations, which is soon withdrawn through the bride's carelessness (ch. 5. 1-3, &c.), and her longings after Him, and reconciliation (ch. 5. 8-16; 6. 3, &c.; 7. 1, &c.); (3.) Effects of Christ's manifestation on the believer, viz., assurance, labours of love, anxiety for the salvation of the impenitent, eagerness for the Lord's second coming (ch. 7. 10, 12; 8. 8-10, 14).
one Christ. [Adelaide Newton.] Aaron prefigured Him as priest; Moses, as prophet; David, as a sutTering king; Solomon, as the triumphant prince of peace. The camp In the wilderness represents the Church in the world; tlia peaceful reign of Solomon, after all enemies had been subdued, represents the Church in heaven, of which joy the Song gives a foretaste, ft. lilm—abruptly. She names him not, as is natural to one whose heart is full of some much-desired friend: so Mary Magdalene at the sepulchre (John 20. 15), as if every one must know whom sho means, the One chief object of her desire (Psalm 73. > Matthew 13. 44-46; Philippians 3. 7, 8). kiss—the token oi peace from the Prince of Peace (Luke 15. 20); " our Peace" (Psalm &5. 10; Colossians 1. 21 ; Ephesians 2. 14). of hu mouth—marking the tenderest allection. For a king to permit his hands, or even garment, to be ki.ssed, was counted a great honour; but that he should himself kiss
Ver. 1-17. Canticle T.—The Bride Searching for AND Finding the King. Ch. 1. 2; 2.7. 1. Song of songs—The most excellent of all songs, Hebrew idiom (Exodus 20. 37; Deuteronomy 10. 14). A foretaste on earth of the "new song" to be sung in glory (Revelation 5. 9; 14.3; 10.2-4). Solomon's— "King of Israel," or "Jerusalem," is not added, as in the opening of Proverbs and
EcclesiaBtes, not because Solomon had not yet ascended the throne [Moody StuartJ, but because his personality
Is hid under that of Christ, the true Solomon (equivalent
to Prince of Peace) The earthly Solomon is not introduced, which would break the consistency of the allegory. Though the bride bears the chief part, the Song throughout Is not hers, but thatof her "Solomon." He animates
|ier. He and she, the Head and the members, form but
The Bride Searching for SOLOMON'S SONG I. and FindinQ the King,
another with his mouth is the greatost honour. God had In times past spokon by tlie mouth of His prophets, wlio had declared tlie Cluircli's betrothal; the bride now longs for contact with the mouth of the Bridegroom, Himself (Job
Kedar," equivalent to blac7cncss (Psalm 120. 5). She draws
tlie image from the black goatskins with which the Scenite Arabs {" Keda.v" was in Arabia Petraja) cover their tents (contrasted with the splendid state tent in which t!ie King was awaiting His bride according to Eastern custom); typifying the darkness of man's natural state. To feel this, and yet also feel one's self in Jesus Christ "comely as the curtains of Sohmion," marks the believer (Romans 7. 18, &c.; 8.1); 1 Timothy 1. 15, "I am chief:" so she says not mer|ly, " I was," but " I am ;" still black in herself, but comely through i7/s comeliness put upon her (Ezekiel 16. 14). curtains—first, the hangings and vail in the temple of Solomon (Ezekiel 16. 10); then, also, the "fine linen which is the righteousness of saints'' (Revelation 19. S), the white wedding garment provided by Jesus Christ (Isaiah 61. 10; Matthew 22. 11; 1 Corintliians 1. 30; Colossians 1. 28; 2. 10; Revelation 7. 14). Historically, tlie dark tents of Kedar represent the Gentile Church (Isaiah 60. 3-7, &c.). As the vineyard at the close
12; Luke 4.22; Hebrews 1.1,2). True of the Church before tlie first advent, longing for "the hope of Israel," " the desire of all nations ;" also the awakened soul longing for the kiss of reconciliation ; and further, the kiss that
is the token of the marriage contract (Hosea 2. 19, 20), and offriendship (1 Samuel 20. 41; John 14. 21 ; 15. 15). tliy love —Hebrew, loves, viz., tokens of love, loving blandishments. %vine—wliicli makes glad " the heavy heart" of one ready to perish, so that he " remembers his misery no more" (Proverbs 31. 6, 7). So, iu a " better" sense, Christ's love (Habakkuk 'i. 17, 18). He gives the same praise to the bride's love, with the emphatic addition, " How much"
(ch. 4. 10). Wine was created by His first miracle (John
2.), and was the pledge given of his love at the last supper. The spiritual wine is His blood and His spirit, the " new" and better wine of the kingdom (Matthew 26. 29), which we can never drink to "excess," as the other (Ephesians
is transferred from the Jews, who had not kept tlieir own, to the Gentiles, so the Gentiles are introduced at the commencement of the Song; for tliey were among the earliest inquirers after Jesus Christ (Matthew 2.); the wise men from the East (Arabia, or Kedar). €laughtcr» of Jerusalem-professors, not the bride, or " the virgins," yet not enemies; invited to gospel blessings (ch. 3. 10, 11); so near to Jesus Christ as not to be unlikely to find Him (ch. 5. 8); desirous to seek Him with her (ch. 6.1;
5. 18 ; cf. Psalm 23. 5; Isaiah 55. 1). 3. Rather, "As regards the savour of thy ointments, it is good." [Maukek.] In ch. 4. 10, 11, the Bridegroom reciprocates the praise of the bride in the same terms, thy name—Christ's character and office as the "Anointed" (Isaiah 9.6; CI. 1), as "the savour of ointments" is the graces that surround His person (Psalm 45. 7, 8). Ecclesiastes 7. 1, in its fullest sense, applies to Hira. The holy anointing oil of the high priest, whicli it was death for any one else to make
cf. ch. 6. 13; 7. 1, 5, 8). In ch. 7. 8, 9, the bride's Beloved becomes their Beloved ; not, however, of all of them (oh. 8. 4;
cf. Luke 23. 27, 28). 6. She feels as if her blackness was so great as to be gazed at by all. mother's children—(Matthew 10. 36.) She is to forget "her own people and her father's house," i. e., the worldly connections of her unregenerate state (Psalm 45. 10); they had maltreated her (Luke 15. 15, 16). Cliildren of the same motlier, but not the same father [MaurerJ (John 8.41-44). They made her a common keeper of vineyards, whereby the sun looked upon, i.e., burnt her; thus she did "not keep her own" vineyard, i. e., fair beauty. So the world, and the soul (Matthew 16.26; Luke 9.25). The believer has to watch against the same danger (1 Corinthians 9. 27). So he will be able, instead of the self-reproach here, to say i\s ch. 8.
(so Acts 4. 12), implies tlie exclusive preciousness of Messiah's name (Exodus 30. 2;}-28, 31-38 ; so Mary brake the box of precious ointment over Him, appropriately, Mark
14. 5, the broken box typifying His body, which, when broken, diffused all grace): compounded of various spices, &c. (Colossians 1. I'J; 2. 9); of sweet odour (Ephesians 5. 2). poured—(Isaiah 5.'i. 12; Romans 5. 5.) tlierefore—because of the manifestation of God's character in Christ (1 John
4.9,19). So the penitent woman (Luke 7. 37, 38, 47). virgins—the pure in heart (2 Corinthians 11.2; Revelation
14. 4). The same He/irew is translated, "thy hidden ones" (Psalm 83. 3). The " ointment" of the Spirit " poured forth" produces the "love of Christ" (Romans 5. 5). 4.(1.) The cry of ancient Israel for Messiah, ex. gr., Simeon, Anna, &c. (2.) The cry of an awakened soul for the drawing of the Spirit, after it has got a glimpse of Christ's loveliness and its own helplessness. Draw me—The Father draws (John 6. 44). The Son draws (Jeremiah 31. 3; Hosea 11. 4; John 12.32). " Di'aw" here, and "Tell'" (v. 7), reverently qualify the word " kiss" (u. 2). me, we—no believer desires to go to heaven alone. We are converted as individuals; we follow Christ as joined in a communion of
12. 7. my soul loveth—more intense than "the virgins" and " the upright love thee" (v. 3, 4; Matthew 22. 37). To carry out the design of the allegory, the royal encampment is here represented as moving from place to place, in search of green pastures, under the Shepherd King (Psalm 23). The bride, having first enjoyed communion with him in the pavilion, is willing to follow Him into labours and dangers; arising from all absorbing love (Luke 14.26); this distinguishes her from the formalist (John 10. 27; Revelation 14. 4). feedcst—tendest thy flock (Isaiah 40. 11 ; Hebrews 13. 20 ; 1 Peter 2. 25 ; 5. 4 ; Revelation
siiints (John 1.41, 45). Individuality and community meet in the bride, run—her earnestness kindles as she prays (Isaiah 40.31; Psalm 119.32,60). after tliee—not before (John 10. 4). King . . . brought me Into—(Psalm 45. 14,
7. 17.) No sinfiT^e type expresses the office of Jesus Christ, hence arises the variety of diverse images used to portray the manifold aspects of Him : these would be quite incongruous, if the Song referred to the earthly Solomon. Her intercourse with Him is peculiar. She hears His voice, and addresses none but Himself. Yet it isthrougli a veil; she sees Him not (Job 23. 8, 9). If we would be fed, we must follow tlie Shepherd through the wliole breadth of His word, and not stay on OTie spot alone, makest . . . t« rest—distinct from " feedest;" periods of rest are vouchsafed after labour (Isaiah 4. 6; 49. 10; Ezekiel 34. 1.3-15). Communion in private must go along with public following of Him. turneth aside—rather, one veiled, i. e., as a
15; John 10. 16.) He is the anointed Priest {v. 3); King (.v.
i). cl»aml»frs—her prayer is answered even beyond her desires. Not only is she permitted to rim after Him, but
Is brought into the inmost pavilion, where Eastern kings admitted none but the most intimate friends (Esther 4.
11 ; 5. 2; Psalm 27. 5). The erection of the temple of Solomon was the first bringing of the bride into permanent, instead of migratory chambers of the King. Christ's body on earth was the next (John 2. 21), whereby believers are brought within the veil (Ephesians 2. 6; Hebrews 10.
19, 20). Entrance into the closet for prayer is the first step. The earnest of tlie future bringing Into heaven (Jolin 14. 3). /fw chambers are the bride's also (Isaiah 26. 20). There are various chambers, plural (Jolin 14. 2). be glad and rejoice —inward and outward rejoicing. In thee—(Isaiah 61.10; Phillppians 4. 1, 4). Not in our spiritual frames (Psalm 30.
harlot, not His true bride (Genesis 38. 15) [Gesenius] ; or as a mourno- {2 Samuel 15. 30) [Weis.s]; or as one unknown. [Maurer.] All imply estrangement from the Bridegroom.
Slie feels estranged even among Christ's true servants, answering to "thy companions" (Luke 2-2. '28), so long as she has not Himself present. The opposite spirit to 1 Corinthians 3. 4. 8. If—She ought to have Anoirji (John 14. 8, 9). The confession of her Ignorance and blackness (v. ij)\eB.As Him to call her " fairest" (Matthew 12. 20). Her jealousy of letting even " His companions" take the place of Him-
6, 7). remember—rather, commemorate with praises (Isaiah
6.'^. 7). The mere remembrance of spiritual joys is better than the present enjoyment of carnal ones (Psalm 4. 6, 7). upright—ratlier, uprightly, sincerely (Psalm 58. 1 ; Romans
12. 9); so Nathaniel (John 1. 47); Peter (John 21. 17); or de-
self {v. 7) led ner too lar He directs her to follow them.aa
lervedly. [MAtJUEU.] 5. black viz.. "as the tents of 416
Christ giveth his Church graxd<yus Promises. SQLOMON'S SONG II. The Love 0/ Christ and the Cfiwcji.
tion till the everlasting day dawns (Romans 13. 12). ALso,
they follow Him {1 Corinthians ll.l; Hebrews 6. 10, 12); to use ordiiutuces and the ministry; where Ihei/ are He is (Jeremiah 6. 16; Matthew 18.19,20; Hebrews 10. 25). Indulging in isolation is not the way to find Him. It was
lit., night (Psalm 119. 147, 148), the night of affliction (Psalm 42.
8). 14t. cluster—Jesus Christ is one, yet manijold in His graces, camphtre—or, cypress. The hennah is meant, whose odorous flowers grow in clusters, of a colour while and yellow softly blended ; its bark is dark, the foliage light green. Womendecktheirpersonswith them. The loveliness of Jesus Christ, vineyards—appropriate in respect to Him who is "the vine." Tlie spikenard was for thebanqust
Uius, literally, tliat Zipporah found her bridegroom (Exodus 2. 16). The bride unhesitatingly aslis the watchmen afterwards (ch. 3. 3). Ulds—(John 21.15.) Christ is to be found in active ministrations, as well as in prayer (Proverbs 11. 25). sUepUerds' tents—ministers in the sanctuary (Psalm 84. 1). 9. horses iii Pliaraoli's cliarlots—celebrated for beauty, swiftness, a,nd ardour, a.t, the Red Sea (Exodus 14. 15). These qualities, whicli seem to belong to tlie ungodly, really belong to the saints. [Moody Stuart.] The allusion may be to the horses brought at a high price by Solomon out of Egypt (2 Chronicles 1. 16, 17). So the bride is redeemed out of spiritual Egypt by the true Solomon, at an infinite price (Isaiah 51. 1 ; 1 Peter 1. 18, 19). But the deliverance from Pharaoh at the Red Sea accords with the allusion to the tabernacle (ch. 1.5; 3. 6,7); it rightly is put at the beginning of the Church's call. The ardour and beautyot the bride are the point ofcomparison ; (d. 4) " run ;"
(v. 12); theinyrrli was In her bosom continually (v. 13); the camphire is in the midst of natural beauties, wliich, though lovely, are eclipsed by the one cluster Jesus Christ preeminent above them all. En-gedl—In South PiUestine, near the Dead Sea (Joshua 15. 62; Ezekiel 47. 10), famed for aromatic shrubs. 15. fair—He discerns beauty in her, who had said, " I am black" (t>. 5), because of the everlasting covenant (Psalm 45. 11 ; Isaiah 62. 5 ; Ephesians 1. 4, 5) doves' eyes—large and beautiful in the doves of Syria The prominent features of her beauty (Matthew 10. 10) gentleness, innocence, and constant love, emblem of the Holy Ghost, who changes us to His own likeness (Genesis
8. 10, 11 ; Matthew 3. 16). The opposite kind of eyes (Psalm
(r. 5) "comely." Also, like Pharaoh's liorses, she forms a great company (Revelation 19.7,14). As Jesus Clirist is both Shepherd and Conqueror, so believers are not only His sheep, but also, as a Church militant now. His chariots and horses (ch. 6. 4). 10. rows ofjewels—(Ezeltiel 16. 11, 12,
101. 5 ; Matthew 20. 15 ; 2 Peter 2. 14). 16. Reply of the Bride. She presumes to call Him beloved, because He called her so first. Thou callest me "fair;" if I am so it is not in myself, it is all from thee (Psalm 90. 17); but Thou art fair in thyself (Psalm 45. 2). pleasant—(Proverbs 3. 17) towards
13.) Olerius says, Persian ladies wear two or three rows of pearls round tlie head, beginning on the foreliead and descending down to the cheeks and under tlie chin, so that their faces seem to be set in pearls (Ezekiel 16. 11). The comparison to the horses (t). 9) Implies the vital energy of the bride ; this verse, her superadded graces (Proverbs 1.
tliy friends (2 Samuel 1. 26). bed . . . green—the couch of green grass on which the King and His bride sit to " rest at noon." Thus her p^-ayer in 1;. 7 is here granted ; a green oasis in tlie desert, always found near waters in the East (Psalm 23.2; Isaiah 41.17-19). The scene is a kiosk, or summer-house. Historically, the literal resting of the Babe of Bethlehem and his parents on the green grass provided for cattle (Luke 2). In this verse there is an Incidental allusion, in v. 15, to the offering (Luke 2.24). So the "cedar and fir" ceiling refers to the temple (1 Kings 5. 6-10; 6. 15-18); type of the heavenly temple (Revelation
9; 4.9; 1 Timothy 2. 9; 2 Peter 1.5). 11. We—The Trinity Implied by the Holy Ghost, whether it was so by the writer of the Song or not (Genesis 1. 26; Proverbs 8. 30; 30.4). "The Jews acknowledged God as king, and Messiah as king, in interpreting the Song, but did not know that these two are one." [Leighton.] make—not merely £ru'e(Ephesians 2. 10). borders of gold, wltli studs [t. e., spots] of llver-Jesus Christ delights to give more "to him tliat bath" (Matthew 25. 29). He crowns His own work in us (Isaiah 26. 12). The "borders" here are equivalent to
21. 22). 17. our house—see note, v. 16; but primarily, the kiosk (Isaiah 11. 10), " His rest." Cedar is pleasing to the eye and smell, hard, and never eaten by worms, fli —
rather, cypress, which is hard, durable, and fragrant, of a reddish hue. [Gbnesius, Weiss, and Maukkr.] Contrasted with the shifting " tents" (v.b). His house is "oiir house" (Psalm 92. 13; Ephesians 2. 19; Hebrews 3. 6). Perfect oneness of Him and the bride (John 14.20; 17. 21). There is the shelter of a princely roof from the sun (Psalm
•' rows" (d. 10); but here, the King seems to give the finish
to her attire, by adding a crown (borders, or circles) of gold studded witii silver spots, as Esther 2. 17. Both the royal aud nuptial crown, or chaplet. The Hebrew for "spouse"
(all. 4. 8) is a crowned one (Ezekiel 16. 12; Revelation 2. 10). The crown is given at once^upon conversion, in title, but
121. 6), without the confinement of walls, aud amidst rural beauties. The carved ceiling represents the wondrousexcellencies of His Divine nature.
in sensible possession afterwards (2 Timothy 4. 8). la. IVhtle—It Is the presence of the Sun of Righteousness that draws out the believer's odours of grace. It was the Bight of Him at table that caused the two women to bring forth their ointments for Him (Luke 7. 37, 38; John 12. 8; 2 Corinthians 2. 15). Historically fulfilled (Matthew 2. 11)
Ver. 1-17. 1. rose—if applied to Jesus Christ, it, with the white lily (lowly, 2 Corinthians 8. 9), answers to " white and ruddy" (ch. 5. 10). But it is rather the meadowsaff'on; the Hebrew means radically a plant with a. pungent bulb, inapplicable to the rose. So Syrxac. It is of a white and violet colour. [Maureb, Gesenius, and Weiss.] The bride thus speaks of herself as lowlj' though lovely, in contrast with the lordly " apple" or citron tree, the bridegroom (v. 3); so the " lily" is applied to her (u. 2). Sharon—(Isaiah 35. 1, 2.) In North Palesti-ae, between Mount Tabor and Lake Tiberias (1 ChronicIes-.5.16). LXX. and VulgaXe translate it " a plain :" though they err in this, the Hebrew Bible not elsewhere favouring it, yet the parallelism to valleys shows that, in the proper name Sharon, there is here a tacit reference to its meaning of lowliness. Beauty, delicacy, and lowliness, are to be in her, as they were in Him (Matthew 11. 29). 8. Jesus Christ to the Brid' (Matthew 10. 16 ; John 15. 19 ; 1 John 5. 19)w Thorns, equivalent to the wicked (2 Samuel 23. 6; Psalm 57. 4). dangh-- ters—of men, not of God; not "the virgins." "If thou art the lily of Jesus Christ, take heed. lest by impatience, rash judgments, and pride, thou thyself become a thorn.' iLUTHER.] 3. Her reply, apple—generic term ; including the golden citron, pomegranate, and orange apple (Proverbs 25. 11). Ke combines the shadow and fragrance of the
spiritually (Revelations 3. 20) ; and in church worship (Matthew 18. 20); and at the Lord's Supper especially, for here public communion with Him at table amidst His friends is spoken of, as ti. 4 refers to private communion (1 Corinthians 10. 16, 21) ; typically (Exodus 24. 9-11) ; the future perfect fulfilment (Luke 22. 30; Revelation 19. 9). The allegory supposes the King to have stopped in His movements and to be seated with His friends on the divan. What grace that a table should be prepared for us, whilst
still militant (Psalm 23. 5) ! my spikenard—not boasting, but owning the Lord's grace to and in her. The spikenard
Is a Jowly herb, the emblem of humility. She rejoices that He is well pleased with her graces. His own work (Philippians 4. 18). 13. bundle of myrrli—abundant preciousness (Greek) (I Peter 2. 7). Even a little myrrh was costly ; much more a bundle (Colosslans 2. 9). Burrowbs takes it of a scent-box filled with liquid myrrh; the liquid obtained by incision gave the tree its cliicf value, he rather, it; it Is the myrrh that lies in the bosom, as the cluster of camphire is In the vineyards (v. 14). aU night —an undivided heart (Epheslans 3. 17; contrast Jeremiah
4. 14 ; Ezekiel 16. 15, 30). Yet on account of the everlasting covenant, God restores the adulteress (Ezekiel 16. 60,62; Hooea 2. 2, <Scc.). The night is the whole present dispensa27
Ro}K and Calling of the Church. SOLOMON'S SONG II. John the Baptist's Ministry.
citron with the tweetnesa of the orange and pomegranate
loved occurs thrice; but the sentiment here, "His left hand," &c., nowhere else fully; wliich accords with the intensity of joy (v. 5; found nowhere eKse; in ch. 8. 3, it is only conditional, "should embrace," not "Uolb." 7. Not an oatli "by the roes;" but a solemn charge, to act a* cautiously as the hunter would willi the wild roes, which are proverbially timorous; he must advance witli breathless circumspection, if he is to take them ; so he who would not lose Jesus Christ and His Spirit, which is easily grieved and withdrawn, must be tender of conscience and watchful (Ezekiel 16.43; Ephesians 4.30; 5. 15; 1 Thessalonians 5. 19). In Margin, title of Psalm 22., Jesus Christ
fruit. Tlie foliage is perpetual ; throughout the year a Bucecssion of blossoms, fruit, and perfume (James 1. 17). among the aons—parallel to "among the daughters"
(v. 2). He alone Is ever fruitful among the fruitless wild trees (Psalm 811. 0 ; Hebrews 1. 9). I sat . . . with delight—
lit., J eagerly desired and sat (Psalm 9-1. 19 ; Mark 6. 31 ; Ephesians 2. 6; 1 Peter 1. 8). shadow—(Psalm 121. 5; Isaiah 1. 6; 25.4; 32.2.) Jesus Christ interposes the shadow of His cross between the blazing rays of justice and us sinners, fmlt—faith plucks it (Proverbs 3. 18). Man lost the tree of life (Genesis 3). Jesus Christ regained it for him; he eats it partly now (Psalm 119. 103; John 6.55,57; 1 Peter
is called the "Ilindcii the morning," hunted to death by the dogs (cf. V. 8, 9, where Hfe is represe7ited as bounding on the hills. Psalm 18. 33). Here He is resting, but with a repose easily broken (Zephaniah 3. 17). It is tliought a gro.ss rudeness in the East to awaken one sleeping, especially a person of rank, my love—in Hebrew, Feminine for Masculine, the abstract for concrete, Jesus Christ being the embodiment of love itself (ch.3. 5; 8.7), where, as here, the context requires It to be applied to Him, not her. She too is "love" (ch. 7. 6), for His love calls forth her love. Presumption in the convert is as grieving to the Spirit as despair. The lovingness and pleasantness of the hind and roe (Proverbs 5. 19) is included in this image of Jesus
2.3), fully hereafter (Revelation 2.7; 22. 2, 14); not earned by the sweat of his brow, or by his righteousness (Romans
10). Contrast the worldling's fruit (Deuteronomy 33.32; Luke 15.16). 4. Historically fulfilled in the joy of Simeon and Anna in the temple, over the infant Saviour (Luke 2.), and that of Mary too (cf. Luke 1. 53); typified (Exodus 24.
9-11). Spiritually, the bride or beloved is led (v. 4) first into the King's chambers, thence is draivn after Him in answer to her prayer; is next received on a grassy couch under a cedar kiosk; and at last in a "banqueting hall," such as, Josephus says, Solomon had in his palace, " wherein all the vessels were of gold" {Antiquities, 8.5, 2). The transition is from holy retirement to public ordinances, churchworship, and the Lord's Supper (Psalm 36. 8). The bride, as the queen of Sheba, is given "all her desire" (1 Kings
C'lirist.
Canticle II.—Ch. 2. 8; 3. 5.—John the Baptist's Ministry. 8. voice—an exclamation of joyful surprise, evidently after a long silence. The restlessness of sin and fickleness in her had disturbed His rest with her, which she had professed not to wish disturbed "till He should please." He left her, but in sovereign grace unexpectedly heralds His return. She awakes, and at once recognizes His voice (1 Samuel 3. 9, 10; John 10. 4); her sleep is not so sinfully deep as in ch. 5. 2. leapine;—bounding, as the roe does, over the roughest obstacles (2 Samuel 2. 18; I Chronicles 12. 8); as the father of the prodigal "had conapassion and ran'' (Luke 15. 20). upon the hills—as the sunbeams glancing from hill to hill. So Margin, title of Jesus Christ (Psalm 22.), "Hind of tlie morning" (type of His resurrection). Historically, the coming of the kingdom of heaven (the gospel dispensation), announced by John Baptist, is meant; it primarily is the garden or vineyard; the bride is called so in a secondary sense. "The voice" of Jesus Christ is indirect, through "the friend of the bridegroom" (John 3. 29), John the Baptist. Personally, He is silent during John's ministration, who awoke the long slumbering Church with the cry, "Every
10.18; Psalm 03. 5; Ephesians 3. 8, 16-21; Philippians 4. 19); type of the heavenly feast hereafter (Isaiah 25.6,9). his banner . . . love—After having rescued us from the enemy, our victorious captain (Hebrews 2. 10) seats us at the banquet under a banner in.S(;ribed with Jlis name, "love" (1 John 4. 8). His love conquered us to Himself; this banner rallies round us the forces of Omnipotence, as our protection : It marks to what covintry we belong, heaver., the abode of love, and in what we most glory, the cross of Jesus Christ, through which we triumph (Romans
8.37; 1 Corinthians 15. 57; Revelation 3. 21). Cf. with "over me" (Deuteronomy 33. 27), "underneath are the everlasting arms." 5. flagons—Maureb prefers translating, "dried raisin cakes:" from the Hel/reiv voot fire, viz., dried by heat. But the "house of teine" (Margin, v. 4) favours "flagons:" the "new wine" of the kingdom, the Spirit of Jesus Christ, apples—from the tree (v. 3), so sweet to her, the promises of God. sick of love—the highest degree of eensible enjoyment that can be attained here. It may be at an early or late stage of experience. Paul (2 Corinthians 12. 7). In the last sickness of J. Welch, he was overheard saying, "Lord, hold thine hand, it is enough; thy servant is a clay vessel, and can hold no more." [Fleming, Put/. Script.'j In most cases this intensity of Joy is reserved for the heavenly banquet. Historically, Israel had it, when the Lord's glory filled the tabernacle, and afterwards the temple, so that the priests could not stand to minister; soin the Christian Church, on Pente-
hill sliall be made low," in the spirit of Elias, on the "rent mountains" (1 Kings 19. 11 ; cf. Isaiah 52. 7). Jesus Christ
is implied as coining with intense desire (Luke 22. 15; Hebrews 10. 7), disregarding the mountain hindrances raised by man's sin. 9. he standrth—after having bounded over the intervening space like a roe. He often stands near when our unbelief hides Him from us (Genesis 28.
16 ; Revelation 3. 14-20). His usual way ; long promised and expected; sudden at last; so. In visiting the second temple (Malachi 3. 1); so at Pentecost (Acts 2. ], 2); so in visiting an Individual soul, Zaccheus (Luke 19. 5, 6; John