Chapter XXXI (continued, part 3)
jost. The bride addresses Christ mainly, though in her rapture she uses the plural, "^tay (ye) me," speaking generally. So far from asking the withdrawal of the manifestations which Iiad overpowered her, she asks for more : so "/aintelh fm-" (Psalm 84. 2); also Peter, on the mount of transfiguration (Luke 9. 33), " Let us make, &c., not lenowing what he said." 6. The "stay" she prayed for (f. 5) is granted (Deuteronomy 33. 12,27; Psalm 37. 24; Isaiah 41.
3.8); and so, at the second coming (Matthew 24,48.50; 2 Peter 3. 4, 10). So it shall be at His second coming (1 Thessalonlans 5. 2, 3). wall—over the cope of which He is first seen ; next. He looks through (not forth ; for He Is outside) at the windows, pioncingr suddenly and stealthily (not as English Version, "showing Himself") through the lattice. The prophecies, types, &c., were lattice glimpses of Him to the Old Testament Church, in spite of the waU of separation which sin had raised (John 8. 56); clearer glimpses were given by John Baptist, but not unclouded (John 1.
16). None can pluck from that embrace (John 10.28-30). His hand keeps us from falling (Matthew 14.30, 31), to it we may commit ourselves (Psalm 31.5). The "left" Is the Inferior hand, by which the Lord less signally manifests His love, than by the right; the secret hand of ordinary providence, jus distinguished from that of manifested grace (the "right.") They really go together, though sometimes they seem divided; here both are felt at ©uce. Theodoret takes the left hand, equivalent to judgment ~rnd wrath; the right, equivalent to honour and love. The hand of Justice no longer Is lifted to emite, but is under the head of the believer to support (Isaiah 42. 21), the hand of Jesus Christ pierced by Justice ior our sill supports us. The charge not to disturb the be41«
26). The legal wall of partition was not to be removed until His death (Ephesians 2. 14, 15; Hebrews 10. 20). Even now, He Is only seen by faith, through the windows of Hl« Word and the lattice of ordinances and sacraments (Luke
24. 35; John 14. 21); not full vision (1 Corinthians 13. 121; an incentive to our looking for His second coming (Isaiah 33.
17; Titus2. 13). 10, 11. Loving reassurance given by Jesus
Clirist to the bride, lest she should think that He had ceased to love her, on account of her unfalthfulnetu.
Chi-tst's Oire of the Church. SOLOMON'S SONG II. The Profession of the Church.
which had occasioned His temporary withdrawal. He
Matthew 10. 20; Galatians 4. 6, because it is J7i* voice in us; also in speaking of Him, Malachi 3. 10); and our countenance comely" (Exodus 34.29; Psalm 27. 5; 71. 3; Isaiah 33. 16; 2 Corinthians 3. 18). stairs—<Ezekiel 38.20.) Margin, a steep rock, broken Into stairs or terraces. It Is In "secret places" and rugged scenes that Jesus Christ woos the soul from the world to Himself (Micah 2. 10; 7.
allures her to brighter tliau worldly joys (Micah 2. 10). Not only does the saint wish to depart, to be with Him, but He
still more desires to have the saint with Him above (John
17. 24). Historically, the vineyard or garden of the King, here first i ntroduced, is " tlie kingdom of heaven preached" by John Baptist, before whom "the Law and the prophets were" (Luke IG. 16). 11. the winter—the law of the covenant of works (Matthew 4. 16). rain is over—(Hebrews
14). So Jacob amidst the stones of Bethel (Genesis 28. 11-
19); Moses at Horeb (Exodus 3.); so Elijah (1 Kings 19. 9-13); Jesus Christ with the three disciples on a "high mountain apart," at tlie transfiguration (Matthew 17. 1); John In Patmos (Revelation 1). "Of the eight beatitudes, five have an afflicted condition for their subject. As long as the waters are on the earth, we dwell in the ark; but when the land Is dry, the dove itself will be tempted to wander." [Jeremy Taylor.] Jesus Christ does not invite her to leave the rock, but in It (Himself), yet in holy freedom to lay aside the timorous spirit, look up boldly as accepted In Him, pray, praise and confess Him (in contrast to her shrinking from being looked at, cli. 1. 6), (Ephesians 6.19; Hebrews 13. 15; IJohn 4. 18); still, though trembling, the voice and countenance of the soul in Jesus Christ are pleasant to Him. The Church found no cleft In theSinaitic legal rock, though good in Itself, wherein to hide; but in Jesus Clirist stricken by God for us, as the rock smitten by Moses (Numbers 20. 11), there is a hidingplace (Isaiah 32. 2). She praised His "voice" (v. 8. 10) ; it is thus that her voice also, though tremulous, is "sweet" to Him here. 15. Transition to the vineyard, often formed in "stairs" (v. 14), or terraces, in which, amidst the vine leaves, foxes hid. foxes—generic term, including jackals. They eat only grapes, not the vine flowers ; but they need to be driven out in time before the grape is ripe. She had failed in watchfulness before (ch. I. 6), now when converted, she is the more jealous of subtle sins (Psalm 139.
12. 18-iM; IJohn 2.8). Then first the Gentile Church is called " beloved, which was not beloved" (Romans 9. 25). So " the wintej" of estrangement and sin is " past" to tlie believer (Isaiah 44. 22; Jeremiah 50. 20 ; 2 Corinthians 5. 17; Ephesians 2. 1). The rising "Sun of righteousness" dispels the "rain" (2 Samuel 23. 4; Psalm 126.5; Malachi 4. 2). The winter in Palestine is past by April, but all tlie showers were not over till May. The time described here
is that wliich comes directly after these last showers of winter. In the highest sense, the coming resurrection and deliverance of the earth from the pasi curse is here implied (Romans 8. 19; Revelation 21.4; 22.3). No more "clouds" shall then " return after the rain" (Ecclesiastes 12.2; Revelation 4.3; cf. Genesis 9. 13-17); "the rainbow round the throne" is the " token" of tli is. la. flowers tokens of anger past, and of grace come. "The summoned bride is welcome," say some fathers, " to wea ve from them garlands of beauty, wherewith she may adorn herself to meet the King." Historically, the flowers, &c., only give promise; the fruit is not ripe yet; suitable to the preaching of John Baptist," The kingdom of heaven is cU hand;" not yet fully come, the time of . . . singing—the rejoicing at the advent of Jesus Christ. Gregoky Nys.senus refers
tiie voice of the turtledove to John Baptist. It with the olive brancli announced to Noah that " the rain was over and gone" (Genesis 8. 11). So John Baptist, spiritually. Its plaintive " voice" answers to his preaching of rei^entanfe (Jeremiah 8. 6, 7). Vulgate and LXX. translate, " The time of pruning," viz., spring (John 15. 2). The mention of the "turtle's" cooing better accords with our text. The turtle is migratory (Jeremiah 8. 7), and " comes" early in May; emblem of love, and so of the Holy Ghost.
23). In spiritual winter certain evils are frozen up, as well as good; in the spring of revivals these start up unpercelved, crafty, false teachers, spiritual pride, uncharitableness, &c. (Psalm 19. 12; Matthew 13. 26; Luke 8. 14; 2 Timothy 2. 17 ; Hebrews 12. 15). " Little" sins are parents of the greatest (Ecclesiastes 10. 1; 1 Corinthians 5. 6). Historically, John the Baptist spared not the foxHke Herod (Luke 13. 32), who gave vinelike promise of fruit at first (Mark 6. 20), at the cost of his life; nor the viper-Sadducees, &c. ; nor the varied subtle forms of sin (Luke 3. 7-14). 16. mine . . . his—rather, "is for me . . . for Him" (Hosea
L,)ve, too, shall be the keynote of the " new song" hereafter (Isaiah 35. 10 ; Revelation 1. 5; 14. 3; 19. 6). In the Inditidual believer now, joy and love are here set forth in their earlier manifestations (Mark 4. 28). 13. putteth rurtli—rather, ripens, lit., makes red. [Maurer.] The unripe figs, which grow in winter, begin to ripen in early spring, and in June are fully matured. [Weis.s.] rines with the tender grape—rather, " the vines in flower," lit., a floiver, in apposition with "vines." [Maurer.) Tlie vine Howers were so-sweet, that they were often put, wlien dried, into new wine to give It flavour. Applicable to the first manifestations of Jesus Christ, " the true Vine," both to the Church and to individuals; as to Nathanael under the flg tree (John 1. 48). Arise, Ac—His call, descril)ed by the bride, ends as it began (v. 10); It is a consistent whole; "love" from first to last (Isaiah
3. 3), where, as here, there is the assurance of indissoluble union. In spite of temporary absence. Next verse, entreating Him to return, shows that He has gone, perhaps through her want of guarding against the "little sins" (u.
15). The order of the clauses is reversed in ch. 6. 3, when she Is riper in faith ; there she rests more on her being His; here, on His being hers; and no doubt her sense of love to Him is a pledge that she is His (John 14. 21, 23; 1 Corinthians 8. 3); this is her consolation in His withdrawal now. I am his—by creation (Psalm 100. 3), by redemption (John 17. 10; Romans 14. 8; 1 Corinthians 6. 19). feedeth— as a " roe," or g.azelle (t). 17) ; Instinct is sure to lead him back to his feeding-ground, where the lilies abound. So Jesus Christ, though now withdrawn, the bride feels sure will return to His favourite resting-place (ch. 7. 10; Psalm
52. 1, 2; 2 Corinthians 6. 17, 18). "Come," in the close of Revelation 22. 17, as at His earlier manifestation (Matthew 11. 28). 14. dove — here expressing endearment (Psalm 74. 19). Doves are noted for constant attachment; emblems, also, in their soft, plaintive note, of to/tened penitents (Isaiah 59. 11 ; Ezeklel 7. 16); other points of likeness are theiv beauty ; "their wings covered with sliver and gold" (Psalm 68. 13), typifying the change in the converted; Va^ dovelike spirit, breathed into the saint by the Holy Ghost, whose emblem is the dove; the messages of peace from God to sinful men, as Noah's dove, with the olive branch (Genesis 8.), intimated that the flood of wrath was past; timidit)/, fleeing with fear from sin and self to the cleft Rock of Ages (Margin, Isaiah 20. 4; Hosea 11. 11); gregarious, flocking together to the kingdom of Jesus Christ (Isaiaii 60. 8); harmless *!mpJfci(j/ (Matthew 10. 16). cleft*—the refuge of doves from storm and heat (Jeremiah
132. 14). So hereafter (Revelation '21. 3). Psalm 4.5., title, terms his lovely bride's " lilies" [Hekgstenberg] pure and white, though among thorns (v. 2). 17. Night is the Image of the present world (Romans 13. 12). " Behold men as if dwelling in a subterranean cavern." [Plato Repub-
lic, vii. 1.] Until—J. e.. Before that, &c. breali—rather, bi'eathe; referring to the refreshing breeze of dawn in the East; or to the air of life, whicli distinguishes morning from the deathlike stillness of night. Maureu takes this verse of the approach of night, when the breeze arises after the heat of day (cf. Margin, Genesis 3. 8, with Genesis 18. 1), and the "shadows" are lost in night (Psalm
lft2. 11); thus our life will be the day; death, the viyht (John 9. 4). The English Version better accords with (ch. 3.
48. 2fi; see Jeremiah 49. 16). Gesenius tran.ital.es the Hebrew ft om a diflTerent root, " the refuges." But see, for "clefts," Exodus 33. 18-23. It Is only wnen we arc in Cbrist Jesus that our "voice is tweet (In prayer, ch. 4. 3, il;
1). " By night" (Romans 13. 12). turn—to lue. Bether— Mountains of Bithron, separated from the rest of Israel by Jordan (2 Samuel 2. 29), not far from Bethnbara, where
TKe Church's Fight and Victory. SOLOMON'S SONG III. She Glorielh in Chritt,
thew 13. 44-46.) held htm, Ac-willing to be held; not willing, if not held (Genesis 32.26; Matthew 28.9; Luke
John baptized and Jesns was first manifested. Rather, as Margin, of divisions, and LXX., moiintnins intersected with deep gaps, hard to pass over, separating the bride and Jesus Christ. In ch. 8. H the mountains are o/ spices, on which the roe feeds, not of separation ; for at His first coming He had to overpass tlie gulf made by sin between Him and us (Zechariah 4. 6, 7); in His second, He will only
24. 28, 29; Revelation 3. 11). "As a little weeping child will hold its mother fast, not because it is stronger than she, but because her bowels constrain her not to leave it; so Jesus Christ yearning over the believer cannot go, because He nnll not." [Durham.] In ch. 1. 4 It Is He who leads the bride Into His chambers; here it Is she who leads Him into her mother's. There are times when the grace of Jesus Christ seems to draw us to Him; and others, when we with strong cries draw Him to us and ours. In the East one large apartment often serves tor the whole family ; so the bride here speaks of her mother's apartment and her own together. The mention of the "mother" excludes Impropriety, and Imparts the idea of heavenly love, pure as a sister's, whilst ardent as a bride's; hence the frequent title, "my sister—spouse." Our mother after the Spirit, is the Church, the new Jerusalem (John 3. 5-8 ; Galatians 4. 19, 26) ; for her we ought to pray continually (Ephesians 3. 11-19), also for the national Jerusalem (Isaiah 62. 6, 7 ; Romans 10. 1), also for the human family, which is our mother and kindred after the flesh; these our mother's children have evil treated us (ch. 1. 6), but, like our Father, we are to return good for evil (Matthew 5. 44, 45), and so bring Jesus Christ home to them (I Peter 2. 12). 5. So ch. 2. 7; but there It was for the non-interruption of her own fellowship with Jesus Christ that she was anxious; here it is for the not grieving of the Holy Ghost, on the part of the daughters of Jerusalem. Jealously avoid levity, heedlessness, and olTences which would mar the gracious work begun In others (Matthew
aave to come down from the fragrant hill above to take liome his prepared bride. Historically, in the ministry of John Baptist, Christ's call to the bride was not, as
later (ch. 4. 8), " Come xvith me," but " Come away," viz., to meet me {v. 2, 10, 13). Sitting In darkness (Matthew 4. 16), she "waited" and "looked" eagerly for Him, the "great
light" (Luke 1. 79; 2. 25, 38); at His rising, the shadows of the law (Colossians 2. 16, 17 ; Hebrews 10. 1) were to " flee away." So we wait for the second coming, when means of grace, so precious now, shall be superseded by the Sun
of righteousness (1 Corinthians 13. 10, 12; Revelation 21. 22,
23). The Word is our light until then (2 Peter 1. 19).
Ver. 1-11. 1. By night—Jii., "By nights." Continuation of the longing for the dawn of the Messiah (ch. 2. 17; Psalm 130.6; Malachi 4. 2). The spiritual desertion here
(ch. 2. 17; 3. 5) is not due to indifference, as in ch. 5. 2-8. "As nights and dews are better for flowers than a continual sun, so Christ's absence (at times) giveth sap to humility, and putteth an edge on hunger, and furnisheth a fair field to faith to put forth itself." [Rutiierfokd.] Contrast ch. 1. 13; Psalm 30. fi, 7. on . . . toed—the secret of her failure (Isaiali 64.7; Jeremiah 29. 13; Arao? 6.1,4; Hosea 7. 14). lovetK—no want of sincerity, but of diligence, which she now makes up for by leaving her bed to seek Him (Psalm 22. 2; 63. 8; Isaiah 26. 9; John 20. 17). Four times {v. 1-4) she calls Jesus Christ, " Him whom my soul loveth," designating Him ?iS absent; language of de-
18. 7; Acts 2. 42, 43; Ephesians 4. 30), Canticle III.—Ch. 3. 6-5. 1.—The Bridegroom with THE Bride. Historically, the ministry of Jesus Christ ou earth. 6. New scene (v. 6-11). The friends of the Bridegroom see a cortege approach. His palanquin and guard. Cometh out—rather, from; the wilderness was lower than Jerusalem. [Maurer.] ptllars of smoke—from the perfumes burned around Him and His bride. Image from Israel and the tabernacle (answering to " bed," v. 7) march* ing through the desert with the pillar of smoke by day and fire by night (Exodus 14. 20), and the pillars of smoke ascending from the altars of Incense and of atonement; so Jesus Christ's righteousness, atonement, and everliving Intercession. Balaam, the last representative of patrlarehlsm, was required to curse the Jewish Church, Just as it afterwards would not succumb to Christianity without a struggle (Numbers 22. 41), but he had to bless In language like that here (Numbers 24. 5, 6). Angels too joyfully ask the same question, when Jesus Christ with the tabernacle of His body (answering to His bed, v. 7; John 1. 14, "dwelt," (Ch-eek) tabernacled, John 2. 21) ascends Into heaven (Psalm 24. 8-10), also when they see His glorious bride with Him (Psalm 68.18; Revelation 7.13-
sire: "He loved me," would be language of 7)rcsen< fruition (Revelation 1.5). In questioning the watchmen (v.
3), she does not even name Him, so full is her heart of Him. Having found Him at dawn (for throughout He is the morning), she charges tlie daughters not to abridge by intrusion the period of His stay. Cf. as to the thoughtful seeking for Jesus Clirist in the time ofJohn Baptist, in vain at first, but presently after successful (Luke 3. 15-22; John
1. 19-34). found lilm not—Oh, for such honest dealings with ourselves (Proverbs 2>. 14; Jude 12)! a. Wholly awake for God (Luke 14. 18-20; Ephesians 5. 14). "An honest resolution is often to (tlie doing of) duty, like a needle that draws the thread after it." [Durham.] Not a mere wish, that counts not the cost—to leave her easy bed, and wander In the dark night seeking Him (Proverbs 13.4; Matthew 21. 30; Luke 14. 27-33). the city—Jerusalem, lit. (Matthew 3. 5 ; John 1. 19), and spiritually, the Church here (Hebrews 12. 22), in glory (Revelation 21. 2). broad ways —open spaces at the gates of Eastern cities, where the public assembled for ljusiness. So, the assemblies of worshippers (ch. 8. 2, 3; Proverbs 1. 20-23; Hebrews 10. 2)). She had in her first awakening shrunk from them, seeking Jesus Christ alone; but she was desired to seek the footsteps of the flock (ch. 1. 8), so now in her second trial she goes forth to them of herself. "The more the soul grows tei grace, and the less it leans on ordinances, the more it prizes and profits by them" [Moody Stuart] (Psalm 73. 16, 17). found him not—notliing sliort of Jesus Christ can satisfy her (Job 23. 8-10; Psalm 63. 1, 2). 3. watchmen— ministers (Isaiah 62. 6; Jeremiah 6. 17; Ezekiel 3. 17; Hebrews 13. 17), fit persons to consult (Isaiah
17). Encouragement to her ; amidst the darkest trials (v,
I ), she Is still on the road to glory («. 11) In a palanquin "paved with love" {v. 10); she Is now In soul spiritually "coming," exhaling the sweet graces, faith, love, joy, peace, prayer, and praise; (the Are is lighted linZWn, the "smoke" Is seen uuithoxU, Acts 4. 13); It Is In the desert of
trial {v. 1-3) she gets them ; (she Is the " merchant" buying from Jesus Christ without money or price, Isaiah 55. 1
Revelation 3. 18); just as myrrh and frankincense are got, not in Egypt, but In the Arabian sands and the mountains of Palestine. Hereafter she shall "come" (v. 6, 11) In a glorified body too (Phillpplans 3. 21). Historically, Jesus Christ returning from the wilderness, full of the Holy Ghost (Luke 4. 1, 14). The same, " Who Is this," <JiC (Isaiah 63. 1, 5). 7. In v. 6 the wilderness character of the Church Is portrayed ; In v. 7, 8, Its militant aspect. In v. 9,
21.11; Malachl2. 7). found me—the general ministry of the word "finds" individually souls in quest of Jesus Christ (Genesis 24. 27, end of v.; Acts 16. 14); whereas formalists remain unafrected. 4. .Jesus CThrlst is generally "found" near the watchmen and mennp of grace; but they are not Himself, the star that points to Bethlehem
10, Jesus Christ Is seen dwelling In believers, who are HIa "chariot" and "body." In v. 11, the consummation in glory, toed—palanquin. His body, lit., guarded by a definite number of angels, threescore, or sixty (Matthew 28.
Is not the Sun that has risen tliere ; she hastens past the guide-posts to the goal. [Moody Stuart.] Not even angels could satisfy Mary, Instead of Jesus Christ (.John
53), from the wilderness (Matthew 4. 1, U), and continually (Luke 2. 13; 22.43; Acts 1. 10, 11); Just as 600,000 of Israel guarded the Lord's tabernacle (Numbers 2. 17-32), one for every 10,000. In contrast to the "bed of sloth" (v. I),
20. 11-16). fnxiM'* hlir- ''naHali 15. 19; Hosea 0. 1-3; Mat43"
The Church Glorieth in Christ. SOLOMON'S SONG IV. The Graces of the Chwch.
His comeliness put upon her " (Ezekiel 16. 14; John 15. 8>. The praise of Jesus Christ, unlike that of the world, hurts not, but edifles ; as His, not ours, is the glory (John 5. 44-, Revelaiion 4. 10, 11). Seven features of beauty are specified
vallniit—(Joshua 5. 13, U.) Angels guarding His tomb used like words (Mark 16. 6). of Israel—true subjects, not mercenaries. 8. liold—not actually grasping them, but having them girt on the thigh ready for use, like their Lord (Psalm 45. 8). So believers too are guarded by angels (Psalm 91. U; Hebrews 1. 14), and they themselves need "every man" (Nehemiali 4. 18) to be armed (Psalm 144. 1,
(v. 1-5) ("lips " and "speech " are but one feature, v. 3), the number for perfection. To each of these is attached a comparison from nature: the resemblances consist not so much in outward likeness, as In the combined sensations of delight produced by contemplating these natural ob-
2; 2 Corinthians 10. 4; Ephesians 6. 12, 17; 1 Timothy 6. 12), and "expert" (2 Corinthians 2. 11). because of fear In the nigitt—Arab marauders often turn a wedding into mourning by a night attack. So the bridal procession of saints in theniglitof this wilderness is the chief object of Satan's a-ssault. 9. chariot—more elaborately made than the "bed" or travelling litter (v. 7), from a Hebrew
jects, doves'—the large melting eye of tlie Syrian dove appears especially beautiful amidst the foliage of its native groves: so the bride's "eyes wltliin her locks" (Luke
7.44). Maurer for "locks," has "veil;" but locks suit the connection better : so the Hebrew is translated (Isaiah
47.2). The dove was the only bird counted "clean "for
root, to elaborate. [Ewald.] So the temple of "cedar of Liebanon," as compared with the temporary tabernacle of shittim wood (2 Samuel 7. 2, 6, 7; 1 Kings 5. 14; 6. 15-18), Jesus Christ's body is the antitype, " made" by the Father
sacrifice. Once the heart was " the cage of every unclean and hateful bird." Grace makes the change, eyes—(Matthew 6. 22; Ephesians 1. 18; contrast Matthew 5. 28 ; Ephesians4.18; lJohn2.16.) Chaste and guileless (Matthew 10.
for Him (1 Corinthians 1. 30; Hebrews 10. 5), the wood answering to His human nature, the gold. His Divine; the two being but one Christ. 10. pillars—supporting the canopy at the four corners; curtains at the side protect the person within from the sun. Pillars with silver sock-
16, Margin; John 1.47.) John Baptist, historically, was the " turtle dove " (ch. 2. 12), with eye directed to the coming Bridegroom: his Nazarite unshorn hair answers to "locks "(John 1.29,36). hair . . . goats—the hair of goats in the East is fine like silk. As long hair is her glory, and marks her subjection to man (1 Corinthians 11. 6-15), so the Nazarite's hair marked his subjection and separation unto God. (Cf. Judges 16. 17, with 2 Corinthians
ets supported the veil that enclosed the holy of holies; emblem of Jesus Christ's strength (1 Kings 7. 21), Margin, "silver," emblem of Jlis purity (Psalm 12. 6) ; so the saints hereafter (Revelation 3. 12). bottom—rather, the back for resting or reclining on (Vulgate and LXX). [Maurek.] So the floor and mercy-seat, the res«t»j/-place of God (P.salm 132. 14) in the temple, was gold (1 Kings 6. 30). covering—rather, seat, as in Leviticus 15. 9. Hereafter the saints shall share His seat (Revelation 3. 21). purple —the veil of the holiest, partly purple, and the pitrpie robe put on Jesus Christ, accord with English Version, "covering." "Purple" (including scarlet and crimson) is the emblem of royally, and oi His blood; typified by the passover lamb's blood, and the wine when the twelve sal or
6. 17; Titus 2. 14; 1 Peter 2. 9.) Jesus Christ cares for the minutest concerns of His saints (Matthew 10. 30). appear fvom—lit., "that lie down from," lying along the hillside, they seem to /tang'/rom it: a picture of the bride's hanging tresses. Gllead—beyond Jordan : there stood "the heap of witness " (Genesis 31. 4S). !J. even shorn—tlie Hebrew is translated (1 Kings 6. 25), "of one size :" so the point of comparison to teeth is their symmetry of form; as in "come up from the washing," the spotless whiteness : and In " twins," the exact correspondence of the upper aiid under teeth: and in "none barren," none wanting, none without
reclineda.t the Lord's table, paved—tesselated, like mosaic pavement, with the various acts and promises of love of Father, Son, and Holy Ghost (Zephaniah 3. 17; 1 John
its fellow. Faith is the tooth with which we eat the living bread (John 6. 35, 54). Contrast the teeth of sinners (Psalm 57. 4; Proverbs 30. 14); also their end (Psalm 3. 7; (Matthew 25. 30). Faith leads the flock to the washing (Zechariah 13.1; 1 Corinthians 6. 11; Titus 3. 5). none . . . barren—(2 Peter 1. 8.) He who is begotten of God begets Instrumentally other sons of God. 3. thread—like a delicate fillet. Not thick and white as the leper's lips (type of sin), which were therefore to be "covered," as "unclean " (Leviticus 13. 45). scarlet—the blood of Jesus Christ (Isaiah 6. 5-9) cleanses the leprosy, and unseals the
4. 8, 16), in contrast with the tables of stone in the "midst" of the ark, covered with writings of stern command (cf. John 19.13); thisis all grace and love to believers, who answer to " the daughters of Jerusalem " (John 1. 17.) The exterior silver and gold, cedar, purple, and guards, may deter, but when the bride enters within, she rests on a pavement of love. 11. go forth—(Matthew 25. 6). daughters of Zlon—spirits of saints, and angels (Isaiah 61. 10; Zechariah 9. 9). crown—nuptial (Ezekiel 16. 8-12), (the Hebrews wore costly crowns or chaplets at weddings), and kingly (Psalm 2.6; Revelation 19.12). The crown of thorns was once His nuptial chaplet. His blood the wedding wine-cup (John 19. 5). " His mother," that so crowned Him, is the human race, for He is "the Son of man," not merely the son of Mary. The same mother reconciled to Him (Matthew 12. 50), as the Church, travails in birth for souls, which she presents to Him as a crown (Philippians
lips (Isaiah 57. 19; Hoseal4. 2; Hebrews 13. 15). Rahab's scarlet thread was a type of it (Joshua 2. 18). speech—not a separate feature from the lips (Zephaniah 3. 9; Colossians 4. 6). Contrast " uncircumcised lips " (Exodus 6. 12). Maurer and Burrowes translate, "thy mouth." temples—rather, the upper part of the cheek next the temples
the seat of shamefacedness; so, "within thy locks," no display (1 Corinthians 11. 5, 6, 15). Mark of true penitence (Ezra 9. 6; Ezekiel 16. 63). Contrast Jeremiah 3. 3; Ezekiel
4. 1; Revelations 4. 10). Not being ashamed to call the children brethren (Hebrews 2. H-14), Hecalls their mother His mother (Psalm 22. 9; Romans 8. 29; Revelation 12. 1, 2). behold—(2 Thessalonians 1. 10.) day of his espousals chiefly the final marriage, when the number of the elect
3. 7. pomegranate—when cut, it displays in rows seeds pellucid, like crystal, tinged with red. Her modesty is not on the surface, but within, which Jesus Christ cau see into. *. necU—stately: in beautiful contrast to the blushing temples (u. 3) ; not "stiff" (Isaiah 48.4; Acts 7.
is complete (Revelation 6. 11). gladness—(Psalm 4.5. 15; Isaiah 62.5; Revelation 19.7.) Moody Stuart observes as to tliis Canticle (ch. 3. 6-5. 1), the centre of the Book, these peculiarities: (1.) The bridegroom takes the chief part, whereas elsewhere the bride is the chief speaker;
51), as that of unbroken nature; nor "stretched forth" wantonly (Isaiah 3. 16) ; nor burdened with the legal yoke (Lamentations 1. 14; Acts 15. 10); but erect In gospel free dom (Isaiah 52. 2). tower of David—probably on Zion. He was a man of war, preparatory to the reign of Solomon, the king of peace. So warfare in the case of Jesus Christ and His saints precedes the coming rest. Each soul won from Satan by Him is a trophy gracing the bride (Luke n. 22), (each hangs on Him, Isaiah 22. 23, 24); also each victory of her faith. As shields adorn a temple's walls (Ezekiel 27. 11), so necklaces hang on the bride's neck (Judges 5. 30; 1 Kings 10. 16). 5. breasts—the bust is
(2.) Elsewhere He is either "King" or "Solomon;" here He is twice called "King Solomon." The bride is six times here called the "spouse;" never so before or after; also "sister " four times, and, except in the first verse of the next Canticle, nowhere else ; (3.) He and she are never separate; no absence, no complaint, which abound eliiewhere, are in this Canticle.
left open in Eastern dress. The breast-plate of the high
priest was made of " two " pieces, folded one on the other,
V«r. 1-16. 1. Contrast with the bride's state by nature (iBalah 1. 6) her state, oy grace (i>. 1-7), "perfect through
In which were the Urim and Thummim {lig)Us and per-
Christ shows His Loce for the Church. SOLOMON'S SONG V. The Church's Prayer for Fitness
of His seven utterances on the cross, smell of . . . ^nro ments—which are often perfumed in the P'ast (Psalm 45.
fection). "Faith and love "are the double breast-plate
(1 Thessaloniaus 5. 8), answering to "hearing tlie word" nnd"keepint; it," in a similar connection with breasts (Luke 12.27,28). roes—He reciprocates her praise (ch. 2.
8). The perfume comes from Him on us (Psalm l.'i?. 2X We draw nigh to God in the perfumed garment of our elder brother ((Jencsis 27.27; see Jude 23). Lebanonabounding in odoriferous trees (Hosen 14. 5-7). I'-J. The
9). Emblem of /oi e and sa<i.y/VTc/(on (Proverbs 5. 19). feed (Psalm 23. 2.) among tl»e lUleii—shrinking from thorns of strife, worldliness, and ungodliness (2 Samuel 2:3. 6; Matthew 13. 7). Roes feed among, not on the lilies: where these grow, there is moisture producing green pasturage. The lilies represent her white dress (Psalm 45.14; Revelation 19. S). 6. Historically, tJie hill of frankincense is Calvary, where, " through the eternal Spirit He offered Himself;" the mountain of myrrh is His embalmment (John 19.39) till the resurrection "day-break." The 3d Canticle occupies the one cloudless day of His presence on earth, beginning from the night (ch. 2. 17) and ending with the night of His departure (ch. 4. 6). His promise is almost exactly in the words of her prayer (ch. 2. 17), (the same Holy Ghost breathing in Jesus Christ and His praying people), with the difference that she then looked for His visible coming. He now tells her that when He shall have gone from sight. He still is to be met with spiritually in prayer (Psalm 68.16; Matthew 28.20), until the everlasting day break, when we shall see face to face
He>-rew\\a.s no "is." Here she is distinct from the garden
(ch. 5. 1), yet identified with it (v. 16) as being one with Him in His sufferings. Historically the Paradise, Into which the soul of Joius Christ entered at death ; and the tomb of Joseph, U which His body was laid amidst "myrrh," &c. (v. 6) situated in a nicely-kept garden (cf. "gardener," John 3 15); "sealed" with a stone (Matthew
27. 66); in which it i'' sembles " wells" in the East (Genesis
29.3,8). It was in a garden of light Adam fell; in a garden of darkness, GethSemane, and chiefly that of the tomb, the second Adam retrieved us. Spiritually the garden
Is the gospel kingdom of heaven. Here all is ripe; previously (ch. 2. 13) it was " the tendergrape." The garden
is His, though he calls the plants hers (v. 13) by his gift (Isaiah 61.3, end), spring . . . fountain — Jesus Chri.st (John 4.10) sealed, whilst He was in the sealed tomb: it poured forth its full tide on Pentecost (John 7. 37-39). Still He is a sealed fountain until the Holy Ghost open it to one (1 Corinthians 12.3). The Church also is "a garden enclosed" (Psalm 4. 3; Isaiah 5. 1, Ac). Contrast Psalm 80.
(I Corinthians 13.10, 12). 7. Assurance that He Is going from her in love, not in displeasure (John 16.6,7). all fair—still stronger than ch. 1. 15; v. 1. no spot—our privilege (Epheslans 5.27; Colossians 2.10); our duty (2 Corinthians 6. 17 ; Jude23; James 1. 27). 8. Invitation to her to leave the border mountains (the highest worldly elevation) between the hostile lands north of Palestine and the Promised Land (Psalm 45.10; Philippians 3.13). Amaiia— South of Anti-Libanus ; the river Abana, or Amana, was near Damascus (2 Kings 5. 12). Slienlr—The whole mountain was called Herinon; the part held by the Sidonians was called Sirion; the part held by the Amor-
9-12. So "a spring" (Isaiah 27.3; 58.11); "sealed" (Ephesians 4.30; 2 Timothy 2. 19). As wives in the East are secluded from public gaze, so believers (Psalm 83.3; Colossians 3.3). Contrast the open streams which "pass away" (Job 6. 15-18; 2 Peter 2. 17). 13. orchard— a paradise, i. e., a pleasure-ground and orchard. Not only flowers, but fruit trees (John 15. 8; Philippians 1. 11). camphire— not camphor (ch. 1.14), hennah, or cypress blooms. 14. calamus—"sweet cane" (Exodus 30. 23; Jeremiah 6. 20). myrrh and aloes—Ointments are associated with His death, as well as with feasts (John 12.7). The bride's ministry of " myrrh and aloes" is recorded (John
ites, Sheixir (Deuteronomy 3.9). Infested by the devouring lion and the stealthy and swift leopard (Psalm 76. 4; Ephesians 6. 11 ; 1 Peter 5. 8). Contrasted with the mountain of myrrh, &c. (v. 6; Isaiah 2. 2); the good land (Isaiah
19.39). 15. of—this pleasure-ground is not dependent on mere reservoirs ; It has a fountain .nifficient to water many "gardens" (plvral). living—(Jeremiah 17.8; John 4.13,
35.9). Tvltli me—twice repeated emphatically. The presence of Jesus Christ makes up for the absence of all besides (IjUke 18. 29, 30; 2 Corinthians 6. 10). Moses was permitted to see Canaan from Pisgah; Peter, James, and John had a foretaste of glory on the mount of transfiguration. 9. sister . . . sponse—this title is here first used, as He is soon about to institute the Supper, the pledge of the nuptial union. By the term "sister," carnal ideas are excluded ; the ardour of a spouse's love is combined with the purity of a sister's (Isaiah 54. 5; cf. Mark 3. 35). oneeven one look is enough to secure His love (Zecharlah 12.
14; 7.38, 39.) from Lebanon -Though the fountain is lowly, the source is lofty; fed by the perpetual snows of Lebanon, refreshingly cool (Jeremiah IS. 14), fertilizing the gardens of Damascus. It springs upon earth; its source is heaven. It is now not "sealed," but open " streams" (Revelation 22. 17). 16. Awake—lit., arise. AU besides Is ready; one thing alone is wanted—the breath of God. This follows rightly after His death (ch. 6.12; Acts 2). It is His call to the Spirit to come (John 14. 16); in John 3. 8, compared to "the wind;" quickening (John 6.63; Ezekiel 27.9). Saints offer the same prayer (Psalm
10; Luke 2'?. 40-13). Not merely the Church collectively, but each one member of it (Matthew 18.10, 14; Luke 15.7,
8.5.6; Habakkuk 3.2). The north wind "awakes," or arises strongly, viz., the Holy Ghost as a reprover (,Iohn
24,32). cliain—necklace (Isaiah 62.3; Malachi 3.17), answering to the "shields" hanging in the tower ot David
16.8-11); the south wind "enmes" gently, viz., the Holy Ghost as the comforter (John 14. 16). The west wind brings rain from the sea (1 Kings 18.44, 45; Luke 12.54). The east wind is tempestuous (Job 27.21; Isaiah 27.8) and withering (Genesis 41.23). These, therefore, are not wanted; but first the north wind clearing the air (Job 37.22; Proverbs 25.23), and then the warm south wind
iv.i). Cf. tlie "ornament" (1 Peter 3. 4); "chains" (Proverbs 1.9; 3. 22). 10. love—//ebre,/;, love.i : manifold tokens of thy love, much better—answering to her "better" (ch. 1. 2), but with increased force. An Amoebean pastoral character pervades the Song, like the classic Amoebean
idylls and eclogues, wine—the love of His saints is a more reviving cordial to Him than wine; cx.gr.,sit the feast in Simon's house (Luke 7. 36, 47; John 4. 32; cf. Zecharlah 10.7). smell of . . . ointments than all spices answering to her praise (ch. 1.3) with increased force. Fragrant, as being fruits of His Spirit in us (Galatians
{v. 17); so the Holy Ghost first clearing away mists of gloom, error, unbelief, sin, which Intercept the light of Jesus Christ, then infusing spiritual warmth (2 Corinthians 4. 6), causing the graces to exhale their odour. Let my beloved, Ac.— The bride's reply. The fruit was now at length ripe; the last passover, which He had so desired,
5. 22). 11. drop—always ready to fall, being full of honey, though not always (I'roverbs 10. 19) actually dropping (ch. 5.13; Deuteronomy 32. 2; Matthew 12. 34). honey-comI>— (Proverbs 5. 3 ; 10. 24). under thy tonje;iie—not always on, but under, the tongue, ready to fall (Psalm 55.21), Contrast her former state (Psalm 140. 3 ; Romans 3. 13). " Honey and milk" were the glory of the good land. The change
Is come (Luke 22.7, 15, 16, 18), the only case in which He took charge of the preparations, his—answeri ng to Jesus Christ's "my." She owns that the garden Is His, and the fruits In her, which she does not in false humlllt.v deny (Psalm 66.16; Acts 21.19; 1 Corinthians 15.10) am HU (John 15. 8; Philippians 1. 11).
s Illustrated In the penitent thief. Contrast Matthew
?7. 44 with Luke 2;}. 39, Ac. It was lit. with "one" eye, a sidelong glance of love "better than wine," that he re-
fi eshed Jesus Christ (v. 9, 10). "To-da,v shalt thou bo with me (cf. V. 8) in Paradise" (v. 12), Is the only joyous sentence 422
Ver. 1-16. 1. AnsiDer to her prayer (Isninh 65.24; Revelation 3. 20). am come—already (ch. 1. 16); "come" (Gen©»
PLANTS MENTIONED IN THE SCRIPTURES.
The Church ts Skh of Love. SOLOMON'S SONG V. A Deteript ion of CJn'HA,
Bis 28. 16). sJsttr . . . spoMsc—As Adam's was created of
"spontaneously exuding" from the tree, and therefore the
best. She designed also to anoint Him. whose " l^eud was
his flesli, out of liis opened side, there being none on earth on a level witli him, so the bride out of the pierced Saviour (Ephesiaus 5. ;iU-S2). liave gatUered . . . myrrh— His eourse was already complete; the myrrh, &c. (Matthew
filled with the drops of night" (Luke 24. 1). Tlie iiiyrrn typifies bitter repentance, the fruit of the Spirit's unction
(2 Corinthians 1.21, 22). handles of the lock—sins wliich
clo.sed the heart against Him. 6. withdrawn—He fc/iocAerf, when she was sleeping; for to have left her then would have ended in the death sleep; He withdraws now that she
2. U; 26.7-12; John 19.39), emblems of the Indwelling of the anointing Holy Ghost, were already gathered, spice
—tU., balsam, liave eatcu—answering to her "eat" (cli.
4. l<j). Uouey-coiMb— distinguished here from liquid "honey" dropping from trees. The last supper, here set
is roused, as she needs correction (Jeremiah 2. 17, 19), and can appreciate and safely bear It now, which she could not then. "The strong He'll strongly try" (1 Corintliians
forth, is one of espousal, a pledge of the future marriage
10.13). when he spake—rather, because' of His speaking; at the rememt)ranceof His tender words (Job 29. 2, 3; Psalm
(oh. 8.14; Revelation 19.9). Feasts often took place in gardens. In tlie absence of sugar, then unknown, honey was more widelj' used than with us. His eating honey with milk indicates His true, yet spotless, human nature from infancy (Isaiah 7.15); and after His resurrection (Luke 24.42). my wine—(John 18.11)—a cup of wrath to Him, of mercy to us, whereby God's word and promises become to us "milk" (Psalm 19.10; 1 Peter 2.2). "My" answers to " His" (ch. 4. 16). The " myrrh (emblem, by its bitterness, of repentance), honey, milk \incipient faith), wine" {strong faith), in reference to believers. Imply that He accepts all tlieir graces, however various in degree, eat—He desires to maHe us partakers In His joy (Isaiah
27. 13 ; 142. 7), or, till He should speak, no answer—(Job '£1.
3-9; 30. 20 ; 34. 29; Lamentations 3. 44.) Weak faith receives immediate comfort (Luke 8. 44, 47, 48); strong faith is tried with delay (Matthew 15. 22, 23). 7. watclunen—histor-
ically, the Jewish priests, &c. (see note on w. 2); spiritually, ministei-s (Isaiah 62. 6; Hebrews 13. 17), faithful in "smiting" (Psalm 141. 5), but (as she leaves them, v. 8) too harsh
or, perhaps, unfaithful; disliking her zeal wherewith she sought Jesus Christ, first, with spiritual prayer, "opening" her heart to Him, and then in charitable works "about the city;" miscalling It fanaticism (Isaiah 06. 5), and taking away her veil (the greatest indignity to an Eastern lady), as though she were positively immodest. She had before souglit Him by night in the streets, under strong affection (ch. 3. 2-4), and so without rebufi' from " the watchmen," found Him immediately; but now after sinful neglect, she encounters pain and delay. God forgives believers, but it is a serious thing to draw oh His forgiveness ; so the grooving reserve of God towards Israel observable in Judges, as His people repeattheir demandson His grace. 8. She turns from the unsympathizing watchmen to humbler persons, not yet themselves knowing Him, but In the way towards it. Historically, His seciet friends in the night of His withdrawal (Luke 2;). 27, 28). Inquirers may find ("if ye find") Jesus Christ before she who has grieved HisSpirit finds Him again, tell—in prayer (James
55. 1, 2 ; John 6. oS-S? ; 1 John 1. 3). drink abundantly—so as to be jiHcd (Ephesiaus 5.18; as Haggai 1.6). friends (JoJin 15. 15).
CAJmcLE IV.—Ch. 5. 2, 8. 5.—Prom the Agony or Geth8EMANK TO THE CONVER.SION OF SAMARIA. 8. Suddpn cliange of scene from evening to midnight, from a betrothal feast to cold repulse. He has gone from the feast alone; night is come; He knocks at the door of His espoused; slie liears, but in sloth does not shake off" halfconscious drowsiness, viz., the disciples' torpor (Matthew
26. 40-13), " the spirit willing, the flesh weak" (ef. Romans
7.; GalatiansS). Not total sleep. The lamp was burning beside the slumbering wise virgin, but wanted trimming (Matthew 25. 5-7). It is His voice that rouses her (Jonah
J. 6; Ephesians 5. 14; Revelation 3. 20). Instead of bitter reproaches. He addresses her by the most endearing titles, "my sister, my love," <fec. Cf. His thought of Peter after the denial (Mark 16. 7). dew—which falls heavily in summer nights in the East (see Luke 9. 58). drops of tlie nigUt—(Psalm 22. 2 ; Luke 2% 44.) His death is not expressed, as unsuitable to the allegory, a song of love and
5. 16). sick of love—from an opposite cause (ch. 2. 5) than througli excess of delight at His presence; now excess of pain at His absence. 9. Her own beauty (Ezekiel 16. 14), and love-sickness for Him, elicit now their inquiry (Matthew
5.16); heretofore "other lords liesides Him had dominion over them ;" thus they had seen " no beauty in Him" (Isaiah 26. 13; 53. 2). 10. (1 Peter 3. 15). white and ruddyhealth and beauty. So David (equivalent to beloved), His forefather after the flesh, and type (1 Samuel 17. 42). "The Lamb" is at once His nuptial and sacriticial name(l Peter
joy; V. 4 refers to the scene in the judgment hall of Caiaphas, when Jesus Christ employed the cock-crowing and took of love to awaken Peter's sleeping conscience, so that his " bowels wore moved" (Luke 22. 61, 62); v. 5, 6, the disciples with " myrrh," &c. (Luke 24. 1,5), seeking Jesus Christ In the tomb, but finding Him not, for He has withdrawn Himself" (John 7. 34; 13. 33); t;. 7, the trials by watchmen extend through the whole night of His withdrawal from Gethsemane to the resurrection ; they took off' the " veil of Pet/cr's disguise; also, lU., the linen cloth from tlie young man (Mark 14. 51); v.S, the sympathy of friends (Luke 23. 27). nndeliled—not polluted by spiritual adultery (Revelation 14.4; .Iames4.4). 3. Trivial excuses (Luke
I. 19; Revelation 19.7), characterized by white and red; white. His spotless manhood (Revelation 1. 14). The Hebrew for while is properly illuminated by the sun, "white as the light" (cf. Matthew 17. 2); red, in His blood-dyed garment as slain (Isaiah 63. 1-3; Revelation 5.6; 19. 13). Angels are white, not red; the blood of martyrs does not enter heaven. His alone is seen there. clilefest^itZ., a standard-bearer ; i. e., as conspicuous above all others, as a standard-bearer is among hosts (Psalm 45. 7; 89. 6; Isaiah
14. 18). coat—rather, «/ie inmost vest, next the skin, taken ofTbefore going to bed. washed . . . feet^—before going to rest, for they had been soiled, from the Eastern custom of wearing sandals, not shoes. Sloth (Luke 11. 7) and despondency (Deuteronomy 7. 17-19). *, A key in the East is usually a piece of wood with pegs In It corresponding to small holes in a wooden bolt within, and is put through a
II. 10; .55. 4; Hebrews 2. 10; cf. 2 Samuel 18. 3; Job 33. 23; Philippians 2. 9-11; Revelation 1. 5). The chief of sinners needs the "chiefest" of Saviours. 11. head .. . . gold— Wie Godhead of .lesus Clirist, as distinguished from His Iieel, i. e., His manhood, which was "bruised" by Satan; both together being one Christ (1 Corinthians
11. 3). Also His sovereignty, as Nebuchadnezzar the supreme king was " the head of gold" (Daniel 2. 32-38 ; Colosslans 1. 18), the highest creature, compared with Him, la brass, iron, and clay. "Preciousness" {Greek, I Peter 2.
hole in the door, and thus draws the bolt. So Jesus Christ •puts forth His hand (viz.. His Spirit, Ezekiel 3. 14), by (Kebretv, from, so in ch. 2.9) the hole;" In "chastening" (Psa^m 3S. 2; Revelation 3. 14-22, singularly similar to this passage), and other unexpected ways letting Himself in (Luke 22. 61, 62). bowels . . . moved for him-It is His which are first troubled lor Hs,and which cause ours to be troubled for Him (Jeremiah 31. 20 ; Hosea 11. 8). 5. dropped with myrrh—Tlie best proof a bride could give her lover of welcome was to anoint herself (the back of the hands especially, as being the coolest part of the bo<\y) profit-ieli/ with the best perfumes (Exodus .30. 23; E.sther 2. 12; Proverb* 7. 17); -'Kweet-smeUlng" is in the Hebrew rather,
7). bushy—cwWed, token of Headship. In contrast with her flowing locks (ch. 4. 1), the token of her snijjection to Him (Psalm 8. 4-8; 1 Corinthians H. 3, 6-15). The Hebrew Is (pendulous as) the branches of a palm, which, when in leaf, resemble waving plumes of feathers, black—implying youth ; no "gray hairs" (Psalm 102.27; 110. 3, 4; Hosea 7.9). Jesus Christ was crucified in tlie prime of vigour and manliness. In heaven, on the other hand. His hatr Is "white," He being the Ancient of days (Daniel 7. »). These contrasts often concur in Him (v. 10), "white aud
A Detcription of Christ, SOLOMON'S SONG VI. The OhurcKt Faith in Chriai.
Christ. Letoanon—so called from its white limestone rocks, excellent— ;i7., ctoice, i. e., fair and tall as the cedars on Lebanon (Ezekiel 31. 3, &c.). M.ijesty is th€ prominent thought (Psalm 21. 5). Also the cedars' duration (Hebrews 1. 11); greenness (Luke 21. 31), and refuge aflTorded by it (Ezekiel 17. 22, 23). 16. Lit., " His palate is
rnddy;" here the "raven" (r. 12), the "dove," as both with Noah in the ark (Genesis 8.); emblems of judgment and mercy. 12. as tlie eyes of doves—ratlier, as doves (Psalm 08. 13) ; bathing in "the rivers;" so combining in their "silver" feathers the whiteness of milk with the sparkling brightness of the water trickling over them (Matthew 3. 16). Tlie "milk" may allude to the white around the pupil of the eye. The " waters" refer to the eye as the fountain of tears of sympatliy (Ezeklel 18. 5, 6; Luke 19. 41). Vivacity, purity, and love, are the three features typified, fitly set—as a gem in a ring; as the precious stones in the high priest's breastplate. Rather, translate as Vulgate (the doves), sitting at the fuhiess of the stream ; by the full stream; or as Maukek (the eyes) set in fulness, not sunk in their sockets (Revelation 5. 6), ("seven," expressing/«i2 perfection), (Zecliariah 3. 9; 4. 10). 13. clieeks—tlie seat of iBeauty, according to the Hebrew meaning. [Gesenius.] Yet men smote and spat on them (Isaiah 50.fi). toed—full, like the raised surface of the garden bed ; fragrant with ointments, as beds with aromatic plants [lit., balsam]. sweet flowers—rather, " terraces of aromatic herbs" " high-raised parterres of sweet plants," in pai'allelism to "bed," which comes from a Hebrew root, meaning eleva-
sweetness, yea, all over loveliness," i. e.. He is the essence of these qualities. "Mouth;" so ch. 1. 2, not the same as "lips" (v. 13), His breath (Isaiah 11. 4; John 20. 22). "All over," all the beauties scattered among creatures are transcendentiy concentrated in Him (Colossians 1. 10; 2.
9). my beloved—for I love Him. my friend—for He loves me (Proverbs 18. 24). Holy boasting (Psalm 34. 2; 1 Corinthians 1. 31).
Ver. 1-13. 1. Historically, at Jesus Christ's crucifixion and burial, Joseph of Arimathea, and Nicodemus, and
otliers, joined with His professed disciples. By speaking of Jesus Christ, the bride does good not only to her own soul, but to others (note, ch. 1. 4; Malachi 3. 16; Matthew
5.14-16). Cf. the hypocritical use of similar words (Matthew 2. 8). 2. gone down—Jerusalem was on a liill (answering to its moral elevation), and the gardens were at a
tion, lips— (Psalra 45.2; John 7.46.) IlHes— red lilies. Soft and gentle (1 Peter 2. 22, 23). How diflTerent lips were man's (Psalm 22. 7)! dropping . . . myrrh viz.. His lips, just as the sweet dew-drops which hang in the calix of the lily. 14. rings set with . . . toeryl Hebre^v, Tarsh-
little distance in the valleys below, toeds of spices—(balsam) which He Himself calls the " mountain of myrrh," Ac. (ch. 4. 6), and again (cli.8. 14), the resting-place of His body amidst spices, and of His soul in paradise, and now in heaven, where He stands as High Priest for ever. Nowhere el.se in the Song is there mention of mountains of spices, feed in . . . gardens i. e., in tlie churches, though He may have withdrawn for a time from the individual believer: she implies an invitation to the daugliters of Jerusalem to enter His spiritual Church, and become lilies, made white by His blood. He is gathering some lilies now to plant on earth, others to transplant into heaven (ch. 5. 1; Genesis .5. 24 ; Mark 4. 28, 29; Acts 7. 60). 3. In speaking of Jesus Christ to others, she regains her own assurance. Lit., "I am for my beloved . . .forme." Reverse order from ch. 2. 16. She now, after the season of darkne.ss, grounds her convictions on His love towards her, more than on hers towards Him (Deuteronomy 33. 3). There, it was the young believer concluding that she was His, from the sensible assurance that He was hers. Tlrxah—meaning pleasant (Hebrews 13.21); "well-pleasing" (Matthew 5.14); the royal city of one of the old Canaanite kings (Joshua 12.24); and after the revolt of Israel, the royal city of its kings, before Oniri founded Samaria (1 Kings 16. 8, 15). No ground
ish, so called from the city. The ancient chrj'solite, gold in colour (LXX.), our topaz, one of the stones on the
nigli priest's breastplate, also in the foundation of Kew Jerusalem (Revelation 21. ; also Daniel 10. 6). "Are as," is plainly to be supplied, see in v. 13 a similiar ellip-
sis ; not as Moody Stuart : " ftat-e gold rings." The hands bent in are compared to beautiful rings, in which beryl is
set, as the nails are in the fingers. Burkowes explains the rings as cylinders used as signets, such as are found In Nineveh, and which resemble fingers. A ring is the token of sonship (Luke 15. 22). A slave was not allowed to wear a gold ring. He imparts His sonship and freedom to us (Galatians 4. 7); also of authority (Genesis 41. 42; cf. John
6. 27). He seals us in the name of God with His signet (Revelation 7. 2-1), cf. below, ch. 8. 6, where she desires to be her.self a signet-ring on His arms; so "graven on the palms," itc, i. e., on the signet-ring in His hand (Isaiah
49. 16; contrast Haggai 2. 23, with Jeremiah 22. 21). toelly —BuRROWEsand Moody Stuart translate " body." Newton, as it is elsewhere, "bowels;" w'z.. His compassion (Psnim 22.14; Isaiah &3. 15; Jeremiah .31. 20; Hosea 11. 8). bright lit., elabofrately wrought, so as to shine, so His " prepared" body (Hebrews 10. .5); the "ivory palace" of the king fPsalm 45. 8); spotless, pure, so the bride's "neck Is as a tower of ivory" (ch. 7. 4). sapphires—spangling in the girdle roxind. Him (Daniel 10.5). "To the pure all things are pure." As in statuary to the artist the partly undraped figure is suggestive only of beauty, free from indelicacy, so to the saint the personal excellencies of Jesus Christ, typified under the ideal of the noblest human form. As, however, the bride and bridegroom are in public, the usual robes on the person, richly ornamented, are presupposed (Isaiah 11.5). Sapphires indicate His heavenly nature (so .lohn 3. 13, "is in heaven"), even In His humiliation, ovei-lai/ing or cast "over" His ivory human Ijody (Exodus 21. 10). Sky-blue in colour, the height and depth of the love of Jesus Christ (Ephesians 3.
for assigning a later date than the time of Solomon to the Song, as Tirzah was even in his time the capital of the north (Israel), as Jerusalem was of the south (Judah). Jerusalem—residence of the kings of Judah, as Tirzah, of Israel (Psalm 48. 1, &c.; 122. 1-3; 12.5. 1, 2). Loveliness, security, unity, and loyalty; also the union of Israel and Judah in the Church (Isaiah 11. 13; Jeremiah 3. 18; Ezekiel 37. 16, 17, 22; cf. Hebrews 12. 22; Revelation 21 2, 12). terriljle—awe-inspiring. Not only armed as acity on the defensive, but as an army on the offensive, banners (Note, ch. 5. 10; Psalm 60.4); Jehovah-nissi (2 Corinthians 10. 4). 5. (Ch. 4. 9 ; Genesis 32. 28 ; Exodus 32. 9-14 ; Hosea 12. 4.) Tills is the way " the army" (i'. 4) " overcomes" not only enemies, but Jesus Christ Him.self, with eyes fixed on Him (Psalm 25. 15; Matthew 11. 12). Hi.stoi ically.
18). 15. pillars—strength and steadfastness. Contrast man's " legs" (Ecclesiastes 12.3). Allusion to the temple
3, 4,5, represent the restoration of Jesus Christ to His Church nt the resurrection; His sending her forth as an army, with new powers (Mark 16. 15-18, 20); Ills rehearsing the same instructions (cf. 6, note) us when with tliein (Luke 21. 44). overcome— have taken me by storm. 6. Not vain repetition of ch. 4. 1, 2. The use of the same words shows his love unchanged after her temporary unfaithfulness (Malachi 3. 6). 8, threescore—indefinite number, as ch. 3. 7. Not queens, Ac, of iSolomon, but witnesse* of the espousals, rulers of the earth contrasted with the saints, who, though many, are but "one" bride (Isaiah
(1 Kings 5. S, 9; 7. 21), the "cedars" of "Lebanon" (Psalm
147. 10). Jesus Christ's "legs" were not brolven on the
cross, thougli the tliieves' were; on them rests the weiglit of our salvation (Psalm 75. 3). soclcets of goltl—His sandals, answering to the bases of tlie pillars; "setup from everlasting" (Proverbs 8.22,2:3). From tlie head (r. 11) to the feet, "of line gold." He was tried in the fire and found witliout alloy, countenance—rather. His iinpecl. Including l)olh mien and stature (cf. Jl/arj/m, 2 Samuel 'i'",.
21 with 1 Chronicles 11.2:?). From the several pK/v.t, she proceeds to the general effect of the wlioU person of Jesus
52. 15; Luke 22. 25, 26; John 17. 21; 1 Coriiitlilans 10. 17). The one bride is contrasted with the many wives whom
Ckrist^s Love for the Church. SOLOMON'S SONG VII. The Graces of the Church Desci {bed.
of Jacob's victorious conflict by prayer (Genesis 32. 2, 9, 22-
Eastern kings had In violation of the marriage law (1 Kings 11. 1-3). 9. Hollow professors, like half wives, have no part in the one bride, only one of her mother
30). Thougli she is peace, yet she has warfare here, between flesh and spirit within and foes without; her strength, as Jacob's at Mahanalm, is Jesus Christ and His host enlisted on her side by prayer; whence she obtains those graces which raise the admiration of the daughters of Jerusalem.
-viz., "Jeiusaleni above" (Galatians 4.26). The "little
Bister" (ch. 8. 8) is not inconsistent with her being "the only one;" for that sister is one with herself (John 10. 16). choice—(Ephesiaus 1. 4 ; 2Thessalonians 2. 13.) As she ex-
alted Him above all others (ch. 5. 10), so He now her. daughters . . . blessed her—(Isaiah 8. 18; 61.9; Ezekiel
Ver. 1-13. thy feet—rather, <7ij/s'otn£rj (Psalm 17. 5). Evident allusion to Isaiah 52. 7 : " How beautiful . . . are the
16. 14 ; 2 Thessalonians 1. 10.) So at her appearance after Pentecost (Acts 4. 13; 6. 15; 24. 25 ; 28. 28). 10. The words expressing the admiration of the daughters. Historically (Acts 5. 24-39). as the morning—as yet she is not come to the fulness of her light (Proverbs 4. 18). moon—shining
feet of him . . . that publisheth peace" (Shulamite, ch. 6.
13). shoes—sandals are richly jewelled in tlie East (Luke
15. 22; Epliesians 6. 15). Slie is evidently "on the mountains," whither slie was wafted (ch. 6. 12), above the daughters of Jerusalem, who therefore portray her feet first, daughter—of God tlie Father, with whom Jesus Christ
in the night, by light borrowed from the sun ; so the bride. In the darkness of this world, reflects tlie light of the Sun of rigliteousness (2 Corinthians 3. 18). sun—her light of justification is perfect, for it is His (2 Corinthians 5.
is one (Matthew 5. 0), "children of (tlie) God" (of peoxe), equivalent to Shulamite (Psalm 45. 10-15; 2 Corinthians 6.
21; IJolm 4. 17). Tlie moon has less light, and has only one half illuminated ; so the bride's sanctificatlon is as yet imperfect. Her future glory (Matthew 13. 43). army —<v. 4.) The climax requires this to be applied to the starry and angelic hosts, from which God is called Lord of Sabaoth. Her final glory (Genesis 15. 5 ; Daniel 12. 3
18), as well as bride of Jesus Christ. "Prince's," therefore princely herself, freely giving the word of life to others, not sparing her " feet," as in ch. 5. 3 ; Exodus 12. 11. To act on the ofl"ensive is defensive to ourselves, joints—rather,
the rounding ; tlie full graceful curve of the hips in the female figure; like the rounding of a necklace (as the Hebrew for "jewels" means). Cf. with tlie English Version, Ephesians 4. 13-16; C'olossians 2. 19. Or, applying it to the ptrdie binding together the robes round the hips (Ephesians 6. 14.) cunning workman—(Psalni 139. 14-16; Ephfesians 2. 10, 22; 5. 29, 30, 32.) 2. navel—rather, girdle-clasp, called from tlie part of the person underneath. The "shoes"
Revelation 12.1). The Church Patriarchal, "the morning;" Levitical, "the moon;" Evangelical, "the sun;" Triumphant, "the bannered army" (Revelation 19. 14). 11. The bride's words; for she everywhere is the narrator, and often soliloquizes, which He never does. The first garden (ch. 2. 11-13) was that of spring, full of flowers and grapes not yet ripe; tlie second, autumn, with spices (whicli are always connected with the person of Jesus
(v. 1) prove that dress is throughout presupposed on all parts where it is usually worn. She is "a bride adorned for her husband;" the "uncomely parts," being most adorned (1 Corinthians 12. 23). The girdle-clasp was adorned with red rubies resembling the "round goblet" (crater or mixer) of spice-mixed wine (not "liquor," ch. 8.
Christ), and nothing unripe (ch. 4. 13, Ac). The third here, of " nuts," from the previous autumn; the end of winter, and verge of spring; the Church in the upper room (Acts
1. 13, &c.), when one dispensation was just closed, the other not yet begun ; the hard shell of tlie old needing to be broken, and its Inner sweet kernel extracted [Origen] (Luke 24. 27, 32); waiting for the Holy Ghost to usher in spiritual spring. The walnut is meant, with a bitter outer husk, a hard shell, and sweet kernel. So the Word is distasteful to the careless; wlien awakened, the sinner finds the letter hard, until the Holy Ghost reveals the sweet inner spirit, fruits of the valley Mauber translates, "the bloomi>\g products of the river," i. e., tiie plants growing on the margin of tiie river flowing througli the garden. Slie goes to watch the first sproutings of the various plants. Vi. Sudden outpourings of the Spirit on Pentecost (Acts 2.), wliilst the Cliurch was using the means (answering to " the garden," v. 11 ; John 3. 8). Ammi-nadlb —supposed to be one proverbial for swift driving. Similarly (ch. 1. 9). Rather, my willing people (Psalm 110. 3). A willing chariot bore a "willing people;" or Nadib is the Prince, Jesus Christ (Psalm 68. 17). She is borne in a moment into His presence (Epliesians 2. 6). 13. Entreaty of the daugliters of Jerusalem to her, in her chariot-like
2; Isaiah 5. 22). The wine of the "New Testament in His blood" (Luke 22. 20). The spiritual exhilaration bj' it was mistaken for that caused by new wine (Acts 2. 13-17; Ephesians 5. 18). belly i. e., the vesture on it. As In Psalms 45. 13, 14, gold and needlework compose the bride's attire, so golden-coloured "wheat" and white "lilies" here. The ripe grain, in token of harvest joy, used to be decorated with lilies; so the accumulated spiritual food (John 6.35; 12. 24), free from chaff, not fenced with thorns, but made attractive by lilies (believers, ch. 2. 2; Acts 2. 46, 47 ; 5. 13, 14, in common partaking of it). Associated with the exhilarating wine-cup (Zechariah 9. 17), as here. 3. The daughters of Jerusalem describe her in the same terms as Jesus Christ in ch. 4. 5. The testimonies of heaven and earth coincide, twins—faith and love. 4. tower of ivory—in ch. 4. 4, Jesus Christ saitli, "a tower of David builded for an armoury." Strength and conquest are the main thought in His description ; here, beauty and polished whiteness ; contrast ch. 1. 5. tishpools—seen by Burckhardt, clear (Revelation 22. 1), deep, quiet, and full (1 Corinthians 2. 10, 15). Heshbon east of Jordan, residence of tlie Aniorite king, Sihon (Numbers 21. 25, &c.), afterwards held by Gad. Bath-rab- \>lm.—Daughter of a multitude; a crowded thoroughfare. Her eyes (ch. 4. 1) are called by Jesus Christ, "doves' eyes," waiting on Him. But here, looked on by the daugliters of Jerusalem, they are compared to a placid lake. She is calm evea amidst the crowd (Proverbs 8. 2; John 16. 3;J). nose—or, /oce. tower of Lebanon—a border
flight from them (cf. 2 Kings 2. 12; 2 Samuel 19. 14). Shulamlte—new name applied to her now first. Feminine of Solomon, Prince of Peace; His bride, daughter of peace, accepting and proclaiming it (Isaiah 52. 7; John 14. 27; Romans 5. 1 ; Epliesians 2. 17). Historically, tliis name answers to the time wlien, not without a Divine design in it, the young Churcli met in Solomon's porch (Acts 3. 11 ; 5. 12). The entreaty, "Return, O Shulamite," answers to tiie people's desire to keep Peter and John, after the lame man was lieaied, when they were about to enter tlie tem-
fortress, watching the hostile Damascus. Towards Jesus Christ her face was full of holy shame (ch. 4. 1, 3, notes); towards spiritual foes, like a watchtower (Habakkuk 2.
ple. Tiieir reply attributing the glory not to themselves, but to Jesus Christ, answers to the bride's reply here, "What will ye see"' in me? "As it were," &c. She accepts the name Shulamite, as truly describing her. But adds, lliat tho\igh "one" (v. 9), she is nevertlieless "two." Her glories archer Lord's, beaming through lier (Epliesians '). 31, 32). Tlie two armies are the family of Jesus Christ In h(»iven, and tliat on earth, joined and one witlj Him; tlie one militant, the otlier triumpiiant. Or Jesus Clirist and His ministering angels are one army, the Cluirch tlie otlier, botli being one (John 17.21, 22). Altuaiou is made to Malianuim (meaning two hosts), the scene
1 ; Mark 13. .57 ; Acts 4. 13), elevated, so that she looks not up from earth to heaven, but down from heaven to earth.
If we retain "nose," discernment of spiritual fragrance Is meant. 5. upon thee—tlie 7iearf-cZ» e«.? " upon" her. Carmel—signifying a tvell-cultivated field (Isaiah 35. 2). In ch.
5. 15 He is compared to majestic Lebanon; she here, to
fruitful Carmel. Her head-dress, or crown (2 Timothy 4.
8; 1 Peter 6.4). Also the souls won by her (1 Thessalonians 2. 19. 20), a token of her fruUfulncss. purple—roy
The Church's Faith and Desire. SOLOMON'S SONG VIII. The Love of the Church to Christ,
alty (Revelation 1. 6). As applied to hair, it expresses the glosKy splendour of blacl^ hair (lit., pendulous hair) so much admired in tiie East (ch. 4. 1). Whilst the King compares her hair to the flowing hair of goats (the token of her subjection), the dangliters of Jerusalem compare it to royal purple, galleries—(so ch. 1. 17. Margin ; Revelation 21.8.) But MAtJKEK translates here, "flowing ring-
Ver. 1-14. 1. He had been a brother already. Why, then, this prayer here? It refers to the time after His resurrection, when the previous outward intimacy with Him was no longer allowed, but it was implied it should be renewed at the second coming (John 20. 17) ; for tliis the Ciiurch here prays; meanwhile she enjoys inward .spiritual communion with Him. The last whoever "kissed" Jesus Christ on earth was the traitor Judas. The bride's return with the King to her mother's house answers to Acts 8. 25, after the mission to Samaria. The rest spoken of (i>. 4) answers to Acts 9. 31. tliat sucked . . . mother a brother born of the same mother; the closest tie. %. Her desire to bring Him into her home circle (John 1. 41). who would Instruct mc—rather, " thou wouldest instruct me," viz., how I might best please thee (Isaiali 11. 2.
lets ;" with tliese, as witli thongs (so Lee, from the Arabic, translates it) " tlie King is held" bound (ch. 6. 5; Proverbs
6. 25). Her purple crown of martyrdom especially captivated tlie King, appearing from His galleries (Acts 7.55.
56). As Samson's strength was in his locks (Judges 16. 17). Here lirst the daughters see the King themselves. 6. Nearer advance of the daughters to the Church (Acts 2.
47; 5. 13, end). Love to her is the first token of love to Him (1 John 5. 1, end), delights—fascinating charms to them and to the King (v. 5; Isaiah 62. 4, Hephzi-bah). Hereafter, too (Zephaniah 3. 17; Malachi 3. 12; Revelation
3; 50.4; Luke 12.12; John 14.26; 16.13). spiced wineseasoned with aromatic perfumes. Jesus Christ ought to have our choicest gifts. Spices are never introduced in the song in His absence; therefore the time of His return from " tlie mountain of spices" [v. 14) is contemplated. The cup of betrothal was given by Him at the last supper; the cup of marriage shall be presented by her at His return (Matthew 26. 29). Till then the believer often cannot feel towards, or speak of. Him, as he would wish. 3, 4. The "left and right hand," &c., occurred only once actually (ch. 2. 6), and here optatively. Only at His first manifestation did the Church palpably embrace Him; at His second coming there shall be again sensible communion with Him. The rest in v. 4, which is a S2jiritual realization of the wish in v. 3 (1 Peter 1. 8), and the charge not to disturb it, close the 1st, 2d, and 4th canticles; not the 3d, as the bridegroom there takes charge Himself; nor the
21.9). 7. palm tree—(Psalm 92. 12.) The sure sign of wa<cr near (Exodus 15. 27 ; John 7. 38). clusters—not of dates, as Woody Stuakt thinks. The parallelism (u. 8), " clusters of the vine," sliows it is here clusters of grapes. Vines were often trained (termed "wedded") on other trees. 8. The daughters are no longer content to admire, but resolve to lay hold of her fruits, high though these be. The palm stem is bare for a great height, and has its crown of fruit-laden boughs at the summit. It is the symbol of triumpliant joy (John 12. 13); so hereafter (Revelation 7. 9). breasts—(Isaiah 66. 11.) tlie vine—Jesus Christ (Hosea 14. 7, end; John 15. 1). nose—i.e., breath; the Holy Gliost breathed into her nostrils by Him, whose " mouth is most sweet" (ch. 5. 16). apples—citrons, ofl" the tree to wliich He is likened (ch. 2. 3). 9. roof of tliy moutli—thy voice (Proverbs 15. 23). best wine—tlie new wine of the gospel kingdom (Mark 14. 25), poured out at Pentecost (Acts 2. 4, 13, 17). for my beloved—(Ch. 4. 10.) Here fii'st tiie daugliters call Him theirs, and become one with tlie bride. Tlie steps successively are.(ch. 1. 5) where they misjudge her (ch. 3. 11); ch. 5. 8, where the possibility of their finding Him, before she regained Him, is expressed; ch. 5. 9 (ch. 6. 1 ; 7. 6, 9), (Jolin 4. 42.) causing . . . asleep to speak—( Isaiali 35.6; Mark 5.19,20; Acts 2.47; Ephesians 5. 14.) Jesus Christ's first miracle turned water into "good wine kept until now" (John 2.); just as the gospel revives those asleep and dying under the law (Proverbs 31. 6; Romans 7. 9, 10, 24, 25; 8. 1). 10. Words of the daughters o; Jerusalem and the bride, now united Into one (Acts 4. 32). They are mentioned again distinctly