5. G); also, "Beelzebub" means prtnce o (continued)

5. G); also, "Beelzebub" means prtnce o (continued)

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 protected 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 eyeaccordiu'.!; 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 liberality, 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.

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, child Iiood—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 Creators, 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, spiritsurviving 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). ScnniDi: 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,

INTRODUCTION.

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/illoth) placed immediately after the Pentateuch in MSS. of the Jewish Scriptures. It is also fourth of the Hagiographa

(" Ceubim," 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 inexplicable, 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 asject 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 sut Tering 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

CHAPTER I.

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 sinfiTe 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

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 deself {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 onceupon 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)

CHAPTER II.

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

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 Pentehill 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 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 the Sinaitic 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 reientanfe (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 fox Hke 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 *!mp Jfci(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 Republic, 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 difl Terent 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 ol Tences 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).

CHAPTER III.

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 of John 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- ''na Hali 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.

CHAPTER IV.

left open in Eastern dress. The breast-plate of the high priest was made of " two " pieces, folded one on the other,

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

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

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-

CHAPTER V.

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.

↑ Back to top