Bible Commentary (1871–1879 Edition) (continued)
The Church ts Skh of Love. SOLOMON'S SONG V. A Deteript ion of CJn'HA,
Bis 28. 16). sJsttr . . . spo Msc—As Adam's was created of
"spontaneously exuding" from the tree, and therefore the best. She designed also to anoint Him. whose " leud 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 gat Uered . . . 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 withdrawn—He fc/ioc Aerf, when she was sleeping; for to have left her then would have ended in the death sleep; He withdraws now that she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—historically, 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 ji Hcd (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. clilefestitZ., 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 of Tbefore 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" (Psam 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-sme Ulng" is in the Hebrew rather,
7). bushy—cw Wed, 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 afl Torded 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 elevasweetness, 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).
CHAPTER VI.
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 difl Terent 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 Hebrev, Tarshlittle 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 ellipsis ; 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