<hi type="bold">11. We--</hi>the Trinity implied by the Holy Ghost, whether it was so by the writer of the Song or not (<reference osisRef="Gen.1.26">Ge 1:26</reference>; <reference osisRef="Prov.8.30">Pr 8:30</reference>; <reference osisRef="Prov.30.4">30:4</reference>). "The Jews acknowledged God as king, and Messiah as king, in interpreting the Song, but did not know that these two are one" [Leighton].

<hi type="bold">make--</hi>not merely give (<reference osisRef="Eph.2.10">Ep 2:10</reference>).

<hi type="bold">borders of gold, with studs of silver--</hi>that is, "spots of silver"--Jesus Christ delights to give more "to him that hath" (<reference osisRef="Matt.25.29">Mt 25:29</reference>). He crowns His own work in us (<reference osisRef="Isa.26.12">Is 26:12</reference>). The "borders" here are equivalent to "rows" (<reference osisRef="Song.1.10">So 1:10</reference>); but here, the King seems to give the finish to her attire, by adding a crown (borders, or circles) of gold studded with silver spots, as in <reference osisRef="Esth.2.17">Es 2:17</reference>. Both the royal and nuptial crown, or chaplet. The Hebrew for "spouse" (<reference osisRef="Song.4.8">So 4:8</reference>) is a crowned one (<reference osisRef="Ezek.16.12">Eze 16:12</reference>; <reference osisRef="Rev.2.10">Re 2:10</reference>). The crown is given at once upon conversion, in title, but in sensible possession afterwards (<reference osisRef="2Tim.4.8">2Ti 4:8</reference>).

11. We-- the Trinity implied by the Holy Ghost, whether it was so by the writer of the Song or not (Ge 1:26; Pr 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 give (Ep 2:10). borders of gold, with studs of silver-- that is, "spots of silver"--Jesus Christ delights to give more "to him that hath" (Mt 25:29). He crowns His own work in us (Is 26:12). The "borders" here are equivalent to "rows" (So 1:10); but here, the King seems to give the finish to her attire, by adding a crown (borders, or circles) of gold studded with silver spots, as in Es 2:17. Both the royal and nuptial crown, or chaplet. The Hebrew for "spouse" (So 4:8) is a crowned one (Eze 16:12; Re 2:10). The crown is given at once upon conversion, in title, but in sensible possession afterwards (2Ti 4:8).


<hi type="bold">12. While--</hi>It is the presence of the Sun of Righteousness that draws out the believer's odors of grace. It was the sight of Him at table that caused the two women to bring forth their ointments for Him (<reference osisRef="Luke.7.37">Lu 7:37</reference>, <reference osisRef="Luke.7.38">38</reference>; <reference osisRef="John.12.3">Joh 12:3</reference>; <reference osisRef="2Cor.2.15">2Co 2:15</reference>). Historically fulfilled (<reference osisRef="Matt.2.11">Mt 2:11</reference>); spiritually (<reference osisRef="Rev.3.20">Re 3:20</reference>); and in church worship (<reference osisRef="Matt.18.20">Mt 18:20</reference>); and at the Lord's Supper especially, for here public communion with Him at table amidst His friends is spoken of, as <reference osisRef="Song.1.4">So 1:4</reference> refers to private communion (<reference osisRef="1Cor.10.16">1Co 10:16</reference>, <reference osisRef="1Cor.10.21">21</reference>); typically (<reference osisRef="Exod.24.9-Exod.24.11">Ex 24:9-11</reference>); the future perfect fulfilment (<reference osisRef="Luke.22.30">Lu 22:30</reference>; <reference osisRef="Rev.19.9">Re 19:9</reference>). 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, while still militant (<reference osisRef="Ps.23.5">Psa 23:5</reference>)!

<hi type="bold">my spikenard--</hi>not boasting, but owning the Lord's grace to and in her. The spikenard is a lowly herb, the emblem of humility. She rejoices that He is well pleased with her graces, His own work (<reference osisRef="Phil.4.18">Php 4:18</reference>).

12. While-- It is the presence of the Sun of Righteousness that draws out the believer's odors of grace. It was the sight of Him at table that caused the two women to bring forth their ointments for Him (Lu 7:37, 38; Joh 12:3; 2Co 2:15). Historically fulfilled (Mt 2:11); spiritually (Re 3:20); and in church worship (Mt 18:20); and at the Lord's Supper especially, for here public communion with Him at table amidst His friends is spoken of, as So 1:4 refers to private communion (1Co 10:16, 21); typically (Ex 24:9-11); the future perfect fulfilment (Lu 22:30; Re 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, while still militant (Psa 23:5)! my spikenard-- not boasting, but owning the Lord's grace to and in her. The spikenard is a lowly herb, the emblem of humility. She rejoices that He is well pleased with her graces, His own work (Php 4:18).


<hi type="bold">13. bundle of myrrh--</hi>abundant preciousness (Greek), (<reference osisRef="1Pet.2.7">1Pe 2:7</reference>). Even a little myrrh was costly; much more a bundle (<reference osisRef="Col.2.9">Col 2:9</reference>). Burrowes takes it of a scent-box filled with liquid myrrh; the liquid obtained by incision gave the tree its chief value.

<hi type="bold">he--</hi>rather, "it"; it is the myrrh that lies in the bosom, as the cluster of camphire is in the vineyards (<reference osisRef="Song.1.14">So 1:14</reference>).

<hi type="bold">all night--</hi>an undivided heart (<reference osisRef="Eph.3.17">Ep 3:17</reference>; contrast <reference osisRef="Jer.4.14">Jr 4:14</reference>; <reference osisRef="Ezek.16.15">Eze 16:15</reference>, <reference osisRef="Ezek.16.30">30</reference>). Yet on account of the everlasting covenant, God restores the adulteress (<reference osisRef="Ezek.16.60">Eze 16:60</reference>, <reference osisRef="Ezek.16.62">62</reference>; <reference osisRef="Hos.2.2">Ho 2:2</reference>, &c.). The night is the whole present dispensation till the everlasting day dawns (<reference osisRef="Rom.13.12">Ro 13:12</reference>). Also, literally, "night" (<reference osisRef="Ps.119.147">Psa 119:147</reference>, <reference osisRef="Ps.119.148">148</reference>), the night of affliction (<reference osisRef="Ps.42.8">Psa 42:8</reference>).

13. bundle of myrrh-- abundant preciousness (Greek), (1Pe 2:7). Even a little myrrh was costly; much more a bundle (Col 2:9). Burrowes takes it of a scent-box filled with liquid myrrh; the liquid obtained by incision gave the tree its chief value. he-- rather, "it"; it is the myrrh that lies in the bosom, as the cluster of camphire is in the vineyards (So 1:14). all night-- an undivided heart (Ep 3:17; contrast Jr 4:14; Eze 16:15, 30). Yet on account of the everlasting covenant, God restores the adulteress (Eze 16:60, 62; Ho 2:2, &c.). The night is the whole present dispensation till the everlasting day dawns (Ro 13:12). Also, literally, "night" (Psa 119:147, 148), the night of affliction (Psa 42:8).


<hi type="bold">14. cluster--</hi>Jesus Christ is one, yet manifold in His graces.

<hi type="bold">camphire--</hi>or, "cypress." The "hennah" is meant, whose odorous flowers grow in clusters, of a color white and yellow softly blended; its bark is dark, the foliage light green. Women deck their persons with them. The loveliness of Jesus Christ.

<hi type="bold">vineyards--</hi>appropriate in respect to Him who is "the vine." The spikenard was for the banquet (<reference osisRef="Song.1.12">So 1:12</reference>); the myrrh was in her bosom continually (<reference osisRef="Song.1.13">So 1:13</reference>); the camphire is in the midst of natural beauties, which, though lovely, are eclipsed by the one cluster, Jesus Christ, pre-eminent above them all.

<hi type="bold">En-gedi--</hi>in South Palestine, near the Dead Sea (<reference osisRef="Josh.15.62">Jos 15:62</reference>; <reference osisRef="Ezek.47.10">Eze 47:10</reference>), famed for aromatic shrubs.

14. cluster-- Jesus Christ is one, yet manifold in His graces. camphire-- or, "cypress." The "hennah" is meant, whose odorous flowers grow in clusters, of a color white and yellow softly blended; its bark is dark, the foliage light green. Women deck their persons with them. The loveliness of Jesus Christ. vineyards-- appropriate in respect to Him who is "the vine." The spikenard was for the banquet (So 1:12); the myrrh was in her bosom continually (So 1:13); the camphire is in the midst of natural beauties, which, though lovely, are eclipsed by the one cluster, Jesus Christ, pre-eminent above them all. En-gedi-- in South Palestine, near the Dead Sea (Jos 15:62; Eze 47:10), famed for aromatic shrubs.


<hi type="bold">15. fair--</hi>He discerns beauty in her, who had said, "I am black" (<reference osisRef="Song.1.5">So 1:5</reference>), because of the everlasting covenant (<reference osisRef="Ps.45.11">Psa 45:11</reference>; <reference osisRef="Isa.62.5">Is 62:5</reference>; <reference osisRef="Eph.1.4">Ep 1:4</reference>,<reference osisRef="1Cor.1.5">5</reference>).

<hi type="bold">doves' eyes--</hi>large and beautiful in the doves of Syria. The prominent features of her beauty (<reference osisRef="Matt.10.16">Mt 10:16</reference>), gentleness, innocence, and constant love, emblem of the Holy Ghost, who changes us to His own likeness (<reference osisRef="Gen.8.10">Ge 8:10</reference>, <reference osisRef="Gen.8.11">11</reference>; <reference osisRef="Matt.3.16">Mt 3:16</reference>). The opposite kind of eyes (<reference osisRef="Ps.101.5">Psa 101:5</reference>; <reference osisRef="Matt.20.15">Mt 20:15</reference>; <reference osisRef="2Pet.2.14">2Pe 2:14</reference>).

15. fair-- He discerns beauty in her, who had said, "I am black" (So 1:5), because of the everlasting covenant (Psa 45:11; Is 62:5; Ep 1:4,5). doves' eyes-- large and beautiful in the doves of Syria. The prominent features of her beauty (Mt 10:16), gentleness, innocence, and constant love, emblem of the Holy Ghost, who changes us to His own likeness (Ge 8:10, 11; Mt 3:16). The opposite kind of eyes (Psa 101:5; Mt 20:15; 2Pe 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 (<reference osisRef="Ps.90.17">Psa 90:17</reference>); but Thou art fair in Thyself (<reference osisRef="Ps.45.2">Psa 45:2</reference>).

<hi type="bold">pleasant--</hi>(<reference osisRef="Prov.3.17">Pr 3:17</reference>) towards Thy friends (<reference osisRef="2Sam.1.26">2Sa 1:26</reference>).

<hi type="bold">bed ... green--</hi>the couch of green grass on which the King and His bride sit to "rest at noon." Thus her prayer in <reference osisRef="Song.1.7">So 1:7</reference> is here granted; a green oasis in the desert, always found near waters in the East (<reference osisRef="Ps.23.2">Psa 23:2</reference>; <reference osisRef="Isa.41.17-Isa.41.19">Is 41:17-19</reference>). The scene is a kiosk, or summer house. Historically, the literal resting of the Babe of Beth-lehem and his parents on the green grass provided for cattle (<reference osisRef="Luke.2.7">Lu 2:7</reference>, <reference osisRef="2Cor.2.12">12</reference>). In this verse there is an incidental allusion, in <reference osisRef="Song.1.15">So 1:15</reference>, to the offering (<reference osisRef="Luke.2.24">Lu 2:24</reference>). So the "cedar and fir" ceiling refers to the temple (1Ki 5:6-10; 6:<reference osisRef="1Kgs.10.15-1Kgs.10.18">15-18</reference>); type of the heavenly temple (<reference osisRef="Rev.21.22">Re 21:22</reference>).

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 (Psa 90:17); but Thou art fair in Thyself (Psa 45:2). pleasant-- (Pr 3:17) towards Thy friends (2Sa 1:26). bed... green-- the couch of green grass on which the King and His bride sit to "rest at noon." Thus her prayer in So 1:7 is here granted; a green oasis in the desert, always found near waters in the East (Psa 23:2; Is 41:17-19). The scene is a kiosk, or summer house. Historically, the literal resting of the Babe of Beth-lehem and his parents on the green grass provided for cattle (Lu 2:7, 12). In this verse there is an incidental allusion, in So 1:15, to the offering (Lu 2:24). So the "cedar and fir" ceiling refers to the temple (1Ki 5:6-10; 6:15-18); type of the heavenly temple (Re 21:22).


<hi type="bold">17. our house--</hi>see on <reference osisRef="Song.1.16">So 1:16</reference>; but primarily, the kiosk (<reference osisRef="Isa.11.10">Is 11:10</reference>), "His rest." Cedar is pleasing to the eye and smell, hard, and never eaten by worms.

<hi type="bold">fir--</hi>rather, "cypress," which is hard, durable, and fragrant, of a reddish hue [Gesenius, Weiss, and Maurer]. Contrasted with the shifting "tents" (<reference osisRef="Song.1.5">So 1:5</reference>), His house is "our house" (<reference osisRef="Ps.92.13">Psa 92:13</reference>; <reference osisRef="Eph.2.19">Ep 2:19</reference>; <reference osisRef="Heb.3.6">He 3:6</reference>). Perfect oneness of Him and the bride (<reference osisRef="John.14.20">Joh 14:20</reference>; <reference osisRef="John.17.21">17:21</reference>). There is the shelter of a princely roof from the sun (<reference osisRef="Ps.121.6">Psa 121:6</reference>), without the confinement of walls, and amidst rural beauties. The carved ceiling represents the wondrous excellencies of His divine nature. <chapter eID="Song.1"/>

17. our house-- see on So 1:16; but primarily, the kiosk (Is 11:10), "His rest." Cedar is pleasing to the eye and smell, hard, and never eaten by worms. fir-- rather, "cypress," which is hard, durable, and fragrant, of a reddish hue [Gesenius, Weiss, and Maurer]. Contrasted with the shifting "tents" (So 1:5), His house is "our house" (Psa 92:13; Ep 2:19; He 3:6). Perfect oneness of Him and the bride (Joh 14:20; 17:21). There is the shelter of a princely roof from the sun (Psa 121:6), without the confinement of walls, and amidst rural beauties. The carved ceiling represents the wondrous excellencies of His divine nature.


<title type="x-s2">CHAPTER 2</title>
 <reference osisRef="Song.2.1-Song.2.17">So 2:1-17</reference>.

<hi type="bold">1. rose--</hi>if applied to Jesus Christ, it, with the white lily (lowly, <reference osisRef="2Cor.8.9">2Co 8:9</reference>), answers to "white and ruddy" (<reference osisRef="Song.5.10">So 5:10</reference>). But it is rather the meadow-saffron: the Hebrew means radically a plant with a pungent bulb, inapplicable to the rose. So Syriac. It is of a white and violet color [Maurer, Gesenius, and Weiss]. The bride thus speaks of herself as lowly though lovely, in contrast with the lordly "apple" or citron tree, the bridegroom (<reference osisRef="Song.2.3">So 2:3</reference>); so the "lily" is applied to her (<reference osisRef="Song.2.2">So 2:2</reference>),

<hi type="bold">Sharon--</hi>(<reference osisRef="Isa.35.1">Is 35:1</reference>, 2). In North Palestine, between Mount Tabor and Lake Tiberias (<reference osisRef="1Chr.5.16">1Ch 5:16</reference>). Septuagint and Vulgate translate it, "a plain"; though they err in this, the Hebrew Bible not elsewhere favoring 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 (<reference osisRef="Matt.11.29">Mt 11:29</reference>).

CHAPTER 2 So 2:1-17. 1. rose-- if applied to Jesus Christ, it, with the white lily (lowly, 2Co 8:9), answers to "white and ruddy" (So 5:10). But it is rather the meadow-saffron: the Hebrew means radically a plant with a pungent bulb, inapplicable to the rose. So Syriac. It is of a white and violet color [Maurer, Gesenius, and Weiss]. The bride thus speaks of herself as lowly though lovely, in contrast with the lordly "apple" or citron tree, the bridegroom (So 2:3); so the "lily" is applied to her (So 2:2), Sharon-- (Is 35:1, 2). In North Palestine, between Mount Tabor and Lake Tiberias (1Ch 5:16). Septuagint and Vulgate translate it, "a plain"; though they err in this, the Hebrew Bible not elsewhere favoring 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 (Mt 11:29).


2. Jesus Christ to the Bride (<reference osisRef="Matt.10.16">Mt 10:16</reference>; <reference osisRef="John.15.19">Joh 15:19</reference>; <reference osisRef="1John.5.19">1Jo 5:19</reference>). Thorns, equivalent to the wicked (<reference osisRef="2Sam.23.6">2Sa 23:6</reference>; <reference osisRef="Ps.57.4">Psa 57:4</reference>).

<hi type="bold">daughters--</hi>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" [Luther].

2. Jesus Christ to the Bride (Mt 10:16; Joh 15:19; 1Jo 5:19). Thorns, equivalent to the wicked (2Sa 23:6; Psa 57:4). daughters-- 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" [Luther].


<hi type="bold">3. Her reply. apple--</hi>generic including the golden citron, pomegranate, and orange apple (<reference osisRef="Prov.25.11">Pr 25:11</reference>). He combines the shadow and fragrance of the citron with the sweetness of the orange and pomegranate fruit. The foliage is perpetual; throughout the year a succession of blossoms, fruit, and perfume (<reference osisRef="Jas.1.17">Jas 1:17</reference>).

<hi type="bold">among the sons--</hi>parallel to "among the daughters" (<reference osisRef="Song.2.2">So 2:2</reference>). He alone is ever fruitful among the fruitless wild trees (<reference osisRef="Ps.89.6">Psa 89:6</reference>; <reference osisRef="Heb.1.9">He 1:9</reference>).

<hi type="bold">I sat ... with ... delight--</hi>literally, "I eagerly desired and sat" (<reference osisRef="Ps.94.19">Psa 94:19</reference>; <reference osisRef="Mark.6.31">Mr 6:31</reference>; <reference osisRef="Eph.2.6">Ep 2:6</reference>; <reference osisRef="1Pet.1.8">1Pe 1:8</reference>).

<hi type="bold">shadow--</hi>(<reference osisRef="Ps.121.5">Psa 121:5</reference>; <reference osisRef="Isa.4.6">Is 4:6</reference>; <reference osisRef="Isa.25.4">25:4</reference>; <reference osisRef="Isa.32.2">32:2</reference>). Jesus Christ interposes the shadow of His cross between the blazing rays of justice and us sinners.

<hi type="bold">fruit--</hi>Faith plucks it (<reference osisRef="Prov.3.18">Pr 3:18</reference>). Man lost the tree of life (<reference osisRef="Gen.3.22">Ge 3:22</reference>, <reference osisRef="Gen.3.23">23</reference>). Jesus Christ regained it for him; he eats it partly now (<reference osisRef="Ps.119.103">Psa 119:103</reference>; <reference osisRef="John.6.55">Joh 6:55</reference>, <reference osisRef="John.6.57">57</reference>; <reference osisRef="1Pet.2.3">1Pe 2:3</reference>); fully hereafter (<reference osisRef="Rev.2.7">Re 2:7</reference>; 22:2, 14); not earned by the sweat of his brow, or by his righteousness (<reference osisRef="Rom.10.1-Rom.10.21">Ro 10:1-21</reference>). Contrast the worldling's fruit (<reference osisRef="Deut.32.32">De 32:32</reference>; <reference osisRef="Luke.15.16">Lu 15:16</reference>).

3. Her reply. apple-- generic including the golden citron, pomegranate, and orange apple (Pr 25:11). He combines the shadow and fragrance of the citron with the sweetness of the orange and pomegranate fruit. The foliage is perpetual; throughout the year a succession of blossoms, fruit, and perfume (Jas 1:17). among the sons-- parallel to "among the daughters" (So 2:2). He alone is ever fruitful among the fruitless wild trees (Psa 89:6; He 1:9). I sat... with... delight-- literally, "I eagerly desired and sat" (Psa 94:19; Mr 6:31; Ep 2:6; 1Pe 1:8). shadow-- (Psa 121:5; Is 4:6; 25:4; 32:2). Jesus Christ interposes the shadow of His cross between the blazing rays of justice and us sinners. fruit-- Faith plucks it (Pr 3:18). Man lost the tree of life (Ge 3:22, 23). Jesus Christ regained it for him; he eats it partly now (Psa 119:103; Joh 6:55, 57; 1Pe 2:3); fully hereafter (Re 2:7; 22:2, 14); not earned by the sweat of his brow, or by his righteousness (Ro 10:1-21). Contrast the worldling's fruit (De 32:32; Lu 15:16).


4. Historically fulfilled in the joy of Simeon and Anna in the temple, over the infant Saviour (<reference osisRef="Luke.2.25-Luke.2.38">Lu 2:25-38</reference>), and that of Mary, too (compare <reference osisRef="Luke.1.53">Lu 1:53</reference>); typified (<reference osisRef="Exod.24.9-Exod.24.11">Ex 24:9-11</reference>). Spiritually, the bride or beloved is led (<reference osisRef="Song.2.4">So 2:4</reference>) first into the King's chambers, thence is drawn 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, church worship, and the Lord's Supper (<reference osisRef="Ps.36.8">Psa 36:8</reference>). The bride, as the queen of Sheba, is given "all her desire" (<reference osisRef="1Kgs.10.13">1Ki 10:13</reference>; <reference osisRef="Ps.63.5">Psa 63:5</reference>; <reference osisRef="Eph.3.8">Ep 3:8</reference>, <reference osisRef="Eph.3.16-Eph.3.21">16-21</reference>; <reference osisRef="Phil.4.19">Php 4:19</reference>); type of the heavenly feast hereafter (<reference osisRef="Isa.25.6">Is 25:6</reference>, <reference osisRef="Isa.25.9">9</reference>).

<hi type="bold">his banner ... love--</hi>After having rescued us from the enemy, our victorious captain (<reference osisRef="Heb.2.10">He 2:10</reference>) seats us at the banquet under a banner inscribed with His name, "love" (<reference osisRef="1John.4.8">1Jo 4:8</reference>). His love conquered us to Himself; this banner rallies round us the forces of Omnipotence, as our protection; it marks to what country we belong, heaven, the abode of love, and in what we most glory, the cross of Jesus Christ, through which we triumph (<reference osisRef="Rom.8.37">Ro 8:37</reference>; <reference osisRef="1Cor.15.57">1Co 15:57</reference>; <reference osisRef="Rev.3.21">Re 3:21</reference>). Compare with "over me," "underneath are the everlasting arms" (<reference osisRef="Deut.33.27">De 33:27</reference>).

4. Historically fulfilled in the joy of Simeon and Anna in the temple, over the infant Saviour (Lu 2:25-38), and that of Mary, too (compare Lu 1:53); typified (Ex 24:9-11). Spiritually, the bride or beloved is led (So 2:4) first into the King's chambers, thence is drawn 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, church worship, and the Lord's Supper (Psa 36:8). The bride, as the queen of Sheba, is given "all her desire" (1Ki 10:13; Psa 63:5; Ep 3:8, 16-21; Php 4:19); type of the heavenly feast hereafter (Is 25:6, 9). his banner... love-- After having rescued us from the enemy, our victorious captain (He 2:10) seats us at the banquet under a banner inscribed with His name, "love" (1Jo 4:8). His love conquered us to Himself; this banner rallies round us the forces of Omnipotence, as our protection; it marks to what country we belong, heaven, the abode of love, and in what we most glory, the cross of Jesus Christ, through which we triumph (Ro 8:37; 1Co 15:57; Re 3:21). Compare with "over me," "underneath are the everlasting arms" (De 33:27).


<hi type="bold">5. flagons--</hi>Maurer prefers translating, "dried raisin cakes"; from the Hebrew root "fire," namely, dried by heat. But the "house of wine" (<reference osisRef="Song.2.4">So 2:4</reference>, Margin) favors "flagons"; the "new wine" of the kingdom, the Spirit of Jesus Christ.

<hi type="bold">apples--</hi>from the tree (<reference osisRef="Song.2.3">So 2:3</reference>), so sweet to her, the promises of God.

<hi type="bold">sick of love--</hi>the highest degree of sensible enjoyment that can be attained here. It may be at an early or late stage of experience. Paul (<reference osisRef="2Cor.12.7">2Co 12:7</reference>). 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, Fulfilling of the Scriptures]. 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: so in the Christian Church on Pentecost. The bride addresses Christ mainly, though in her rapture she uses the plural, "Stay (ye) me," speaking generally. So far from asking the withdrawal of the manifestations which had overpowered her, she asks for more: so "fainteth for" (<reference osisRef="Ps.84.2">Psa 84:2</reference>): also Peter, on the mount of transfiguration (<reference osisRef="Luke.9.33">Lu 9:33</reference>), "Let us make ... not knowing what he said."

5. flagons-- Maurer prefers translating, "dried raisin cakes"; from the Hebrew root "fire," namely, dried by heat. But the "house of wine" (So 2:4, Margin) favors "flagons"; the "new wine" of the kingdom, the Spirit of Jesus Christ. apples-- from the tree (So 2:3), so sweet to her, the promises of God. sick of love-- the highest degree of sensible enjoyment that can be attained here. It may be at an early or late stage of experience. Paul (2Co 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, Fulfilling of the Scriptures]. 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: so in the Christian Church on Pentecost. The bride addresses Christ mainly, though in her rapture she uses the plural, "Stay (ye) me," speaking generally. So far from asking the withdrawal of the manifestations which had overpowered her, she asks for more: so "fainteth for" (Psa 84:2): also Peter, on the mount of transfiguration (Lu 9:33), "Let us make... not knowing what he said."


6. The "stay" she prayed for (<reference osisRef="Song.2.5">So 2:5</reference>) is granted (<reference osisRef="Deut.33.12">De 33:12</reference>, <reference osisRef="Deut.33.27">27</reference>; <reference osisRef="Ps.37.24">Psa 37:24</reference>; <reference osisRef="Isa.41.16">Is 41:16</reference>). None can pluck from that embrace (<reference osisRef="John.10.28-John.10.30">Joh 10:28-30</reference>). His hand keeps us from falling (<reference osisRef="Matt.14.30">Mt 14:30</reference>, <reference osisRef="Matt.14.31">31</reference>); to it we may commit ourselves (<reference osisRef="Ps.31.5">Psa 31:5</reference>).

<hi type="bold">left hand--</hi>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, as distinguished from that of manifested grace (the "right"). They really go together, though sometimes they seem divided; here both are felt at once. Theodoret takes the left hand, equivalent to judgment and wrath; the right, equivalent to honor and love. The hand of justice no longer is lifted to smite, but is under the head of the believer to support (<reference osisRef="Isa.42.21">Is 42:21</reference>); the hand of Jesus Christ pierced by justice for our sin supports us. The charge not to disturb the beloved occurs thrice: but the sentiment here, "His left hand," &c., nowhere else fully; which accords with the intensity of joy (<reference osisRef="Song.2.5">So 2:5</reference>) found nowhere else; in <reference osisRef="Song.8.3">So 8:3</reference>, it is only conditional, "should embrace," not "doth."

6. The "stay" she prayed for (So 2:5) is granted (De 33:12, 27; Psa 37:24; Is 41:16). None can pluck from that embrace (Joh 10:28-30). His hand keeps us from falling (Mt 14:30, 31); to it we may commit ourselves (Psa 31:5). left hand-- 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, as distinguished from that of manifested grace (the "right"). They really go together, though sometimes they seem divided; here both are felt at once. Theodoret takes the left hand, equivalent to judgment and wrath; the right, equivalent to honor and love. The hand of justice no longer is lifted to smite, but is under the head of the believer to support (Is 42:21); the hand of Jesus Christ pierced by justice for our sin supports us. The charge not to disturb the beloved occurs thrice: but the sentiment here, "His left hand," &c., nowhere else fully; which accords with the intensity of joy (So 2:5) found nowhere else; in So 8:3, it is only conditional, "should embrace," not "doth."


<hi type="bold">7. by the roes--</hi>not an oath but a solemn charge, to act as cautiously as the hunter would with the wild roes, which are proverbially timorous; he must advance with 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 (<reference osisRef="Ezek.16.43">Eze 16:43</reference>; <reference osisRef="Eph.4.30">Ep 4:30</reference>; <reference osisRef="Eph.5.15">5:15</reference>; <reference osisRef="1Thess.5.19">1Th 5:19</reference>). In Margin, title of <reference osisRef="Ps.22.1">Psa 22:1</reference>, Jesus Christ is called the "Hind of the morning," hunted to death by the dogs (compare <reference osisRef="Song.2.8">So 2:8</reference>, <reference osisRef="2Cor.2.9">9</reference>, where He is represented as bounding on the hills, <reference osisRef="Ps.18.33">Psa 18:33</reference>). Here He is resting, but with a repose easily broken (<reference osisRef="Zeph.3.17">Zep 3:17</reference>). It is thought a gross rudeness in the East to awaken one sleeping, especially a person of rank.

<hi type="bold">my love--</hi>in Hebrew, feminine for masculine, the abstract for concrete, Jesus Christ being the embodiment of love itself (<reference osisRef="Song.3.5">So 3:5</reference>; <reference osisRef="Song.8.7">8:7</reference>), where, as here, the context requires it to be applied to Him, not her. She too is "love" (<reference osisRef="Song.7.6">So 7:6</reference>), 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 (<reference osisRef="Prov.5.19">Pr 5:19</reference>) is included in this image of Jesus Christ.

<hi type="bold">Canticle II.--</hi>(<reference osisRef="Song.2.8-Song.3.5">So 2:8-3:5</reference>)--John the Baptist's Ministry.

7. by the roes-- not an oath but a solemn charge, to act as cautiously as the hunter would with the wild roes, which are proverbially timorous; he must advance with 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 (Eze 16:43; Ep 4:30; 5:15; 1Th 5:19). In Margin, title of Psa 22:1, Jesus Christ is called the "Hind of the morning," hunted to death by the dogs (compare So 2:8, 9, where He is represented as bounding on the hills, Psa 18:33). Here He is resting, but with a repose easily broken (Zep 3:17). It is thought a gross 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 (So 3:5; 8:7), where, as here, the context requires it to be applied to Him, not her. She too is "love" (So 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 (Pr 5:19) is included in this image of Jesus Christ. Canticle II.-- (So 2:8-3:5)--John the Baptist's Ministry.


<hi type="bold">8. voice--</hi>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 (<reference osisRef="1Sam.3.9">1Sa 3:9</reference>, <reference osisRef="1Sam.3.10">10</reference>; <reference osisRef="John.10.4">Joh 10:4</reference>); her sleep is not so sinfully deep as in <reference osisRef="Song.5.2">So 5:2</reference>.

<hi type="bold">leaping--</hi>bounding, as the roe does, over the roughest obstacles (<reference osisRef="2Sam.2.18">2Sa 2:18</reference>; <reference osisRef="1Chr.12.8">1Ch 12:8</reference>); as the father of the prodigal "had compassion and ran" (<reference osisRef="Luke.15.20">Lu 15:20</reference>).

<hi type="bold">upon the hills--</hi>as the sunbeams glancing from hill to hill. So Margin, title of Jesus Christ (<reference osisRef="Ps.22.1">Psa 22:1</reference>), "Hind of the 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" (<reference osisRef="John.3.29">Joh 3:29</reference>), John the Baptist. Personally, He is silent during John's ministration, who awoke the long slumbering Church with the cry. "Every hill shall be made low," in the spirit of Elias, on the "rent mountains" (<reference osisRef="1Kgs.19.11">1Ki 19:11</reference>; compare <reference osisRef="Isa.52.7">Is 52:7</reference>). Jesus Christ is implied as coming with intense desire (<reference osisRef="Luke.22.15">Lu 22:15</reference>; <reference osisRef="Heb.10.7">He 10:7</reference>), disregarding the mountain hindrances raised by man's sin.

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 (1Sa 3:9, 10; Joh 10:4); her sleep is not so sinfully deep as in So 5:2. leaping-- bounding, as the roe does, over the roughest obstacles (2Sa 2:18; 1Ch 12:8); as the father of the prodigal "had compassion and ran" (Lu 15:20). upon the hills-- as the sunbeams glancing from hill to hill. So Margin, title of Jesus Christ (Psa 22:1), "Hind of the 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" (Joh 3:29), John the Baptist. Personally, He is silent during John's ministration, who awoke the long slumbering Church with the cry. "Every hill shall be made low," in the spirit of Elias, on the "rent mountains" (1Ki 19:11; compare Is 52:7). Jesus Christ is implied as coming with intense desire (Lu 22:15; He 10:7), disregarding the mountain hindrances raised by man's sin.


<hi type="bold">9. he standeth--</hi>after having bounded over the intervening space like a roe. He often stands near when our unbelief hides Him from us (<reference osisRef="Gen.28.16">Ge 28:16</reference>; <reference osisRef="Rev.3.14-Rev.3.20">Re 3:14-20</reference>). His usual way; long promised and expected; sudden at last: so, in visiting the second temple (Mal 3:1); so at Pentecost (<reference osisRef="Acts.2.1">Ac 2:1</reference>, <reference osisRef="2Cor.2.2">2</reference>); so in visiting an individual soul, Zaccheus (<reference osisRef="Luke.19.5">Lu 19:5</reference>, <reference osisRef="Luke.19.6">6</reference>; <reference osisRef="John.3.8">Joh 3:8</reference>); and so, at the second coming (<reference osisRef="Matt.24.48">Mt 24:48</reference>, <reference osisRef="Matt.24.50">50</reference>; <reference osisRef="2Pet.3.4">2Pe 3:4</reference>, <reference osisRef="2Pet.3.10">10</reference>). So it shall be at His second coming (<reference osisRef="1Thess.5.2">1Th 5:2</reference>, <reference osisRef="1Thess.5.3">3</reference>).

<hi type="bold">wall--</hi>over the cope of which He is first seen; next, He looks through (not forth; for He is outside) at the windows, glancing 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 wall of separation which sin had raised (<reference osisRef="John.8.56">Joh 8:56</reference>); clearer glimpses were given by John Baptist, but not unclouded (<reference osisRef="John.1.26">Joh 1:26</reference>). The legal wall of partition was not to be removed until His death (<reference osisRef="Eph.2.14">Ep 2:14</reference>, <reference osisRef="2Cor.2.15">15</reference>; <reference osisRef="Heb.10.20">He 10:20</reference>). Even now, He is only seen by faith, through the windows of His Word and the lattice of ordinances and sacraments (<reference osisRef="Luke.24.35">Lu 24:35</reference>; <reference osisRef="John.14.21">Joh 14:21</reference>); not full vision (<reference osisRef="1Cor.13.12">1Co 13:12</reference>); an incentive to our looking for His second coming (<reference osisRef="Isa.33.17">Is 33:17</reference>; <reference osisRef="Titus.2.13">Tit 2:13</reference>).

9. he standeth-- after having bounded over the intervening space like a roe. He often stands near when our unbelief hides Him from us (Ge 28:16; Re 3:14-20). His usual way; long promised and expected; sudden at last: so, in visiting the second temple (Mal 3:1); so at Pentecost (Ac 2:1, 2); so in visiting an individual soul, Zaccheus (Lu 19:5, 6; Joh 3:8); and so, at the second coming (Mt 24:48, 50; 2Pe 3:4, 10). So it shall be at His second coming (1Th 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, glancing 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 wall of separation which sin had raised (Joh 8:56); clearer glimpses were given by John Baptist, but not unclouded (Joh 1:26). The legal wall of partition was not to be removed until His death (Ep 2:14, 15; He 10:20). Even now, He is only seen by faith, through the windows of His Word and the lattice of ordinances and sacraments (Lu 24:35; Joh 14:21); not full vision (1Co 13:12); an incentive to our looking for His second coming (Is 33:17; Tit 2:13).


10-11. Loving reassurance given by Jesus Christ to the bride, lest she should think that He had ceased to love her, on account of her unfaithfulness, which had occasioned His temporary withdrawal. He allures her to brighter than worldly joys (<reference osisRef="Mic.2.10">Mi 2:10</reference>). Not only does the saint wish to depart to be with Him, but He still more desires to have the saint with Him above (<reference osisRef="John.17.24">Joh 17:24</reference>). Historically, the vineyard or garden of the King, here first introduced, is "the kingdom of heaven preached" by John the Baptist, before whom "the law and the prophets were" (<reference osisRef="Luke.16.16">Lu 16:16</reference>).

10-11. Loving reassurance given by Jesus Christ to the bride, lest she should think that He had ceased to love her, on account of her unfaithfulness, which had occasioned His temporary withdrawal. He allures her to brighter than worldly joys (Mi 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 (Joh 17:24). Historically, the vineyard or garden of the King, here first introduced, is "the kingdom of heaven preached" by John the Baptist, before whom "the law and the prophets were" (Lu 16:16).


<hi type="bold">12. flowers--</hi>tokens of anger past, and of grace come. "The summoned bride is welcome," say some fathers, "to weave 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 the Baptist, "The kingdom of heaven is at hand"; not yet fully come.

<hi type="bold">the time of ... singing--</hi>the rejoicing at the advent of Jesus Christ. Gregory Nyssenus refers the voice of the turtledove to John the Baptist. It with the olive branch announced to Noah that "the rain was over and gone" (<reference osisRef="Gen.8.11">Ge 8:11</reference>). So John the Baptist, spiritually. Its plaintive "voice" answers to his preaching of repentance (<reference osisRef="Jer.8.6">Jr 8:6</reference>, <reference osisRef="Jer.8.7">7</reference>). Vulgate and Septuagint translate, "The time of pruning," namely, spring (<reference osisRef="John.15.2">Joh 15:2</reference>). The mention of the "turtle's" cooing better accords with our text. The turtledove is migratory (<reference osisRef="Jer.8.7">Jr 8:7</reference>), and "comes" early in May; emblem of love, and so of the Holy Ghost. Love, too, shall be the keynote of the "new song" hereafter (<reference osisRef="Isa.35.10">Is 35:10</reference>; <reference osisRef="Rev.1.5">Re 1:5</reference>; <reference osisRef="1Cor.14.3">14:3</reference>; 19:6). In the individual believer now, joy and love are here set forth in their earlier manifestations (<reference osisRef="Mark.4.28">Mr 4:28</reference>).

12. flowers-- tokens of anger past, and of grace come. "The summoned bride is welcome," say some fathers, "to weave 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 the Baptist, "The kingdom of heaven is at hand"; not yet fully come. the time of... singing-- the rejoicing at the advent of Jesus Christ. Gregory Nyssenus refers the voice of the turtledove to John the Baptist. It with the olive branch announced to Noah that "the rain was over and gone" (Ge 8:11). So John the Baptist, spiritually. Its plaintive "voice" answers to his preaching of repentance (Jr 8:6, 7). Vulgate and Septuagint translate, "The time of pruning," namely, spring (Joh 15:2). The mention of the "turtle's" cooing better accords with our text. The turtledove is migratory (Jr 8:7), and "comes" early in May; emblem of love, and so of the Holy Ghost. Love, too, shall be the keynote of the "new song" hereafter (Is 35:10; Re 1:5; 14:3; 19:6). In the individual believer now, joy and love are here set forth in their earlier manifestations (Mr 4:28).


<hi type="bold">13. putteth forth--</hi>rather, "ripens," literally, "makes red" [Maurer]. The unripe figs, which grow in winter, begin to ripen in early spring, and in June are fully matured [Weiss].

<hi type="bold">vines with the tender grape--</hi>rather, "the vines in flower," literally, "a flower," in apposition with "vines" [Maurer]. The vine flowers were so sweet that they were often put, when dried, into new wine to give it flavor. Applicable to the first manifestations of Jesus Christ, "the true Vine," both to the Church and to individuals; as to Nathanael under the fig tree (<reference osisRef="John.1.48">Joh 1:48</reference>).

<hi type="bold">Arise, &c.--</hi>His call, described by the bride, ends as it began (<reference osisRef="Song.2.10">So 2:10</reference>); it is a consistent whole; "love" from first to last (<reference osisRef="Isa.52.1">Is 52:1</reference>, 2; <reference osisRef="2Cor.6.17">2Co 6:17</reference>, <reference osisRef="2Cor.6.18">18</reference>). "Come," in the close of <reference osisRef="Rev.22.17">Re 22:17</reference>, as at His earlier manifestation (<reference osisRef="Matt.11.28">Mt 11:28</reference>).

13. putteth forth-- rather, "ripens," literally, "makes red" [Maurer]. The unripe figs, which grow in winter, begin to ripen in early spring, and in June are fully matured [Weiss]. vines with the tender grape-- rather, "the vines in flower," literally, "a flower," in apposition with "vines" [Maurer]. The vine flowers were so sweet that they were often put, when dried, into new wine to give it flavor. Applicable to the first manifestations of Jesus Christ, "the true Vine," both to the Church and to individuals; as to Nathanael under the fig tree (Joh 1:48). Arise, &c.-- His call, described by the bride, ends as it began (So 2:10); it is a consistent whole; "love" from first to last (Is 52:1, 2; 2Co 6:17, 18). "Come," in the close of Re 22:17, as at His earlier manifestation (Mt 11:28).


<hi type="bold">14. dove--</hi>here expressing endearment (<reference osisRef="Ps.74.19">Psa 74:19</reference>). Doves are noted for constant attachment; emblems, also, in their soft, plaintive note, of softened penitents (<reference osisRef="Isa.59.11">Is 59:11</reference>; <reference osisRef="Ezek.7.16">Eze 7:16</reference>); other points of likeness are their beauty; "their wings covered with silver and gold" (<reference osisRef="Ps.68.13">Psa 68:13</reference>), typifying the change in the converted; the dove-like 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 (<reference osisRef="Gen.8.11">Ge 8:11</reference>), intimated that the flood of wrath was past; timidity, fleeing with fear from sin and self to the cleft Rock of Ages (<reference osisRef="Isa.26.4">Is 26:4</reference>, Margin; <reference osisRef="Hos.11.11">Ho 11:11</reference>); gregarious, flocking together to the kingdom of Jesus Christ (<reference osisRef="Isa.60.8">Is 60:8</reference>); harmless simplicity (<reference osisRef="Matt.10.16">Mt 10:16</reference>).

<hi type="bold">clefts--</hi>the refuge of doves from storm and heat (<reference osisRef="Jer.48.28">Jr 48:28</reference>; see <reference osisRef="Jer.49.16">Jr 49:16</reference>). Gesenius translates the Hebrew from a different root, "the refuges." But see, for "clefts," <reference osisRef="Exod.33.18-Exod.33.23">Ex 33:18-23</reference>. It is only when we are in Christ Jesus that our "voice is sweet (in prayer, <reference osisRef="Song.4.3">So 4:3</reference>, <reference osisRef="Song.4.11">11</reference>; <reference osisRef="Matt.10.20">Mt 10:20</reference>; <reference osisRef="Gal.4.6">Ga 4:6</reference>, because it is His voice in us; also in speaking of Him, Mal 3:16); and our countenance comely" (<reference osisRef="Exod.34.29">Ex 34:29</reference>; <reference osisRef="Ps.27.5">Psa 27:5</reference>; <reference osisRef="Ps.71.3">71:3</reference>; <reference osisRef="Isa.33.16">Is 33:16</reference>; <reference osisRef="2Cor.3.18">2Co 3:18</reference>).

<hi type="bold">stairs--</hi>(<reference osisRef="Ezek.38.20">Eze 38:20</reference>, 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 (<reference osisRef="Mic.2.10">Mi 2:10</reference>; <reference osisRef="2Cor.7.14">7:14</reference>). So Jacob amid the stones of Beth-el (<reference osisRef="Gen.28.11-Gen.28.19">Ge 28:11-19</reference>); Moses at Horeb (<reference osisRef="Exod.3.1-Exod.3.22">Ex 3:1-22</reference>); so Elijah (<reference osisRef="1Kgs.19.9-1Kgs.19.13">1Ki 19:9-13</reference>); Jesus Christ with the three disciples on a "high mountain apart," at the transfiguration (<reference osisRef="Matt.17.1">Mt 17:1</reference>); John in Patmos (<reference osisRef="Rev.1.9">Re 1:9</reference>). "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, <reference osisRef="Song.1.6">So 1:6</reference>), (<reference osisRef="Eph.6.19">Ep 6:19</reference>; <reference osisRef="Heb.13.15">He 13:15</reference>; <reference osisRef="1John.4.18">1Jo 4:18</reference>); 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 Christ stricken by God for us, as the rock smitten by Moses (<reference osisRef="Num.20.11">Nu 20:11</reference>), there is a hiding-place (<reference osisRef="Isa.32.2">Is 32:2</reference>). She praised His "voice" (<reference osisRef="Song.2.8">So 2:8</reference>, <reference osisRef="2Cor.2.10">10</reference>); it is thus that her voice also, though tremulous, is "sweet" to Him here.

14. dove-- here expressing endearment (Psa 74:19). Doves are noted for constant attachment; emblems, also, in their soft, plaintive note, of softened penitents (Is 59:11; Eze 7:16); other points of likeness are their beauty; "their wings covered with silver and gold" (Psa 68:13), typifying the change in the converted; the dove-like 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 (Ge 8:11), intimated that the flood of wrath was past; timidity, fleeing with fear from sin and self to the cleft Rock of Ages (Is 26:4, Margin; Ho 11:11); gregarious, flocking together to the kingdom of Jesus Christ (Is 60:8); harmless simplicity (Mt 10:16). clefts-- the refuge of doves from storm and heat (Jr 48:28; see Jr 49:16). Gesenius translates the Hebrew from a different root, "the refuges." But see, for "clefts," Ex 33:18-23. It is only when we are in Christ Jesus that our "voice is sweet (in prayer, So 4:3, 11; Mt 10:20; Ga 4:6, because it is His voice in us; also in speaking of Him, Mal 3:16); and our countenance comely" (Ex 34:29; Psa 27:5; 71:3; Is 33:16; 2Co 3:18). stairs-- (Eze 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 (Mi 2:10; 7:14). So Jacob amid the stones of Beth-el (Ge 28:11-19); Moses at Horeb (Ex 3:1-22); so Elijah (1Ki 19:9-13); Jesus Christ with the three disciples on a "high mountain apart," at the transfiguration (Mt 17:1); John in Patmos (Re 1:9). "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, So 1:6), (Ep 6:19; He 13:15; 1Jo 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 Christ stricken by God for us, as the rock smitten by Moses (Nu 20:11), there is a hiding-place (Is 32:2). She praised His "voice" (So 2:8, 10); it is thus that her voice also, though tremulous, is "sweet" to Him here.


15. Transition to the vineyard, often formed in "stairs" (<reference osisRef="Song.2.14">So 2:14</reference>), or terraces, in which, amidst the vine leaves, foxes hid.

<hi type="bold">foxes--</hi>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 (<reference osisRef="Song.1.6">So 1:6</reference>); now when converted, she is the more jealous of subtle sins (<reference osisRef="Ps.139.23">Psa 139:23</reference>). In spiritual winter certain evils are frozen up, as well as good; in the spring of revivals these start up unperceived, crafty, false teachers, spiritual pride, uncharitableness, &c. (<reference osisRef="Ps.19.12">Psa 19:12</reference>; <reference osisRef="Matt.13.26">Mt 13:26</reference>; <reference osisRef="Luke.8.14">Lu 8:14</reference>; <reference osisRef="2Tim.2.17">2Ti 2:17</reference>; <reference osisRef="Heb.12.15">He 12:15</reference>). "Little" sins are parents of the greatest (<reference osisRef="Eccl.10.1">Ec 10:1</reference>; <reference osisRef="1Cor.5.6">1Co 5:6</reference>). Historically, John the Baptist spared not the fox-like Herod (<reference osisRef="Luke.13.32">Lu 13:32</reference>), who gave vine-like promise of fruit at first (<reference osisRef="Mark.6.20">Mr 6:20</reference>), at the cost of his life; nor the viper-Sadducees, &c.; nor the varied subtle forms of sin (<reference osisRef="Luke.3.7-Luke.3.14">Lu 3:7-14</reference>).

15. Transition to the vineyard, often formed in "stairs" (So 2:14), 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 (So 1:6); now when converted, she is the more jealous of subtle sins (Psa 139:23). In spiritual winter certain evils are frozen up, as well as good; in the spring of revivals these start up unperceived, crafty, false teachers, spiritual pride, uncharitableness, &c. (Psa 19:12; Mt 13:26; Lu 8:14; 2Ti 2:17; He 12:15). "Little" sins are parents of the greatest (Ec 10:1; 1Co 5:6). Historically, John the Baptist spared not the fox-like Herod (Lu 13:32), who gave vine-like promise of fruit at first (Mr 6:20), at the cost of his life; nor the viper-Sadducees, &c.; nor the varied subtle forms of sin (Lu 3:7-14).


<hi type="bold">16. mine ... his--</hi>rather, "is for me ... for Him" (<reference osisRef="Hos.3.3">Ho 3:3</reference>), where, as here, there is the assurance of indissoluble union, in spite of temporary absence. <reference osisRef="Song.2.17">So 2:17</reference>, entreating Him to return, shows that He has gone, perhaps through her want of guarding against the "little sins" (<reference osisRef="Song.2.15">So 2:15</reference>). The order of the clauses is reversed in <reference osisRef="Song.6.3">So 6:3</reference>, 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 (<reference osisRef="John.14.21">Joh 14:21</reference>, <reference osisRef="John.14.23">23</reference>; <reference osisRef="1Cor.8.3">1Co 8:3</reference>); this is her consolation in His withdrawal now.

<hi type="bold">I am his--</hi>by creation (<reference osisRef="Ps.100.3">Psa 100:3</reference>), by redemption (<reference osisRef="John.17.10">Joh 17:10</reference>; <reference osisRef="Rom.14.8">Ro 14:8</reference>; <reference osisRef="1Cor.6.19">1Co 6:19</reference>).

<hi type="bold">feedeth--</hi>as a "roe," or gazelle (<reference osisRef="Song.2.17">So 2:17</reference>); 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 favorite resting-place (<reference osisRef="Song.7.10">So 7:10</reference>; <reference osisRef="Ps.132.14">Psa 132:14</reference>). So hereafter (<reference osisRef="Rev.21.3">Re 21:3</reference>). <reference osisRef="Ps.45.1">Psa 45:1</reference>, title, terms his lovely bride's "lilies" [Hengstenberg] pure and white, though among thorns (<reference osisRef="Song.2.2">So 2:2</reference>).

16. mine... his-- rather, "is for me... for Him" (Ho 3:3), where, as here, there is the assurance of indissoluble union, in spite of temporary absence. So 2:17, entreating Him to return, shows that He has gone, perhaps through her want of guarding against the "little sins" (So 2:15). The order of the clauses is reversed in So 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 (Joh 14:21, 23; 1Co 8:3); this is her consolation in His withdrawal now. I am his-- by creation (Psa 100:3), by redemption (Joh 17:10; Ro 14:8; 1Co 6:19). feedeth-- as a "roe," or gazelle (So 2:17); 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 favorite resting-place (So 7:10; Psa 132:14). So hereafter (Re 21:3). Psa 45:1, title, terms his lovely bride's "lilies" [Hengstenberg] pure and white, though among thorns (So 2:2).


<hi type="bold">17. Night--</hi>is the image of the present world (<reference osisRef="Rom.13.12">Ro 13:12</reference>). "Behold men as if dwelling in subterranean cavern" [Plato, Republic, 7.1].

<hi type="bold">Until--</hi>that is, "Before that," &c.

<hi type="bold">break--</hi>rather, "breathe"; referring to the refreshing breeze of dawn in the East; or to the air of life, which distinguishes morning from the death-like stillness of night. Maurer takes this verse of the approach of night, when the breeze arises after the heat of day (compare <reference osisRef="Gen.3.8">Ge 3:8</reference>, Margin, with <reference osisRef="Gen.18.1">Ge 18:1</reference>), and the "shadows" are lost in night (<reference osisRef="Ps.102.11">Psa 102:11</reference>); thus our life will be the day; death, the night (<reference osisRef="John.9.4">Joh 9:4</reference>). The English Version better accords with (<reference osisRef="Song.3.1">So 3:1</reference>). "By night" (<reference osisRef="Rom.13.12">Ro 13:12</reference>).

<hi type="bold">turn--</hi>to me.

<hi type="bold">Bether--</hi>Mountains of Bithron, separated from the rest of Israel by the Jordan (<reference osisRef="2Sam.2.29">2Sa 2:29</reference>), not far from Bethabara, where John baptized and Jesus was first manifested. Rather, as Margin, "of divisions," and Septuagint, mountains intersected with deep gaps, hard to pass over, separating the bride and Jesus Christ. In <reference osisRef="Song.8.14">So 8:14</reference> the mountains are of spices, on which the roe feeds, not of separation; for at His first coming He had to overpass the gulf made by sin between Him and us (<reference osisRef="Zech.4.6">Zec 4:6</reference>, <reference osisRef="Zech.4.7">7</reference>); in His second, He will only have to come down from the fragrant hill above to take home His prepared bride. Historically, in the ministry of John the Baptist, Christ's call to the bride was not, as later (<reference osisRef="Song.4.8">So 4:8</reference>), "Come with me," but "Come away," namely, to meet Me (<reference osisRef="Song.2.2">So 2:2</reference>, <reference osisRef="2Cor.10.13">10, 13</reference>). Sitting in darkness (<reference osisRef="Matt.4.16">Mt 4:16</reference>), she "waited" and "looked" eagerly for Him, the "great light" (<reference osisRef="Luke.1.79">Lu 1:79</reference>; 2:25, 38); at His rising, the shadows of the law (<reference osisRef="Col.2.16">Col 2:16</reference>, <reference osisRef="2Cor.2.17">17</reference>; <reference osisRef="Heb.10.1">He 10:1</reference>) 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 (<reference osisRef="1Cor.13.10">1Co 13:10</reference>, <reference osisRef="1Cor.13.12">12</reference>; <reference osisRef="Rev.21.22">Re 21:22</reference>, <reference osisRef="Rev.21.23">23</reference>). The Word is our light until then (<reference osisRef="2Pet.1.19">2Pe 1:19</reference>). <chapter eID="Song.2"/>

17. Night-- is the image of the present world (Ro 13:12). "Behold men as if dwelling in subterranean cavern" [Plato, Republic, 7.1]. Until-- that is, "Before that," &c. break-- rather, "breathe"; referring to the refreshing breeze of dawn in the East; or to the air of life, which distinguishes morning from the death-like stillness of night. Maurer takes this verse of the approach of night, when the breeze arises after the heat of day (compare Ge 3:8, Margin, with Ge 18:1), and the "shadows" are lost in night (Psa 102:11); thus our life will be the day; death, the night (Joh 9:4). The English Version better accords with (So 3:1). "By night" (Ro 13:12). turn-- to me. Bether-- Mountains of Bithron, separated from the rest of Israel by the Jordan (2Sa 2:29), not far from Bethabara, where John baptized and Jesus was first manifested. Rather, as Margin, "of divisions," and Septuagint, mountains intersected with deep gaps, hard to pass over, separating the bride and Jesus Christ. In So 8:14 the mountains are of spices, on which the roe feeds, not of separation; for at His first coming He had to overpass the gulf made by sin between Him and us (Zec 4:6, 7); in His second, He will only have to come down from the fragrant hill above to take home His prepared bride. Historically, in the ministry of John the Baptist, Christ's call to the bride was not, as later (So 4:8), "Come with me," but "Come away," namely, to meet Me (So 2:2, 10, 13). Sitting in darkness (Mt 4:16), she "waited" and "looked" eagerly for Him, the "great light" (Lu 1:79; 2:25, 38); at His rising, the shadows of the law (Col 2:16, 17; He 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 (1Co 13:10, 12; Re 21:22, 23). The Word is our light until then (2Pe 1:19).


<title type="x-s2">CHAPTER 3</title>
 <reference osisRef="Song.3.1-Song.3.11">So 3:1-11</reference>.

<hi type="bold">1. By night--</hi>literally, "By nights." Continuation of the longing for the dawn of the Messiah (<reference osisRef="Song.2.17">So 2:17</reference>; <reference osisRef="Ps.130.6">Psa 130:6</reference>; Mal 4:2). The spiritual desertion here (<reference osisRef="Song.2.17">So 2:17</reference>; <reference osisRef="2Cor.3.5">3:5</reference>) is not due to indifference, as in <reference osisRef="Song.5.2-Song.5.8">So 5:2-8</reference>. "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" [Rutherford]. Contrast <reference osisRef="Song.1.13">So 1:13</reference>; <reference osisRef="Ps.30.6">Psa 30:6</reference>, <reference osisRef="Ps.30.7">7</reference>.

<hi type="bold">on ... bed--</hi>the secret of her failure (<reference osisRef="Isa.64.7">Is 64:7</reference>; <reference osisRef="Jer.29.13">Jr 29:13</reference>; <reference osisRef="Amos.6.1">Am 6:1</reference>, <reference osisRef="Amos.6.4">4</reference>; <reference osisRef="Hos.7.14">Ho 7:14</reference>).

<hi type="bold">loveth--</hi>no want of sincerity, but of diligence, which she now makes up for by leaving her bed to seek Him (<reference osisRef="Ps.22.2">Psa 22:2</reference>; <reference osisRef="Ps.63.8">63:8</reference>; <reference osisRef="Isa.26.9">Is 26:9</reference>; <reference osisRef="John.20.17">Joh 20:17</reference>). Four times (<reference osisRef="Song.3.1-Song.3.4">So 3:1-4</reference>) she calls Jesus Christ, "Him whom my soul loveth," designating Him as absent; language of desire: "He loved me," would be language of present fruition (<reference osisRef="Rev.1.5">Re 1:5</reference>). In questioning the watchmen (<reference osisRef="Song.3.3">So 3:3</reference>), 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 the daughters not to abridge by intrusion the period of His stay. Compare as to the thoughtful seeking for Jesus Christ in the time of John the Baptist, in vain at first, but presently after successful (<reference osisRef="Luke.3.15-Luke.3.22">Lu 3:15-22</reference>; <reference osisRef="John.1.19-John.1.34">Joh 1:19-34</reference>).

<hi type="bold">found him not--</hi>Oh, for such honest dealings with ourselves (<reference osisRef="Prov.25.14">Pr 25:14</reference>; Jude 12)!

CHAPTER 3 So 3:1-11. 1. By night-- literally, "By nights." Continuation of the longing for the dawn of the Messiah (So 2:17; Psa 130:6; Mal 4:2). The spiritual desertion here (So 2:17; 3:5) is not due to indifference, as in So 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" [Rutherford]. Contrast So 1:13; Psa 30:6, 7. on... bed-- the secret of her failure (Is 64:7; Jr 29:13; Am 6:1, 4; Ho 7:14). loveth-- no want of sincerity, but of diligence, which she now makes up for by leaving her bed to seek Him (Psa 22:2; 63:8; Is 26:9; Joh 20:17). Four times (So 3:1-4) she calls Jesus Christ, "Him whom my soul loveth," designating Him as absent; language of desire: "He loved me," would be language of present fruition (Re 1:5). In questioning the watchmen (So 3:3), 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 the daughters not to abridge by intrusion the period of His stay. Compare as to the thoughtful seeking for Jesus Christ in the time of John the Baptist, in vain at first, but presently after successful (Lu 3:15-22; Joh 1:19-34). found him not-- Oh, for such honest dealings with ourselves (Pr 25:14; Jude 12)!


<hi type="bold">2. Wholly awake for God (<reference osisRef="Luke.14.18-Luke.14.20">Lu 14:18-20</reference>; <reference osisRef="Eph.5.14">Ep 5:14</reference>). "An honest resolution is often to (the doing of) duty, like a needle that draws the thread after it" [Durham]. Not a mere wish, that counts not the cost--</hi>to leave her easy bed, and wander in the dark night seeking Him (<reference osisRef="Prov.13.4">Pr 13:4</reference>; <reference osisRef="Matt.21.30">Mt 21:30</reference>; <reference osisRef="Luke.14.27-Luke.14.33">Lu 14:27-33</reference>).

<hi type="bold">the city--</hi>Jerusalem, literally (<reference osisRef="Matt.3.5">Mt 3:5</reference>; <reference osisRef="John.1.19">Joh 1:19</reference>), and spiritually the Church here (<reference osisRef="Heb.12.22">He 12:22</reference>), in glory (<reference osisRef="Rev.21.2">Re 21:2</reference>).

<hi type="bold">broad ways--</hi>open spaces at the gates of Eastern cities, where the public assembled for business. So, the assemblies of worshippers (<reference osisRef="Song.8.2">So 8:2</reference>, <reference osisRef="Song.8.3">3</reference>; <reference osisRef="Prov.1.20-Prov.1.23">Pr 1:20-23</reference>; <reference osisRef="Heb.10.25">He 10:25</reference>). She had in her first awakening shrunk from them, seeking Jesus Christ alone; but she was desired to seek the footsteps of the flock (<reference osisRef="Song.1.8">So 1:8</reference>), so now in her second trial she goes forth to them of herself. "The more the soul grows in grace, and the less it leans on ordinances, the more it prizes and profits by them" [Moody Stuart] (<reference osisRef="Ps.73.16">Psa 73:16</reference>, <reference osisRef="Ps.73.17">17</reference>).

<hi type="bold">found him not--</hi>Nothing short of Jesus Christ can satisfy her (<reference osisRef="Job.23.8-Job.23.10">Job 23:8-10</reference>; <reference osisRef="Ps.63.1">Psa 63:1</reference>, 2).

2. Wholly awake for God (Lu 14:18-20; Ep 5:14). "An honest resolution is often to (the 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 (Pr 13:4; Mt 21:30; Lu 14:27-33). the city-- Jerusalem, literally (Mt 3:5; Joh 1:19), and spiritually the Church here (He 12:22), in glory (Re 21:2). broad ways-- open spaces at the gates of Eastern cities, where the public assembled for business. So, the assemblies of worshippers (So 8:2, 3; Pr 1:20-23; He 10:25). She had in her first awakening shrunk from them, seeking Jesus Christ alone; but she was desired to seek the footsteps of the flock (So 1:8), so now in her second trial she goes forth to them of herself. "The more the soul grows in grace, and the less it leans on ordinances, the more it prizes and profits by them" [Moody Stuart] (Psa 73:16, 17). found him not-- Nothing short of Jesus Christ can satisfy her (Job 23:8-10; Psa 63:1, 2).


<hi type="bold">3. watchmen--</hi>ministers (<reference osisRef="Isa.62.6">Is 62:6</reference>; <reference osisRef="Jer.6.17">Jr 6:17</reference>; <reference osisRef="Ezek.3.17">Eze 3:17</reference>; <reference osisRef="Heb.13.17">He 13:17</reference>), fit persons to consult (<reference osisRef="Isa.21.11">Is 21:11</reference>; Mal 2:7).

<hi type="bold">found me--</hi>the general ministry of the Word "finds" individually souls in quest of Jesus Christ (<reference osisRef="Gen.24.27">Ge 24:27</reference>, end of verse <reference osisRef="Acts.16.14">Ac 16:14</reference>); whereas formalists remain unaffected.

3. watchmen-- ministers (Is 62:6; Jr 6:17; Eze 3:17; He 13:17), fit persons to consult (Is 21:11; Mal 2:7). found me-- the general ministry of the Word "finds" individually souls in quest of Jesus Christ (Ge 24:27, end of verse Ac 16:14); whereas formalists remain unaffected.


4. Jesus Christ is generally "found" near the watchmen and means of grace; but they are not Himself; the star that points to Beth-lehem is not the Sun that has risen there; she hastens past the guideposts to the goal [Moody Stuart]. Not even angels could satisfy Mary, instead of Jesus Christ (<reference osisRef="John.20.11-John.20.16">Joh 20:11-16</reference>).

<hi type="bold">found him--</hi>(<reference osisRef="Isa.45.19">Is 45:19</reference>; <reference osisRef="Hos.6.1-Hos.6.3">Ho 6:1-3</reference>; <reference osisRef="Matt.13.44-Matt.13.46">Mt 13:44-46</reference>).

<hi type="bold">held him, &c.--</hi>willing to be held; not willing, if not held (<reference osisRef="Gen.32.26">Ge 32:26</reference>; <reference osisRef="Matt.28.9">Mt 28:9</reference>; <reference osisRef="Luke.24.28">Lu 24:28</reference>, <reference osisRef="Luke.24.29">29</reference>; <reference osisRef="Rev.3.11">Re 3:11</reference>). "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 will not" [Durham]. In <reference osisRef="Song.1.4">So 1:4</reference> 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 for 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, while ardent as a bride's; hence the frequent title, "my sister--spouse." Our mother after the Spirit, is the Church, the new Jerusalem (<reference osisRef="John.3.5-John.3.8">Joh 3:5-8</reference>; <reference osisRef="Gal.4.19">Ga 4:19</reference>, <reference osisRef="Gal.4.26">26</reference>); for her we ought to pray continually (<reference osisRef="Eph.3.14-Eph.3.19">Ep 3:14-19</reference>), also for the national Jerusalem (<reference osisRef="Isa.62.6">Is 62:6</reference>, <reference osisRef="Isa.62.7">7</reference>; <reference osisRef="Rom.10.1">Ro 10:1</reference>), also for the human family, which is our mother and kindred after the flesh; these our mother's children have evilly treated us (<reference osisRef="Song.1.6">So 1:6</reference>); but, like our Father, we are to return good for evil (<reference osisRef="Matt.5.44">Mt 5:44</reference>, <reference osisRef="Matt.5.45">45</reference>), and so bring Jesus Christ home to them (<reference osisRef="1Pet.2.12">1Pe 2:12</reference>).

4. Jesus Christ is generally "found" near the watchmen and means of grace; but they are not Himself; the star that points to Beth-lehem is not the Sun that has risen there; she hastens past the guideposts to the goal [Moody Stuart]. Not even angels could satisfy Mary, instead of Jesus Christ (Joh 20:11-16). found him-- (Is 45:19; Ho 6:1-3; Mt 13:44-46). held him, &c.-- willing to be held; not willing, if not held (Ge 32:26; Mt 28:9; Lu 24:28, 29; Re 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 will not" [Durham]. In So 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 for 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, while ardent as a bride's; hence the frequent title, "my sister--spouse." Our mother after the Spirit, is the Church, the new Jerusalem (Joh 3:5-8; Ga 4:19, 26); for her we ought to pray continually (Ep 3:14-19), also for the national Jerusalem (Is 62:6, 7; Ro 10:1), also for the human family, which is our mother and kindred after the flesh; these our mother's children have evilly treated us (So 1:6); but, like our Father, we are to return good for evil (Mt 5:44, 45), and so bring Jesus Christ home to them (1Pe 2:12).


5. So <reference osisRef="Song.2.7">So 2:7</reference>; 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 offenses which would mar the gracious work begun in others (<reference osisRef="Matt.18.7">Mt 18:7</reference>; <reference osisRef="Acts.2.42">Ac 2:42</reference>, 43; <reference osisRef="Eph.4.30">Ep 4:30</reference>).

<hi type="bold">Canticle III.--</hi>(So 3:6-5:1)--The Bridegroom with the Bride.

 Historically, the ministry of Jesus Christ on earth.

5. So So 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 offenses which would mar the gracious work begun in others (Mt 18:7; Ac 2:42, 43; Ep 4:30). Canticle III.-- (So 3:6-5:1)--The Bridegroom with the Bride. Historically, the ministry of Jesus Christ on earth.


6. New scene (<reference osisRef="Song.3.6-Song.3.11">So 3:6-11</reference>). The friends of the Bridegroom see a cortege approach. His palanquin and guard.

<hi type="bold">cometh out--</hi>rather, "up from"; the wilderness was lower than Jerusalem [Maurer].

<hi type="bold">pillars of smoke--</hi>from the perfumes burned around Him and His bride. Image from Israel and the tabernacle (answering to "bed," <reference osisRef="Song.3.7">So 3:7</reference>) marching through the desert with the pillar of smoke by day and fire by night (<reference osisRef="Exod.14.20">Ex 14:20</reference>), and the pillars of smoke ascending from the altars of incense and of atonement; so Jesus Christ's righteousness, atonement, and ever-living intercession. Balaam, the last representative of patriarchism, was required to curse the Jewish Church, just as it afterwards would not succumb to Christianity without a struggle (<reference osisRef="Num.22.41">Nu 22:41</reference>), but he had to bless in language like that here (<reference osisRef="Num.24.5">Nu 24:5</reference>, <reference osisRef="Num.24.6">6</reference>). Angels too joyfully ask the same question, when Jesus Christ with the tabernacle of His body (answering to "His bed," <reference osisRef="Song.3.7">So 3:7</reference>; <reference osisRef="John.1.14">Joh 1:14</reference>, "dwelt," Greek "tabernacled," <reference osisRef="John.2.21">Joh 2:21</reference>) ascends into heaven (<reference osisRef="Ps.24.8-Ps.24.10">Psa 24:8-10</reference>); also when they see His glorious bride with Him (<reference osisRef="Ps.68.18">Psa 68:18</reference>; <reference osisRef="Rev.7.13-Rev.7.17">Re 7:13-17</reference>). Encouragement to her; amid the darkest trials (<reference osisRef="Song.3.1">So 3:1</reference>), she is still on the road to glory (<reference osisRef="Song.3.11">So 3:11</reference>) in a palanquin "paved with love" (<reference osisRef="Song.3.10">So 3:10</reference>); she is now in soul spiritually "coming," exhaling the sweet graces, faith, love, joy, peace, prayer, and praise; (the fire is lighted within, the "smoke" is seen without, <reference osisRef="Acts.4.13">Ac 4:13</reference>); it is in the desert of trial (<reference osisRef="Song.3.1-Song.3.3">So 3:1-3</reference>) she gets them; she is the "merchant" buying from Jesus Christ without money or price (<reference osisRef="Isa.55.1">Is 55:1</reference>; <reference osisRef="Rev.3.18">Re 3:18</reference>); just as myrrh and frankincense are got, not in Egypt, but in the Arabian sands and the mountains of Palestine. Hereafter she shall "come" (<reference osisRef="Song.3.6">So 3:6</reference>, <reference osisRef="Song.3.11">11</reference>) in a glorified body, too (<reference osisRef="Phil.3.21">Php 3:21</reference>). Historically, Jesus Christ returning from the wilderness, full of the Holy Ghost (<reference osisRef="Luke.4.1">Lu 4:1</reference>, <reference osisRef="Luke.4.14">14</reference>). The same, "Who is this," &c. (<reference osisRef="Isa.63.1">Is 63:1</reference>, <reference osisRef="Isa.63.5">5</reference>).

6. New scene (So 3:6-11). The friends of the Bridegroom see a cortege approach. His palanquin and guard. cometh out-- rather, "up from"; the wilderness was lower than Jerusalem [Maurer]. pillars of smoke-- from the perfumes burned around Him and His bride. Image from Israel and the tabernacle (answering to "bed," So 3:7) marching through the desert with the pillar of smoke by day and fire by night (Ex 14:20), and the pillars of smoke ascending from the altars of incense and of atonement; so Jesus Christ's righteousness, atonement, and ever-living intercession. Balaam, the last representative of patriarchism, was required to curse the Jewish Church, just as it afterwards would not succumb to Christianity without a struggle (Nu 22:41), but he had to bless in language like that here (Nu 24:5, 6). Angels too joyfully ask the same question, when Jesus Christ with the tabernacle of His body (answering to "His bed," So 3:7; Joh 1:14, "dwelt," Greek "tabernacled," Joh 2:21) ascends into heaven (Psa 24:8-10); also when they see His glorious bride with Him (Psa 68:18; Re 7:13-17). Encouragement to her; amid the darkest trials (So 3:1), she is still on the road to glory (So 3:11) in a palanquin "paved with love" (So 3:10); she is now in soul spiritually "coming," exhaling the sweet graces, faith, love, joy, peace, prayer, and praise; (the fire is lighted within, the "smoke" is seen without, Ac 4:13); it is in the desert of trial (So 3:1-3) she gets them; she is the "merchant" buying from Jesus Christ without money or price (Is 55:1; Re 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" (So 3:6, 11) in a glorified body, too (Php 3:21). Historically, Jesus Christ returning from the wilderness, full of the Holy Ghost (Lu 4:1, 14). The same, "Who is this," &c. (Is 63:1, 5).


7. In <reference osisRef="Song.3.6">So 3:6</reference> the wilderness character of the Church is portrayed; in <reference osisRef="Song.3.7">So 3:7</reference>, <reference osisRef="Song.3.8">8</reference>, its militant aspect. In <reference osisRef="Song.3.9">So 3:9</reference>, <reference osisRef="Song.3.10">10</reference>, Jesus Christ is seen dwelling in believers, who are His "chariot" and "body." In <reference osisRef="Song.3.11">So 3:11</reference>, the consummation in glory.

<hi type="bold">bed--</hi>palanquin. His body, literally, guarded by a definite number of angels, threescore, or sixty (<reference osisRef="Matt.26.53">Mt 26:53</reference>), from the wilderness (<reference osisRef="Matt.4.1">Mt 4:1</reference>, <reference osisRef="Matt.4.11">11</reference>), and continually (<reference osisRef="Luke.2.13">Lu 2:13</reference>; 22:43; <reference osisRef="Acts.1.10">Ac 1:10</reference>, <reference osisRef="1Cor.1.11">11</reference>); just as six hundred thousand of Israel guarded the Lord's tabernacle (<reference osisRef="Num.2.17-Num.2.32">Nu 2:17-32</reference>), one for every ten thousand. In contrast to the "bed of sloth" (<reference osisRef="Song.3.1">So 3:1</reference>).

<hi type="bold">valiant--</hi>(<reference osisRef="Josh.5.13">Jos 5:13</reference>, <reference osisRef="Josh.5.14">14</reference>). Angels guarding His tomb used like words (<reference osisRef="Mark.16.6">Mr 16:6</reference>).

<hi type="bold">of Israel--</hi>true subjects, not mercenaries.

7. In So 3:6 the wilderness character of the Church is portrayed; in So 3:7, 8, its militant aspect. In So 3:9, 10, Jesus Christ is seen dwelling in believers, who are His "chariot" and "body." In So 3:11, the consummation in glory. bed-- palanquin. His body, literally, guarded by a definite number of angels, threescore, or sixty (Mt 26:53), from the wilderness (Mt 4:1, 11), and continually (Lu 2:13; 22:43; Ac 1:10, 11); just as six hundred thousand of Israel guarded the Lord's tabernacle (Nu 2:17-32), one for every ten thousand. In contrast to the "bed of sloth" (So 3:1). valiant-- (Jos 5:13, 14). Angels guarding His tomb used like words (Mr 16:6). of Israel-- true subjects, not mercenaries.


<hi type="bold">8. hold--</hi>not actually grasping them, but having them girt on the thigh ready for use, like their Lord (<reference osisRef="Ps.45.3">Psa 45:3</reference>). So believers too are guarded by angels (<reference osisRef="Ps.91.11">Psa 91:11</reference>; <reference osisRef="Heb.1.14">He 1:14</reference>), and they themselves need "every man" (<reference osisRef="Neh.4.18">Ne 4:18</reference>) to be armed (<reference osisRef="Ps.144.1">Psa 144:1</reference>, 2; <reference osisRef="2Cor.10.4">2Co 10:4</reference>; <reference osisRef="Eph.6.12">Ep 6:12</reference>, <reference osisRef="Eph.6.17">17</reference>; <reference osisRef="1Tim.6.12">1Ti 6:12</reference>), and "expert" (<reference osisRef="2Cor.2.11">2Co 2:11</reference>).

<hi type="bold">because of fear in the night--</hi>Arab marauders often turn a wedding into mourning by a night attack. So the bridal procession of saints in the night of this wilderness is the chief object of Satan's assault.

8. hold-- not actually grasping them, but having them girt on the thigh ready for use, like their Lord (Psa 45:3). So believers too are guarded by angels (Psa 91:11; He 1:14), and they themselves need "every man" (Ne 4:18) to be armed (Psa 144:1, 2; 2Co 10:4; Ep 6:12, 17; 1Ti 6:12), and "expert" (2Co 2:11). because of fear in the night-- Arab marauders often turn a wedding into mourning by a night attack. So the bridal procession of saints in the night of this wilderness is the chief object of Satan's assault.


<hi type="bold">9. chariot--</hi>more elaborately made than the "bed" or travelling litter (<reference osisRef="Song.3.7">So 3:7</reference>), from a Hebrew root, "to elaborate" [Ewald]. So the temple of "cedar of Lebanon," as compared with the temporary tabernacle of shittim wood (<reference osisRef="2Sam.7.2">2Sa 7:2</reference>, <reference osisRef="2Sam.6.7">6, 7</reference>; <reference osisRef="1Kgs.5.14">1Ki 5:14</reference>; <reference osisRef="1Kgs.6.15-1Kgs.6.18">6:15-18</reference>), Jesus Christ's body is the antitype, "made" by the Father for Him (<reference osisRef="1Cor.1.30">1Co 1:30</reference>; <reference osisRef="Heb.10.5">He 10:5</reference>), the wood answering to His human nature, the gold, His divine; the two being but one Christ.

9. chariot-- more elaborately made than the "bed" or travelling litter (So 3:7), from a Hebrew root, "to elaborate" [Ewald]. So the temple of "cedar of Lebanon," as compared with the temporary tabernacle of shittim wood (2Sa 7:2, 6, 7; 1Ki 5:14; 6:15-18), Jesus Christ's body is the antitype, "made" by the Father for Him (1Co 1:30; He 10:5), the wood answering to His human nature, the gold, His divine; the two being but one Christ.


<hi type="bold">10. pillars--</hi>supporting the canopy at the four corners; curtains at the side protect the person within from the sun. Pillars with silver sockets supported the veil that enclosed the holy of holies; emblem of Jesus Christ's strength (<reference osisRef="1Kgs.7.21">1Ki 7:21</reference>), Margin, "silver," emblem of His purity (<reference osisRef="Ps.12.6">Psa 12:6</reference>); so the saints hereafter (<reference osisRef="Rev.3.12">Re 3:12</reference>).

<hi type="bold">bottom--</hi>rather, "the back for resting or reclining on" (Vulgate and Septuagint) [Maurer]. So the floor and mercy seat, the resting-place of God (<reference osisRef="Ps.132.14">Psa 132:14</reference>) in the temple, was gold (<reference osisRef="1Kgs.6.30">1Ki 6:30</reference>).

<hi type="bold">covering--</hi>rather, "seat," as in <reference osisRef="Lev.15.9">Le 15:9</reference>. Hereafter the saints shall share His seat (<reference osisRef="Rev.3.21">Re 3:21</reference>).

<hi type="bold">purple--</hi>the veil of the holiest, partly purple, and the purple robe put on Jesus Christ, accord with English Version, "covering." "Purple" (including scarlet and crimson) is the emblem of royalty, and of His blood; typified by the passover lamb's blood, and the wine when the twelve sat or reclined at the Lord's table.

<hi type="bold">paved--</hi>translated, like mosaic pavement, with the various acts and promises of love of Father, Son, and Holy Ghost (<reference osisRef="Zeph.3.17">Zep 3:17</reference>; <reference osisRef="1John.4.8">1Jo 4:8</reference>, <reference osisRef="1John.4.16">16</reference>), in contrast with the tables of stone in the "midst" of the ark, covered with writings of stern command (compare <reference osisRef="John.19.13">Joh 19:13</reference>); this is all grace and love to believers, who answer to "the daughters of Jerusalem" (<reference osisRef="John.1.17">Joh 1:17</reference>). The exterior silver and gold, cedar, purple, and guards, may deter, but when the bride enters within, she rests on a pavement of love.

10. pillars-- supporting the canopy at the four corners; curtains at the side protect the person within from the sun. Pillars with silver sockets supported the veil that enclosed the holy of holies; emblem of Jesus Christ's strength (1Ki 7:21), Margin, "silver," emblem of His purity (Psa 12:6); so the saints hereafter (Re 3:12). bottom-- rather, "the back for resting or reclining on" (Vulgate and Septuagint) [Maurer]. So the floor and mercy seat, the resting-place of God (Psa 132:14) in the temple, was gold (1Ki 6:30). covering-- rather, "seat," as in Le 15:9. Hereafter the saints shall share His seat (Re 3:21). purple-- the veil of the holiest, partly purple, and the purple robe put on Jesus Christ, accord with English Version, "covering." "Purple" (including scarlet and crimson) is the emblem of royalty, and of His blood; typified by the passover lamb's blood, and the wine when the twelve sat or reclined at the Lord's table. paved-- translated, like mosaic pavement, with the various acts and promises of love of Father, Son, and Holy Ghost (Zep 3:17; 1Jo 4:8, 16), in contrast with the tables of stone in the "midst" of the ark, covered with writings of stern command (compare Joh 19:13); this is all grace and love to believers, who answer to "the daughters of Jerusalem" (Joh 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.


<hi type="bold">11. Go forth--</hi>(<reference osisRef="Matt.25.6">Mt 25:6</reference>).

<hi type="bold">daughters of Zion--</hi>spirits of saints, and angels (<reference osisRef="Isa.61.10">Is 61:10</reference>; <reference osisRef="Zech.9.9">Zec 9:9</reference>).

<hi type="bold">crown--</hi>nuptial (<reference osisRef="Ezek.16.8-Ezek.16.12">Eze 16:8-12</reference>), (the Hebrews wore costly crowns or chaplets at weddings), and kingly (<reference osisRef="Ps.2.6">Psa 2:6</reference>; <reference osisRef="Rev.19.12">Re 19:12</reference>). The crown of thorns was once His nuptial chaplet, His blood the wedding wine cup (<reference osisRef="John.19.5">Joh 19:5</reference>). "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 (<reference osisRef="Matt.12.50">Mt 12:50</reference>), as the Church, travails in birth for souls, which she presents to Him as a crown (<reference osisRef="Phil.4.1">Php 4:1</reference>; <reference osisRef="Rev.4.10">Re 4:10</reference>). Not being ashamed to call the children brethren (<reference osisRef="Heb.2.11-Heb.2.14">He 2:11-14</reference>), He calls their mother His mother (<reference osisRef="Ps.22.9">Psa 22:9</reference>; <reference osisRef="Rom.8.29">Ro 8:29</reference>; <reference osisRef="Rev.12.1">Re 12:1</reference>, <reference osisRef="2Cor.12.2">2</reference>).

<hi type="bold">behold--</hi>(<reference osisRef="2Thess.1.10">2Th 1:10</reference>).

<hi type="bold">day of his espousals--</hi>chiefly the final marriage, when the number of the elect is complete (<reference osisRef="Rev.6.11">Re 6:11</reference>).

<hi type="bold">gladness--</hi>(<reference osisRef="Ps.45.15">Psa 45:15</reference>; <reference osisRef="Isa.62.5">Is 62:5</reference>; <reference osisRef="Rev.19.7">Re 19:7</reference>). Moody Stuart observes as to this Canticle (So 3:6-5:1), the center of the Book, these characteristics: (1) The bridegroom takes the chief part, whereas elsewhere the bride is the chief speaker. (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 [So 5:2], nowhere else. (3) He and she are never separate; no absence, no complaint, which abound elsewhere, are in this Canticle. <chapter eID="Song.3"/>

11. Go forth-- (Mt 25:6). daughters of Zion-- spirits of saints, and angels (Is 61:10; Zec 9:9). crown-- nuptial (Eze 16:8-12), (the Hebrews wore costly crowns or chaplets at weddings), and kingly (Psa 2:6; Re 19:12). The crown of thorns was once His nuptial chaplet, His blood the wedding wine cup (Joh 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 (Mt 12:50), as the Church, travails in birth for souls, which she presents to Him as a crown (Php 4:1; Re 4:10). Not being ashamed to call the children brethren (He 2:11-14), He calls their mother His mother (Psa 22:9; Ro 8:29; Re 12:1, 2). behold-- (2Th 1:10). day of his espousals-- chiefly the final marriage, when the number of the elect is complete (Re 6:11). gladness-- (Psa 45:15; Is 62:5; Re 19:7). Moody Stuart observes as to this Canticle (So 3:6-5:1), the center of the Book, these characteristics: (1) The bridegroom takes the chief part, whereas elsewhere the bride is the chief speaker. (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 [So 5:2], nowhere else. (3) He and she are never separate; no absence, no complaint, which abound elsewhere, are in this Canticle.


<title type="x-s2">CHAPTER 4</title>
 <reference osisRef="Song.4.1-Song.4.16">So 4:1-16</reference>.

1. Contrast with the bride's state by nature (<reference osisRef="Isa.1.6">Is 1:6</reference>) her state by grace (<reference osisRef="Song.4.1-Song.4.7">So 4:1-7</reference>), "perfect through His comeliness put upon her" (<reference osisRef="Ezek.16.14">Eze 16:14</reference>; <reference osisRef="John.15.3">Joh 15:3</reference>). The praise of Jesus Christ, unlike that of the world, hurts not, but edifies; as His, not ours, is the glory (<reference osisRef="John.5.44">Joh 5:44</reference>; <reference osisRef="Rev.4.10">Re 4:10</reference>, <reference osisRef="Rev.4.11">11</reference>). Seven features of beauty are specified (<reference osisRef="Song.4.1-Song.4.5">So 4:1-5</reference>) ("lips" and "speech" are but one feature, <reference osisRef="Song.4.3">So 4:3</reference>), 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 objects.

<hi type="bold">doves'--</hi>the large melting eye of the Syrian dove appears especially beautiful amid the foliage of its native groves: so the bride's "eyes within her locks" (<reference osisRef="Luke.7.44">Lu 7:44</reference>). Maurer for "locks," has "veil"; but locks suit the connection better: so the Hebrew is translated (<reference osisRef="Isa.47.2">Is 47:2</reference>). The dove was the only bird counted "clean" for sacrifice. Once the heart was "the cage of every unclean and hateful bird." Grace makes the change.

<hi type="bold">eyes--</hi>(<reference osisRef="Matt.6.22">Mt 6:22</reference>; <reference osisRef="Eph.1.18">Ep 1:18</reference>; contrast <reference osisRef="Matt.5.28">Mt 5:28</reference>; <reference osisRef="Eph.4.18">Ep 4:18</reference>; <reference osisRef="1John.2.16">1Jo 2:16</reference>). Chaste and guileless ("harmless," <reference osisRef="Matt.10.16">Mt 10:16</reference>, Margin; <reference osisRef="John.1.47">Joh 1:47</reference>). John the Baptist, historically, was the "turtledove" (<reference osisRef="Song.2.12">So 2:12</reference>), with eye directed to the coming Bridegroom: his Nazarite unshorn hair answers to "locks" (<reference osisRef="John.1.29">Joh 1:29</reference>, 36).

<hi type="bold">hair ... goats--</hi>The hair of goats in the East is fine like silk. As long hair is her glory, and marks her subjection to man (<reference osisRef="1Cor.11.6-1Cor.11.15">1Co 11:6-15</reference>), so the Nazarite's hair marked his subjection and separation unto God. (Compare <reference osisRef="Judg.16.17">Jud 16:17</reference>, with <reference osisRef="2Cor.6.17">2Co 6:17</reference>; <reference osisRef="Titus.2.14">Tit 2:14</reference>; <reference osisRef="1Pet.2.9">1Pe 2:9</reference>). Jesus Christ cares for the minutest concerns of His saints (<reference osisRef="Matt.10.30">Mt 10:30</reference>).

<hi type="bold">appear from--</hi>literally, "that lie down from"; lying along the hillside, they seem to hang from it: a picture of the bride's hanging tresses.

<hi type="bold">Gilead--</hi>beyond Jordan: there stood "the heap of witness" (<reference osisRef="Gen.31.48">Ge 31:48</reference>).

CHAPTER 4 So 4:1-16. 1. Contrast with the bride's state by nature (Is 1:6) her state by grace (So 4:1-7), "perfect through His comeliness put upon her" (Eze 16:14; Joh 15:3). The praise of Jesus Christ, unlike that of the world, hurts not, but edifies; as His, not ours, is the glory (Joh 5:44; Re 4:10, 11). Seven features of beauty are specified (So 4:1-5) ("lips" and "speech" are but one feature, So 4:3), 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 objects. doves'-- the large melting eye of the Syrian dove appears especially beautiful amid the foliage of its native groves: so the bride's "eyes within her locks" (Lu 7:44). Maurer for "locks," has "veil"; but locks suit the connection better: so the Hebrew is translated (Is 47:2). The dove was the only bird counted "clean" for sacrifice. Once the heart was "the cage of every unclean and hateful bird." Grace makes the change. eyes-- (Mt 6:22; Ep 1:18; contrast Mt 5:28; Ep 4:18; 1Jo 2:16). Chaste and guileless ("harmless," Mt 10:16, Margin; Joh 1:47). John the Baptist, historically, was the "turtledove" (So 2:12), with eye directed to the coming Bridegroom: his Nazarite unshorn hair answers to "locks" (Joh 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 (1Co 11:6-15), so the Nazarite's hair marked his subjection and separation unto God. (Compare Jud 16:17, with 2Co 6:17; Tit 2:14; 1Pe 2:9). Jesus Christ cares for the minutest concerns of His saints (Mt 10:30). appear from-- literally, "that lie down from"; lying along the hillside, they seem to hang from it: a picture of the bride's hanging tresses. Gilead-- beyond Jordan: there stood "the heap of witness" (Ge 31:48).


<hi type="bold">2. even shorn--</hi>the Hebrew is translated (<reference osisRef="1Kgs.6.25">1Ki 6:25</reference>), "of one size"; so the point of comparison to teeth is their symmetry of form; as in "came up from the washing," the spotless whiteness; and in "twins," the exact correspondence of the upper and lower teeth: and in "none barren," none wanting, none without its fellow. Faith is the tooth with which we eat the living bread (<reference osisRef="John.6.35">Joh 6:35</reference>, <reference osisRef="John.6.54">54</reference>). Contrast the teeth of sinners (<reference osisRef="Ps.57.4">Psa 57:4</reference>; <reference osisRef="Prov.30.14">Pr 30:14</reference>); also their end (<reference osisRef="Ps.3.7">Psa 3:7</reference>; <reference osisRef="Matt.25.30">Mt 25:30</reference>). Faith leads the flock to the washing (<reference osisRef="Zech.13.1">Zec 13:1</reference>; <reference osisRef="1Cor.6.11">1Co 6:11</reference>; <reference osisRef="Titus.3.5">Tit 3:5</reference>).

<hi type="bold">none ... barren--</hi>(<reference osisRef="2Pet.1.8">2Pe 1:8</reference>). He who is begotten of God begets instrumentally other sons of God.

2. even shorn-- the Hebrew is translated (1Ki 6:25), "of one size"; so the point of comparison to teeth is their symmetry of form; as in "came up from the washing," the spotless whiteness; and in "twins," the exact correspondence of the upper and lower teeth: and in "none barren," none wanting, none without its fellow. Faith is the tooth with which we eat the living bread (Joh 6:35, 54). Contrast the teeth of sinners (Psa 57:4; Pr 30:14); also their end (Psa 3:7; Mt 25:30). Faith leads the flock to the washing (Zec 13:1; 1Co 6:11; Tit 3:5). none... barren-- (2Pe 1:8). He who is begotten of God begets instrumentally other sons of God.