<hi type="bold">3. thread--</hi>like a delicate fillet. Not thick and white as the leper's lips (type of sin), which were therefore to be "covered," as "unclean" (<reference osisRef="Lev.13.45">Le 13:45</reference>).

<hi type="bold">scarlet--</hi>The blood of Jesus Christ (<reference osisRef="Isa.6.5-Isa.6.9">Is 6:5-9</reference>) cleanses the leprosy, and unseals the lips (<reference osisRef="Isa.57.19">Is 57:19</reference>; <reference osisRef="Hos.14.2">Ho 14:2</reference>; <reference osisRef="Heb.13.15">He 13:15</reference>). Rahab's scarlet thread was a type of it (<reference osisRef="Josh.2.18">Jos 2:18</reference>).

<hi type="bold">speech--</hi>not a separate feature from the lips (<reference osisRef="Zeph.3.9">Zep 3:9</reference>; <reference osisRef="Col.4.6">Col 4:6</reference>). Contrast "uncircumcised lips" (<reference osisRef="Exod.6.12">Ex 6:12</reference>). Maurer and Burrowes translate, "thy mouth."

<hi type="bold">temples--</hi>rather, the upper part of the cheek next the temples: the seat of shamefacedness; so, "within thy locks," no display (<reference osisRef="1Cor.11.5">1Co 11:5</reference>, <reference osisRef="1Cor.6.15">6, 15</reference>). Mark of true penitence (<reference osisRef="Ezra.9.6">Ezr 9:6</reference>; <reference osisRef="Ezek.16.63">Eze 16:63</reference>). Contrast <reference osisRef="Jer.3.3">Jr 3:3</reference>; <reference osisRef="Ezek.3.7">Eze 3:7</reference>.

<hi type="bold">pomegranate--</hi>When cut, it displays in rows seeds pellucid, like crystal, tinged with red. Her modesty is not on the surface, but within, which Jesus Christ can see into.

3. thread-- like a delicate fillet. Not thick and white as the leper's lips (type of sin), which were therefore to be "covered," as "unclean" (Le 13:45). scarlet-- The blood of Jesus Christ (Is 6:5-9) cleanses the leprosy, and unseals the lips (Is 57:19; Ho 14:2; He 13:15). Rahab's scarlet thread was a type of it (Jos 2:18). speech-- not a separate feature from the lips (Zep 3:9; Col 4:6). Contrast "uncircumcised lips" (Ex 6:12). Maurer and Burrowes translate, "thy mouth." temples-- rather, the upper part of the cheek next the temples: the seat of shamefacedness; so, "within thy locks," no display (1Co 11:5, 6, 15). Mark of true penitence (Ezr 9:6; Eze 16:63). Contrast Jr 3:3; Eze 3:7. pomegranate-- When cut, it displays in rows seeds pellucid, like crystal, tinged with red. Her modesty is not on the surface, but within, which Jesus Christ can see into.


<hi type="bold">4. neck--</hi>stately: in beautiful contrast to the blushing temples (<reference osisRef="Song.4.3">So 4:3</reference>); not "stiff" (<reference osisRef="Isa.48.4">Is 48:4</reference>; <reference osisRef="Acts.7.51">Ac 7:51</reference>), as that of unbroken nature; nor "stretched forth" wantonly (<reference osisRef="Isa.3.16">Is 3:16</reference>); nor burdened with the legal yoke (<reference osisRef="Lam.1.14">La 1:14</reference>; <reference osisRef="Acts.15.10">Ac 15:10</reference>); but erect in gospel freedom (<reference osisRef="Isa.52.2">Is 52:2</reference>).

<hi type="bold">tower of David--</hi>probably on Zion. He was a man of war, preparatory to the reign of Solomon, the king of peace. So warfare in the case of Jesus Christ and His saints precedes the coming rest. Each soul won from Satan by Him is a trophy gracing the bride (<reference osisRef="Luke.11.22">Lu 11:22</reference>); (each hangs on Him, <reference osisRef="Isa.22.23">Is 22:23</reference>, <reference osisRef="Isa.22.24">24</reference>); also each victory of her faith. As shields adorn a temple's walls (<reference osisRef="Ezek.27.11">Eze 27:11</reference>), so necklaces hang on the bride's neck (<reference osisRef="Judg.5.30">Jud 5:30</reference>; <reference osisRef="1Kgs.10.16">1Ki 10:16</reference>).

4. neck-- stately: in beautiful contrast to the blushing temples (So 4:3); not "stiff" (Is 48:4; Ac 7:51), as that of unbroken nature; nor "stretched forth" wantonly (Is 3:16); nor burdened with the legal yoke (La 1:14; Ac 15:10); but erect in gospel freedom (Is 52:2). tower of David-- probably on Zion. He was a man of war, preparatory to the reign of Solomon, the king of peace. So warfare in the case of Jesus Christ and His saints precedes the coming rest. Each soul won from Satan by Him is a trophy gracing the bride (Lu 11:22); (each hangs on Him, Is 22:23, 24); also each victory of her faith. As shields adorn a temple's walls (Eze 27:11), so necklaces hang on the bride's neck (Jud 5:30; 1Ki 10:16).


<hi type="bold">5. breasts--</hi>The bust is left open in Eastern dress. The breastplate of the high priest was made of "two" pieces, folded one on the other, in which were the Urim and Thummim (lights and perfection). "Faith and love" are the double breastplate (<reference osisRef="1Thess.5.8">1Th 5:8</reference>), answering to "hearing the word" and "keeping it," in a similar connection with breasts (<reference osisRef="Luke.12.27">Lu 12:27</reference>, <reference osisRef="Luke.12.28">28</reference>).

<hi type="bold">roes--</hi>He reciprocates her praise (<reference osisRef="Song.2.9">So 2:9</reference>). Emblem of love and satisfaction (<reference osisRef="Prov.5.19">Pr 5:19</reference>).

<hi type="bold">feed--</hi>(<reference osisRef="Ps.23.2">Psa 23:2</reference>).

<hi type="bold">among the lilies--</hi>shrinking from thorns of strife, worldliness, and ungodliness (<reference osisRef="2Sam.23.6">2Sa 23:6</reference>; <reference osisRef="Matt.13.7">Mt 13:7</reference>). Roes feed among, not on the lilies: where these grow, there is moisture producing green pasturage. The lilies represent her white dress (<reference osisRef="Ps.45.14">Psa 45:14</reference>; <reference osisRef="Rev.19.8">Re 19:8</reference>).

5. breasts-- The bust is left open in Eastern dress. The breastplate of the high priest was made of "two" pieces, folded one on the other, in which were the Urim and Thummim (lights and perfection). "Faith and love" are the double breastplate (1Th 5:8), answering to "hearing the word" and "keeping it," in a similar connection with breasts (Lu 12:27, 28). roes-- He reciprocates her praise (So 2:9). Emblem of love and satisfaction (Pr 5:19). feed-- (Psa 23:2). among the lilies-- shrinking from thorns of strife, worldliness, and ungodliness (2Sa 23:6; Mt 13:7). Roes feed among, not on the lilies: where these grow, there is moisture producing green pasturage. The lilies represent her white dress (Psa 45:14; Re 19:8).


6. Historically, the hill of frankincense is Calvary, where, "through the eternal Spirit He offered Himself"; the mountain of myrrh is His embalmment (<reference osisRef="John.19.39">Joh 19:39</reference>) till the resurrection "daybreak." The third Canticle occupies the one cloudless day of His presence on earth, beginning from the night (<reference osisRef="Song.2.17">So 2:17</reference>) and ending with the night of His departure (<reference osisRef="Song.4.6">So 4:6</reference>). His promise is almost exactly in the words of her prayer (<reference osisRef="Song.2.17">So 2:17</reference>), (the same Holy Ghost breathing in Jesus Christ and His praying people), with the difference that she then looked for His visible coming. He now tells her that when He shall have gone from sight, He still is to be met with spiritually in prayer (<reference osisRef="Ps.68.16">Psa 68:16</reference>; <reference osisRef="Matt.28.20">Mt 28:20</reference>), until the everlasting day break, when we shall see face to face (<reference osisRef="1Cor.13.10">1Co 13:10</reference>, <reference osisRef="1Cor.13.12">12</reference>).

6. Historically, the hill of frankincense is Calvary, where, "through the eternal Spirit He offered Himself"; the mountain of myrrh is His embalmment (Joh 19:39) till the resurrection "daybreak." The third Canticle occupies the one cloudless day of His presence on earth, beginning from the night (So 2:17) and ending with the night of His departure (So 4:6). His promise is almost exactly in the words of her prayer (So 2:17), (the same Holy Ghost breathing in Jesus Christ and His praying people), with the difference that she then looked for His visible coming. He now tells her that when He shall have gone from sight, He still is to be met with spiritually in prayer (Psa 68:16; Mt 28:20), until the everlasting day break, when we shall see face to face (1Co 13:10, 12).


7. Assurance that He is going from her in love, not in displeasure (<reference osisRef="John.16.6">Joh 16:6</reference>, <reference osisRef="John.16.7">7</reference>).

<hi type="bold">all fair--</hi>still stronger than <reference osisRef="Song.1.15">So 1:15</reference>; <reference osisRef="Song.4.1">So 4:1</reference>.

<hi type="bold">no spot--</hi>our privilege (<reference osisRef="Eph.5.27">Ep 5:27</reference>; <reference osisRef="Col.2.10">Col 2:10</reference>); our duty (<reference osisRef="2Cor.6.17">2Co 6:17</reference>; Jude 23; <reference osisRef="Jas.1.27">Jas 1:27</reference>).

7. Assurance that He is going from her in love, not in displeasure (Joh 16:6, 7). all fair-- still stronger than So 1:15; So 4:1. no spot-- our privilege (Ep 5:27; Col 2:10); our duty (2Co 6:17; Jude 23; Jas 1:27).


8. Invitation to her to leave the border mountains (the highest worldly elevation) between the hostile lands north of Palestine and the Promised Land (<reference osisRef="Ps.45.10">Psa 45:10</reference>; <reference osisRef="Phil.3.13">Php 3:13</reference>).

<hi type="bold">Amana--</hi>south of Anti-Libanus; the river Abana, or Amana, was near Damascus (<reference osisRef="2Kgs.5.12">2Ki 5:12</reference>).

<hi type="bold">Shenir--</hi>The whole mountain was called Hermon; the part held by the Sidonians was called Sirion; the part held by the Amorites, Shenir (<reference osisRef="Deut.3.9">De 3:9</reference>). Infested by the devouring lion and the stealthy and swift leopard (<reference osisRef="Ps.76.4">Psa 76:4</reference>; <reference osisRef="Eph.6.11">Ep 6:11</reference>; <reference osisRef="1Pet.5.8">1Pe 5:8</reference>). Contrasted with the mountain of myrrh, &c. (<reference osisRef="Song.4.6">So 4:6</reference>; <reference osisRef="Isa.2.2">Is 2:2</reference>); the good land (<reference osisRef="Isa.35.9">Is 35:9</reference>).

<hi type="bold">with me--</hi>twice repeated emphatically. The presence of Jesus Christ makes up for the absence of all besides (<reference osisRef="Luke.18.29">Lu 18:29</reference>, <reference osisRef="Luke.18.30">30</reference>; <reference osisRef="2Cor.6.10">2Co 6:10</reference>). Moses was permitted to see Canaan from Pisgah; Peter, James, and John had a foretaste of glory on the mount of transfiguration.

8. Invitation to her to leave the border mountains (the highest worldly elevation) between the hostile lands north of Palestine and the Promised Land (Psa 45:10; Php 3:13). Amana-- south of Anti-Libanus; the river Abana, or Amana, was near Damascus (2Ki 5:12). Shenir-- The whole mountain was called Hermon; the part held by the Sidonians was called Sirion; the part held by the Amorites, Shenir (De 3:9). Infested by the devouring lion and the stealthy and swift leopard (Psa 76:4; Ep 6:11; 1Pe 5:8). Contrasted with the mountain of myrrh, &c. (So 4:6; Is 2:2); the good land (Is 35:9). with me-- twice repeated emphatically. The presence of Jesus Christ makes up for the absence of all besides (Lu 18:29, 30; 2Co 6:10). Moses was permitted to see Canaan from Pisgah; Peter, James, and John had a foretaste of glory on the mount of transfiguration.


<hi type="bold">9. sister ... spouse--</hi>This title is here first used, as He is soon about to institute the Supper, the pledge of the nuptial union. By the term "sister," carnal ideas are excluded; the ardor of a spouse's love is combined with the purity of a sister's (<reference osisRef="Isa.54.5">Is 54:5</reference>; compare <reference osisRef="Mark.3.35">Mr 3:35</reference>).

<hi type="bold">one--</hi>Even one look is enough to secure His love (<reference osisRef="Zech.12.10">Zec 12:10</reference>; <reference osisRef="Luke.23.40-Luke.23.43">Lu 23:40-43</reference>). Not merely the Church collectively, but each one member of it (<reference osisRef="Matt.18.10">Mt 18:10</reference>, <reference osisRef="Matt.18.14">14</reference>; <reference osisRef="Luke.15.7">Lu 15:7</reference>, <reference osisRef="Luke.24.32">24, 32</reference>).

<hi type="bold">chain--</hi>necklace (<reference osisRef="Isa.62.3">Is 62:3</reference>; Mal 3:17), answering to the "shields" hanging in the tower of David (<reference osisRef="Song.4.4">So 4:4</reference>). Compare the "ornament" (<reference osisRef="1Pet.3.4">1Pe 3:4</reference>); "chains" (<reference osisRef="Prov.1.9">Pr 1:9</reference>; <reference osisRef="1Cor.3.22">3:22</reference>).

9. sister... spouse-- This title is here first used, as He is soon about to institute the Supper, the pledge of the nuptial union. By the term "sister," carnal ideas are excluded; the ardor of a spouse's love is combined with the purity of a sister's (Is 54:5; compare Mr 3:35). one-- Even one look is enough to secure His love (Zec 12:10; Lu 23:40-43). Not merely the Church collectively, but each one member of it (Mt 18:10, 14; Lu 15:7, 24, 32). chain-- necklace (Is 62:3; Mal 3:17), answering to the "shields" hanging in the tower of David (So 4:4). Compare the "ornament" (1Pe 3:4); "chains" (Pr 1:9; 3:22).


<hi type="bold">10. love--</hi>Hebrew, "loves"; manifold tokens of thy love.

<hi type="bold">much better--</hi>answering to her "better" (<reference osisRef="Song.1.2">So 1:2</reference>), but with increased force. An Amoebean pastoral character pervades the Song, like the classic Amoebean idylls and eclogues.

<hi type="bold">wine--</hi>The love of His saints is a more reviving cordial to Him than wine; for example, at the feast in Simon's house (<reference osisRef="Luke.7.36">Lu 7:36</reference>, <reference osisRef="Luke.7.47">47</reference>; <reference osisRef="John.4.32">Joh 4:32</reference>; compare <reference osisRef="Zech.10.7">Zec 10:7</reference>).

<hi type="bold">smell of ... ointments than all spices--</hi>answering to her praise (<reference osisRef="Song.1.3">So 1:3</reference>) with increased force. Fragrant, as being fruits of His Spirit in us (<reference osisRef="Gal.5.22">Ga 5:22</reference>).

10. love-- Hebrew, "loves"; manifold tokens of thy love. much better-- answering to her "better" (So 1:2), but with increased force. An Amoebean pastoral character pervades the Song, like the classic Amoebean idylls and eclogues. wine-- The love of His saints is a more reviving cordial to Him than wine; for example, at the feast in Simon's house (Lu 7:36, 47; Joh 4:32; compare Zec 10:7). smell of... ointments than all spices-- answering to her praise (So 1:3) with increased force. Fragrant, as being fruits of His Spirit in us (Ga 5:22).


<hi type="bold">11. drop--</hi>always ready to fall, being full of honey, though not always (<reference osisRef="Prov.10.19">Pr 10:19</reference>) actually dropping (<reference osisRef="Song.5.13">So 5:13</reference>; <reference osisRef="Deut.32.2">De 32:2</reference>; <reference osisRef="Matt.12.34">Mt 12:34</reference>).

<hi type="bold">honeycomb--</hi>(<reference osisRef="Prov.5.3">Pr 5:3</reference>; <reference osisRef="Prov.16.24">16:24</reference>).

<hi type="bold">under thy tongue--</hi>not always on, but under, the tongue, ready to fall (<reference osisRef="Ps.55.21">Psa 55:21</reference>). Contrast her former state (<reference osisRef="Ps.140.3">Psa 140:3</reference>; <reference osisRef="Rom.3.13">Ro 3:13</reference>). "Honey and milk" were the glory of the good land. The change is illustrated in the penitent thief. Contrast <reference osisRef="Matt.27.44">Mt 27:44</reference> with <reference osisRef="Luke.23.39">Lu 23:39</reference>, &c. It was literally with "one" eye, a sidelong glance of love "better than wine," that he refreshed Jesus Christ (<reference osisRef="Song.4.9">So 4:9</reference>, <reference osisRef="Song.4.10">10</reference>). "To-day shalt thou be with Me (compare <reference osisRef="Song.4.8">So 4:8</reference>) in Paradise" (<reference osisRef="Song.4.12">So 4:12</reference>), is the only joyous sentence of His seven utterances on the cross.

<hi type="bold">smell of ... garments--</hi>which are often perfumed in the East (<reference osisRef="Ps.45.8">Psa 45:8</reference>). The perfume comes from Him on us (<reference osisRef="Ps.133.2">Psa 133:2</reference>). We draw nigh to God in the perfumed garment of our elder brother (<reference osisRef="Gen.27.27">Ge 27:27</reference>; see Jude 23).

<hi type="bold">Lebanon--</hi>abounding in odoriferous trees (<reference osisRef="Hos.14.5-Hos.14.7">Ho 14:5-7</reference>).

11. drop-- always ready to fall, being full of honey, though not always (Pr 10:19) actually dropping (So 5:13; De 32:2; Mt 12:34). honeycomb-- (Pr 5:3; 16:24). under thy tongue-- not always on, but under, the tongue, ready to fall (Psa 55:21). Contrast her former state (Psa 140:3; Ro 3:13). "Honey and milk" were the glory of the good land. The change is illustrated in the penitent thief. Contrast Mt 27:44 with Lu 23:39, &c. It was literally with "one" eye, a sidelong glance of love "better than wine," that he refreshed Jesus Christ (So 4:9, 10). "To-day shalt thou be with Me (compare So 4:8) in Paradise" (So 4:12), is the only joyous sentence of His seven utterances on the cross. smell of... garments-- which are often perfumed in the East (Psa 45:8). The perfume comes from Him on us (Psa 133:2). We draw nigh to God in the perfumed garment of our elder brother (Ge 27:27; see Jude 23). Lebanon-- abounding in odoriferous trees (Ho 14:5-7).


12. The Hebrew has no "is." Here she is distinct from the garden (<reference osisRef="Song.5.1">So 5:1</reference>), yet identified with it (<reference osisRef="Song.4.16">So 4:16</reference>) as being one with Him in His sufferings. Historically the Paradise, into which the soul of Jesus Christ entered at death; and the tomb of Joseph, in which His body was laid amid "myrrh," &c. (<reference osisRef="Song.4.6">So 4:6</reference>), situated in a nicely kept garden (compare "gardener," <reference osisRef="John.20.15">Joh 20:15</reference>); "sealed" with a stone (<reference osisRef="Matt.27.66">Mt 27:66</reference>); in which it resembles "wells" in the East (<reference osisRef="Gen.29.3">Ge 29:3</reference>, <reference osisRef="Gen.29.8">8</reference>). It was in a garden of light Adam fell; in a garden of darkness, Gethsemane, and chiefly that of the tomb, the second Adam retrieved us. Spiritually the garden is the gospel kingdom of heaven. Here all is ripe; previously (<reference osisRef="Song.2.13">So 2:13</reference>) it was "the tender grape." The garden is His, though He calls the plants hers (<reference osisRef="Song.4.13">So 4:13</reference>) by His gift (<reference osisRef="Isa.61.3">Is 61:3</reference>, end).

<hi type="bold">spring ... fountain--</hi>Jesus Christ (<reference osisRef="John.4.10">Joh 4:10</reference>) sealed, while He was in the sealed tomb: it poured forth its full tide on Pentecost (<reference osisRef="John.7.37-John.7.39">Joh 7:37-39</reference>). Still He is a sealed fountain until the Holy Ghost opens it to one (<reference osisRef="1Cor.12.3">1Co 12:3</reference>). The Church also is "a garden enclosed" (<reference osisRef="Ps.4.3">Psa 4:3</reference>; <reference osisRef="Isa.5.1">Is 5:1</reference>, &c.). Contrast <reference osisRef="Ps.80.9-Ps.80.12">Psa 80:9-12</reference>. So "a spring" (<reference osisRef="Isa.27.3">Is 27:3</reference>; <reference osisRef="Isa.58.11">58:11</reference>); "sealed" (<reference osisRef="Eph.4.30">Ep 4:30</reference>; <reference osisRef="2Tim.2.19">2Ti 2:19</reference>). As wives in the East are secluded from public gaze, so believers (<reference osisRef="Ps.83.3">Psa 83:3</reference>; <reference osisRef="Col.3.3">Col 3:3</reference>). Contrast the open streams which "pass away" (<reference osisRef="Job.6.15-Job.6.18">Job 6:15-18</reference>; <reference osisRef="2Pet.2.17">2Pe 2:17</reference>).

12. The Hebrew has no "is." Here she is distinct from the garden (So 5:1), yet identified with it (So 4:16) as being one with Him in His sufferings. Historically the Paradise, into which the soul of Jesus Christ entered at death; and the tomb of Joseph, in which His body was laid amid "myrrh," &c. (So 4:6), situated in a nicely kept garden (compare "gardener," Joh 20:15); "sealed" with a stone (Mt 27:66); in which it resembles "wells" in the East (Ge 29:3, 8). It was in a garden of light Adam fell; in a garden of darkness, Gethsemane, and chiefly that of the tomb, the second Adam retrieved us. Spiritually the garden is the gospel kingdom of heaven. Here all is ripe; previously (So 2:13) it was "the tender grape." The garden is His, though He calls the plants hers (So 4:13) by His gift (Is 61:3, end). spring... fountain-- Jesus Christ (Joh 4:10) sealed, while He was in the sealed tomb: it poured forth its full tide on Pentecost (Joh 7:37-39). Still He is a sealed fountain until the Holy Ghost opens it to one (1Co 12:3). The Church also is "a garden enclosed" (Psa 4:3; Is 5:1, &c.). Contrast Psa 80:9-12. So "a spring" (Is 27:3; 58:11); "sealed" (Ep 4:30; 2Ti 2:19). As wives in the East are secluded from public gaze, so believers (Psa 83:3; Col 3:3). Contrast the open streams which "pass away" (Job 6:15-18; 2Pe 2:17).


<hi type="bold">13. orchard--</hi>Hebrew, "a paradise," that is, a pleasure-ground and orchard. Not only flowers, but fruit trees (<reference osisRef="John.15.8">Joh 15:8</reference>; <reference osisRef="Phil.1.11">Php 1:11</reference>).

<hi type="bold">camphire--</hi>not camphor (<reference osisRef="Song.1.14">So 1:14</reference>), hennah, or cypress blooms.

13. orchard-- Hebrew, "a paradise," that is, a pleasure-ground and orchard. Not only flowers, but fruit trees (Joh 15:8; Php 1:11). camphire-- not camphor (So 1:14), hennah, or cypress blooms.


<hi type="bold">14. calamus--</hi>"sweet cane" (<reference osisRef="Exod.30.23">Ex 30:23</reference>; <reference osisRef="Jer.6.20">Jr 6:20</reference>).

<hi type="bold">myrrh and aloes--</hi>Ointments are associated with His death, as well as with feasts (<reference osisRef="John.12.7">Joh 12:7</reference>). The bride's ministry of "myrrh and aloes" is recorded (<reference osisRef="John.19.39">Joh 19:39</reference>).

14. calamus-- "sweet cane" (Ex 30:23; Jr 6:20). myrrh and aloes-- Ointments are associated with His death, as well as with feasts (Joh 12:7). The bride's ministry of "myrrh and aloes" is recorded (Joh 19:39).


<hi type="bold">15. of--</hi>This pleasure-ground is not dependent on mere reservoirs; it has a fountain sufficient to water many "gardens" (plural).

<hi type="bold">living--</hi>(<reference osisRef="Jer.17.8">Jr 17:8</reference>; <reference osisRef="John.4.13">Joh 4:13</reference>, <reference osisRef="John.4.14">14</reference>; <reference osisRef="John.7.38">7:38</reference>, <reference osisRef="John.7.39">39</reference>).

<hi type="bold">from Lebanon--</hi>Though the fountain is lowly, the source is lofty; fed by the perpetual snows of Lebanon, refreshingly cool (<reference osisRef="Jer.18.14">Jr 18:14</reference>), fertilizing the gardens of Damascus. It springs upon earth; its source is heaven. It is now not "sealed," but open "streams" (<reference osisRef="Rev.22.17">Re 22:17</reference>).

15. of-- This pleasure-ground is not dependent on mere reservoirs; it has a fountain sufficient to water many "gardens" (plural). living-- (Jr 17:8; Joh 4:13, 14; 7:38, 39). from Lebanon-- Though the fountain is lowly, the source is lofty; fed by the perpetual snows of Lebanon, refreshingly cool (Jr 18:14), fertilizing the gardens of Damascus. It springs upon earth; its source is heaven. It is now not "sealed," but open "streams" (Re 22:17).


<hi type="bold">16. Awake--</hi>literally, "arise." All besides is ready; one thing alone is wanted--the breath of God. This follows rightly after His death (<reference osisRef="Song.6.12">So 6:12</reference>; <reference osisRef="Acts.2.1-Acts.2.4">Ac 2:1-4</reference>). It is His call to the Spirit to come (<reference osisRef="John.14.16">Joh 14:16</reference>); in <reference osisRef="John.3.8">Joh 3:8</reference>, compared to "the wind"; quickening (<reference osisRef="John.6.63">Joh 6:63</reference>; <reference osisRef="Ezek.27.9">Eze 27:9</reference>). Saints offer the same prayer (<reference osisRef="Ps.85.6">Psa 85:6</reference>; <reference osisRef="Hab.3.2">Ha 3:2</reference>). The north wind "awakes," or arises strongly, namely, the Holy Ghost as a reprover (<reference osisRef="John.16.8-John.16.11">Joh 16:8-11</reference>); the south wind "comes" gently, namely, the Holy Ghost as the comforter (<reference osisRef="John.14.16">Joh 14:16</reference>). The west wind brings rain from the sea (<reference osisRef="1Kgs.18.44">1Ki 18:44</reference>, <reference osisRef="1Kgs.18.45">45</reference>; <reference osisRef="Luke.12.54">Lu 12:54</reference>). The east wind is tempestuous (<reference osisRef="Job.27.21">Job 27:21</reference>; <reference osisRef="Isa.27.8">Is 27:8</reference>) and withering (<reference osisRef="Gen.41.23">Ge 41:23</reference>). These, therefore, are not wanted; but first the north wind clearing the air (<reference osisRef="Job.37.22">Job 37:22</reference>; <reference osisRef="Prov.25.23">Pr 25:23</reference>), and then the warm south wind (<reference osisRef="Job.37.17">Job 37:17</reference>); so the Holy Ghost first clearing away mists of gloom, error, unbelief, sin, which intercept the light of Jesus Christ, then infusing spiritual warmth (<reference osisRef="2Cor.4.6">2Co 4:6</reference>), causing the graces to exhale their odor.

<hi type="bold">Let my beloved, &c.--</hi>the bride's reply. The fruit was now at length ripe; the last passover, which He had so desired, is come (<reference osisRef="Luke.22.7">Lu 22:7</reference>, <reference osisRef="Luke.15.16">15, 16</reference>, <reference osisRef="Luke.15.18">18</reference>), the only occasion in which He took charge of the preparations.

<hi type="bold">his--</hi>answering to Jesus Christ's "My." She owns that the garden is His, and the fruits in her, which she does not in false humility deny (<reference osisRef="Ps.66.16">Psa 66:16</reference>; <reference osisRef="Acts.21.19">Ac 21:19</reference>; <reference osisRef="1Cor.15.10">1Co 15:10</reference>) are His (<reference osisRef="John.15.8">Joh 15:8</reference>; <reference osisRef="Phil.1.11">Php 1:11</reference>). <chapter eID="Song.4"/>

16. Awake-- literally, "arise." All besides is ready; one thing alone is wanted--the breath of God. This follows rightly after His death (So 6:12; Ac 2:1-4). It is His call to the Spirit to come (Joh 14:16); in Joh 3:8, compared to "the wind"; quickening (Joh 6:63; Eze 27:9). Saints offer the same prayer (Psa 85:6; Ha 3:2). The north wind "awakes," or arises strongly, namely, the Holy Ghost as a reprover (Joh 16:8-11); the south wind "comes" gently, namely, the Holy Ghost as the comforter (Joh 14:16). The west wind brings rain from the sea (1Ki 18:44, 45; Lu 12:54). The east wind is tempestuous (Job 27:21; Is 27:8) and withering (Ge 41:23). These, therefore, are not wanted; but first the north wind clearing the air (Job 37:22; Pr 25:23), and then the warm south wind (Job 37:17); so the Holy Ghost first clearing away mists of gloom, error, unbelief, sin, which intercept the light of Jesus Christ, then infusing spiritual warmth (2Co 4:6), causing the graces to exhale their odor. Let my beloved, &c.-- the bride's reply. The fruit was now at length ripe; the last passover, which He had so desired, is come (Lu 22:7, 15, 16, 18), the only occasion in which He took charge of the preparations. his-- answering to Jesus Christ's "My." She owns that the garden is His, and the fruits in her, which she does not in false humility deny (Psa 66:16; Ac 21:19; 1Co 15:10) are His (Joh 15:8; Php 1:11).


<title type="x-s2">CHAPTER 5</title>
 <reference osisRef="Song.5.1-Song.5.16">So 5:1-16</reference>.

1. Answer to her prayer (<reference osisRef="Isa.65.24">Is 65:24</reference>; <reference osisRef="Rev.3.20">Re 3:20</reference>).

<hi type="bold">am come--</hi>already (<reference osisRef="Song.4.16">So 4:16</reference>); "come" (<reference osisRef="Gen.28.16">Ge 28:16</reference>).

<hi type="bold">sister ... spouse--</hi>As Adam's was created of his flesh, out of his opened side, there being none on earth on a level with him, so the bride out of the pierced Saviour (<reference osisRef="Eph.5.30-Eph.5.32">Ep 5:30-32</reference>).

<hi type="bold">have gathered ... myrrh--</hi>His course was already complete; the myrrh, &c. (<reference osisRef="Matt.2.11">Mt 2:11</reference>; 26:7-12; <reference osisRef="John.19.39">Joh 19:39</reference>), emblems of the indwelling of the anointing Holy Ghost, were already gathered.

<hi type="bold">spice--</hi>literally, "balsam."

<hi type="bold">have eaten--</hi>answering to her "eat" (<reference osisRef="Song.4.16">So 4:16</reference>).

<hi type="bold">honeycomb--</hi>distinguished here from liquid "honey" dropping from trees. The last supper, here set forth, is one of espousal, a pledge of the future marriage (<reference osisRef="Song.8.14">So 8:14</reference>; <reference osisRef="Rev.19.9">Re 19:9</reference>). Feasts often took place in gardens. In the absence of sugar, then unknown, honey was more widely used than with us. His eating honey with milk indicates His true, yet spotless, human nature from infancy (<reference osisRef="Isa.7.15">Is 7:15</reference>); and after His resurrection (<reference osisRef="Luke.24.42">Lu 24:42</reference>).

<hi type="bold">my wine--</hi>(<reference osisRef="John.18.11">Joh 18:11</reference>)--a cup of wrath to Him, of mercy to us, whereby God's Word and promises become to us "milk" (<reference osisRef="Ps.19.10">Psa 19:10</reference>; <reference osisRef="1Pet.2.2">1Pe 2:2</reference>). "My" answers to "His" (<reference osisRef="Song.4.16">So 4:16</reference>). The myrrh (emblem, by its bitterness, of repentance), honey, milk (incipient faith), wine (strong faith), in reference to believers, imply that He accepts all their graces, however various in degree.

<hi type="bold">eat--</hi>He desires to make us partakers in His joy (<reference osisRef="Isa.55.1">Is 55:1</reference>, 2; <reference osisRef="John.6.53-John.6.57">Joh 6:53-57</reference>; <reference osisRef="1John.1.3">1Jo 1:3</reference>).

<hi type="bold">drink abundantly--</hi>so as to be filled (<reference osisRef="Eph.5.18">Ep 5:18</reference>; as <reference osisRef="Hag.1.6">Hag 1:6</reference>).

<hi type="bold">friends--</hi>(<reference osisRef="John.15.15">Joh 15:15</reference>).

<hi type="bold">Canticle IV.--</hi>(So 5:<reference osisRef="2Cor.8.4">2-8:4</reference>)--From the Agony of Gethsemane to the Conversion of Samaria.

CHAPTER 5 So 5:1-16. 1. Answer to her prayer (Is 65:24; Re 3:20). am come-- already (So 4:16); "come" (Ge 28:16). sister... spouse-- As Adam's was created of his flesh, out of his opened side, there being none on earth on a level with him, so the bride out of the pierced Saviour (Ep 5:30-32). have gathered... myrrh-- His course was already complete; the myrrh, &c. (Mt 2:11; 26:7-12; Joh 19:39), emblems of the indwelling of the anointing Holy Ghost, were already gathered. spice-- literally, "balsam." have eaten-- answering to her "eat" (So 4:16). honeycomb-- distinguished here from liquid "honey" dropping from trees. The last supper, here set forth, is one of espousal, a pledge of the future marriage (So 8:14; Re 19:9). Feasts often took place in gardens. In the absence of sugar, then unknown, honey was more widely used than with us. His eating honey with milk indicates His true, yet spotless, human nature from infancy (Is 7:15); and after His resurrection (Lu 24:42). my wine-- (Joh 18:11)--a cup of wrath to Him, of mercy to us, whereby God's Word and promises become to us "milk" (Psa 19:10; 1Pe 2:2). "My" answers to "His" (So 4:16). The myrrh (emblem, by its bitterness, of repentance), honey, milk (incipient faith), wine (strong faith), in reference to believers, imply that He accepts all their graces, however various in degree. eat-- He desires to make us partakers in His joy (Is 55:1, 2; Joh 6:53-57; 1Jo 1:3). drink abundantly-- so as to be filled (Ep 5:18; as Hag 1:6). friends-- (Joh 15:15). Canticle IV.-- (So 5:2-8:4)--From the Agony of Gethsemane to the Conversion of Samaria.


2. Sudden change of scene from evening to midnight, from a betrothal feast to cold repulse. He has gone from the feast alone; night is come; He knocks at the door of His espoused; she hears, but in sloth does not shake off half-conscious drowsiness; namely, the disciples' torpor (<reference osisRef="Matt.26.40-Matt.26.43">Mt 26:40-43</reference>), "the spirit willing, the flesh weak" (compare <reference osisRef="Rom.7.18-Rom.7.25">Ro 7:18-25</reference>; <reference osisRef="Gal.5.16">Ga 5:16</reference>, 17, 24). Not total sleep. The lamp was burning beside the slumbering wise virgin, but wanted trimming (<reference osisRef="Matt.25.5-Matt.25.7">Mt 25:5-7</reference>). It is His voice that rouses her (<reference osisRef="Jonah.1.6">Jon 1:6</reference>; <reference osisRef="Eph.5.14">Ep 5:14</reference>; <reference osisRef="Rev.3.20">Re 3:20</reference>). Instead of bitter reproaches, He addresses her by the most endearing titles, "my sister, my love," &c. Compare His thought of Peter after the denial (<reference osisRef="Mark.16.7">Mr 16:7</reference>).

<hi type="bold">dew--</hi>which falls heavily in summer nights in the East (see <reference osisRef="Luke.9.58">Lu 9:58</reference>).

<hi type="bold">drops of the night--</hi>(<reference osisRef="Ps.22.2">Psa 22:2</reference>; <reference osisRef="Luke.22.44">Lu 22:44</reference>). His death is not expressed, as unsuitable to the allegory, a song of love and joy; <reference osisRef="Song.5.4">So 5:4</reference> refers to the scene in the judgment hall of Caiaphas, when Jesus Christ employed the cock-crowing and look of love to awaken Peter's sleeping conscience, so that his "bowels were moved" (<reference osisRef="Luke.22.61">Lu 22:61</reference>, <reference osisRef="Luke.22.62">62</reference>); <reference osisRef="Song.5.5">So 5:5</reference>, <reference osisRef="Song.5.6">6</reference>, the disciples with "myrrh," &c. (<reference osisRef="Luke.24.1">Lu 24:1</reference>, <reference osisRef="Luke.24.5">5</reference>), seeking Jesus Christ in the tomb, but finding Him not, for He has "withdrawn Himself" (<reference osisRef="John.7.34">Joh 7:34</reference>; <reference osisRef="John.13.33">13:33</reference>); <reference osisRef="Song.5.7">So 5:7</reference>, the trials by watchmen extend through the whole night of His withdrawal from Gethsemane to the resurrection; they took off the "veil" of Peter's disguise; also, literally the linen cloth from the young man (<reference osisRef="Mark.14.51">Mr 14:51</reference>); <reference osisRef="Song.5.8">So 5:8</reference>, the sympathy of friends (<reference osisRef="Luke.23.27">Lu 23:27</reference>).

<hi type="bold">undefiled--</hi>not polluted by spiritual adultery (<reference osisRef="Rev.14.4">Re 14:4</reference>; <reference osisRef="Jas.4.4">Jas 4:4</reference>).

2. Sudden change of scene from evening to midnight, from a betrothal feast to cold repulse. He has gone from the feast alone; night is come; He knocks at the door of His espoused; she hears, but in sloth does not shake off half-conscious drowsiness; namely, the disciples' torpor (Mt 26:40-43), "the spirit willing, the flesh weak" (compare Ro 7:18-25; Ga 5:16, 17, 24). Not total sleep. The lamp was burning beside the slumbering wise virgin, but wanted trimming (Mt 25:5-7). It is His voice that rouses her (Jon 1:6; Ep 5:14; Re 3:20). Instead of bitter reproaches, He addresses her by the most endearing titles, "my sister, my love," &c. Compare His thought of Peter after the denial (Mr 16:7). dew-- which falls heavily in summer nights in the East (see Lu 9:58). drops of the night-- (Psa 22:2; Lu 22:44). His death is not expressed, as unsuitable to the allegory, a song of love and joy; So 5:4 refers to the scene in the judgment hall of Caiaphas, when Jesus Christ employed the cock-crowing and look of love to awaken Peter's sleeping conscience, so that his "bowels were moved" (Lu 22:61, 62); So 5:5, 6, the disciples with "myrrh," &c. (Lu 24:1, 5), seeking Jesus Christ in the tomb, but finding Him not, for He has "withdrawn Himself" (Joh 7:34; 13:33); So 5:7, the trials by watchmen extend through the whole night of His withdrawal from Gethsemane to the resurrection; they took off the "veil" of Peter's disguise; also, literally the linen cloth from the young man (Mr 14:51); So 5:8, the sympathy of friends (Lu 23:27). undefiled-- not polluted by spiritual adultery (Re 14:4; Jas 4:4).


3. Trivial excuses (<reference osisRef="Luke.14.18">Lu 14:18</reference>).

<hi type="bold">coat--</hi>rather, the inmost vest, next the skin, taken off before going to bed.

<hi type="bold">washed ... feet--</hi>before going to rest, for they had been soiled, from the Eastern custom of wearing sandals, not shoes. Sloth (<reference osisRef="Luke.11.7">Lu 11:7</reference>) and despondency (<reference osisRef="Deut.7.17-Deut.7.19">De 7:17-19</reference>).

3. Trivial excuses (Lu 14:18). coat-- rather, the inmost vest, next the skin, taken off before going to bed. washed... feet-- before going to rest, for they had been soiled, from the Eastern custom of wearing sandals, not shoes. Sloth (Lu 11:7) and despondency (De 7:17-19).


4. A key in the East is usually a piece of wood with pegs in it corresponding to small holes in a wooden bolt within, and is put through a hole in the door, and thus draws the bolt. So Jesus Christ "puts forth His hand (namely, His Spirit, <reference osisRef="Ezek.3.14">Eze 3:14</reference>), by (Hebrew, 'from,' so in <reference osisRef="Song.2.9">So 2:9</reference>) the hole"; in "chastening" (<reference osisRef="Ps.38.2">Psa 38:2</reference>; <reference osisRef="Rev.3.14-Rev.3.22">Re 3:14-22</reference>, singularly similar to this passage), and other unexpected ways letting Himself in (<reference osisRef="Luke.22.61">Lu 22:61</reference>, <reference osisRef="Luke.22.62">62</reference>).

<hi type="bold">bowels ... moved for him--</hi>It is His which are first troubled for us, and which cause ours to be troubled for Him (<reference osisRef="Jer.31.20">Jr 31:20</reference>; <reference osisRef="Hos.11.8">Ho 11:8</reference>).

4. A key in the East is usually a piece of wood with pegs in it corresponding to small holes in a wooden bolt within, and is put through a hole in the door, and thus draws the bolt. So Jesus Christ "puts forth His hand (namely, His Spirit, Eze 3:14), by (Hebrew, 'from,' so in So 2:9) the hole"; in "chastening" (Psa 38:2; Re 3:14-22, singularly similar to this passage), and other unexpected ways letting Himself in (Lu 22:61, 62). bowels... moved for him-- It is His which are first troubled for us, and which cause ours to be troubled for Him (Jr 31:20; Ho 11:8).


<hi type="bold">5. dropped with myrrh--</hi>The best proof a bride could give her lover of welcome was to anoint herself (the back of the hands especially, as being the coolest part of the body) profusely with the best perfumes (<reference osisRef="Exod.30.23">Ex 30:23</reference>; <reference osisRef="Esth.2.12">Es 2:12</reference>; <reference osisRef="Prov.7.17">Pr 7:17</reference>); "sweet-smelling" is in the Hebrew rather, "spontaneously exuding" from the tree, and therefore the best. She designed also to anoint Him, whose "head was filled with the drops of night" (<reference osisRef="Luke.24.1">Lu 24:1</reference>). The myrrh typifies bitter repentance, the fruit of the Spirit's unction (<reference osisRef="2Cor.1.21">2Co 1:21</reference>, <reference osisRef="1Cor.1.22">22</reference>).

<hi type="bold">handles of the lock--</hi>sins which closed the heart against Him.

5. dropped with myrrh-- The best proof a bride could give her lover of welcome was to anoint herself (the back of the hands especially, as being the coolest part of the body) profusely with the best perfumes (Ex 30:23; Es 2:12; Pr 7:17); "sweet-smelling" is in the Hebrew rather, "spontaneously exuding" from the tree, and therefore the best. She designed also to anoint Him, whose "head was filled with the drops of night" (Lu 24:1). The myrrh typifies bitter repentance, the fruit of the Spirit's unction (2Co 1:21, 22). handles of the lock-- sins which closed the heart against Him.


<hi type="bold">6. withdrawn--</hi>He knocked when she was sleeping; for to have left her then would have ended in the death sleep; He withdraws now that she is roused, as she needs correction (<reference osisRef="Jer.2.17">Jr 2:17</reference>, 19), and can appreciate and safely bear it now, which she could not then. "The strong He'll strongly try" (<reference osisRef="1Cor.10.13">1Co 10:13</reference>).

<hi type="bold">when he spake--</hi>rather, "because of His speaking"; at the remembrance of His tender words (<reference osisRef="Job.29.2">Job 29:2</reference>, <reference osisRef="Job.29.3">3</reference>; <reference osisRef="Ps.27.13">Psa 27:13</reference>; <reference osisRef="Ps.142.7">142:7</reference>), or till He should speak.

<hi type="bold">no answer--</hi>(<reference osisRef="Job.23.3-Job.9.30">Job 23:3-9; 30</reference>:<reference osisRef="Job.9.20">20</reference>; <reference osisRef="Job.34.29">34:29</reference>; <reference osisRef="Lam.3.44">La 3:44</reference>). Weak faith receives immediate comfort (<reference osisRef="Luke.8.44">Lu 8:44</reference>, 47, 48); strong faith is tried with delay (<reference osisRef="Matt.15.22">Mt 15:22</reference>, <reference osisRef="Matt.15.23">23</reference>).

6. withdrawn-- He knocked when she was sleeping; for to have left her then would have ended in the death sleep; He withdraws now that she is roused, as she needs correction (Jr 2:17, 19), and can appreciate and safely bear it now, which she could not then. "The strong He'll strongly try" (1Co 10:13). when he spake-- rather, "because of His speaking"; at the remembrance of His tender words (Job 29:2, 3; Psa 27:13; 142:7), or till He should speak. no answer-- (Job 23:3-9; 30:20; 34:29; La 3:44). Weak faith receives immediate comfort (Lu 8:44, 47, 48); strong faith is tried with delay (Mt 15:22, 23).


<hi type="bold">7. watchmen--</hi>historically, the Jewish priests, &c. (see on <reference osisRef="Song.5.2">So 5:2</reference>); spiritually, ministers (<reference osisRef="Isa.62.6">Is 62:6</reference>; <reference osisRef="Heb.13.17">He 13:17</reference>), faithful in "smiting" (Psalm 141. 5), but (as she leaves them, {v.} 8) too harsh; or, perhaps, unfaithful; disliking her zeal wherewith she sought Jesus Christ, first, with spiritual prayer, "opening" her heart to Him, and then in charitable works "about the city"; miscalling it fanaticism (<reference osisRef="Isa.66.5">Is 66:5</reference>), and taking away her veil (the greatest indignity to an Eastern lady), as though she were positively immodest. She had before sought Him by night in the streets, under strong affection (<reference osisRef="Song.3.2-Song.3.4">So 3:2-4</reference>), and so without rebuff from "the watchmen," found Him immediately; but now after sinful neglect, she encounters pain and delay. God forgives believers, but it is a serious thing to draw on His forgiveness; so the growing reserve of God towards Israel observable in Judges, as His people repeat their demands on His grace.

7. watchmen-- historically, the Jewish priests, &c. (see on So 5:2); spiritually, ministers (Is 62:6; He 13:17), faithful in "smiting" (Psalm 141. 5), but (as she leaves them, {v.} 8) too harsh; or, perhaps, unfaithful; disliking her zeal wherewith she sought Jesus Christ, first, with spiritual prayer, "opening" her heart to Him, and then in charitable works "about the city"; miscalling it fanaticism (Is 66:5), and taking away her veil (the greatest indignity to an Eastern lady), as though she were positively immodest. She had before sought Him by night in the streets, under strong affection (So 3:2-4), and so without rebuff from "the watchmen," found Him immediately; but now after sinful neglect, she encounters pain and delay. God forgives believers, but it is a serious thing to draw on His forgiveness; so the growing reserve of God towards Israel observable in Judges, as His people repeat their demands on His grace.


8. She turns from the unsympathizing watchmen to humbler persons, not yet themselves knowing Him, but in the way towards it. Historically, His secret friends in the night of His withdrawal (<reference osisRef="Luke.23.27">Lu 23:27</reference>, <reference osisRef="Luke.23.28">28</reference>). Inquirers may find ("if ye find") Jesus Christ before she who has grieved His Spirit finds Him again.

<hi type="bold">tell--</hi>in prayer (<reference osisRef="Jas.5.16">Jas 5:16</reference>).

<hi type="bold">sick of love--</hi>from an opposite cause (<reference osisRef="Song.2.5">So 2:5</reference>) than through excess of delight at His presence; now excess of pain at His absence.

8. She turns from the unsympathizing watchmen to humbler persons, not yet themselves knowing Him, but in the way towards it. Historically, His secret friends in the night of His withdrawal (Lu 23:27, 28). Inquirers may find ("if ye find") Jesus Christ before she who has grieved His Spirit finds Him again. tell-- in prayer (Jas 5:16). sick of love-- from an opposite cause (So 2:5) than through excess of delight at His presence; now excess of pain at His absence.


9. Her own beauty (<reference osisRef="Ezek.16.14">Eze 16:14</reference>), and lovesickness for Him, elicit now their enquiry (<reference osisRef="Matt.5.16">Mt 5:16</reference>); heretofore "other lords besides Him had dominion over them"; thus they had seen "no beauty in Him" (<reference osisRef="Isa.26.13">Is 26:13</reference>; <reference osisRef="Isa.53.2">53:2</reference>).

9. Her own beauty (Eze 16:14), and lovesickness for Him, elicit now their enquiry (Mt 5:16); heretofore "other lords besides Him had dominion over them"; thus they had seen "no beauty in Him" (Is 26:13; 53:2).


10. (<reference osisRef="1Pet.3.15">1Pe 3:15</reference>).

<hi type="bold">white and ruddy--</hi>health and beauty. So David (equivalent to beloved), His forefather after the flesh, and type (<reference osisRef="1Sam.17.42">1Sa 17:42</reference>). "The Lamb" is at once His nuptial and sacrificial name (<reference osisRef="1Pet.1.19">1Pe 1:19</reference>; <reference osisRef="Rev.19.7">Re 19:7</reference>), characterized by white and red; white, His spotless manhood (<reference osisRef="Rev.1.14">Re 1:14</reference>). The Hebrew for white is properly "illuminated by the sun," white as the light" (compare <reference osisRef="Matt.17.2">Mt 17:2</reference>); red, in His blood-dyed garment as slain (<reference osisRef="Isa.63.1-Isa.63.3">Is 63:1-3</reference>; <reference osisRef="Rev.5.6">Re 5:6</reference>; <reference osisRef="Rev.19.13">19:13</reference>). Angels are white, not red; the blood of martyrs does not enter heaven; His alone is seen there.

<hi type="bold">chiefest--</hi>literally, "a standard bearer"; that is, as conspicuous above all others, as a standard bearer is among hosts (<reference osisRef="Ps.45.7">Psa 45:7</reference>; <reference osisRef="Ps.89.6">89:6</reference>; <reference osisRef="Isa.11.10">Is 11:10</reference>; <reference osisRef="Isa.55.4">55:4</reference>; <reference osisRef="Heb.2.10">He 2:10</reference>; compare <reference osisRef="2Sam.18.3">2Sa 18:3</reference>; <reference osisRef="Job.33.23">Job 33:23</reference>; <reference osisRef="Phil.2.9-Phil.2.11">Php 2:9-11</reference>; <reference osisRef="Rev.1.5">Re 1:5</reference>). The chief of sinners needs the "chiefest" of Saviours.

10. (1Pe 3:15). white and ruddy-- health and beauty. So David (equivalent to beloved), His forefather after the flesh, and type (1Sa 17:42). "The Lamb" is at once His nuptial and sacrificial name (1Pe 1:19; Re 19:7), characterized by white and red; white, His spotless manhood (Re 1:14). The Hebrew for white is properly "illuminated by the sun," white as the light" (compare Mt 17:2); red, in His blood-dyed garment as slain (Is 63:1-3; Re 5:6; 19:13). Angels are white, not red; the blood of martyrs does not enter heaven; His alone is seen there. chiefest-- literally, "a standard bearer"; that is, as conspicuous above all others, as a standard bearer is among hosts (Psa 45:7; 89:6; Is 11:10; 55:4; He 2:10; compare 2Sa 18:3; Job 33:23; Php 2:9-11; Re 1:5). The chief of sinners needs the "chiefest" of Saviours.


<hi type="bold">11. head ... gold--</hi>the Godhead of Jesus Christ, as distinguished from His heel, that is, His manhood, which was "bruised" by Satan; both together being one Christ (<reference osisRef="1Cor.11.3">1Co 11:3</reference>). Also His sovereignty, as Nebuchadnezzar, the supreme king was "the head of gold" (<reference osisRef="Dan.2.32-Dan.2.38">Da 2:32-38</reference>; <reference osisRef="Col.1.18">Col 1:18</reference>), the highest creature, compared with Him, is brass, iron, and clay. "Preciousness" (Greek, <reference osisRef="1Pet.2.7">1Pe 2:7</reference>).

<hi type="bold">bushy--</hi>curled, token of Headship. In contrast with her flowing locks (<reference osisRef="Song.4.1">So 4:1</reference>), the token of her subjection to Him (<reference osisRef="Ps.8.4-Ps.8.8">Psa 8:4-8</reference>; <reference osisRef="1Cor.11.3">1Co 11:3</reference>, <reference osisRef="1Cor.11.6-1Cor.11.15">6-15</reference>). The Hebrew is (pendulous as) the branches of a palm, which, when in leaf, resemble waving plumes of feathers.

<hi type="bold">black--</hi>implying youth; no "gray hairs" (<reference osisRef="Ps.102.27">Psa 102:27</reference>; <reference osisRef="Ps.110.3">110:3</reference>, <reference osisRef="Ps.110.4">4</reference>; <reference osisRef="Hos.7.9">Ho 7:9</reference>). Jesus Christ was crucified in the prime of vigor and manliness. In heaven, on the other hand, His hair is "white," He being the Ancient of days (<reference osisRef="Dan.7.9">Da 7:9</reference>). These contrasts often concur in Him (<reference osisRef="Song.5.10">So 5:10</reference>), "white and ruddy"; here the "raven" (<reference osisRef="Song.5.12">So 5:12</reference>), the "dove," as both with Noah in the ark (<reference osisRef="Gen.8.11">Ge 8:11</reference>); emblems of judgment and mercy.

11. head... gold-- the Godhead of Jesus Christ, as distinguished from His heel, that is, His manhood, which was "bruised" by Satan; both together being one Christ (1Co 11:3). Also His sovereignty, as Nebuchadnezzar, the supreme king was "the head of gold" (Da 2:32-38; Col 1:18), the highest creature, compared with Him, is brass, iron, and clay. "Preciousness" (Greek, 1Pe 2:7). bushy-- curled, token of Headship. In contrast with her flowing locks (So 4:1), the token of her subjection to Him (Psa 8:4-8; 1Co 11:3, 6-15). The Hebrew is (pendulous as) the branches of a palm, which, when in leaf, resemble waving plumes of feathers. black-- implying youth; no "gray hairs" (Psa 102:27; 110:3, 4; Ho 7:9). Jesus Christ was crucified in the prime of vigor and manliness. In heaven, on the other hand, His hair is "white," He being the Ancient of days (Da 7:9). These contrasts often concur in Him (So 5:10), "white and ruddy"; here the "raven" (So 5:12), the "dove," as both with Noah in the ark (Ge 8:11); emblems of judgment and mercy.


<hi type="bold">12. as the eyes of doves--</hi>rather, "as doves" (<reference osisRef="Ps.68.13">Psa 68:13</reference>); bathing in "the rivers"; so combining in their "silver" feathers the whiteness of milk with the sparkling brightness of the water trickling over them (<reference osisRef="Matt.3.16">Mt 3:16</reference>). The "milk" may allude to the white around the pupil of the eye. The "waters" refer to the eye as the fountain of tears of sympathy (<reference osisRef="Ezek.16.5">Eze 16:5</reference>, <reference osisRef="Ezek.16.6">6</reference>; <reference osisRef="Luke.19.41">Lu 19:41</reference>). Vivacity, purity, and love, are the three features typified.

<hi type="bold">fitly set--</hi>as a gem in a ring; as the precious stones in the high priest's breastplate. Rather, translate as Vulgate (the doves), sitting at the fulness of the stream; by the full stream; or, as Maurer (the eyes) set in fulness, not sunk in their sockets (<reference osisRef="Rev.5.6">Re 5:6</reference>), ("seven," expressing full perfection), (<reference osisRef="Zech.3.9">Zec 3:9</reference>; <reference osisRef="Zech.4.10">4:10</reference>).

12. as the eyes of doves-- rather, "as doves" (Psa 68:13); bathing in "the rivers"; so combining in their "silver" feathers the whiteness of milk with the sparkling brightness of the water trickling over them (Mt 3:16). The "milk" may allude to the white around the pupil of the eye. The "waters" refer to the eye as the fountain of tears of sympathy (Eze 16:5, 6; Lu 19:41). Vivacity, purity, and love, are the three features typified. fitly set-- as a gem in a ring; as the precious stones in the high priest's breastplate. Rather, translate as Vulgate (the doves), sitting at the fulness of the stream; by the full stream; or, as Maurer (the eyes) set in fulness, not sunk in their sockets (Re 5:6), ("seven," expressing full perfection), (Zec 3:9; 4:10).


<hi type="bold">13. cheeks--</hi>the seat of beauty, according to the Hebrew meaning [Gesenius]. Yet men smote and spat on them (<reference osisRef="Isa.50.6">Is 50:6</reference>).

<hi type="bold">bed--</hi>full, like the raised surface of the garden bed; fragrant with ointments, as beds with aromatic plants (literally, "balsam").

<hi type="bold">sweet flowers--</hi>rather, "terraces of aromatic herbs"--"high-raised parterres of sweet plants," in parallelism to "bed," which comes from a Hebrew root, meaning "elevation."

<hi type="bold">lips--</hi>(<reference osisRef="Ps.45.2">Psa 45:2</reference>; <reference osisRef="John.7.46">Joh 7:46</reference>).

<hi type="bold">lilies--</hi>red lilies. Soft and gentle (<reference osisRef="1Pet.2.22">1Pe 2:22</reference>, 23). How different lips were man's (<reference osisRef="Ps.22.7">Psa 22:7</reference>)!

<hi type="bold">dropping ... myrrh--</hi>namely, His lips, just as the sweet dewdrops which hang in the calyx of the lily.

13. cheeks-- the seat of beauty, according to the Hebrew meaning [Gesenius]. Yet men smote and spat on them (Is 50:6). bed-- full, like the raised surface of the garden bed; fragrant with ointments, as beds with aromatic plants (literally, "balsam"). sweet flowers-- rather, "terraces of aromatic herbs"--"high-raised parterres of sweet plants," in parallelism to "bed," which comes from a Hebrew root, meaning "elevation." lips-- (Psa 45:2; Joh 7:46). lilies-- red lilies. Soft and gentle (1Pe 2:22, 23). How different lips were man's (Psa 22:7)! dropping... myrrh-- namely, His lips, just as the sweet dewdrops which hang in the calyx of the lily.


<hi type="bold">14. rings set with ... beryl--</hi>Hebrew, Tarshish, so called from the city. The ancient chrysolite, gold in color (Septuagint), our topaz, one of the stones on the high priest's breastplate, also in the foundation of New Jerusalem (<reference osisRef="Rev.21.19">Re 21:19</reference>, <reference osisRef="Rev.21.20">20</reference>; also <reference osisRef="Dan.10.6">Da 10:6</reference>). "Are as," is plainly to be supplied, see in <reference osisRef="Song.5.13">So 5:13</reference> a similiar ellipsis; not as Moody Stuart: "have gold rings." The hands bent in are compared to beautiful rings, in which beryl is set, as the nails are in the fingers. Burrowes explains the rings as cylinders used as signets, such as are found in Nineveh, and which resemble fingers. A ring is the token of sonship (<reference osisRef="Luke.15.22">Lu 15:22</reference>). A slave was not allowed to wear a gold ring. He imparts His sonship and freedom to us (<reference osisRef="Gal.4.7">Ga 4:7</reference>); also of authority (<reference osisRef="Gen.41.42">Ge 41:42</reference>; compare <reference osisRef="John.6.27">Joh 6:27</reference>). He seals us in the name of God with His signet (<reference osisRef="Rev.7.2-Rev.7.4">Re 7:2-4</reference>), compare below, <reference osisRef="Song.8.6">So 8:6</reference>, where she desires to be herself a signet-ring on His arms; so "graven on the palms," &c., that is, on the signet-ring in His hand (<reference osisRef="Isa.49.16">Is 49:16</reference>; contrast <reference osisRef="Hag.2.23">Hag 2:23</reference>, with <reference osisRef="Jer.22.24">Jr 22:24</reference>).

<hi type="bold">belly--</hi>Burrowes and Moody Stuart translate, "body." Newton, as it is elsewhere, "bowels"; namely, His compassion (<reference osisRef="Ps.22.14">Psa 22:14</reference>; <reference osisRef="Isa.63.15">Is 63:15</reference>; <reference osisRef="Jer.31.20">Jr 31:20</reference>; <reference osisRef="Hos.11.8">Ho 11:8</reference>).

<hi type="bold">bright--</hi>literally, "elaborately wrought so as to shine," so His "prepared" body (<reference osisRef="Heb.10.5">He 10:5</reference>); the "ivory palace" of the king (<reference osisRef="Ps.45.8">Psa 45:8</reference>); spotless, pure, so the bride's "neck is as to tower of ivory" (<reference osisRef="Song.7.4">So 7:4</reference>).

<hi type="bold">sapphires--</hi>spangling in the girdle around Him (<reference osisRef="Dan.10.5">Da 10:5</reference>). "To the pure all things are pure." As in statuary to the artist the partly undraped figure is suggestive only of beauty, free from indelicacy, so to the saint the personal excellencies of Jesus Christ, typified under the ideal of the noblest human form. As, however, the bride and bridegroom are in public, the usual robes on the person, richly ornamented, are presupposed (<reference osisRef="Isa.11.5">Is 11:5</reference>). Sapphires indicate His heavenly nature (so <reference osisRef="John.3.13">Joh 3:13</reference>, "is in heaven"), even in His humiliation, overlaying or cast "over" His ivory human body (<reference osisRef="Exod.24.10">Ex 24:10</reference>). Sky-blue in color, the height and depth of the love of Jesus Christ (<reference osisRef="Eph.3.18">Ep 3:18</reference>).

14. rings set with... beryl-- Hebrew, Tarshish, so called from the city. The ancient chrysolite, gold in color (Septuagint), our topaz, one of the stones on the high priest's breastplate, also in the foundation of New Jerusalem (Re 21:19, 20; also Da 10:6). "Are as," is plainly to be supplied, see in So 5:13 a similiar ellipsis; not as Moody Stuart: "have gold rings." The hands bent in are compared to beautiful rings, in which beryl is set, as the nails are in the fingers. Burrowes explains the rings as cylinders used as signets, such as are found in Nineveh, and which resemble fingers. A ring is the token of sonship (Lu 15:22). A slave was not allowed to wear a gold ring. He imparts His sonship and freedom to us (Ga 4:7); also of authority (Ge 41:42; compare Joh 6:27). He seals us in the name of God with His signet (Re 7:2-4), compare below, So 8:6, where she desires to be herself a signet-ring on His arms; so "graven on the palms," &c., that is, on the signet-ring in His hand (Is 49:16; contrast Hag 2:23, with Jr 22:24). belly-- Burrowes and Moody Stuart translate, "body." Newton, as it is elsewhere, "bowels"; namely, His compassion (Psa 22:14; Is 63:15; Jr 31:20; Ho 11:8). bright-- literally, "elaborately wrought so as to shine," so His "prepared" body (He 10:5); the "ivory palace" of the king (Psa 45:8); spotless, pure, so the bride's "neck is as to tower of ivory" (So 7:4). sapphires-- spangling in the girdle around Him (Da 10:5). "To the pure all things are pure." As in statuary to the artist the partly undraped figure is suggestive only of beauty, free from indelicacy, so to the saint the personal excellencies of Jesus Christ, typified under the ideal of the noblest human form. As, however, the bride and bridegroom are in public, the usual robes on the person, richly ornamented, are presupposed (Is 11:5). Sapphires indicate His heavenly nature (so Joh 3:13, "is in heaven"), even in His humiliation, overlaying or cast "over" His ivory human body (Ex 24:10). Sky-blue in color, the height and depth of the love of Jesus Christ (Ep 3:18).


<hi type="bold">15. pillars--</hi>strength and steadfastness. Contrast man's "legs" (<reference osisRef="Eccl.12.3">Ec 12:3</reference>). Allusion to the temple (<reference osisRef="1Kgs.5.8">1Ki 5:8</reference>, <reference osisRef="1Kgs.5.9">9</reference>; <reference osisRef="1Kgs.7.21">7:21</reference>), the "cedars" of "Lebanon" (<reference osisRef="Ps.147.10">Psa 147:10</reference>). Jesus Christ's "legs" were not broken on the cross, though the thieves' were; on them rests the weight of our salvation (<reference osisRef="Ps.75.3">Psa 75:3</reference>).

<hi type="bold">sockets of fine gold--</hi>His sandals, answering to the bases of the pillars; "set up from everlasting" (<reference osisRef="Prov.8.22">Pr 8:22</reference>, <reference osisRef="Prov.8.23">23</reference>). From the head (<reference osisRef="Song.5.11">So 5:11</reference>) to the feet, "of fine gold." He was tried in the fire and found without alloy.

<hi type="bold">countenance--</hi>rather, "His aspect," including both mien and stature (compare <reference osisRef="2Sam.23.21">2Sa 23:21</reference>, Margin; with <reference osisRef="1Chr.11.23">1Ch 11:23</reference>). From the several parts, she proceeds to the general effect of the whole person of Jesus Christ.

<hi type="bold">Lebanon--</hi>so called from its white limestone rocks.

<hi type="bold">excellent--</hi>literally, "choice," that is, fair and tall as the cedars on Lebanon (<reference osisRef="Ezek.31.3">Eze 31:3</reference>, &c.). Majesty is the prominent thought (<reference osisRef="Ps.21.5">Psa 21:5</reference>). Also the cedars' duration (<reference osisRef="Heb.1.11">He 1:11</reference>); greenness (<reference osisRef="Luke.23.31">Lu 23:31</reference>), and refuge afforded by it (<reference osisRef="Ezek.17.22">Eze 17:22</reference>, <reference osisRef="Ezek.17.23">23</reference>).

15. pillars-- strength and steadfastness. Contrast man's "legs" (Ec 12:3). Allusion to the temple (1Ki 5:8, 9; 7:21), the "cedars" of "Lebanon" (Psa 147:10). Jesus Christ's "legs" were not broken on the cross, though the thieves' were; on them rests the weight of our salvation (Psa 75:3). sockets of fine gold-- His sandals, answering to the bases of the pillars; "set up from everlasting" (Pr 8:22, 23). From the head (So 5:11) to the feet, "of fine gold." He was tried in the fire and found without alloy. countenance-- rather, "His aspect," including both mien and stature (compare 2Sa 23:21, Margin; with 1Ch 11:23). From the several parts, she proceeds to the general effect of the whole person of Jesus Christ. Lebanon-- so called from its white limestone rocks. excellent-- literally, "choice," that is, fair and tall as the cedars on Lebanon (Eze 31:3, &c.). Majesty is the prominent thought (Psa 21:5). Also the cedars' duration (He 1:11); greenness (Lu 23:31), and refuge afforded by it (Eze 17:22, 23).


16. Literally, "His palate is sweetness, yea, all over loveliness," that is, He is the essence of these qualities.

<hi type="bold">mouth--</hi>so <reference osisRef="Song.1.2">So 1:2</reference>, not the same as "lips" (<reference osisRef="Song.5.13">So 5:13</reference>), His breath (<reference osisRef="Isa.11.4">Is 11:4</reference>; <reference osisRef="John.20.22">Joh 20:22</reference>). "All over," all the beauties scattered among creatures are transcendently concentrated in Him (<reference osisRef="Col.1.19">Col 1:19</reference>; 2:9).

<hi type="bold">my beloved--</hi>for I love Him.

<hi type="bold">my friend--</hi>for He loves me (<reference osisRef="Prov.18.24">Pr 18:24</reference>). Holy boasting (<reference osisRef="Ps.34.2">Psa 34:2</reference>; <reference osisRef="1Cor.1.31">1Co 1:31</reference>). <chapter eID="Song.5"/>

16. Literally, "His palate is sweetness, yea, all over loveliness," that is, He is the essence of these qualities. mouth-- so So 1:2, not the same as "lips" (So 5:13), His breath (Is 11:4; Joh 20:22). "All over," all the beauties scattered among creatures are transcendently concentrated in Him (Col 1:19; 2:9). my beloved-- for I love Him. my friend-- for He loves me (Pr 18:24). Holy boasting (Psa 34:2; 1Co 1:31).


<title type="x-s2">CHAPTER 6</title>
 <reference osisRef="Song.6.1-Song.6.13">So 6:1-13</reference>.

1. Historically, at Jesus Christ's crucifixion and burial, Joseph of Arimathea, and Nicodemus, and others, joined with His professed disciples. By speaking of Jesus Christ, the bride does good not only to her own soul, but to others (see on <reference osisRef="Song.1.4">So 1:4</reference>; Mal 3:16; <reference osisRef="Matt.5.14-Matt.5.16">Mt 5:14-16</reference>). Compare the hypocritical use of similar words (<reference osisRef="Matt.2.8">Mt 2:8</reference>).

CHAPTER 6 So 6:1-13. 1. Historically, at Jesus Christ's crucifixion and burial, Joseph of Arimathea, and Nicodemus, and others, joined with His professed disciples. By speaking of Jesus Christ, the bride does good not only to her own soul, but to others (see on So 1:4; Mal 3:16; Mt 5:14-16). Compare the hypocritical use of similar words (Mt 2:8).


<hi type="bold">2. gone down--</hi>Jerusalem was on a hill (answering to its moral elevation), and the gardens were at a little distance in the valleys below.

<hi type="bold">beds of spices--</hi>(balsam) which He Himself calls the "mountain of myrrh," &c. (<reference osisRef="Song.4.6">So 4:6</reference>), and again (<reference osisRef="Song.8.14">So 8:14</reference>), the resting-place of His body amidst spices, and of His soul in paradise, and now in heaven, where He stands as High Priest for ever. Nowhere else in the Song is there mention of mountains of spices.

<hi type="bold">feed in ... gardens--</hi>that is, in the churches, though He may have withdrawn for a time from the individual believer: she implies an invitation to the daughters of Jerusalem to enter His spiritual Church, and become lilies, made white by His blood. He is gathering some lilies now to plant on earth, others to transplant into heaven (<reference osisRef="Song.5.1">So 5:1</reference>; <reference osisRef="Gen.5.24">Ge 5:24</reference>; <reference osisRef="Mark.4.28">Mr 4:28</reference>, <reference osisRef="Mark.4.29">29</reference>; <reference osisRef="Acts.7.60">Ac 7:60</reference>).

2. gone down-- Jerusalem was on a hill (answering to its moral elevation), and the gardens were at a little distance in the valleys below. beds of spices-- (balsam) which He Himself calls the "mountain of myrrh," &c. (So 4:6), and again (So 8:14), the resting-place of His body amidst spices, and of His soul in paradise, and now in heaven, where He stands as High Priest for ever. Nowhere else in the Song is there mention of mountains of spices. feed in... gardens-- that is, in the churches, though He may have withdrawn for a time from the individual believer: she implies an invitation to the daughters of Jerusalem to enter His spiritual Church, and become lilies, made white by His blood. He is gathering some lilies now to plant on earth, others to transplant into heaven (So 5:1; Ge 5:24; Mr 4:28, 29; Ac 7:60).


3. In speaking of Jesus Christ to others, she regains her own assurance. Literally, "I am for my beloved ... for me." Reverse order from <reference osisRef="Song.2.16">So 2:16</reference>. She now, after the season of darkness, grounds her convictions on His love towards her, more than on hers towards Him (<reference osisRef="Deut.33.3">De 33:3</reference>). There, it was the young believer concluding that she was His, from the sensible assurance that He was hers.

3. In speaking of Jesus Christ to others, she regains her own assurance. Literally, "I am for my beloved... for me." Reverse order from So 2:16. She now, after the season of darkness, grounds her convictions on His love towards her, more than on hers towards Him (De 33:3). There, it was the young believer concluding that she was His, from the sensible assurance that He was hers.


<hi type="bold">4. Tirzah--</hi>meaning "pleasant" (<reference osisRef="Heb.13.21">He 13:21</reference>); "well-pleasing" (<reference osisRef="Matt.5.14">Mt 5:14</reference>); the royal city of one of the old Canaanite kings (<reference osisRef="Josh.12.24">Jos 12:24</reference>); and after the revolt of Israel, the royal city of its kings, before Omri founded Samaria (<reference osisRef="1Kgs.16.8">1Ki 16:8</reference>, <reference osisRef="1Kgs.16.15">15</reference>). No ground for assigning a later date than the time of Solomon to the Song, as Tirzah was even in his time the capital of the north (Israel), as Jerusalem was of the south (Judah).

<hi type="bold">Jerusalem--</hi>residence of the kings of Judah, as Tirzah, of Israel (<reference osisRef="Ps.48.1">Psa 48:1</reference>, &c.; 122:1-3; 125:1, 2). Loveliness, security, unity, and loyalty; also the union of Israel and Judah in the Church (<reference osisRef="Isa.11.13">Is 11:13</reference>; <reference osisRef="Jer.3.18">Jr 3:18</reference>; <reference osisRef="Ezek.37.16">Eze 37:16</reference>, <reference osisRef="Ezek.17.22">17, 22</reference>; compare <reference osisRef="Heb.12.22">He 12:22</reference>; <reference osisRef="Rev.21.2">Re 21:2</reference>, <reference osisRef="Rev.21.12">12</reference>).

<hi type="bold">terrible--</hi>awe-inspiring. Not only armed as a city on the defensive, but as an army on the offensive.

<hi type="bold">banners--</hi>(See on <reference osisRef="Song.5.10">So 5:10</reference>; <reference osisRef="Ps.60.4">Psa 60:4</reference>); Jehovah-nissi (<reference osisRef="2Cor.10.4">2Co 10:4</reference>).

4. Tirzah-- meaning "pleasant" (He 13:21); "well-pleasing" (Mt 5:14); the royal city of one of the old Canaanite kings (Jos 12:24); and after the revolt of Israel, the royal city of its kings, before Omri founded Samaria (1Ki 16:8, 15). No ground for assigning a later date than the time of Solomon to the Song, as Tirzah was even in his time the capital of the north (Israel), as Jerusalem was of the south (Judah). Jerusalem-- residence of the kings of Judah, as Tirzah, of Israel (Psa 48:1, &c.; 122:1-3; 125:1, 2). Loveliness, security, unity, and loyalty; also the union of Israel and Judah in the Church (Is 11:13; Jr 3:18; Eze 37:16, 17, 22; compare He 12:22; Re 21:2, 12). terrible-- awe-inspiring. Not only armed as a city on the defensive, but as an army on the offensive. banners-- (See on So 5:10; Psa 60:4); Jehovah-nissi (2Co 10:4).


5. (<reference osisRef="Song.4.9">So 4:9</reference>; <reference osisRef="Gen.32.28">Ge 32:28</reference>; <reference osisRef="Exod.32.9-Exod.32.14">Ex 32:9-14</reference>; <reference osisRef="Hos.12.4">Ho 12:4</reference>). This is the way "the army" (<reference osisRef="Song.6.4">So 6:4</reference>) "overcomes" not only enemies, but Jesus Christ Himself, with eyes fixed on Him (<reference osisRef="Ps.25.15">Psa 25:15</reference>; <reference osisRef="Matt.11.12">Mt 11:12</reference>). Historically, <reference osisRef="Song.6.3-Song.6.5">So 6:3-5</reference>, represent the restoration of Jesus Christ to His Church at the resurrection; His sending her forth as an army, with new powers (Mr 16:15-18, 20); His rehearsing the same instructions (see on <reference osisRef="Song.6.6">So 6:6</reference>) as when with them (<reference osisRef="Luke.24.44">Lu 24:44</reference>).

<hi type="bold">overcome--</hi>literally, "have taken me by storm."

5. (So 4:9; Ge 32:28; Ex 32:9-14; Ho 12:4). This is the way "the army" (So 6:4) "overcomes" not only enemies, but Jesus Christ Himself, with eyes fixed on Him (Psa 25:15; Mt 11:12). Historically, So 6:3-5, represent the restoration of Jesus Christ to His Church at the resurrection; His sending her forth as an army, with new powers (Mr 16:15-18, 20); His rehearsing the same instructions (see on So 6:6) as when with them (Lu 24:44). overcome-- literally, "have taken me by storm."


6. Not vain repetition of <reference osisRef="Song.4.1">So 4:1</reference>, <reference osisRef="2Cor.4.2">2</reference>. The use of the same words shows His love unchanged after her temporary unfaithfulness (Mal 3:6).

6. Not vain repetition of So 4:1, 2. The use of the same words shows His love unchanged after her temporary unfaithfulness (Mal 3:6).


<hi type="bold">8. threescore--</hi>indefinite number, as in <reference osisRef="Song.3.7">So 3:7</reference>. Not queens, &c., of Solomon, but witnesses of the espousals, rulers of the earth contrasted with the saints, who, though many, are but "one" bride (<reference osisRef="Isa.52.15">Is 52:15</reference>; <reference osisRef="Luke.22.25">Lu 22:25</reference>, <reference osisRef="Luke.22.26">26</reference>; <reference osisRef="John.17.21">Joh 17:21</reference>; <reference osisRef="1Cor.10.17">1Co 10:17</reference>). The one Bride is contrasted with the many wives whom Eastern kings had in violation of the marriage law (<reference osisRef="1Kgs.11.1-1Kgs.11.3">1Ki 11:1-3</reference>).

8. threescore-- indefinite number, as in So 3:7. Not queens, &c., of Solomon, but witnesses of the espousals, rulers of the earth contrasted with the saints, who, though many, are but "one" bride (Is 52:15; Lu 22:25, 26; Joh 17:21; 1Co 10:17). The one Bride is contrasted with the many wives whom Eastern kings had in violation of the marriage law (1Ki 11:1-3).


9. Hollow professors, like half wives, have no part in the one bride.

<hi type="bold">only one of her mother--</hi>namely, "Jerusalem above" (<reference osisRef="Gal.4.26">Ga 4:26</reference>). The "little sister" (<reference osisRef="Song.8.8">So 8:8</reference>) is not inconsistent with her being "the only one"; for that sister is one with herself (<reference osisRef="John.10.16">Joh 10:16</reference>).

<hi type="bold">choice--</hi>(<reference osisRef="Eph.1.4">Ep 1:4</reference>; <reference osisRef="2Thess.2.13">2Th 2:13</reference>). As she exalted Him above all others (<reference osisRef="Song.5.10">So 5:10</reference>), so He now her.

<hi type="bold">daughters ... blessed her--</hi>(<reference osisRef="Isa.8.18">Is 8:18</reference>; <reference osisRef="Isa.61.9">61:9</reference>; <reference osisRef="Ezek.16.14">Eze 16:14</reference>; <reference osisRef="2Thess.1.10">2Th 1:10</reference>). So at her appearance after Pentecost (<reference osisRef="Acts.4.13">Ac 4:13</reference>; <reference osisRef="Acts.6.15">6:15</reference>; <reference osisRef="Acts.24.25">24:25</reference>; <reference osisRef="Acts.26.28">26:28</reference>).

9. Hollow professors, like half wives, have no part in the one bride. only one of her mother-- namely, "Jerusalem above" (Ga 4:26). The "little sister" (So 8:8) is not inconsistent with her being "the only one"; for that sister is one with herself (Joh 10:16). choice-- (Ep 1:4; 2Th 2:13). As she exalted Him above all others (So 5:10), so He now her. daughters... blessed her-- (Is 8:18; 61:9; Eze 16:14; 2Th 1:10). So at her appearance after Pentecost (Ac 4:13; 6:15; 24:25; 26:28).


10. The words expressing the admiration of the daughters. Historically (<reference osisRef="Acts.5.24-Acts.5.39">Ac 5:24-39</reference>).

<hi type="bold">as the morning--</hi>As yet she is not come to the fulness of her light (<reference osisRef="Prov.4.18">Pr 4:18</reference>).

<hi type="bold">moon--</hi>shining in the night, by light borrowed from the sun; so the bride, in the darkness of this world, reflects the light of the Sun of righteousness (<reference osisRef="2Cor.3.18">2Co 3:18</reference>).

<hi type="bold">sun--</hi>Her light of justification is perfect, for it is His (<reference osisRef="2Cor.5.21">2Co 5:21</reference>; <reference osisRef="1John.4.17">1Jo 4:17</reference>). The moon has less light, and has only one half illuminated; so the bride's sanctification is as yet imperfect. Her future glory (<reference osisRef="Matt.13.43">Mt 13:43</reference>).

<hi type="bold">army--</hi>(<reference osisRef="Song.6.4">So 6:4</reference>). The climax requires this to be applied to the starry and angelic hosts, from which God is called Lord of Sabaoth. Her final glory (<reference osisRef="Gen.15.5">Ge 15:5</reference>; <reference osisRef="Dan.12.3">Da 12:3</reference>; <reference osisRef="Rev.12.1">Re 12:1</reference>). The Church Patriarchal, "the morning"; Levitical, "the moon"; Evangelical, "the sun"; Triumphant, "the bannered army" (<reference osisRef="Rev.19.14">Re 19:14</reference>).

10. The words expressing the admiration of the daughters. Historically (Ac 5:24-39). as the morning-- As yet she is not come to the fulness of her light (Pr 4:18). moon-- shining in the night, by light borrowed from the sun; so the bride, in the darkness of this world, reflects the light of the Sun of righteousness (2Co 3:18). sun-- Her light of justification is perfect, for it is His (2Co 5:21; 1Jo 4:17). The moon has less light, and has only one half illuminated; so the bride's sanctification is as yet imperfect. Her future glory (Mt 13:43). army-- (So 6:4). The climax requires this to be applied to the starry and angelic hosts, from which God is called Lord of Sabaoth. Her final glory (Ge 15:5; Da 12:3; Re 12:1). The Church Patriarchal, "the morning"; Levitical, "the moon"; Evangelical, "the sun"; Triumphant, "the bannered army" (Re 19:14).


11. The bride's words; for she everywhere is the narrator, and often soliloquizes, which He never does. The first garden (<reference osisRef="Song.2.11-Song.2.13">So 2:11-13</reference>) was that of spring, full of flowers and grapes not yet ripe; the second, autumn, with spices (which are always connected with the person of Jesus Christ), and nothing unripe (<reference osisRef="Song.4.13">So 4:13</reference>, &c.). The third here, of "nuts," from the previous autumn; the end of winter, and verge of spring; the Church in the upper room (<reference osisRef="Acts.1.13">Ac 1:13</reference>, &c.), when one dispensation was just closed, the other not yet begun; the hard shell of the old needing to be broken, and its inner sweet kernel extracted [Origen] (<reference osisRef="Luke.24.27">Lu 24:27</reference>, <reference osisRef="Luke.24.32">32</reference>); waiting for the Holy Ghost to usher in spiritual spring. The walnut is meant, with a bitter outer husk, a hard shell, and sweet kernel. So the Word is distasteful to the careless; when awakened, the sinner finds the letter hard, until the Holy Ghost reveals the sweet inner spirit.

<hi type="bold">fruits of the Valley--</hi>Maurer translates, "the blooming products of the river," that is, the plants growing on the margin of the river flowing through the garden. She goes to watch the first sproutings of the various plants.

11. The bride's words; for she everywhere is the narrator, and often soliloquizes, which He never does. The first garden (So 2:11-13) was that of spring, full of flowers and grapes not yet ripe; the second, autumn, with spices (which are always connected with the person of Jesus Christ), and nothing unripe (So 4:13, &c.). The third here, of "nuts," from the previous autumn; the end of winter, and verge of spring; the Church in the upper room (Ac 1:13, &c.), when one dispensation was just closed, the other not yet begun; the hard shell of the old needing to be broken, and its inner sweet kernel extracted [Origen] (Lu 24:27, 32); waiting for the Holy Ghost to usher in spiritual spring. The walnut is meant, with a bitter outer husk, a hard shell, and sweet kernel. So the Word is distasteful to the careless; when awakened, the sinner finds the letter hard, until the Holy Ghost reveals the sweet inner spirit. fruits of the Valley-- Maurer translates, "the blooming products of the river," that is, the plants growing on the margin of the river flowing through the garden. She goes to watch the first sproutings of the various plants.


12. Sudden outpourings of the Spirit on Pentecost (<reference osisRef="Acts.2.1-Acts.2.13">Ac 2:1-13</reference>), while the Church was using the means (answering to "the garden," <reference osisRef="Song.6.11">So 6:11</reference>; <reference osisRef="John.3.8">Joh 3:8</reference>).

<hi type="bold">Ammi-nadib--</hi>supposed to me one proverbial for swift driving. Similarly (<reference osisRef="Song.1.9">So 1:9</reference>). Rather, "my willing people" (<reference osisRef="Ps.110.3">Psa 110:3</reference>). A willing chariot bore a "willing people"; or Nadib is the Prince, Jesus Christ (<reference osisRef="Ps.68.17">Psa 68:17</reference>). She is borne in a moment into His presence (<reference osisRef="Eph.2.6">Ep 2:6</reference>).

12. Sudden outpourings of the Spirit on Pentecost (Ac 2:1-13), while the Church was using the means (answering to "the garden," So 6:11; Joh 3:8). Ammi-nadib-- supposed to me one proverbial for swift driving. Similarly (So 1:9). Rather, "my willing people" (Psa 110:3). A willing chariot bore a "willing people"; or Nadib is the Prince, Jesus Christ (Psa 68:17). She is borne in a moment into His presence (Ep 2:6).


13. Entreaty of the daughters of Jerusalem to her, in her chariot-like flight from them (compare <reference osisRef="2Kgs.2.12">2Ki 2:12</reference>; <reference osisRef="2Sam.19.14">2Sa 19:14</reference>).

<hi type="bold">Shulamite--</hi>new name applied to her now for the first time. Feminine of Solomon, Prince of Peace; His bride, daughter of peace, accepting and proclaiming it (<reference osisRef="Isa.52.7">Is 52:7</reference>; <reference osisRef="John.14.27">Joh 14:27</reference>; <reference osisRef="Rom.5.1">Ro 5:1</reference>; <reference osisRef="Eph.2.17">Ep 2:17</reference>). Historically, this name answers to the time when, not without a divine design in it, the young Church met in Solomon's porch (<reference osisRef="Acts.3.11">Ac 3:11</reference>; <reference osisRef="Acts.5.12">5:12</reference>). The entreaty, "Return, O Shulamite," answers to the people's desire to keep Peter and John, after the lame man was healed, when they were about to enter the temple. Their reply attributing the glory not to themselves, but to Jesus Christ, answers to the bride's reply here, "What will ye see" in me? "As it were," &c. She accepts the name Shulamite, as truly describing her. But adds, that though "one" (<reference osisRef="Song.6.9">So 6:9</reference>), she is nevertheless "two." Her glories are her Lord's, beaming through her (<reference osisRef="Eph.5.31">Ep 5:31</reference>, <reference osisRef="Eph.5.32">32</reference>). The two armies are the family of Jesus Christ in heaven, and that on earth, joined and one with Him; the one militant, the other triumphant. Or Jesus Christ and His ministering angels are one army, the Church the other, both being one (<reference osisRef="John.17.21">Joh 17:21</reference>, <reference osisRef="John.17.22">22</reference>). Allusion is made to Mahanaim (meaning two hosts), the scene of Jacob's victorious conflict by prayer (<reference osisRef="Gen.32.2">Ge 32:2</reference>, 9, 22-30). Though she is peace, yet she has warfare here, between flesh and spirit within and foes without; her strength, as Jacob's at Mahanaim, is Jesus Christ and His host enlisted on her side by prayer; whence she obtains those graces which raise the admiration of the daughters of Jerusalem. <chapter eID="Song.6"/>

13. Entreaty of the daughters of Jerusalem to her, in her chariot-like flight from them (compare 2Ki 2:12; 2Sa 19:14). Shulamite-- new name applied to her now for the first time. Feminine of Solomon, Prince of Peace; His bride, daughter of peace, accepting and proclaiming it (Is 52:7; Joh 14:27; Ro 5:1; Ep 2:17). Historically, this name answers to the time when, not without a divine design in it, the young Church met in Solomon's porch (Ac 3:11; 5:12). The entreaty, "Return, O Shulamite," answers to the people's desire to keep Peter and John, after the lame man was healed, when they were about to enter the temple. Their reply attributing the glory not to themselves, but to Jesus Christ, answers to the bride's reply here, "What will ye see" in me? "As it were," &c. She accepts the name Shulamite, as truly describing her. But adds, that though "one" (So 6:9), she is nevertheless "two." Her glories are her Lord's, beaming through her (Ep 5:31, 32). The two armies are the family of Jesus Christ in heaven, and that on earth, joined and one with Him; the one militant, the other triumphant. Or Jesus Christ and His ministering angels are one army, the Church the other, both being one (Joh 17:21, 22). Allusion is made to Mahanaim (meaning two hosts), the scene of Jacob's victorious conflict by prayer (Ge 32:2, 9, 22-30). Though she is peace, yet she has warfare here, between flesh and spirit within and foes without; her strength, as Jacob's at Mahanaim, is Jesus Christ and His host enlisted on her side by prayer; whence she obtains those graces which raise the admiration of the daughters of Jerusalem.


<title type="x-s2">CHAPTER 7</title>
 <reference osisRef="Song.7.1-Song.7.13">So 7:1-13</reference>.

<hi type="bold">1. thy feet--</hi>rather, "thy goings" (<reference osisRef="Ps.17.5">Psa 17:5</reference>). Evident allusion to <reference osisRef="Isa.52.7">Is 52:7</reference>: "How beautiful ... are the feet of him ... that publisheth peace" (Shulamite, <reference osisRef="Song.6.13">So 6:13</reference>).

<hi type="bold">shoes--</hi>Sandals are richly jewelled in the East (<reference osisRef="Luke.15.22">Lu 15:22</reference>; <reference osisRef="Eph.6.15">Ep 6:15</reference>). She is evidently "on the mountains," whither she was wafted (<reference osisRef="Song.6.12">So 6:12</reference>), above the daughters of Jerusalem, who therefore portray her feet first.

<hi type="bold">daughter--</hi>of God the Father, with whom Jesus Christ is one (<reference osisRef="Matt.5.9">Mt 5:9</reference>), "children of (the) God" (of peace), equivalent to Shulamite (<reference osisRef="Ps.45.10-Ps.45.15">Psa 45:10-15</reference>; <reference osisRef="2Cor.6.18">2Co 6:18</reference>), as well as bride of Jesus Christ.

<hi type="bold">prince's--</hi>therefore princely herself, freely giving the word of life to others, not sparing her "feet," as in <reference osisRef="Song.5.3">So 5:3</reference>; <reference osisRef="Exod.12.11">Ex 12:11</reference>. To act on the offensive is defensive to ourselves.

<hi type="bold">joints--</hi>rather, "the rounding"; the full graceful curve of the hips in the female figure; like the rounding of a necklace (as the Hebrew for "jewels" means). Compare with the English Version, <reference osisRef="Eph.4.13-Eph.4.16">Ep 4:13-16</reference>; <reference osisRef="Col.2.19">Col 2:19</reference>. Or, applying it to the girdle binding together the robes round the hips (<reference osisRef="Eph.6.14">Ep 6:14</reference>).

<hi type="bold">cunning workman--</hi>(<reference osisRef="Ps.139.14-Ps.139.16">Psa 139:14-16</reference>; <reference osisRef="Eph.2.10">Ep 2:10</reference>, 22; 5:29, 30, 32).

CHAPTER 7 So 7:1-13. 1. thy feet-- rather, "thy goings" (Psa 17:5). Evident allusion to Is 52:7: "How beautiful... are the feet of him... that publisheth peace" (Shulamite, So 6:13). shoes-- Sandals are richly jewelled in the East (Lu 15:22; Ep 6:15). She is evidently "on the mountains," whither she was wafted (So 6:12), above the daughters of Jerusalem, who therefore portray her feet first. daughter-- of God the Father, with whom Jesus Christ is one (Mt 5:9), "children of (the) God" (of peace), equivalent to Shulamite (Psa 45:10-15; 2Co 6:18), as well as bride of Jesus Christ. prince's-- therefore princely herself, freely giving the word of life to others, not sparing her "feet," as in So 5:3; Ex 12:11. To act on the offensive is defensive to ourselves. joints-- rather, "the rounding"; the full graceful curve of the hips in the female figure; like the rounding of a necklace (as the Hebrew for "jewels" means). Compare with the English Version, Ep 4:13-16; Col 2:19. Or, applying it to the girdle binding together the robes round the hips (Ep 6:14). cunning workman-- (Psa 139:14-16; Ep 2:10, 22; 5:29, 30, 32).


<hi type="bold">2. navel--</hi>rather, "girdle-clasp," called from the part of the person underneath. The "shoes" (<reference osisRef="Song.7.1">So 7:1</reference>) prove that dress is throughout presupposed on all parts where it is usually worn. She is "a bride adorned for her husband"; the "uncomely parts," being most adorned (<reference osisRef="1Cor.12.23">1Co 12:23</reference>). The girdle-clasp was adorned with red rubies resembling the "round goblet" (crater or mixer) of spice-mixed wine (not "liquor," <reference osisRef="Song.8.2">So 8:2</reference>; <reference osisRef="Isa.5.22">Is 5:22</reference>). The wine of the "New Testament in His blood" (<reference osisRef="Luke.22.20">Lu 22:20</reference>). The spiritual exhilaration by it was mistaken for that caused by new wine (<reference osisRef="Acts.2.13-Acts.2.17">Ac 2:13-17</reference>; <reference osisRef="Eph.5.18">Ep 5:18</reference>).

<hi type="bold">belly--</hi>that is, the vesture on it. As in <reference osisRef="Ps.45.13">Psa 45:13</reference>, <reference osisRef="Ps.45.14">14</reference>, gold and needlework compose the bride's attire, so golden-colored "wheat" and white "lilies" here. The ripe grain, in token of harvest joy, used to be decorated with lilies; so the accumulated spiritual food (<reference osisRef="John.6.35">Joh 6:35</reference>; <reference osisRef="John.12.24">12:24</reference>), free from chaff, not fenced with thorns, but made attractive by lilies ("believers," <reference osisRef="Song.2.2">So 2:2</reference>; <reference osisRef="Acts.2.46">Ac 2:46</reference>, 47; <reference osisRef="2Cor.5.13">5:13</reference>, <reference osisRef="2Cor.5.14">14</reference>, in common partaking of it). Associated with the exhilarating wine cup (<reference osisRef="Zech.9.17">Zec 9:17</reference>), as here.

2. navel-- rather, "girdle-clasp," called from the part of the person underneath. The "shoes" (So 7:1) prove that dress is throughout presupposed on all parts where it is usually worn. She is "a bride adorned for her husband"; the "uncomely parts," being most adorned (1Co 12:23). The girdle-clasp was adorned with red rubies resembling the "round goblet" (crater or mixer) of spice-mixed wine (not "liquor," So 8:2; Is 5:22). The wine of the "New Testament in His blood" (Lu 22:20). The spiritual exhilaration by it was mistaken for that caused by new wine (Ac 2:13-17; Ep 5:18). belly-- that is, the vesture on it. As in Psa 45:13, 14, gold and needlework compose the bride's attire, so golden-colored "wheat" and white "lilies" here. The ripe grain, in token of harvest joy, used to be decorated with lilies; so the accumulated spiritual food (Joh 6:35; 12:24), free from chaff, not fenced with thorns, but made attractive by lilies ("believers," So 2:2; Ac 2:46, 47; 5:13, 14, in common partaking of it). Associated with the exhilarating wine cup (Zec 9:17), as here.


3. The daughters of Jerusalem describe her in the same terms as Jesus Christ in <reference osisRef="Song.4.5">So 4:5</reference>. The testimonies of heaven and earth coincide.

<hi type="bold">twins--</hi>faith and love.

3. The daughters of Jerusalem describe her in the same terms as Jesus Christ in So 4:5. The testimonies of heaven and earth coincide. twins-- faith and love.


<hi type="bold">4. tower of ivory--</hi>In <reference osisRef="Song.4.4">So 4:4</reference>, Jesus Christ saith, "a tower of David builded for an armory." Strength and conquest are the main thought in His description; here, beauty and polished whiteness; contrast <reference osisRef="Song.1.5">So 1:5</reference>.

<hi type="bold">fishpools--</hi>seen by Burckhardt, clear (<reference osisRef="Rev.22.1">Re 22:1</reference>), deep, quiet, and full (<reference osisRef="1Cor.2.10">1Co 2:10</reference>, <reference osisRef="2Cor.2.15">15</reference>).

<hi type="bold">Heshbon--</hi>east of Jordan, residence of the Amorite king, Sihon (<reference osisRef="Num.21.25">Nu 21:25</reference>, &c.), afterwards held by Gad.

<hi type="bold">Bath-rabbim--</hi>"daughter of a multitude"; a crowded thoroughfare. Her eyes (<reference osisRef="Song.4.1">So 4:1</reference>) are called by Jesus Christ, "doves' eyes," waiting on Him. But here, looked on by the daughters or Jerusalem, they are compared to a placid lake. She is calm even amidst the crowd (<reference osisRef="Prov.8.2">Pr 8:2</reference>; <reference osisRef="John.16.33">Joh 16:33</reference>).

<hi type="bold">nose--</hi>or, face.

<hi type="bold">tower of Lebanon--</hi>a border-fortress, watching the hostile Damascus. Towards Jesus Christ her face was full of holy shame (see on <reference osisRef="Song.4.1">So 4:1</reference>; <reference osisRef="Song.4.3">So 4:3</reference>); towards spiritual foes, like a watchtower (<reference osisRef="Hab.2.1">Ha 2:1</reference>; <reference osisRef="Mark.13.37">Mr 13:37</reference>; <reference osisRef="Acts.4.13">Ac 4:13</reference>), elevated, so that she looks not up from earth to heaven, but down from heaven to earth. If we retain "nose," discernment of spiritual fragrance is meant.

4. tower of ivory-- In So 4:4, Jesus Christ saith, "a tower of David builded for an armory." Strength and conquest are the main thought in His description; here, beauty and polished whiteness; contrast So 1:5. fishpools-- seen by Burckhardt, clear (Re 22:1), deep, quiet, and full (1Co 2:10, 15). Heshbon-- east of Jordan, residence of the Amorite king, Sihon (Nu 21:25, &c.), afterwards held by Gad. Bath-rabbim-- "daughter of a multitude"; a crowded thoroughfare. Her eyes (So 4:1) are called by Jesus Christ, "doves' eyes," waiting on Him. But here, looked on by the daughters or Jerusalem, they are compared to a placid lake. She is calm even amidst the crowd (Pr 8:2; Joh 16:33). nose-- or, face. tower of Lebanon-- a border-fortress, watching the hostile Damascus. Towards Jesus Christ her face was full of holy shame (see on So 4:1; So 4:3); towards spiritual foes, like a watchtower (Ha 2:1; Mr 13:37; Ac 4:13), elevated, so that she looks not up from earth to heaven, but down from heaven to earth. If we retain "nose," discernment of spiritual fragrance is meant.


<hi type="bold">5. upon thee--</hi>the headdress "upon" her.

<hi type="bold">Carmel--</hi>signifying a well-cultivated field (<reference osisRef="Isa.35.2">Is 35:2</reference>). In <reference osisRef="Song.5.15">So 5:15</reference> He is compared to majestic Lebanon; she here, to fruitful Carmel. Her headdress, or crown (<reference osisRef="2Tim.4.8">2Ti 4:8</reference>; <reference osisRef="1Pet.5.4">1Pe 5:4</reference>). Also the souls won by her (<reference osisRef="1Thess.2.19">1Th 2:19</reference>, 20), a token of her fruitfulness.

<hi type="bold">purple--</hi>royalty (<reference osisRef="Rev.1.6">Re 1:6</reference>). As applied to hair, it expresses the glossy splendor of black hair (literally, "pendulous hair") so much admired in the East (<reference osisRef="Song.4.1">So 4:1</reference>). While the King compares her hair to the flowering hair of goats (the token of her subjection), the daughters of Jerusalem compare it to royal purple.

<hi type="bold">galleries--</hi>(so <reference osisRef="Song.1.17">So 1:17</reference>, Margin; <reference osisRef="Rev.21.3">Re 21:3</reference>). But Maurer translates here, "flowing ringlets"; with these, as with "thongs" (so Lee, from the Arabic translates it) "the King is held" bound (<reference osisRef="Song.6.5">So 6:5</reference>; <reference osisRef="Prov.6.25">Pr 6:25</reference>). Her purple crowns of martyrdom especially captivated the King, appearing from His galleries (<reference osisRef="Acts.7.55">Ac 7:55</reference>, <reference osisRef="Acts.7.56">56</reference>). As Samson's strength was in his locks (<reference osisRef="Judg.16.17">Jud 16:17</reference>). Here first the daughters see the King themselves.

5. upon thee-- the headdress "upon" her. Carmel-- signifying a well-cultivated field (Is 35:2). In So 5:15 He is compared to majestic Lebanon; she here, to fruitful Carmel. Her headdress, or crown (2Ti 4:8; 1Pe 5:4). Also the souls won by her (1Th 2:19, 20), a token of her fruitfulness. purple-- royalty (Re 1:6). As applied to hair, it expresses the glossy splendor of black hair (literally, "pendulous hair") so much admired in the East (So 4:1). While the King compares her hair to the flowering hair of goats (the token of her subjection), the daughters of Jerusalem compare it to royal purple. galleries-- (so So 1:17, Margin; Re 21:3). But Maurer translates here, "flowing ringlets"; with these, as with "thongs" (so Lee, from the Arabic translates it) "the King is held" bound (So 6:5; Pr 6:25). Her purple crowns of martyrdom especially captivated the King, appearing from His galleries (Ac 7:55, 56). As Samson's strength was in his locks (Jud 16:17). Here first the daughters see the King themselves.


6. Nearer advance of the daughters to the Church (<reference osisRef="Acts.2.47">Ac 2:47</reference>; <reference osisRef="2Cor.5.13">5:13</reference>, end). Love to her is the first token of love to Him (<reference osisRef="1John.5.1">1Jo 5:1</reference>, end).

<hi type="bold">delights--</hi>fascinating charms to them and to the King (<reference osisRef="Song.7.5">So 7:5</reference>; <reference osisRef="Isa.62.4">Is 62:4</reference>, Hephzi-bah). Hereafter, too (<reference osisRef="Zeph.3.17">Zep 3:17</reference>; Mal 3:12; <reference osisRef="Rev.21.9">Re 21:9</reference>).

6. Nearer advance of the daughters to the Church (Ac 2:47; 5:13, end). Love to her is the first token of love to Him (1Jo 5:1, end). delights-- fascinating charms to them and to the King (So 7:5; Is 62:4, Hephzi-bah). Hereafter, too (Zep 3:17; Mal 3:12; Re 21:9).


<hi type="bold">7. palm tree--</hi>(<reference osisRef="Ps.92.12">Psa 92:12</reference>). The sure sign of water near (<reference osisRef="Exod.15.27">Ex 15:27</reference>; <reference osisRef="John.7.38">Joh 7:38</reference>).

<hi type="bold">clusters--</hi>not of dates, as Moody Stuart thinks. The parallelism (<reference osisRef="Song.7.8">So 7:8</reference>), "clusters of the vine," shows it is here clusters of grapes. Vines were often trained (termed "wedded") on other trees.

7. palm tree-- (Psa 92:12). The sure sign of water near (Ex 15:27; Joh 7:38). clusters-- not of dates, as Moody Stuart thinks. The parallelism (So 7:8), "clusters of the vine," shows it is here clusters of grapes. Vines were often trained (termed "wedded") on other trees.