66 lines
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66 lines
19 KiB
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Title = 'The Song of Solomon';
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SubTitle3 = 'CHAPTER 3';
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<p id="Chapter3" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 3
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<p id="So3_1"><a onclick="return mV('Sgs',3,'1-11');">Sgs 3:1-11</a>.
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<p><b>1. By night</b>—literally, "By nights." Continuation of the longing for the dawn of the Messiah (<a onclick="return mV('Sgs',2,17);">Sgs 2:17</a>; <a onclick="return mV('Psa',130,6);">Psa 130:6</a>; <a onclick="return mV('Mal',4,2);">Mal 4:2</a>). The spiritual desertion here (<a onclick="return mV('Sgs',2,17);">Sgs 2:17</a>; <a onclick="return mV('Sgs',3,5);">3:5</a>) is not due to indifference, as in <a onclick="return mV('Sgs',5,'2-8');">Sgs 5:2-8</a>. "As nights and dews are better for flowers than a continual sun, so Christ's absence (at times) giveth sap to humility, and putteth an edge on hunger, and furnisheth a fair field to faith to put forth itself" [RUTHERFORD]. Contrast <a onclick="return mV('Sgs',1,13);">Sgs 1:13</a>; <a onclick="return mV('Psa',30,6,7);">Psa 30:6-7</a>.
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<br><br><b>on...bed</b>—the secret of her failure (<a onclick="return mV('Isa',64,7);">Isa 64:7</a>; <a onclick="return mV('Jer',29,13);">Jer 29:13</a>; <a onclick="return mV('Amo',6,1,4);">Amo 6:1, 4</a>; <a onclick="return mV('Hsa',7,14);">Hsa 7:14</a>).
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<br><br><b>loveth</b>—no want of sincerity, but of diligence, which she now makes up for by leaving her bed to seek Him (<a onclick="return mV('Psa',22,2);">Psa 22:2</a>; <a onclick="return mV('Psa',63,8);">63:8</a>; <a onclick="return mV('Isa',26,9);">Isa 26:9</a>; <a onclick="return mV('Jhn',20,17);">Jhn 20:17</a>). Four times (<a onclick="return mV('Sgs',3,'1-4');">Sgs 3:1-4</a>) she calls Jesus Christ, "Him whom my soul loveth," designating Him as <i>absent;</i> language of desire: "He loved me," would be language of <i>present</i> fruition (<a onclick="return mV('Rev',1,5);">Rev 1:5</a>). In questioning the watchmen (<a onclick="return mV('Sgs',3,3);">Sgs 3:3</a>), she does not even name Him, so full is her heart of Him. Having found Him at dawn (for throughout <i>He</i> is the <i>morning</i>), she charges the daughters not to abridge by intrusion the period of His stay. Compare as to the thoughtful seeking for Jesus Christ in the time of John the Baptist, in vain at first, but presently after successful (<a onclick="return mV('Luk',3,'15-22');">Luk 3:15-22</a>; <a onclick="return mV('Jhn',1,'19-34');">Jhn 1:19-34</a>).
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<br><br><b>found him not</b>—Oh, for such honest dealings with ourselves (<a onclick="return mV('Pro',25,14);">Pro 25:14</a>; <a onclick="return mV('Jud',1,12);">Jud 1:12</a>)!
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<p id="So3_2"><b>2.</b> Wholly awake for God (<a onclick="return mV('Luk',14,'18-20');">Luk 14:18-20</a>; <a onclick="return mV('Eph',5,14);">Eph 5:14</a>). "An honest resolution is often to (the doing of) duty, like a needle that draws the thread after it" [DURHAM]. Not a mere wish, that counts not the cost—to leave her easy bed, and wander in the dark night seeking Him (<a onclick="return mV('Pro',13,4);">Pro 13:4</a>; <a onclick="return mV('Mat',21,30);">Mat 21:30</a> <a onclick="return mV('Luk',14,'27-33');">Luk 14:27-33</a>).
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<br><br><b>the city</b>—Jerusalem, literally (<a onclick="return mV('Mat',3,5);">Mat 3:5</a>; <a onclick="return mV('Jhn',1,19);">Jhn 1:19</a>), and spiritually the <i>Church</i> here (<a onclick="return mV('Hbr',12,22);">Hbr 12:22</a>), in glory (<a onclick="return mV('Rev',21,2);">Rev 21:2</a>).
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<br><br><b>broad ways</b>—open spaces at the gates of Eastern cities, where the public assembled for business. So, the assemblies of worshippers (<a onclick="return mV('Sgs',8,2,3);">Sgs 8:2-3</a>; <a onclick="return mV('Pro',1,'20-23');">Pro 1:20-23</a>; <a onclick="return mV('Hbr',10,25);">Hbr 10:25</a>). She had in her first awakening shrunk from them, seeking Jesus Christ alone; but she was desired to seek the footsteps of the flock (<a onclick="return mV('Sgs',1,8);">Sgs 1:8</a>), so now in her second trial she goes forth to them of herself. "The more the soul grows in grace, and the less it leans on ordinances, the more it prizes and profits by them" [MOODY STUART] (<a onclick="return mV('Psa',73,16,17);">Psa 73:16-17</a>).
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<br><br><b>found him not</b>—Nothing short of Jesus Christ can satisfy her (<a onclick="return mV('Job',23,'8-10');">Job 23:8-10</a>; <a onclick="return mV('Psa',63,1,2);">Psa 63:1-2</a>).
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<p id="So3_3"><b>3. watchmen</b>—ministers (<a onclick="return mV('Isa',62,6);">Isa 62:6</a>; <a onclick="return mV('Jer',6,17);">Jer 6:17</a>; <a onclick="return mV('Eze',3,17);">Eze 3:17</a>; <a onclick="return mV('Hbr',13,17);">Hbr 13:17</a>), fit persons to consult (<a onclick="return mV('Isa',21,11);">Isa 21:11</a>; <a onclick="return mV('Mal',2,7);">Mal 2:7</a>).
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<br><br><b>found me</b>—the general ministry of the Word "finds" individually souls in quest of Jesus Christ (<a onclick="return mV('Gen',24,27);">Gen 24:27</a>, end of verse <a onclick="return mV('Act',16,14);">Act 16:14</a>); whereas formalists remain unaffected.
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<p id="So3_4"><b>4.</b> Jesus Christ is generally "found" near the watchmen and means of grace; but they are not Himself; the star that points to Beth-lehem is not the Sun that has risen there; she hastens past the guideposts to the goal [MOODY STUART]. Not even angels could satisfy Mary, instead of Jesus Christ (<a onclick="return mV('Jhn',20,'11-16');">Jhn 20:11-16</a>).
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<br><br><b>found him</b>— (<a onclick="return mV('Isa',45,19);">Isa 45:19</a>; <a onclick="return mV('Hsa',6,'1-3');">Hsa 6:1-3</a>; <a onclick="return mV('Mat',13,'44-46');">Mat 13:44-46</a>).
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<br><br><b>held him,</b> etc.—willing to be held; not willing, if not held (<a onclick="return mV('Gen',32,26);">Gen 32:26</a>; <a onclick="return mV('Mat',28,9);">Mat 28:9</a>; <a onclick="return mV('Luk',24,28,29);">Luk 24:28-29</a>; <a onclick="return mV('Rev',3,11);">Rev 3:11</a>). "As a little weeping child will hold its mother fast, not because it is stronger than she, but because her bowels constrain her not to leave it; so Jesus Christ yearning over the believer <i>cannot go,</i> because He <i>will</i> not" [DURHAM]. In <a onclick="return mV('Sgs',1,4);">Sgs 1:4</a> it is He who leads the bride into His chambers; here it is she who leads Him into her mother's. There are times when the grace of Jesus Christ seems to draw us to Him; and others, when we with strong cries draw Him to us and ours. In the East one large apartment often serves for the whole family; so the bride here speaks of her mother's apartment and her own together. The mention of the "mother" excludes impropriety, and imparts the idea of heavenly love, pure as a sister's, while ardent as a bride's; hence the frequent title, "my sister—spouse." Our mother after the Spirit, is <i>the Church,</i> the new Jerusalem (<a onclick="return mV('Jhn',3,'5-8');">Jhn 3:5-8</a>; <a onclick="return mV('Gal',4,19,26);">Gal 4:19, 26</a>); for her we ought to pray continually (<a onclick="return mV('Eph',3,'14-19');">Eph 3:14-19</a>), also for the <i>national</i> Jerusalem (<a onclick="return mV('Isa',62,6,7);">Isa 62:6-7</a>; <a onclick="return mV('Rom',10,1);">Rom 10:1</a>), also for the <i>human family,</i> which is our mother and kindred after the flesh; these our mother's children have evilly treated us (<a onclick="return mV('Sgs',1,6);">Sgs 1:6</a>); but, like our Father, we are to return good for evil (<a onclick="return mV('Mat',5,44,45);">Mat 5:44-45</a>), and so bring Jesus Christ home to them (<a onclick="return mV('1Pe',2,12);">1Pe 2:12</a>).
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<p id="So3_5"><b>5.</b> So <a onclick="return mV('Sgs',2,7);">Sgs 2:7</a>; but <i>there</i> it was for the non-interruption of her own fellowship with Jesus Christ that she was anxious; <i>here</i> it is for the not grieving of the Holy Ghost, on the part of the daughters of Jerusalem. Jealously avoid levity, heedlessness, and offenses which would mar the gracious work begun in others (<a onclick="return mV('Mat',18,7);">Mat 18:7</a>; <a onclick="return mV('Act',2,42,43);">Act 2:42-43</a>; <a onclick="return mV('Eph',4,30);">Eph 4:30</a>).
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<p id="So3_6">CANTICLE III.— (<a onclick="return mV('Sgs',3,'6-');">Sgs 3:6 - 5:1</a>) —THE BRIDEGROOM WITH THE BRIDE. <p> Historically, the ministry of Jesus Christ on earth.
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<p><b>6.</b> New scene (<a onclick="return mV('Sgs',3,'6-11');">Sgs 3:6-11</a>). The friends of the Bridegroom see a cortege approach. His palanquin and guard.
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<br><br><b>cometh out</b>—rather, "up from"; the wilderness was lower than Jerusalem [MAURER].
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<br><br><b>pillars of smoke</b>—from the perfumes burned around Him and His bride. Image from Israel and the tabernacle (answering to "bed," <a onclick="return mV('Sgs',3,7);">Sgs 3:7</a>) marching through the desert with the pillar of smoke by day and fire by night (<a onclick="return mV('Exd',14,20);">Exd 14:20</a>), and the pillars of smoke ascending from the altars of incense and of atonement; so Jesus Christ's righteousness, atonement, and ever-living intercession. Balaam, the last representative of patriarchism, was required to curse the Jewish Church, just as <i>it</i> afterwards would not succumb to Christianity without a struggle (<a onclick="return mV('Num',22,41);">Num 22:41</a>), but he had to bless in language like that here (<a onclick="return mV('Num',24,5,6);">Num 24:5-6</a>). Angels too joyfully ask the same question, when Jesus Christ with the tabernacle of His body (answering to "<i>His bed,</i>" <a onclick="return mV('Sgs',3,7);">Sgs 3:7</a>; <a onclick="return mV('Jhn',1,14);">Jhn 1:14</a>, "dwelt," <i>Greek</i> "tabernacled," <a onclick="return mV('Jhn',2,21);">Jhn 2:21</a>) ascends into heaven (<a onclick="return mV('Psa',24,'8-10');">Psa 24:8-10</a>); also when they see His glorious bride with Him (<a onclick="return mV('Psa',68,18);">Psa 68:18</a>; <a onclick="return mV('Rev',7,'13-17');">Rev 7:13-17</a>). Encouragement to her; amid the darkest trials (<a onclick="return mV('Sgs',3,1);">Sgs 3:1</a>), she is still on the road to glory (<a onclick="return mV('Sgs',3,11);">Sgs 3:11</a>) in a palanquin "paved with love" (<a onclick="return mV('Sgs',3,10);">Sgs 3:10</a>); she is now in soul spiritually "coming," exhaling the sweet graces, faith, love, joy, peace, prayer, and praise; (the fire is lighted <i>within,</i> the "smoke" is seen <i>without,</i> <a onclick="return mV('Act',4,13);">Act 4:13</a>); it is in the <i>desert</i> of trial (<a onclick="return mV('Sgs',3,'1-3');">Sgs 3:1-3</a>) she gets them; she is the "merchant" buying from Jesus Christ without money or price (<a onclick="return mV('Isa',55,1);">Isa 55:1</a>; <a onclick="return mV('Rev',3,18);">Rev 3:18</a>); just as myrrh and frankincense are got, not in Egypt, but in the Arabian sands and the mountains of Palestine. Hereafter she shall "come" (<a onclick="return mV('Sgs',3,6,11);">Sgs 3:6, 11</a>) in a glorified body, too (<a onclick="return mV('Phl',3,21);">Phl 3:21</a>). Historically, Jesus Christ returning from the wilderness, full of the Holy Ghost (<a onclick="return mV('Luk',4,1,14);">Luk 4:1, 14</a>). The same, "Who is this," etc. (<a onclick="return mV('Isa',63,1, 5);">Isa 63:1, 5</a>).
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<p id="So3_7"><b>7.</b> In <a onclick="return mV('Sgs',3,6);">Sgs 3:6</a> the <i>wilderness</i> character of the Church is portrayed; in <a onclick="return mV('Sgs',3,7,8);">Sgs 3:7-8</a>, its <i>militant</i> aspect. In <a onclick="return mV('Sgs',3,9,10);">Sgs 3:9-10</a>, Jesus Christ is seen dwelling in believers, who are His "chariot" and "body." In <a onclick="return mV('Sgs',3,11);">Sgs 3:11</a>, the consummation in glory.
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<br><br><b>bed</b>—palanquin. His body, literally, guarded by a definite number of angels, <i>threescore,</i> or sixty (<a onclick="return mV('Mat',26,53);">Mat 26:53</a>), from the wilderness (<a onclick="return mV('Mat',4,1,11);">Mat 4:1, 11</a>), and continually (<a onclick="return mV('Luk',2,13);">Luk 2:13</a>; <a onclick="return mV('Luk',22,43);">22:43</a>; <a onclick="return mV('Act',1,10,11);">Act 1:10-11</a>); just as six hundred thousand of Israel guarded the Lord's tabernacle (<a onclick="return mV('Num',2,'17-32');">Num 2:17-32</a>), one for every ten thousand. In contrast to the "bed of sloth" (<a onclick="return mV('Sgs',3,1);">Sgs 3:1</a>).
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<br><br><b>valiant</b>— (<a onclick="return mV('Jos',5,13,14);">Jos 5:13-14</a>). Angels guarding His <i>tomb</i> used like words (<a onclick="return mV('Mar',16,6);">Mar 16:6</a>).
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<br><br><b>of Israel</b>—true subjects, not mercenaries.
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<p id="So3_8"><b>8. hold</b>—not actually grasping them, but having them girt on the thigh ready for use, like their Lord (<a onclick="return mV('Psa',45,3);">Psa 45:3</a>). So believers too are guarded by angels (<a onclick="return mV('Psa',91,11);">Psa 91:11</a>; <a onclick="return mV('Hbr',1,14);">Hbr 1:14</a>), and they themselves need "every man" (<a onclick="return mV('Neh',4,18);">Neh 4:18</a>) to be armed (<a onclick="return mV('Psa',144,1,2);">Psa 144:1-2</a>; <a onclick="return mV('2Cr',10,4);">2Cr 10:4</a>; <a onclick="return mV('Eph',6,12,17);">Eph 6:12, 17</a>; <a onclick="return mV('1Ti',6,12);">1Ti 6:12</a>), and "expert" (<a onclick="return mV('2Cr',2,11);">2Cr 2:11</a>).
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<br><br><b>because of fear in the night</b>—Arab marauders often turn a wedding into mourning by a night attack. So the bridal procession of saints in the night of this wilderness is the chief object of Satan's assault.
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<p id="So3_9"><b>9. chariot</b>—more elaborately made than the "bed" or travelling litter (<a onclick="return mV('Sgs',3,7);">Sgs 3:7</a>), from a <i>Hebrew</i> root, "to elaborate" [EWALD]. So the temple of "cedar of Lebanon," as compared with the temporary tabernacle of shittim wood (<a onclick="return mV('2Sa',7,2,6,7);">2Sa 7:2, 6, 7</a>; <a onclick="return mV('1Ki',5,14);">1Ki 5:14</a>; <a onclick="return mV('1Ki',6,'15-18');">6:15-18</a>), Jesus Christ's body is the antitype, "made" by the Father for Him (<a onclick="return mV('1Cr',1,30);">1Cr 1:30</a>; <a onclick="return mV('Hbr',10,5);">Hbr 10:5</a>), the wood answering to His human nature, the gold, His divine; the two being but one Christ.
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<p id="So3_10"><b>10. pillars</b>—supporting the canopy at the four corners; curtains at the side protect the person within from the sun. Pillars with silver sockets supported the veil that enclosed the holy of holies; emblem of Jesus Christ's <i>strength</i> (<a onclick="return mV('1Ki',7,21);">1Ki 7:21</a>), <i>Margin,</i> "silver," emblem of His <i>purity</i> (<a onclick="return mV('Psa',12,6);">Psa 12:6</a>); so the saints hereafter (<a onclick="return mV('Rev',3,12);">Rev 3:12</a>).
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<br><br><b>bottom</b>—rather, "the back for resting or reclining on" (<i>Vulgate</i> and <i>Septuagint</i>) [MAURER]. So the floor and mercy seat, the <i>resting</i>-place" of God (<a onclick="return mV('Psa',132,14);">Psa 132:14</a>) in the temple, was gold (<a onclick="return mV('1Ki',6,30);">1Ki 6:30</a>).
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<br><br><b>covering</b>—rather, "seat," as in <a onclick="return mV('Lev',15,9);">Lev 15:9</a>. Hereafter the saints shall share His <i>seat</i> (<a onclick="return mV('Rev',3,21);">Rev 3:21</a>).
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<br><br><b>purple</b>—the veil of the holiest, partly purple, and the <i>purple</i> robe put on Jesus Christ, accord with <i>English Version,</i> "<i>covering.</i>" "Purple" (including scarlet and crimson) is the emblem of <i>royalty,</i> and of <i>His blood;</i> typified by the passover lamb's blood, and the wine when the twelve <i>sat</i> or <i>reclined</i> at the Lord's table.
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<br><br><b>paved</b>—translated, like mosaic pavement, with the various acts and promises of love of Father, Son, and Holy Ghost (<a onclick="return mV('Zep',3,17);">Zep 3:17</a>; <a onclick="return mV('1Jo',4,8,16);">1Jo 4:8, 16</a>), in contrast with the tables of stone in the "midst" of the ark, covered with writings of stern command (compare <a onclick="return mV('Jhn',19,13);">Jhn 19:13</a>); <i>this</i> is all grace and love to believers, who answer to "the daughters of Jerusalem" (<a onclick="return mV('Jhn',1,17);">Jhn 1:17</a>). The exterior silver and gold, cedar, purple, and guards, may deter, but when the bride enters <i>within,</i> she rests on a pavement of love.
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<p id="So3_11"><b>11. Go forth</b>— (<a onclick="return mV('Mat',25,6);">Mat 25:6</a>).
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<br><br><b>daughters of Zion</b>—spirits of saints, and angels (<a onclick="return mV('Isa',61,10);">Isa 61:10</a> <a onclick="return mV('Zec',9,9);">Zec 9:9</a>).
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<br><br><b>crown</b>—nuptial (<a onclick="return mV('Eze',16,'8-12');">Eze 16:8-12</a>); the Hebrews wore costly crowns or chaplets at weddings (<a onclick="return mV('Psa',2,6);">Psa 2:6</a>; <a onclick="return mV('Rev',19,12);">Rev 19:12</a>). The crown of thorns was once His nuptial chaplet, His blood the wedding wine cup (<a onclick="return mV('Jhn',19,5);">Jhn 19:5</a>). "His mother," that so crowned Him, is the <i>human race,</i> for He is "the Son of <i>man,</i>" not merely the son of Mary. The same mother reconciled to Him (<a onclick="return mV('Mat',12,50);">Mat 12:50</a>), as the Church, travails in birth for souls, which she presents to Him as a crown (<a onclick="return mV('Phl',4,1);">Phl 4:1</a>; <a onclick="return mV('Rev',4,10);">Rev 4:10</a>). Not being ashamed to call the children brethren (<a onclick="return mV('Hbr',2,'11-14');">Hbr 2:11-14</a>), He calls <i>their</i> mother <i>His</i> mother (<a onclick="return mV('Psa',22,9);">Psa 22:9</a>; <a onclick="return mV('Rom',8,29);">Rom 8:29</a>; <a onclick="return mV('Rev',12,1,2);">Rev 12:1-2</a>).
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<br><br><b>behold</b>— (<a onclick="return mV('2Th',1,10);">2Th 1:10</a>).
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<br><br><b>day of his espousals</b>—chiefly final marriage, when the number of the elect is complete (<a onclick="return mV('Rev',6,11);">Rev 6:11</a>).
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<br><br><b>gladness</b>— (<a onclick="return mV('Psa',45,15);">Psa 45:15</a>; <a onclick="return mV('Isa',62,5);">Isa 62:5</a>; <a onclick="return mV('Rev',19,7);">Rev 19:7</a>). MOODY STUART observes as to this Canticle (<a onclick="return mV('Sgs',3,'6-');">Sgs 3:6 - 5:1</a>), the center of the Book, these characteristics: (1) The bridegroom takes the chief part, whereas elsewhere the bride is the chief speaker. (2) Elsewhere He is either "King" or "Solomon"; here He is twice called "King Solomon." The bride is six times here called the "spouse"; never so before or after; also "sister" four times, and, except in the first verse of the next Canticle, nowhere else. (3) He and she are never separate; no absence, no complaint, which abound elsewhere, are in this Canticle.
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