87 lines
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87 lines
23 KiB
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Ecclesiastes';
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Title = 'The Song of Solomon';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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SubTitle3 = 'CHAPTER 5';
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<p id="Chapter5" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 5
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<p id="So5_1"><a onclick="return mV('Sgs',5,'1-16');">Sgs 5:1-16</a>.
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<p><b>1.</b> Answer to her prayer (<a onclick="return mV('Isa',65,24);">Isa 65:24</a>; <a onclick="return mV('Rev',3,20);">Rev 3:20</a>).
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<br><br><b>am come</b>—already (<a onclick="return mV('Sgs',4,16);">Sgs 4:16</a>); "come" (<a onclick="return mV('Gen',28,16);">Gen 28:16</a>).
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<br><br><b>sister...spouse</b>—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 (<a onclick="return mV('Eph',5,'30-32');">Eph 5:30-32</a>).
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<br><br><b>have gathered...myrrh</b>—His course was already complete; the myrrh, etc. (<a onclick="return mV('Mat',2,11);">Mat 2:11</a>; <a onclick="return mV('Mat',26,'7-12');">26:7-12</a>; <a onclick="return mV('Jhn',19,39);">Jhn 19:39</a>), emblems of the indwelling of the anointing Holy Ghost, were already gathered.
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<br><br><b>spice</b>—literally, "balsam."
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<br><br><b>have eaten</b>—answering to her "eat" (<a onclick="return mV('Sgs',4,16);">Sgs 4:16</a>).
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<br><br><b>honeycomb</b>—distinguished here from liquid "honey" dropping from trees. The last supper, here set forth, is one of <i>espousal,</i> a pledge of the future <i>marriage</i> (<a onclick="return mV('Sgs',8,14);">Sgs 8:14</a>; <a onclick="return mV('Rev',19,9);">Rev 19:9</a>). 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 (<a onclick="return mV('Isa',7,15);">Isa 7:15</a>); and after His resurrection (<a onclick="return mV('Luk',24,42);">Luk 24:42</a>).
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<br><br><b>my wine</b>— (<a onclick="return mV('Jhn',18,11);">Jhn 18:11</a>) —a cup of wrath to Him, of mercy to us, whereby God's Word and promises become to us "milk" (<a onclick="return mV('Psa',19,10);">Psa 19:10</a>; <a onclick="return mV('1Pe',2,2);">1Pe 2:2</a>). "My" answers to "His" (<a onclick="return mV('Sgs',4,16);">Sgs 4:16</a>). The myrrh (emblem, by its bitterness, of <i>repentance</i>), honey, milk (<i>incipient faith</i>), wine (<i>strong faith</i>), in reference to believers, imply that He accepts all their graces, however various in degree.
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<br><br><b>eat</b>—He desires to make us partakers in His joy (<a onclick="return mV('Isa',55,1,2);">Isa 55:1-2</a>; <a onclick="return mV('Jhn',6,'53-57');">Jhn 6:53-57</a>; <a onclick="return mV('1Jo',1,3);">1Jo 1:3</a>).
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<br><br><b>drink abundantly</b>—so as to be filled (<a onclick="return mV('Eph',5,18);">Eph 5:18</a>; as <a onclick="return mV('Hag',1,6);">Hag 1:6</a>).
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<br><br><b>friends</b>— (<a onclick="return mV('Jhn',15,15);">Jhn 15:15</a>).
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<p id="So5_2">CANTICLE IV.— (<a onclick="return mV('Sgs',5,'2-');">Sgs 5:2 - 8:4</a>) —FROM THE AGONY OF GETHSEMANE TO THE CONVERSION OF SAMARIA.
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<p><b>2.</b> 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 (<a onclick="return mV('Mat',26,'40-43');">Mat 26:40-43</a>), "the spirit willing, the flesh weak" (compare <a onclick="return mV('Rom',7,'18-25');">Rom 7:18-25</a>; <a onclick="return mV('Gal',5,16,17,24);">Gal 5:16-17, 24</a>). Not <i>total</i> sleep. The lamp was burning beside the <i>slumbering</i> wise virgin, but wanted trimming (<a onclick="return mV('Mat',25,'5-7');">Mat 25:5-7</a>). It is <i>His</i> voice that rouses her (<a onclick="return mV('Jon',1,6);">Jon 1:6</a>; <a onclick="return mV('Eph',5,14);">Eph 5:14</a>; <a onclick="return mV('Rev',3,20);">Rev 3:20</a>). Instead of bitter reproaches, He addresses her by the most endearing titles, "my sister, my love," etc. Compare His thought of <i>Peter</i> after the denial (<a onclick="return mV('Mar',16,7);">Mar 16:7</a>).
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<br><br><b>dew</b>—which falls heavily in summer nights in the East (see <a onclick="return mV('Luk',9,58);">Luk 9:58</a>).
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<br><br><b>drops of the night</b>— (<a onclick="return mV('Psa',22,2);">Psa 22:2</a>; <a onclick="return mV('Luk',22,44);">Luk 22:44</a>). His death is not <i>expressed,</i> as unsuitable to the allegory, a song of love and joy; <a onclick="return mV('Sgs',5,4);">Sgs 5:4</a> 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" (<a onclick="return mV('Luk',22,61,62);">Luk 22:61-62</a>); <a onclick="return mV('Sgs',5,5,6);">Sgs 5:5-6</a>, the disciples with "myrrh," etc. (<a onclick="return mV('Luk',24,1,5);">Luk 24:1, 5</a>), seeking Jesus Christ in the tomb, but finding Him not, for He has "withdrawn Himself" (<a onclick="return mV('Jhn',7,34);">Jhn 7:34</a>; <a onclick="return mV('Jhn',13,33);">13:33</a>); <a onclick="return mV('Sgs',5,7);">Sgs 5:7</a>, 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 (<a onclick="return mV('Mar',14,51);">Mar 14:51</a>); <a onclick="return mV('Sgs',5,8);">Sgs 5:8</a>, the sympathy of friends (<a onclick="return mV('Luk',23,27);">Luk 23:27</a>).
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<br><br><b>undefiled</b>—not polluted by spiritual adultery (<a onclick="return mV('Rev',14,4);">Rev 14:4</a>; <a onclick="return mV('Jam',4,4);">Jam 4:4</a>).
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<p id="So5_3"><b>3.</b> Trivial excuses (<a onclick="return mV('Luk',14,18);">Luk 14:18</a>).
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<br><br><b>coat</b>—rather, the inmost vest, next the skin, taken off before going to bed.
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<br><br><b>washed...feet</b>—before going to rest, for they had been soiled, from the Eastern custom of wearing sandals, not shoes. Sloth (<a onclick="return mV('Luk',11,7);">Luk 11:7</a>) and despondency (<a onclick="return mV('Deu',7,'17-19');">Deu 7:17-19</a>).
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<p id="So5_4"><b>4.</b> 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, <a onclick="return mV('Eze',3,14);">Eze 3:14</a>), by (<i>Hebrew,</i> 'from,' so in <a onclick="return mV('Sgs',2,9);">Sgs 2:9</a>) the hole"; in "chastening" (<a onclick="return mV('Psa',38,2);">Psa 38:2</a>; <a onclick="return mV('Rev',3,'14-22');">Rev 3:14-22</a>, singularly similar to this passage), and other unexpected ways letting Himself in (<a onclick="return mV('Luk',22,61,62);">Luk 22:61-62</a>).
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<br><br><b>bowels...moved for him</b>—It is His which are first troubled for us, and which cause ours to be troubled for Him (<a onclick="return mV('Jer',31,20);">Jer 31:20</a>; <a onclick="return mV('Hsa',11,8);">Hsa 11:8</a>).
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<p id="So5_5"><b>5. dropped with myrrh</b>—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) <i>profusely</i> with the <i>best</i> perfumes (<a onclick="return mV('Exd',30,23);">Exd 30:23</a>; <a onclick="return mV('Est',2,12);">Est 2:12</a>; <a onclick="return mV('Pro',7,17);">Pro 7:17</a>); "sweet-smelling" is in the <i>Hebrew</i> rather, "spontaneously exuding" from the tree, and therefore the <i>best.</i> She designed also to anoint Him, whose "head was filled with the drops of night" (<a onclick="return mV('Luk',24,1);">Luk 24:1</a>). The myrrh typifies <i>bitter</i> repentance, the fruit of the Spirit's unction (<a onclick="return mV('2Cr',1,21,22);">2Cr 1:21-22</a>).
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<br><br><b>handles of the lock</b>—sins which closed the heart against Him.
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<p id="So5_6"><b>6. withdrawn</b>—He <i>knocked</i> when she was sleeping; for to have left her then would have ended in the death sleep; He <i>withdraws</i> now that she is roused, as she needs correction (<a onclick="return mV('Jer',2,17,19);">Jer 2:17, 19</a>), and can appreciate and safely bear it now, which she could not then. "The strong He'll strongly try" (<a onclick="return mV('1Cr',10,13);">1Cr 10:13</a>).
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<br><br><b>when he spake</b>—rather, "because of His speaking"; at the remembrance of His tender words (<a onclick="return mV('Job',29,2,3);">Job 29:2-3</a>; <a onclick="return mV('Psa',27,13);">Psa 27:13</a>; <a onclick="return mV('Psa',142,7);">142:7</a>), or <i>till He should speak.</i> no answer— (<a onclick="return mV('Job',23,'3-9');">Job 23:3-9</a>; <a onclick="return mV('Job',30,20);">30:20</a>; <a onclick="return mV('Job',34,29);">34:29</a>; <a onclick="return mV('Lam',3,44);">Lam 3:44</a>). Weak faith receives immediate comfort (<a onclick="return mV('Luk',8,44,47,48);">Luk 8:44, 47-48</a>); strong faith is tried with delay (<a onclick="return mV('Mat',15,22,23);">Mat 15:22-23</a>).
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<p id="So5_7"></a> <p><b>7. watchmen</b>—historically, the Jewish priests, etc. (see on JFB for <a href="./Comm/jfb/Sgs/Sgs005.html#So5_2">Sgs 5:2</a>); spiritually, ministers (<a onclick="return mV('Isa',62,6);">Isa 62:6</a>; <a onclick="return mV('Hbr',13,17);">Hbr 13:17</a>), faithful in "smiting" (<a onclick="return mV('Psa',141,5);">Psa 141:5</a>) 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 (<a onclick="return mV('Isa',66,5);">Isa 66:5</a>), 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 (<a onclick="return mV('Sgs',3,'2-4');">Sgs 3:2-4</a>), 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 <i>growing reserve</i> of God towards Israel observable in Judges, as His people repeat their demands on His grace.
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<p id="So5_8"><b>8.</b> 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 (<a onclick="return mV('Luk',23,27,28);">Luk 23:27-28</a>). Inquirers <i>may</i> find ("<i>if</i> ye find") Jesus Christ before she who has grieved His Spirit finds Him again.
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<br><br><b>tell</b>—in prayer (<a onclick="return mV('Jam',5,16);">Jam 5:16</a>).
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<br><br><b>sick of love</b>—from an opposite cause (<a onclick="return mV('Sgs',2,5);">Sgs 2:5</a>) than through excess of delight at His <i>presence;</i> now excess of pain at His <i>absence.</i>
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<p id="So5_9"><b>9.</b> Her own beauty (<a onclick="return mV('Eze',16,14);">Eze 16:14</a>), and lovesickness for Him, elicit now their enquiry (<a onclick="return mV('Mat',5,16);">Mat 5:16</a>); heretofore "other lords besides Him had dominion over them"; thus they had seen "no beauty in Him" (<a onclick="return mV('Isa',26,13);">Isa 26:13</a>; <a onclick="return mV('Isa',53,2);">53:2</a>).
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<p id="So5_10"><b>10.</b> (<a onclick="return mV('1Pe',3,15);">1Pe 3:15</a>).
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<br><br><b>white and ruddy</b>—health and beauty. So David (equivalent to <i>beloved</i>), His forefather after the flesh, and type (<a onclick="return mV('1Sa',17,42);">1Sa 17:42</a>). "The Lamb" is at once His nuptial and sacrificial name (<a onclick="return mV('1Pe',1,19);">1Pe 1:19</a>; <a onclick="return mV('Rev',19,7);">Rev 19:7</a>), characterized by white and red; <i>white,</i> His spotless manhood (<a onclick="return mV('Rev',1,14);">Rev 1:14</a>). The <i>Hebrew</i> for <i>white</i> is properly "illuminated by the sun," white as the light" (compare <a onclick="return mV('Mat',17,2);">Mat 17:2</a>); <i>red,</i> in His blood-dyed garment as slain (<a onclick="return mV('Isa',63,'1-3');">Isa 63:1-3</a>; <a onclick="return mV('Rev',5,6);">Rev 5:6</a>; <a onclick="return mV('Rev',19,13);">19:13</a>). Angels are white, not red; the blood of martyrs does not enter heaven; His alone is seen there.
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<br><br><b>chiefest</b>—literally, "a standard bearer"; that is, as conspicuous above all others, as a standard bearer is among hosts (<a onclick="return mV('Psa',45,7);">Psa 45:7</a>; <a onclick="return mV('Psa',89,6);">89:6</a>; <a onclick="return mV('Isa',11,10);">Isa 11:10</a>; <a onclick="return mV('Isa',55,4);">55:4</a>; <a onclick="return mV('Hbr',2,10);">Hbr 2:10</a>; compare <a onclick="return mV('2Sa',18,3);">2Sa 18:3</a>; <a onclick="return mV('Job',33,23);">Job 33:23</a>; <a onclick="return mV('Phl',2,'9-11');">Phl 2:9-11</a>; <a onclick="return mV('Rev',1,5);">Rev 1:5</a>). The chief of sinners needs the "chiefest" of Saviours.
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<p id="So5_11"><b>11. head...gold</b>—<i>the Godhead</i> of Jesus Christ, as distinguished from His <i>heel,</i> that is, His manhood, which was "bruised" by Satan; both together being one Christ (<a onclick="return mV('1Cr',11,3);">1Cr 11:3</a>). Also His sovereignty, as Nebuchadnezzar, the supreme king was "the head of gold" (<a onclick="return mV('Dan',2,'32-38');">Dan 2:32-38</a>; <a onclick="return mV('Col',1,18);">Col 1:18</a>), the highest creature, compared with Him, is brass, iron, and clay. "Preciousness" (<i>Greek,</i> <a onclick="return mV('1Pe',2,7);">1Pe 2:7</a>).
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<br><br><b>bushy</b>—<i>curled,</i> token of Headship. In contrast with her <i>flowing</i> locks (<a onclick="return mV('Sgs',4,1);">Sgs 4:1</a>), the token of her subjection to Him (<a onclick="return mV('Psa',8,'4-8');">Psa 8:4-8</a>; <a onclick="return mV('1Cr',11,3, '6-15');">1Cr 11:3, 6-15</a>). The <i>Hebrew</i> is (pendulous as) the <i>branches of a palm,</i> which, when in leaf, resemble waving plumes of feathers.
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<br><br><b>black</b>—implying youth; no "gray hairs" (<a onclick="return mV('Psa',102,27);">Psa 102:27</a>; <a onclick="return mV('Psa',110,3,4);">110:3-4</a>; <a onclick="return mV('Hsa',7,9);">Hsa 7:9</a>). 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 (<a onclick="return mV('Dan',7,9);">Dan 7:9</a>). These contrasts often concur in Him (<a onclick="return mV('Sgs',5,10);">Sgs 5:10</a>), "white and ruddy"; here the "raven" (<a onclick="return mV('Sgs',5,12);">Sgs 5:12</a>), the "dove," as both with Noah in the ark (<a onclick="return mV('Gen',8,11);">Gen 8:11</a>); emblems of judgment and mercy.
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<p id="So5_12"><b>12. as the eyes of doves</b>—rather, "as doves" (<a onclick="return mV('Psa',68,13);">Psa 68:13</a>); bathing in "the rivers"; so combining in their "silver" feathers the <i>whiteness</i> of milk with the <i>sparkling brightness</i> of the water trickling over them (<a onclick="return mV('Mat',3,16);">Mat 3:16</a>). The "milk" may allude to the white around the pupil of the eye. The "waters" refer to the eye as the fountain of <i>tears of sympathy</i> (<a onclick="return mV('Eze',16,5,6);">Eze 16:5-6</a>; <a onclick="return mV('Luk',19,41);">Luk 19:41</a>). Vivacity, purity, and love, are the three features typified.
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<br><br><b>fitly set</b>—as a gem in a ring; as the precious stones in the high priest's breastplate. Rather, translate as <i>Vulgate</i> (the doves), <i>sitting at the fulness</i> of the stream; by the full stream; or, as MAURER (the eyes) "<i>set in fulness,</i> not sunk in their sockets (<a onclick="return mV('Rev',5,6);">Rev 5:6</a>), ("seven," expressing <i>full</i> perfection), (<a onclick="return mV('Zec',3,9);">Zec 3:9</a>; <a onclick="return mV('Zec',4,10);">4:10</a>).
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<p id="So5_13"><b>13. cheeks</b>—the seat of beauty, according to the <i>Hebrew</i> meaning [GESENIUS]. Yet men smote and spat on them (<a onclick="return mV('Isa',50,6);">Isa 50:6</a>).
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<br><br><b>bed</b>—full, like the raised surface of the garden bed; fragrant with ointments, as beds with aromatic plants (literally, "balsam").
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<br><br><b>sweet flowers</b>—rather, "<i>terraces</i> of aromatic herbs"—"<i>high-raised</i> parterres of sweet plants," in parallelism to "bed," which comes from a <i>Hebrew</i> root, meaning "elevation."
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<br><br><b>lips</b>— (<a onclick="return mV('Psa',45,2);">Psa 45:2</a>; <a onclick="return mV('Jhn',7,46);">Jhn 7:46</a>).
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<br><br><b>lilies</b>—red lilies. Soft and gentle (<a onclick="return mV('1Pe',2,22,23);">1Pe 2:22-23</a>). How different lips were man's (<a onclick="return mV('Psa',22,7);">Psa 22:7</a>)!
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<br><br><b>dropping...myrrh</b>—namely, His lips, just as the sweet dewdrops which hang in the calyx of the lily.
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<p id="So5_14"><b>14. rings set with...beryl</b>—<i>Hebrew, Tarshish,</i> so called from the city. The ancient chrysolite, gold in color (<i>Septuagint</i>), our topaz, one of the stones on the high priest's breastplate, also in the foundation of New Jerusalem (<a onclick="return mV('Rev',21,19,20);">Rev 21:19-20</a>; also <a onclick="return mV('Dan',10,6);">Dan 10:6</a>). "Are as," is plainly to be supplied, see in <a onclick="return mV('Sgs',5,13);">Sgs 5:13</a> a similiar ellipsis; not as MOODY STUART: "<i>have</i> 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 <i>cylinders</i> used as signets, such as are found in Nineveh, and which resemble fingers. A ring is the token of sonship (<a onclick="return mV('Luk',15,22);">Luk 15:22</a>). A slave was not allowed to wear a <i>gold</i> ring. He imparts His sonship and freedom to us (<a onclick="return mV('Gal',4,7);">Gal 4:7</a>); also of authority (<a onclick="return mV('Gen',41,42);">Gen 41:42</a>; compare <a onclick="return mV('Jhn',6,27);">Jhn 6:27</a>). He seals us in the name of God with His signet (<a onclick="return mV('Rev',7,'2-4');">Rev 7:2-4</a>), compare below, <a onclick="return mV('Sgs',8,6);">Sgs 8:6</a>, where she desires to be herself <i>a signet-ring</i> on His arms; so "graven on the palms," etc., that is, on the signet-ring in His hand (<a onclick="return mV('Isa',49,16);">Isa 49:16</a>; contrast <a onclick="return mV('Hag',2,23);">Hag 2:23</a>, with <a onclick="return mV('Jer',22,24);">Jer 22:24</a>).
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<br><br><b>belly</b>—BURROWES and MOODY STUART translate, "body." NEWTON, as it is elsewhere, "bowels"; namely, His compassion (<a onclick="return mV('Psa',22,14);">Psa 22:14</a>; <a onclick="return mV('Isa',63,15);">Isa 63:15</a>; <a onclick="return mV('Jer',31,20);">Jer 31:20</a>; <a onclick="return mV('Hsa',11,8);">Hsa 11:8</a>).
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<br><br><b>bright</b>—literally, "elaborately wrought so as to shine," so His "prepared" body (<a onclick="return mV('Hbr',10,5);">Hbr 10:5</a>); the "ivory palace" of the king (<a onclick="return mV('Psa',45,8);">Psa 45:8</a>); spotless, pure, so the bride's "neck is as to tower of <i>ivory</i>" (<a onclick="return mV('Sgs',7,4);">Sgs 7:4</a>).
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<br><br><b>sapphires</b>—spangling in the girdle around Him (<a onclick="return mV('Dan',10,5);">Dan 10:5</a>). "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 (<a onclick="return mV('Isa',11,5);">Isa 11:5</a>). Sapphires indicate His <i>heavenly</i> nature (so <a onclick="return mV('Jhn',3,13);">Jhn 3:13</a>, "<i>is</i> in heaven"), even in His humiliation, <i>overlaying</i> or cast "over" His ivory human body (<a onclick="return mV('Exd',24,10);">Exd 24:10</a>). Sky-blue in color, the <i>height</i> and <i>depth</i> of the love of Jesus Christ (<a onclick="return mV('Eph',3,18);">Eph 3:18</a>).
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<p id="So5_15"><b>15. pillars</b>—strength and steadfastness. Contrast man's "legs" (<a onclick="return mV('Ecc',12,3);">Ecc 12:3</a>). Allusion to the temple (<a onclick="return mV('1Ki',5,8,9);">1Ki 5:8-9</a>; <a onclick="return mV('1Ki',7,21);">7:21</a>), the "cedars" of "Lebanon" (<a onclick="return mV('Psa',147,10);">Psa 147:10</a>). Jesus Christ's "legs" were not broken on the cross, though the thieves' were; on them rests the weight of our salvation (<a onclick="return mV('Psa',75,3);">Psa 75:3</a>).
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<br><br><b>sockets of fine gold</b>—His sandals, answering to the bases of the pillars; "set up from everlasting" (<a onclick="return mV('Pro',8,22,23);">Pro 8:22-23</a>) to the feet, "of fine gold." He was tried in the fire and found without alloy.
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<br><br><b>countenance</b>—rather, "His aspect," including both <i>mien</i> and <i>stature</i> (compare <a onclick="return mV('2Sa',23,21);">2Sa 23:21</a>, <i>Margin;</i> with <a onclick="return mV('1Ch',11,23);">1Ch 11:23</a>). From the several <i>parts,</i> she proceeds to the general effect of the <i>whole</i> person of Jesus Christ.
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<br><br><b>Lebanon</b>—so called from its <i>white</i> limestone rocks.
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<br><br><b>excellent</b>—literally, "choice," that is, fair and tall as the cedars on Lebanon (<a onclick="return mV('Eze',31,3);">Eze 31:3</a>, etc.). Majesty is the prominent thought (<a onclick="return mV('Psa',21,5);">Psa 21:5</a>). Also the cedars' <i>duration</i> (<a onclick="return mV('Hbr',1,11);">Hbr 1:11</a>); <i>greenness</i> (<a onclick="return mV('Luk',23,31);">Luk 23:31</a>), and refuge afforded by it (<a onclick="return mV('Eze',17,22,23);">Eze 17:22-23</a>).
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<p id="So5_16"><b>16.</b> Literally, "His <i>palate</i> is <i>sweetness,</i> yea, all over loveliness," that is, He is the <i>essence</i> of these qualities.
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<br><br><b>mouth</b>—so <a onclick="return mV('Sgs',1,2);">Sgs 1:2</a>, not the same as "lips" (<a onclick="return mV('Sgs',5,13);">Sgs 5:13</a>), His breath (<a onclick="return mV('Isa',11,4);">Isa 11:4</a>; <a onclick="return mV('Jhn',20,22);">Jhn 20:22</a>). "All over," all the beauties scattered among creatures are transcendently concentrated in Him (<a onclick="return mV('Col',1,19);">Col 1:19</a>; <a onclick="return mV('Col',2,9);">2:9</a>).
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<br><br><b>my beloved</b>—for I love Him.
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<br><br><b>my friend</b>—for He loves me (<a onclick="return mV('Pro',18,24);">Pro 18:24</a>). Holy boasting (<a onclick="return mV('Psa',34,2);">Psa 34:2</a>; <a onclick="return mV('1Cr',1,31);">1Cr 1:31</a>).
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