86 lines
29 KiB
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86 lines
29 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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SubTitle3 = 'CHAPTER 1';
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<p id="Chapter1" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 1
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<p id="So1_1"><a onclick="return mV('Sgs',1,'1-17');">Sgs 1:1-17</a>. CANTICLE I.— (<a onclick="return mV('Sgs',1,'2-');">Sgs 1:2 - 2:7</a>) —THE BRIDE SEARCHING FOR AND FINDING THE KING.
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<p><b>1. The song of songs</b>—The most excellent of all songs, <i>Hebrew</i> idiom (<a onclick="return mV('Exd',29,37);">Exd 29:37</a>; <a onclick="return mV('Deu',10,14);">Deu 10:14</a>). A foretaste on earth of the "new song" to be sung in glory (<a onclick="return mV('Rev',5,9);">Rev 5:9</a>; <a onclick="return mV('Rev',14,3);">14:3</a>; <a onclick="return mV('Rev',15,'2-4');">15:2-4</a>).
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<br><br><b>Solomon's</b>—"King of Israel," or "Jerusalem," is not added, as in the opening of Proverbs and Ecclesiastes, not because Solomon had not yet ascended the throne [MOODY STUART], but because his personality is hid under that of Christ, the true Solomon (equivalent to <i>Prince of Peace</i>). The earthly Solomon is not introduced, which would break the consistency of the allegory. Though the bride bears the chief part, the Song throughout is not hers, but that of her "Solomon." He animates her. He and she, the Head and the members, form but one Christ [ADELAIDE NEWTON]. Aaron prefigured Him as priest; Moses, as prophet; David, as a suffering king; Solomon, as the triumphant prince of peace. The camp in the wilderness represents the Church in the world; the peaceful reign of Solomon, after all enemies had been subdued, represents the Church in heaven, of which joy the Song gives a foretaste.
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<p id="So1_2"><b>2. him</b>—abruptly. She names him not, as is natural to one whose heart is full of some much desired friend: so Mary Magdalene at the sepulchre (<a onclick="return mV('Jhn',20,15);">Jhn 20:15</a>), as if everyone must know whom she means, the <i>one</i> chief object of her desire (<a onclick="return mV('Psa',73,25);">Psa 73:25</a>; <a onclick="return mV('Mat',13,'44-46');">Mat 13:44-46</a>; <a onclick="return mV('Phl',3,7,8);">Phl 3:7-8</a>).
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<br><br><b>kiss</b>—the token of <i>peace</i> from the Prince of Peace (<a onclick="return mV('Luk',15,20);">Luk 15:20</a>); "our Peace" (<a onclick="return mV('Psa',85,10);">Psa 85:10</a>; <a onclick="return mV('Col',1,21);">Col 1:21</a>; <a onclick="return mV('Eph',2,14);">Eph 2:14</a>).
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<br><br><b>of his mouth</b>—marking the tenderest affection. For a king to permit his hands, or even garment, to be kissed, was counted a great honor; but that he should himself kiss another <i>with his mouth</i> is the greatest honor. God had in times past spoken by <i>the mouth</i> of His prophets, who had declared the Church's betrothal; the bride now longs for contact with <i>the mouth of the Bridegroom Himself</i> (<a onclick="return mV('Job',23,12);">Job 23:12</a>; <a onclick="return mV('Luk',4,22);">Luk 4:22</a>; <a onclick="return mV('Hbr',1,1,2);">Hbr 1:1-2</a>). True of the Church before the first advent, longing for "the hope of Israel," "the desire of all nations"; also the awakened soul longing for the kiss of <i>reconciliation;</i> and further, the kiss that is the token of the <i>marriage contract</i> (<a onclick="return mV('Hsa',2,19,20);">Hsa 2:19-20</a>), and of <i>friendship</i> (<a onclick="return mV('1Sa',20,41);">1Sa 20:41</a>; <a onclick="return mV('Jhn',14,21);">Jhn 14:21</a>; <a onclick="return mV('Jhn',15,15);">15:15</a>).
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<br><br><b>thy love</b>—<i>Hebrew,</i> "loves," namely, tokens of love, loving blandishments.
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<br><br><b>wine</b>—which makes glad "the heavy heart" of one ready to perish, so that he "remembers his misery no more" (<a onclick="return mV('Pro',31,6, 7);">Pro 31:6-7</a>). So, in a "better" sense, Christ's love (<a onclick="return mV('Hab',3,17,18);">Hab 3:17-18</a>). He gives the same praise to the bride's love, with the emphatic addition, "How much" (<a onclick="return mV('Sgs',4,10);">Sgs 4:10</a>). Wine was created by His first miracle (<a onclick="return mV('Jhn',2,'1-11');">Jhn 2:1-11</a>), and was the pledge given of His love at the last supper. The spiritual wine is His blood and His spirit, the "new" and better wine of the kingdom (<a onclick="return mV('Mat',26,29);">Mat 26:29</a>), which we can never drink to "excess," as the other (<a onclick="return mV('Eph',5,18);">Eph 5:18</a>; compare <a onclick="return mV('Psa',23,5);">Psa 23:5</a> <a onclick="return mV('Isa',55,1);">Isa 55:1</a>).
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<p id="So1_3"><b>3.</b> Rather, "As regards the savor of thy ointments, it is good" [MAURER]. In <a onclick="return mV('Sgs',4,10,11);">Sgs 4:10-11</a>, the Bridegroom reciprocates the praise of the bride in the same terms.
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<br><br><b>thy name</b>—Christ's <i>character and office</i> as the "Anointed" (<a onclick="return mV('Isa',9,6);">Isa 9:6</a>; <a onclick="return mV('Isa',61,1);">61:1</a>), as "the savor of ointments" are the graces that surround His <i>person</i> (<a onclick="return mV('Psa',45,7, 8);">Psa 45:7-8</a>). <a onclick="return mV('Ecc',7,1);">Ecc 7:1</a>, in its fullest sense, applies to Him. The holy anointing oil of the high priest, which it was death for anyone else to make (so <a onclick="return mV('Act',4,12);">Act 4:12</a>), implies the exclusive preciousness of Messiah's name (<a onclick="return mV('Exd',30,'23-28', '31-38');">Exd 30:23-28, 31-38</a>). So Mary brake the box of precious ointment over Him, appropriately (<a onclick="return mV('Mar',14,5);">Mar 14:5</a>), the broken box typifying His body, which, when broken, diffused all grace: compounded of various spices, etc. (<a onclick="return mV('Col',1,19);">Col 1:19</a>; <a onclick="return mV('Col',2,9);">2:9</a>); of sweet odor (<a onclick="return mV('Eph',5,2);">Eph 5:2</a>).
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<br><br><b>poured</b>— (<a onclick="return mV('Isa',53,12);">Isa 53:12</a>; <a onclick="return mV('Rom',5,5);">Rom 5:5</a>).
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<br><br><b>therefore</b>—because of the manifestation of God's character in Christ (<a onclick="return mV('1Jo',4,9, 19);">1Jo 4:9, 19</a>). So the penitent woman (<a onclick="return mV('Luk',7,37,38,47);">Luk 7:37-38, 47</a>).
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<br><br><b>virgins</b>—the pure in heart (<a onclick="return mV('2Cr',11,2);">2Cr 11:2</a>; <a onclick="return mV('Rev',14,4);">Rev 14:4</a>). The same <i>Hebrew</i> is translated, "thy hidden ones" (<a onclick="return mV('Psa',83,3);">Psa 83:3</a>). The "ointment" of the Spirit "poured forth" produces the "love of Christ" (<a onclick="return mV('Rom',5,5);">Rom 5:5</a>).
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<p id="So1_4"><b>4.</b> (1) The cry of ancient Israel for Messiah, for example, Simeon, Anna, etc. (2) The cry of an awakened soul for the drawing of the Spirit, after it has got a glimpse of Christ's loveliness and its own helplessness.
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<br><br><b>Draw me</b>—The Father draws (<a onclick="return mV('Jhn',6,44);">Jhn 6:44</a>). The Son draws (<a onclick="return mV('Jer',31,3);">Jer 31:3</a>; <a onclick="return mV('Hsa',11,4);">Hsa 11:4</a>; <a onclick="return mV('Jhn',12,32);">Jhn 12:32</a>). "Draw" here, and "Tell" (<a onclick="return mV('Sgs',1,7);">Sgs 1:7</a>), reverently qualify the word "kiss" (<a onclick="return mV('Sgs',1,2);">Sgs 1:2</a>).
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<br><br><b>me, we</b>—No believer desires to go to heaven alone. We are converted as <i>individuals;</i> we follow Christ as joined in a <i>communion</i> of saints (<a onclick="return mV('Jhn',1,41,45);">Jhn 1:41, 45</a>,). Individuality and community meet in the bride.
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<br><br><b>run</b>—Her earnestness kindles as she prays (<a onclick="return mV('Isa',40,31);">Isa 40:31</a>; <a onclick="return mV('Psa',119,32,60);">Psa 119:32, 60</a>).
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<br><br><b>after thee</b>—not before (<a onclick="return mV('Jhn',10,4);">Jhn 10:4</a>).
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<br><br><b>king...brought me into</b>— (<a onclick="return mV('Psa',45,14,15);">Psa 45:14-15</a>; <a onclick="return mV('Jhn',10,16);">Jhn 10:16</a>). He is the anointed <i>Priest</i> (<a onclick="return mV('Sgs',1,3);">Sgs 1:3</a>); <i>King</i> (<a onclick="return mV('Sgs',1,4);">Sgs 1:4</a>).
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<br><br><b>chambers</b>—Her prayer is answered even beyond her desires. Not only is she permitted to <i>run</i> after Him, but is brought into the inmost pavilion, where Eastern kings admitted none but the most intimate friends (<a onclick="return mV('Est',4,11);">Est 4:11</a>; <a onclick="return mV('Est',5,2);">5:2</a>; <a onclick="return mV('Psa',27,5);">Psa 27:5</a>). The erection of the temple of Solomon was the first bringing of the bride into permanent, instead of migratory, chambers of the King. Christ's body on earth was the next (<a onclick="return mV('Jhn',2,21);">Jhn 2:21</a>), whereby believers are brought within the veil (<a onclick="return mV('Eph',2,6);">Eph 2:6</a>; <a onclick="return mV('Hbr',10,19,20);">Hbr 10:19-20</a>). Entrance into the closet for prayer is the first step. The earnest of the future bringing into heaven (<a onclick="return mV('Jhn',14,3);">Jhn 14:3</a>). <i>His</i> chambers are the bride's also (<a onclick="return mV('Isa',26,20);">Isa 26:20</a>). There are various <i>chambers, plural</i> (<a onclick="return mV('Jhn',14,2);">Jhn 14:2</a>).
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<br><br><b>be glad and rejoice</b>—<i>inward</i> and <i>outward</i> rejoicing.
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<br><br><b>in thee</b>— (<a onclick="return mV('Isa',61,10);">Isa 61:10</a>; <a onclick="return mV('Phl',4,1,4);">Phl 4:1, 4</a>,). Not in our spiritual frames (<a onclick="return mV('Psa',30,6,7);">Psa 30:6-7</a>).
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<br><br><b>remember</b>—rather, "commemorate with praises" (<a onclick="return mV('Isa',63,7);">Isa 63:7</a>). The mere <i>remembrance</i> of spiritual joys is better than the <i>present enjoyment</i> of carnal ones (<a onclick="return mV('Psa',4,6,7);">Psa 4:6-7</a>).
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<br><br><b>upright</b>—rather, "uprightly," "sincerely" (<a onclick="return mV('Psa',58,1);">Psa 58:1</a>; <a onclick="return mV('Rom',12,9);">Rom 12:9</a>); so Nathanael (<a onclick="return mV('Jhn',1,47);">Jhn 1:47</a>); Peter (<a onclick="return mV('Jhn',21,17);">Jhn 21:17</a>); or "deservedly" [MAURER].
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<p id="So1_5"><b>5. black</b>—namely, "as the tents of Kedar," equivalent to <i>blackness</i> (<a onclick="return mV('Psa',120,5);">Psa 120:5</a>). She draws the image from the black goatskins with which the Scenite Arabs ("Kedar" was in Arabia-Petraea) cover their tents (contrasted with the splendid state tent in which <i>the King</i> was awaiting His bride according to Eastern custom); typifying the darkness of man's natural state. To feel this, and yet also feel one's self in Jesus Christ "comely as the curtains of Solomon, marks the believer (<a onclick="return mV('Rom',7,18);">Rom 7:18</a>, etc. <a onclick="return mV('Rom',8,1);">8:1</a>); <a onclick="return mV('1Ti',1,15);">1Ti 1:15</a>, "I <i>am</i> chief"; so she says not merely, "I was," but "I am"; <i>still</i> black in herself, but comely through <i>His</i> comeliness put upon her (<a onclick="return mV('Eze',16,14);">Eze 16:14</a>).
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<br><br><b>curtains</b>—first, the hangings and veil in the temple of Solomon (<a onclick="return mV('Eze',16,10);">Eze 16:10</a>); then, also, the "fine linen which is the righteousness of saints" (<a onclick="return mV('Rev',19,8);">Rev 19:8</a>), the white wedding garment provided by Jesus Christ (<a onclick="return mV('Isa',61,10);">Isa 61:10</a>; <a onclick="return mV('Mat',22,11);">Mat 22:11</a>; <a onclick="return mV('1Cr',1,30);">1Cr 1:30</a>; <a onclick="return mV('Col',1,28);">Col 1:28</a>; <a onclick="return mV('Col',2,10);">2:10</a>; <a onclick="return mV('Rev',7,14);">Rev 7:14</a>). <i>Historically,</i> the dark tents of Kedar represent the Gentile Church (<a onclick="return mV('Isa',60,'3-7');">Isa 60:3-7</a>, etc.). As the vineyard at the close is transferred from the Jews, who had not kept their own, to the Gentiles, so the Gentiles are introduced at the commencement of the Song; for they were among the earliest enquirers after Jesus Christ (<a onclick="return mV('Mat',2,'1-12');">Mat 2:1-12</a>): the wise men from the East (Arabia, or Kedar).
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<br><br><b>daughters of Jerusalem</b>—professors, not the bride, or "the virgins," yet not enemies; invited to gospel blessings (<a onclick="return mV('Sgs',3,10,11);">Sgs 3:10-11</a>); so near to Jesus Christ as not to be unlikely to find Him (<a onclick="return mV('Sgs',5,8);">Sgs 5:8</a>); desirous to seek Him with her (<a onclick="return mV('Sgs',6,1);">Sgs 6:1</a>; compare <a onclick="return mV('Sgs',6,13);">Sgs 6:13</a>; <a onclick="return mV('Sgs',7,1,5,8);">7:1, 5, 8</a>). In <a onclick="return mV('Sgs',7,8,9);">Sgs 7:8-9</a>, the bride's Beloved becomes <i>their</i> Beloved; not, however, of <i>all</i> of them (<a onclick="return mV('Sgs',8,4);">Sgs 8:4</a>; compare <a onclick="return mV('Luk',23,27,28);">Luk 23:27-28</a>).
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<p id="So1_6"><b>6.</b> She feels as if her blackness was so great as to be gazed at by all.
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<br><br><b>mother's children</b>— (<a onclick="return mV('Mat',10,36);">Mat 10:36</a>). She is to forget "her own people and her father's house," that is, the worldly connections of her unregenerate state (<a onclick="return mV('Psa',45,10);">Psa 45:10</a>); they had maltreated her (<a onclick="return mV('Luk',15,15,16);">Luk 15:15-16</a>). Children of the same mother, but not the same father [MAURER], (<a onclick="return mV('Jhn',8,'41-44');">Jhn 8:41-44</a>). They made her a common keeper of vineyards, whereby the sun looked upon, that is, burnt her; thus she did "not keep her own" vineyard, that is, fair beauty. So the world, and the soul (<a onclick="return mV('Mat',16,26);">Mat 16:26</a>; <a onclick="return mV('Luk',9,25);">Luk 9:25</a>). The believer has to watch against the same danger (<a onclick="return mV('1Cr',9,27);">1Cr 9:27</a>). So he will be able, instead of the self-reproach here, to say as in <a onclick="return mV('Sgs',8,12);">Sgs 8:12</a>.
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<p id="So1_7"><b>7. my soul loveth</b>—more intense than "the virgins" and "the upright love thee" (<a onclick="return mV('Sgs',1,3,4);">Sgs 1:3-4</a>; <a onclick="return mV('Mat',22,37);">Mat 22:37</a>). To carry out the design of the allegory, the royal encampment is here represented as moving from place to place, in search of green pastures, under the <i>Shepherd King</i> (<a onclick="return mV('Psa',23,'1-6');">Psa 23:1-6</a>). The bride, having first enjoyed communion with him in the pavilion, is willing to follow Him into labors and dangers; arising from all absorbing love (<a onclick="return mV('Luk',14,26);">Luk 14:26</a>); this distinguishes her from the formalist (<a onclick="return mV('Jhn',10,27);">Jhn 10:27</a>; <a onclick="return mV('Rev',14,4);">Rev 14:4</a>).
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<br><br><b>feedest</b>—tendest thy flock (<a onclick="return mV('Isa',40,11);">Isa 40:11</a>; <a onclick="return mV('Hbr',13,20);">Hbr 13:20</a>; <a onclick="return mV('1Pe',2,25);">1Pe 2:25</a>; <a onclick="return mV('1Pe',5,4);">5:4</a>; <a onclick="return mV('Rev',7,17);">Rev 7:17</a>). No <i>single</i> type expresses <i>all</i> the office of Jesus Christ; hence arises the variety of <i>diverse</i> images used to portray the manifold aspects of Him: these would be quite incongruous, if the Song referred to the earthly Solomon. Her intercourse with Him is peculiar. She hears His voice, and addresses none but Himself. Yet it is through a veil; she sees Him not (<a onclick="return mV('Job',23,8,9);">Job 23:8-9</a>). If we would be fed, we must follow the Shepherd through the <i>whole</i> breadth of His Word, and not stay on <i>one</i> spot alone.
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<br><br><b>makest...to rest</b>—distinct from "feedest"; periods of rest are vouchsafed after labor (<a onclick="return mV('Isa',4,6);">Isa 4:6</a>; <a onclick="return mV('Isa',49,10);">49:10</a>; <a onclick="return mV('Eze',34,'13-15');">Eze 34:13-15</a>). Communion in private must go along with public following of Him.
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<br><br><b>turneth aside</b>—rather one <i>veiled,</i> that is, as a <i>harlot,</i> not His true bride (<a onclick="return mV('Gen',38,15);">Gen 38:15</a>), [GESENIUS]; Or as a <i>mourner</i> (<a onclick="return mV('2Sa',15,30);">2Sa 15:30</a>), [WEISS]; or as one <i>unknown</i> [MAURER]. All imply estrangement from the Bridegroom. She feels estranged even among Christ's true servants, answering to "thy companions" (<a onclick="return mV('Luk',22,28);">Luk 22:28</a>), so long as she has not Himself present. The opposite spirit to <a onclick="return mV('1Cr',3,4);">1Cr 3:4</a>.
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<p id="So1_8"><b>8. If</b>—she ought to have <i>known</i> (<a onclick="return mV('Jhn',14,8,9);">Jhn 14:8-9</a>). The confession of her ignorance and <i>blackness</i> (<a onclick="return mV('Sgs',1,5);">Sgs 1:5</a>) leads Him to call her "fairest" (<a onclick="return mV('Mat',12,20);">Mat 12:20</a>). Her jealousy of letting even "His companions" take the place of Himself (<a onclick="return mV('Sgs',1,7);">Sgs 1:7</a>) led her too far. He directs her to follow them, as they follow Him (<a onclick="return mV('1Cr',11,1);">1Cr 11:1</a> <a onclick="return mV('Hbr',6,10,12);">Hbr 6:10, 12</a>); to use ordinances and the ministry; where <i>they</i> are, <i>He</i> is (<a onclick="return mV('Jer',6,16);">Jer 6:16</a>; <a onclick="return mV('Mat',18,19,20);">Mat 18:19-20</a>; <a onclick="return mV('Hbr',10,25);">Hbr 10:25</a>). Indulging in isolation is not the way to find Him. It was thus, literally, that Zipporah found her bridegroom (<a onclick="return mV('Exd',2,16);">Exd 2:16</a>). The bride unhesitatingly asks the watchmen afterwards (<a onclick="return mV('Sgs',3,3);">Sgs 3:3</a>).
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<br><br><b>kids</b>— (<a onclick="return mV('Jhn',21,15);">Jhn 21:15</a>). Christ is to be found in active ministrations, as well as in prayer (<a onclick="return mV('Pro',11,25);">Pro 11:25</a>).
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<br><br><b>shepherds' tents</b>—ministers in the sanctuary (<a onclick="return mV('Psa',84,1);">Psa 84:1</a>).
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<p id="So1_9"><b>9. horses in Pharaoh's chariots</b>—celebrated for <i>beauty, swiftness,</i> and <i>ardor,</i> at the Red Sea (<a onclick="return mV('Exd',14,15);">Exd 14:15</a>). These qualities, which <i>seem</i> to belong to the ungodly, <i>really</i> belong to the saints [MOODY STUART]. The allusion may be to the horses brought at a high price by Solomon out of Egypt (<a onclick="return mV('2Ch',1,16,17);">2Ch 1:16-17</a>). So the bride is redeemed out of spiritual Egypt by the true Solomon, at an infinite price (<a onclick="return mV('Isa',51,1);">Isa 51:1</a>; <a onclick="return mV('1Pe',1,18,19);">1Pe 1:18-19</a>). But the deliverance from <i>Pharaoh at the Red Sea</i> accords with the allusion to the tabernacle (<a onclick="return mV('Sgs',1,5);">Sgs 1:5</a>; <a onclick="return mV('Sgs',3,6,7);">3:6-7</a>); it rightly is put at the beginning of the Church's call. The <i>ardor</i> and <i>beauty</i> of the bride are the point of comparison; (<a onclick="return mV('Sgs',1,4);">Sgs 1:4</a>) "run"; (<a onclick="return mV('Sgs',1,5);">Sgs 1:5</a>) "comely." Also, like Pharaoh's horses, she forms a great company (<a onclick="return mV('Rev',19,7,14);">Rev 19:7, 14</a>). As Jesus Christ is both Shepherd and Conqueror, so believers are not only His <i>sheep,</i> but also, as a Church <i>militant</i> now, His <i>chariots and horses</i> (<a onclick="return mV('Sgs',6,4);">Sgs 6:4</a>).
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<p id="So1_10"><b>10. rows of jewels</b>— (<a onclick="return mV('Eze',16,'11-13');">Eze 16:11-13</a>). OLERIUS says, Persian ladies wear two or three rows of pearls round the head, beginning on the forehead and descending down to the cheeks and under the chin, so that their faces seem to be set in pearls (<a onclick="return mV('Eze',16,11);">Eze 16:11</a>) implies the vital energy of the bride; this verse, her superadded graces (<a onclick="return mV('Pro',1,9);">Pro 1:9</a>; <a onclick="return mV('Pro',4,9);">4:9</a>; <a onclick="return mV('1Ti',2,9);">1Ti 2:9</a>; <a onclick="return mV('2Pe',1,5);">2Pe 1:5</a>).
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<p id="So1_11"><b>11. We</b>—the Trinity implied by the Holy Ghost, whether it was so by the writer of the Song or not (<a onclick="return mV('Gen',1,26);">Gen 1:26</a>; <a onclick="return mV('Pro',8,30);">Pro 8:30</a>; <a onclick="return mV('Pro',30,4);">30:4</a>). "The Jews acknowledged God as king, and Messiah as king, in interpreting the Song, but did not know that these two are one" [LEIGHTON].
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<br><br><b>make</b>—not merely <i>give</i> (<a onclick="return mV('Eph',2,10);">Eph 2:10</a>).
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<br><br><b>borders of gold, with studs of silver</b>—that is, "spots of silver"—Jesus Christ delights to give more "to him that hath" (<a onclick="return mV('Mat',25,29);">Mat 25:29</a>). He crowns <i>His own work</i> in us (<a onclick="return mV('Isa',26,12);">Isa 26:12</a>). The "borders" here are equivalent to "rows" (<a onclick="return mV('Sgs',1,10);">Sgs 1:10</a>); but here, the King seems to give the finish to her attire, by adding a <i>crown</i> (<i>borders,</i> or circles) of gold studded with silver spots, as in <a onclick="return mV('Est',2,17);">Est 2:17</a>. Both the <i>royal</i> and <i>nuptial</i> crown, or chaplet. The <i>Hebrew</i> for "spouse" (<a onclick="return mV('Sgs',4,8);">Sgs 4:8</a>) is <i>a crowned one</i> (<a onclick="return mV('Eze',16,12);">Eze 16:12</a> <a onclick="return mV('Rev',2,10);">Rev 2:10</a>). The crown is given at once upon conversion, in title, but in sensible possession afterwards (<a onclick="return mV('2Ti',4,8);">2Ti 4:8</a>).
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<p id="So1_12"><b>12. While</b>—It is the presence of the Sun of Righteousness that draws out the believer's odors of grace. It was the sight of Him at table that caused the two women to bring forth their ointments for Him (<a onclick="return mV('Luk',7,37,38);">Luk 7:37-38</a>; <a onclick="return mV('Jhn',12,3);">Jhn 12:3</a>; <a onclick="return mV('2Cr',2,15);">2Cr 2:15</a>). Historically fulfilled (<a onclick="return mV('Mat',2,11);">Mat 2:11</a>); spiritually (<a onclick="return mV('Rev',3,20);">Rev 3:20</a>); and in church worship (<a onclick="return mV('Mat',18,20);">Mat 18:20</a>); and at the Lord's Supper especially, for here <i>public</i> communion with Him at table amidst His friends is spoken of, as <a onclick="return mV('Sgs',1,4);">Sgs 1:4</a> refers to <i>private</i> communion (<a onclick="return mV('1Cr',10,16,21);">1Cr 10:16, 21</a>); typically (<a onclick="return mV('Exd',24,'9-11');">Exd 24:9-11</a>); the future perfect fulfilment (<a onclick="return mV('Luk',22,30);">Luk 22:30</a>; <a onclick="return mV('Rev',19,9);">Rev 19:9</a>). The allegory supposes the King to have stopped in His movements and to be seated with His friends on the divan. What grace that a table should be prepared for us, while still militant (<a onclick="return mV('Psa',23,5);">Psa 23:5</a>)!
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<br><br><b>my spikenard</b>—not boasting, but <i>owning</i> the Lord's grace to and in her. The spikenard is a lowly herb, the emblem of humility. She rejoices that <i>He</i> is well pleased with her graces, His own work (<a onclick="return mV('Phl',4,18);">Phl 4:18</a>).
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<p id="So1_13"><b>13. bundle of myrrh</b>—abundant <i>preciousness</i> (<i>Greek</i>), (<a onclick="return mV('1Pe',2,7);">1Pe 2:7</a>). Even a <i>little</i> myrrh was costly; much more a <i>bundle</i> (<a onclick="return mV('Col',2,9);">Col 2:9</a>). BURROWES takes it of <i>a scent-box filled with liquid myrrh;</i> the liquid obtained by incision gave the tree its chief value.
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<br><br><b>he</b>—rather, "it"; it is the myrrh that lies in the bosom, as the cluster of camphire is in the vineyards (<a onclick="return mV('Sgs',1,14);">Sgs 1:14</a>).
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<br><br><b>all night</b>—an undivided heart (<a onclick="return mV('Eph',3,17);">Eph 3:17</a>; contrast <a onclick="return mV('Jer',4,14);">Jer 4:14</a>; <a onclick="return mV('Eze',16,15,30);">Eze 16:15, 30</a>). Yet on account of the everlasting covenant, God restores the adulteress (<a onclick="return mV('Eze',16,60,62);">Eze 16:60, 62</a>; <a onclick="return mV('Hsa',2,2);">Hsa 2:2</a>, etc.). The night is the whole present dispensation till the everlasting day dawns (<a onclick="return mV('Rom',13,12);">Rom 13:12</a>). Also, literally, "night" (<a onclick="return mV('Psa',119,147,148);">Psa 119:147-148</a>), the night of <i>affliction</i> (<a onclick="return mV('Psa',42,8);">Psa 42:8</a>).
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<p id="So1_14"><b>14. cluster</b>—Jesus Christ is one, yet <i>manifold</i> in His graces.
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<br><br><b>camphire</b>—or, "cypress." The "hennah" is meant, whose odorous flowers grow in clusters, of a color white and yellow softly blended; its bark is dark, the foliage light green. Women deck their persons with them. The loveliness of Jesus Christ.
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<br><br><b>vineyards</b>—appropriate in respect to Him who is "the vine." The spikenard was for the banquet (<a onclick="return mV('Sgs',1,12);">Sgs 1:12</a>); the myrrh was in her bosom continually (<a onclick="return mV('Sgs',1,13);">Sgs 1:13</a>); the camphire is in the midst of natural beauties, which, though lovely, are eclipsed by the one cluster, Jesus Christ, pre-eminent above them all.
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<br><br><b>En-gedi</b>—in South Palestine, near the Dead Sea (<a onclick="return mV('Jos',15,62);">Jos 15:62</a>; <a onclick="return mV('Eze',47,10);">Eze 47:10</a>), famed for aromatic shrubs.
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<p id="So1_15"><b>15. fair</b>—He discerns beauty in her, who had said, "I am black" (<a onclick="return mV('Sgs',1,5);">Sgs 1:5</a>), because of the everlasting covenant (<a onclick="return mV('Psa',45,11);">Psa 45:11</a>; <a onclick="return mV('Isa',62,5);">Isa 62:5</a>; <a onclick="return mV('Eph',1,4,5);">Eph 1:4-5</a>).
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<br><br><b>doves' eyes</b>—large and beautiful in the doves of Syria. The prominent features of her beauty (<a onclick="return mV('Mat',10,16);">Mat 10:16</a>), gentleness, innocence, and constant love, emblem of the Holy Ghost, who changes us to <i>His own</i> likeness (<a onclick="return mV('Gen',8,10,11);">Gen 8:10-11</a>; <a onclick="return mV('Mat',3,16);">Mat 3:16</a>). The opposite kind of eyes (<a onclick="return mV('Psa',101,5);">Psa 101:5</a>; <a onclick="return mV('Mat',20,15);">Mat 20:15</a>; <a onclick="return mV('2Pe',2,14);">2Pe 2:14</a>).
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<p id="So1_16"><b>16.</b> <i>Reply of the Bride.</i> She presumes to call Him beloved, because He called her so first. Thou callest me "fair"; if I am so, it is not in myself; it is all from Thee (<a onclick="return mV('Psa',90,17);">Psa 90:17</a>); but <i>Thou</i> art fair in Thyself (<a onclick="return mV('Psa',45,2);">Psa 45:2</a>).
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<br><br><b>pleasant</b>— (<a onclick="return mV('Pro',3,17);">Pro 3:17</a>) towards Thy friends (<a onclick="return mV('2Sa',1,26);">2Sa 1:26</a>).
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<br><br><b>bed...green</b>—the couch of green grass on which the King and His bride sit to "rest at noon." Thus her prayer in <a onclick="return mV('Sgs',1,7);">Sgs 1:7</a> is here granted; a green oasis in the desert, always found near waters in the East (<a onclick="return mV('Psa',23,2);">Psa 23:2</a>; <a onclick="return mV('Isa',41,'17-19');">Isa 41:17-19</a>). The scene is a kiosk, or summer house. <i>Historically,</i> the literal resting of the Babe of Beth-lehem and his parents on the <i>green</i> grass provided for cattle (<a onclick="return mV('Luk',2,7,12);">Luk 2:7, 12</a>). In this verse there is an incidental allusion, in <a onclick="return mV('Sgs',1,15);">Sgs 1:15</a>, to the offering (<a onclick="return mV('Luk',2,24);">Luk 2:24</a>). So the "cedar and fir" ceiling refers to the temple (<a onclick="return mV('1Ki',5,'6-10');">1Ki 5:6-10</a>; <a onclick="return mV('1Ki',6,'15-18');">6:15-18</a>); type of the heavenly temple (<a onclick="return mV('Rev',21,22);">Rev 21:22</a>).
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<p id="So1_17"><b>17. our house</b>—see on JFB for <a href="./Comm/jfb/Sgs/Sgs001.html#So1_16">Sgs 1:16</a>; but <i>primarily,</i> the kiosk (<a onclick="return mV('Isa',11,10);">Isa 11:10</a>), "His rest." Cedar is pleasing to the eye and smell, hard, and never eaten by worms.
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<br><br><b>fix</b>—rather, "cypress," which is hard, durable, and fragrant, of a reddish hue [GESENIUS, WEISS, and MAURER]. Contrasted with the shifting "tents" (<a onclick="return mV('Sgs',1,5);">Sgs 1:5</a>), His house is "<i>our</i> house" (<a onclick="return mV('Psa',92,13);">Psa 92:13</a>; <a onclick="return mV('Eph',2,19);">Eph 2:19</a>; <a onclick="return mV('Hbr',3,6);">Hbr 3:6</a>). Perfect oneness of Him and the bride (<a onclick="return mV('Jhn',14,20);">Jhn 14:20</a>; <a onclick="return mV('Jhn',17,21);">17:21</a>). There is the shelter of a princely roof from the sun (<a onclick="return mV('Psa',121,6);">Psa 121:6</a>), without the confinement of walls, and amidst rural beauties. The carved ceiling represents the wondrous excellencies of His divine nature.
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