81 lines
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81 lines
22 KiB
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Ecclesiastes';
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PriorChapter = 'Song of Songs 3';
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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 4';
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<p id="Chapter4" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 4
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<p id="So4_1"><a onclick="return mV('Sgs',4,'1-16');">Sgs 4:1-16</a>.
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<p><b>1.</b> Contrast with the bride's state by nature (<a onclick="return mV('Isa',1,6);">Isa 1:6</a>) <i>her state by grace</i> (<a onclick="return mV('Sgs',4,'1-7');">Sgs 4:1-7</a>), "perfect through His comeliness put upon her" (<a onclick="return mV('Eze',16,14);">Eze 16:14</a>; <a onclick="return mV('Jhn',15,3);">Jhn 15:3</a>). The praise of Jesus Christ, unlike that of the world, hurts not, but edifies; as His, not ours, is the glory (<a onclick="return mV('Jhn',5,44);">Jhn 5:44</a>; <a onclick="return mV('Rev',4,10,11);">Rev 4:10-11</a>). Seven features of beauty are specified (<a onclick="return mV('Sgs',4,'1-5');">Sgs 4:1-5</a>) ("lips" and "speech" are but one feature, <a onclick="return mV('Sgs',4,3);">Sgs 4:3</a>), the number for <i>perfection.</i> To each of these is attached a comparison from nature: the resemblances consist not so much in outward likeness, as in the combined sensations of delight produced by contemplating these natural objects.
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<br><br><b>doves</b>—the large melting eye of the Syrian dove appears especially beautiful amid the foliage of its native groves: so the bride's "eyes within her locks" (<a onclick="return mV('Luk',7,44);">Luk 7:44</a>). MAURER for "locks," has "veil"; but locks suit the connection better: so the <i>Hebrew</i> is translated (<a onclick="return mV('Isa',47,2);">Isa 47:2</a>). The dove was the only bird counted "clean" for sacrifice. Once the heart was "the cage of every unclean and hateful bird." Grace makes the change.
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<br><br><b>eyes</b>— (<a onclick="return mV('Mat',6,22);">Mat 6:22</a> <a onclick="return mV('Eph',1,18);">Eph 1:18</a>; contrast <a onclick="return mV('Mat',5,28);">Mat 5:28</a>; <a onclick="return mV('Eph',4,18);">Eph 4:18</a>; <a onclick="return mV('1Jo',2,16);">1Jo 2:16</a>). Chaste and guileless ("harmless," <a onclick="return mV('Mat',10,16);">Mat 10:16</a>, <i>Margin;</i> <a onclick="return mV('Jhn',1,47);">Jhn 1:47</a>). John the Baptist, historically, was the "turtledove" (<a onclick="return mV('Sgs',2,12);">Sgs 2:12</a>), with eye directed to the coming Bridegroom: his Nazarite unshorn hair answers to "locks" (<a onclick="return mV('Jhn',1,29,23);">Jhn 1:29, 36</a>).
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<br><br><b>hair...goats</b>—The hair of goats in the East is fine like silk. As long hair is her glory, and marks her subjection to man (<a onclick="return mV('1Cr',11,'6-15');">1Cr 11:6-15</a>), so the Nazarite's hair marked his subjection and separation unto God. (Compare <a onclick="return mV('Jdg',16,17);">Jdg 16:17</a>, with <a onclick="return mV('2Cr',6,17);">2Cr 6:17</a>; <a onclick="return mV('Tts',2,14);">Tts 2:14</a>; <a onclick="return mV('1Pe',2,9);">1Pe 2:9</a>). Jesus Christ cares for the minutest concerns of His saints (<a onclick="return mV('Mat',10,30);">Mat 10:30</a>).
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<br><br><b>appear from</b>—literally, "<i>that lie down</i> from"; lying along the hillside, they seem to <i>hang from</i> it: a picture of the bride's hanging tresses.
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<br><br><b>Gilead</b>—beyond Jordan: there stood "the heap of witness" (<a onclick="return mV('Gen',31,48);">Gen 31:48</a>).
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<p id="So4_2"><b>2. even shorn</b>—is translated (<a onclick="return mV('1Ki',6,25);">1Ki 6:25</a>), "of one size"; so the point of comparison to <i>teeth</i> is their <i>symmetry</i> of form; as in "came up from the washing," the <i>spotless whiteness;</i> and in "twins," the <i>exact correspondence of the upper and lower teeth:</i> and in "none barren," <i>none wanting,</i> none without its fellow. Faith is the tooth with which we eat the living bread (<a onclick="return mV('Jhn',6,35, 54);">Jhn 6:35, 54</a>). Contrast the teeth of sinners (<a onclick="return mV('Psa',57,4);">Psa 57:4</a>; <a onclick="return mV('Pro',30,14);">Pro 30:14</a>); also their end (<a onclick="return mV('Psa',3,7);">Psa 3:7</a>; <a onclick="return mV('Mat',25,30);">Mat 25:30</a>). Faith leads the flock to the washing (<a onclick="return mV('Zec',13,1);">Zec 13:1</a>; <a onclick="return mV('1Cr',6,11);">1Cr 6:11</a>; <a onclick="return mV('Tts',3,5);">Tts 3:5</a>).
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<br><br><b>none...barren</b>— (<a onclick="return mV('2Pe',1,8);">2Pe 1:8</a>). He who is begotten of God begets instrumentally other sons of God.
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<p id="So4_3"><b>3. thread</b>—like a delicate fillet. Not thick and white as the leper's lips (type of sin), which were therefore to be "covered," as "unclean" (<a onclick="return mV('Lev',13,45);">Lev 13:45</a>).
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<br><br><b>scarlet</b>—The blood of Jesus Christ (<a onclick="return mV('Isa',6,'5-9');">Isa 6:5-9</a>) cleanses the leprosy, and unseals the lips (<a onclick="return mV('Isa',57,19);">Isa 57:19</a>; <a onclick="return mV('Hsa',14,2);">Hsa 14:2</a>; <a onclick="return mV('Hbr',13,15);">Hbr 13:15</a>). Rahab's scarlet thread was a type of it (<a onclick="return mV('Jos',2,18);">Jos 2:18</a>).
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<br><br><b>speech</b>—not a separate feature from the <i>lips</i> (<a onclick="return mV('Zep',3,9);">Zep 3:9</a>; <a onclick="return mV('Col',4,6);">Col 4:6</a>). Contrast "uncircumcised lips" (<a onclick="return mV('Exd',6,12);">Exd 6:12</a>). MAURER and BURROWES translate, "thy mouth."
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<br><br><b>temples</b>—rather, <i>the upper part of the cheek</i> next the temples: the seat of shamefacedness; so, "within thy locks," no display (<a onclick="return mV('1Cr',11,5,6,15);">1Cr 11:5, 6, 15</a>). Mark of true penitence (<a onclick="return mV('Ezr',9,6);">Ezr 9:6</a>; <a onclick="return mV('Eze',16,63);">Eze 16:63</a>). Contrast <a onclick="return mV('Jer',3,3);">Jer 3:3</a>; <a onclick="return mV('Eze',3,7);">Eze 3:7</a>.
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<br><br><b>pomegranate</b>—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.
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<p id="So4_4"><b>4. neck</b>—stately: in beautiful contrast to the blushing temples (<a onclick="return mV('Sgs',4,3);">Sgs 4:3</a>); not "stiff" (<a onclick="return mV('Isa',48,4);">Isa 48:4</a>; <a onclick="return mV('Act',7,51);">Act 7:51</a>), as that of unbroken nature; nor "stretched forth" wantonly (<a onclick="return mV('Isa',3,16);">Isa 3:16</a>); nor burdened with the legal yoke (<a onclick="return mV('Lam',1,14);">Lam 1:14</a>; <a onclick="return mV('Act',15,10);">Act 15:10</a>); but erect in gospel freedom (<a onclick="return mV('Isa',52,2);">Isa 52:2</a>).
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<br><br><b>tower of David</b>—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 (<a onclick="return mV('Luk',11,22);">Luk 11:22</a>); (each hangs on Him, <a onclick="return mV('Isa',22,23,24);">Isa 22:23-24</a>); also each victory of her faith. As shields adorn a temple's walls (<a onclick="return mV('Eze',27,11);">Eze 27:11</a>), so necklaces hang on the bride's neck (<a onclick="return mV('Jdg',5,30);">Jdg 5:30</a>; <a onclick="return mV('1Ki',10,16);">1Ki 10:16</a>).
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<p id="So4_5"><b>5. breasts</b>—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 (<i>lights</i> and <i>perfection</i>). "Faith and love" are the double breastplate (<a onclick="return mV('1Th',5,8);">1Th 5:8</a>), answering to "hearing the word" and "keeping it," in a similar connection with breasts (<a onclick="return mV('Luk',12,27,28);">Luk 12:27-28</a>).
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<br><br><b>roes</b>—He reciprocates her praise (<a onclick="return mV('Sgs',2,9);">Sgs 2:9</a>). Emblem of <i>love</i> and <i>satisfaction</i> (<a onclick="return mV('Pro',5,19);">Pro 5:19</a>).
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<br><br><b>feed</b>— (<a onclick="return mV('Psa',23,2);">Psa 23:2</a>).
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<br><br><b>among the lilies</b>—shrinking from thorns of strife, worldliness, and ungodliness (<a onclick="return mV('2Sa',23,6);">2Sa 23:6</a>; <a onclick="return mV('Mat',13,7);">Mat 13:7</a>). Roes feed <i>among,</i> not <i>on</i> the lilies: where these grow, there is moisture producing green pasturage. The lilies represent her white dress (<a onclick="return mV('Psa',45,14);">Psa 45:14</a>; <a onclick="return mV('Rev',19,8);">Rev 19:8</a>).
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<p id="So4_6"><b>6.</b> Historically, <i>the hill of frankincense</i> is Calvary, where, "through the eternal Spirit He offered Himself"; the mountain of myrrh is His embalmment (<a onclick="return mV('Jhn',19,39);">Jhn 19:39</a>) till the resurrection "daybreak." The third Canticle occupies the one cloudless day of His presence on earth, beginning from the night (<a onclick="return mV('Sgs',2,17);">Sgs 2:17</a>) and ending with the night of His departure (<a onclick="return mV('Sgs',4,6);">Sgs 4:6</a>). His promise is almost exactly in the words of her prayer (<a onclick="return mV('Sgs',2,17);">Sgs 2:17</a>), (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 (<a onclick="return mV('Psa',68,16);">Psa 68:16</a>; <a onclick="return mV('Mat',28,20);">Mat 28:20</a>), until the everlasting day break, when we shall see face to face (<a onclick="return mV('1Cr',13,10,12);">1Cr 13:10, 12</a>).
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<p id="So4_7"><b>7.</b> Assurance that He is going from her in love, not in displeasure (<a onclick="return mV('Jhn',16,6,7);">Jhn 16:6-7</a>).
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<br><br><b>all fair</b>—still stronger than <a onclick="return mV('Sgs',1,15);">Sgs 1:15</a>; <a onclick="return mV('Sgs',4,1);">Sgs 4:1</a>.
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<br><br><b>no spot</b>—our privilege (<a onclick="return mV('Eph',5,27);">Eph 5:27</a>; <a onclick="return mV('Col',2,10);">Col 2:10</a>); our duty (<a onclick="return mV('2Cr',6,17);">2Cr 6:17</a>; <a onclick="return mV('Jud',1,23);">Jud 1:23</a>; <a onclick="return mV('Jam',1,27);">Jam 1:27</a>).
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<p id="So4_8"><b>8.</b> Invitation to her to leave the border mountains (the highest worldly elevation) between the hostile lands north of Palestine and the Promised Land (<a onclick="return mV('Psa',45,10);">Psa 45:10</a>; <a onclick="return mV('Phl',3,13);">Phl 3:13</a>).
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<br><br><b>Amana</b>—south of Anti-Libanus; the river Abana, or Amana, was near Damascus (<a onclick="return mV('2Ki',5,12);">2Ki 5:12</a>).
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<br><br><b>Shenir</b>—The whole mountain was called <i>Hermon;</i> the part held by the Sidonians was called <i>Sirion;</i> the part held by the Amorites, <i>Shenir</i> (<a onclick="return mV('Deu',3,9);">Deu 3:9</a>). Infested by the devouring lion and the stealthy and swift leopard (<a onclick="return mV('Psa',76,4);">Psa 76:4</a>; <a onclick="return mV('Eph',6,11);">Eph 6:11</a>; <a onclick="return mV('1Pe',5,8);">1Pe 5:8</a>). Contrasted with the mountain of myrrh, etc. (<a onclick="return mV('Sgs',4,6);">Sgs 4:6</a>; <a onclick="return mV('Isa',2,2);">Isa 2:2</a>); the good land (<a onclick="return mV('Isa',35,9);">Isa 35:9</a>).
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<br><br><b>with me</b>—twice repeated emphatically. The presence of Jesus Christ makes up for the absence of all besides (<a onclick="return mV('Luk',18,29,30);">Luk 18:29-30</a>; <a onclick="return mV('2Cr',6,10);">2Cr 6:10</a>). Moses was permitted to see Canaan from Pisgah; Peter, James, and John had a foretaste of glory on the mount of transfiguration.
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<p id="So4_9"><b>9. sister...spouse</b>—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 (<a onclick="return mV('Isa',54,5);">Isa 54:5</a>; compare <a onclick="return mV('Mar',3,35);">Mar 3:35</a>).
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<br><br><b>one</b>—Even <i>one</i> look is enough to secure His love (<a onclick="return mV('Zec',12,10);">Zec 12:10</a>; <a onclick="return mV('Luk',23,'40-43');">Luk 23:40-43</a>). Not merely the Church collectively, but each <i>one</i> member of it (<a onclick="return mV('Mat',18,10,14);">Mat 18:10, 14</a>; <a onclick="return mV('Luk',15,7,24,32);">Luk 15:7, 24, 32</a>).
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<br><br><b>chain</b>—necklace (<a onclick="return mV('Isa',62,3);">Isa 62:3</a>; <a onclick="return mV('Mal',3,17);">Mal 3:17</a>), answering to the "shields" hanging in the tower of David (<a onclick="return mV('Sgs',4,4);">Sgs 4:4</a>). Compare the "ornament" (<a onclick="return mV('1Pe',3,4);">1Pe 3:4</a>); "chains" (<a onclick="return mV('Pro',1,9);">Pro 1:9</a>; <a onclick="return mV('Pro',3,22);">3:22</a>).
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<p id="So4_10"><b>10. love</b>—<i>Hebrew,</i> "loves"; manifold tokens of thy love.
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<br><br><b>much better</b>—answering to her "better" (<a onclick="return mV('Sgs',1,2);">Sgs 1:2</a>), but with <i>increased</i> force. An Amoebean pastoral character pervades the Song, like the classic Amoebean idylls and eclogues.
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<br><br><b>wine</b>—The love of His saints is a more reviving cordial to Him than wine; for example, at the feast in Simon's house (<a onclick="return mV('Luk',7,36,47);">Luk 7:36, 47</a>; <a onclick="return mV('Jhn',4,32);">Jhn 4:32</a>; compare <a onclick="return mV('Zec',10,7);">Zec 10:7</a>).
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<br><br><b>smell of...ointments than all spices</b>—answering to her praise (<a onclick="return mV('Sgs',1,3);">Sgs 1:3</a>) with increased force. Fragrant, as being fruits of <i>His</i> Spirit in us (<a onclick="return mV('Gal',5,22);">Gal 5:22</a>).
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<p id="So4_11"><b>11. drop</b>—always ready to fall, being full of honey, though not always (<a onclick="return mV('Pro',10,19);">Pro 10:19</a>) actually <i>dropping</i> (<a onclick="return mV('Sgs',5,13);">Sgs 5:13</a>; <a onclick="return mV('Deu',32,2);">Deu 32:2</a>; <a onclick="return mV('Mat',12,34);">Mat 12:34</a>).
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<br><br><b>honeycomb</b>— (<a onclick="return mV('Pro',5,3);">Pro 5:3</a>; <a onclick="return mV('Pro',16,24);">16:24</a>).
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<br><br><b>under thy tongue</b>—not always <i>on,</i> but <i>under,</i> the tongue, ready to fall (<a onclick="return mV('Psa',55,21);">Psa 55:21</a>). Contrast her former state (<a onclick="return mV('Psa',140,3);">Psa 140:3</a>; <a onclick="return mV('Rom',3,13);">Rom 3:13</a>). "Honey and milk" were the glory of the good land. The change is illustrated in the penitent thief. Contrast <a onclick="return mV('Mat',27,44);">Mat 27:44</a>, etc. It was literally with "one" eye, a sidelong glance of love "better than wine," that he refreshed Jesus Christ (<a onclick="return mV('Sgs',4,9,10);">Sgs 4:9-10</a>). "To-day shalt thou be <i>with Me</i> (compare <a onclick="return mV('Sgs',4,8);">Sgs 4:8</a>) in Paradise" (<a onclick="return mV('Sgs',4,12);">Sgs 4:12</a>), is the only joyous sentence of His seven utterances on the cross.
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<br><br><b>smell of...garments</b>—which are often perfumed in the East (<a onclick="return mV('Psa',45,8);">Psa 45:8</a>). The perfume comes from Him on us (<a onclick="return mV('Psa',133,2);">Psa 133:2</a>). We draw nigh to God in the perfumed garment of our elder brother (<a onclick="return mV('Gen',27,27);">Gen 27:27</a>; see <a onclick="return mV('Jud',1,23);">Jud 1:23</a>).
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<br><br><b>Lebanon</b>—abounding in odoriferous trees (<a onclick="return mV('Hsa',14,'5-7');">Hsa 14:5-7</a>).
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<p id="So4_12"><b>12.</b> The <i>Hebrew</i> has no "is." Here she is distinct from the garden (<a onclick="return mV('Sgs',5,1);">Sgs 5:1</a>), yet identified with it (<a onclick="return mV('Sgs',4,16);">Sgs 4:16</a>) 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," etc. (<a onclick="return mV('Sgs',4,6);">Sgs 4:6</a>), situated in <i>a nicely kept</i> garden (compare "gardener," <a onclick="return mV('Jhn',20,15);">Jhn 20:15</a>); "sealed" with a stone (<a onclick="return mV('Mat',27,66);">Mat 27:66</a>); in which it resembles "wells" in the East (<a onclick="return mV('Gen',29,3,8);">Gen 29:3, 8</a>). 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 (<a onclick="return mV('Sgs',2,13);">Sgs 2:13</a>) it was "the <i>tender</i> grape." The garden is His, though He calls the plants hers (<a onclick="return mV('Sgs',4,13);">Sgs 4:13</a>) by His gift (<a onclick="return mV('Isa',61,3);">Isa 61:3</a>, end).
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<br><br><b>spring...fountain</b>—Jesus Christ (<a onclick="return mV('Jhn',4,10);">Jhn 4:10</a>) sealed, while He was in the sealed tomb: it poured forth its full tide on Pentecost (<a onclick="return mV('Jhn',7,'37-39');">Jhn 7:37-39</a>). Still He is a sealed fountain until the Holy Ghost opens it to one (<a onclick="return mV('1Cr',12,3);">1Cr 12:3</a>). The Church also is "a garden enclosed" (<a onclick="return mV('Psa',4,3);">Psa 4:3</a>; <a onclick="return mV('Isa',5,1);">Isa 5:1</a>, etc.). Contrast <a onclick="return mV('Psa',80,'9-12');">Psa 80:9-12</a>. So "a spring" (<a onclick="return mV('Isa',27,3);">Isa 27:3</a>; <a onclick="return mV('Isa',58,11);">58:11</a>); "sealed" (<a onclick="return mV('Eph',4,30);">Eph 4:30</a>; <a onclick="return mV('2Ti',2,19);">2Ti 2:19</a>). As wives in the East are secluded from public gaze, so believers (<a onclick="return mV('Psa',83,3);">Psa 83:3</a>; <a onclick="return mV('Col',3,3);">Col 3:3</a>). Contrast the open streams which "pass away" (<a onclick="return mV('Job',6,'15-18');">Job 6:15-18</a>; <a onclick="return mV('2Pe',2,17);">2Pe 2:17</a>).
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<p id="So4_13"><b>13. orchard</b>—<i>Hebrew,</i> "a paradise," that is, a pleasure-ground and orchard. Not only flowers, but fruit trees (<a onclick="return mV('Jhn',15,8);">Jhn 15:8</a>; <a onclick="return mV('Phl',1,11);">Phl 1:11</a>).
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<br><br><b>camphire</b>—not camphor (<a onclick="return mV('Sgs',1,14);">Sgs 1:14</a>), <i>hennah,</i> or cypress blooms.
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<p id="So4_14"><b>14. calamus</b>—"sweet cane" (<a onclick="return mV('Exd',30,23);">Exd 30:23</a>; <a onclick="return mV('Jer',6,20);">Jer 6:20</a>).
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<br><br><b>myrrh and aloes</b>—Ointments are associated with His death, as well as with feasts (<a onclick="return mV('Jhn',12,7);">Jhn 12:7</a>). The bride's ministry of "myrrh and aloes" is recorded (<a onclick="return mV('Jhn',19,39);">Jhn 19:39</a>).
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<p id="So4_15"><b>15. of</b>—This pleasure-ground is not dependent on mere reservoirs; it has a fountain <i>sufficient to water</i> many "gardens" (<i>plural</i>).
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<br><br><b>living</b>— (<a onclick="return mV('Jer',17,8);">Jer 17:8</a>; <a onclick="return mV('Jhn',4,13,14);">Jhn 4:13-14</a>; <a onclick="return mV('Jhn',7,38,39);">7:38-39</a>).
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<br><br><b>from Lebanon</b>—Though the fountain is lowly, the source is lofty; fed by the perpetual snows of Lebanon, refreshingly cool (<a onclick="return mV('Jer',18,14);">Jer 18:14</a>), fertilizing the gardens of Damascus. It springs upon earth; its source is heaven. It is now not "sealed," but open "streams" (<a onclick="return mV('Rev',22,17);">Rev 22:17</a>).
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<p id="So4_16"><b>16. Awake</b>—literally, "arise." All besides is ready; one thing alone is wanted—the breath of God. This follows rightly after His death (<a onclick="return mV('Sgs',6,12);">Sgs 6:12</a>; <a onclick="return mV('Act',2,'1-4');">Act 2:1-4</a>). It is His call to the Spirit to come (<a onclick="return mV('Jhn',14,16);">Jhn 14:16</a>); in <a onclick="return mV('Jhn',3,8);">Jhn 3:8</a>, compared to "the wind"; quickening (<a onclick="return mV('Jhn',6,63);">Jhn 6:63</a>; <a onclick="return mV('Eze',27,9);">Eze 27:9</a>). Saints offer the same prayer (<a onclick="return mV('Psa',85,6);">Psa 85:6</a>; <a onclick="return mV('Hab',3,2);">Hab 3:2</a>). The north wind "<i>awakes,</i>" or <i>arises</i> strongly, namely, the Holy Ghost as a reprover (<a onclick="return mV('Jhn',16,'8-11');">Jhn 16:8-11</a>); the south wind "<i>comes</i>" gently, namely, the Holy Ghost as the comforter (<a onclick="return mV('Jhn',14,16);">Jhn 14:16</a>). The west wind brings rain from the sea (<a onclick="return mV('1Ki',18,44,45);">1Ki 18:44-45</a>; <a onclick="return mV('Luk',12,54);">Luk 12:54</a>). The east wind is tempestuous (<a onclick="return mV('Job',27,21);">Job 27:21</a>; <a onclick="return mV('Isa',27,8);">Isa 27:8</a>) and withering (<a onclick="return mV('Gen',41,23);">Gen 41:23</a>). These, therefore, are not wanted; but first the north wind clearing the air (<a onclick="return mV('Job',37,22);">Job 37:22</a>; <a onclick="return mV('Pro',25,23);">Pro 25:23</a>), and then the warm south wind (<a onclick="return mV('Job',37,17);">Job 37:17</a>); so the Holy Ghost first clearing away mists of gloom, error, unbelief, sin, which intercept the light of Jesus Christ, then infusing spiritual warmth (<a onclick="return mV('2Cr',4,6);">2Cr 4:6</a>), causing the graces to exhale their odor.
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<br><br><b>Let my beloved,</b> etc.—<i>the bride's reply.</i> The fruit was now at length ripe; the last passover, which He had so desired, is come (<a onclick="return mV('Luk',22,7,15,16,18);">Luk 22:7, 15-16, 18</a>), the only occasion in which He took charge of the preparations.
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<br><br><b>his</b>—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 (<a onclick="return mV('Psa',66,16);">Psa 66:16</a>; <a onclick="return mV('Act',21,19);">Act 21:19</a>; <a onclick="return mV('1Cr',15,10);">1Cr 15:10</a>) are His (<a onclick="return mV('Jhn',15,8);">Jhn 15:8</a>; <a onclick="return mV('Phl',1,11);">Phl 1:11</a>).
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