Section.j.r.Tl 22. 
 
 No. 
 
 IX. 
 

The. PreacV^ev's complete, hovnile+i ca\ 
 Cdv-nmen+mrvj ov-i "the G\di Testavneirit" 
 
 HOMILETICAL 
 
 COMMEI^TARY 
 
 ON THE 
 
 SONG OF SOLOMON. 
 
 THOMAS "^ROBINSON, D.D., 
 
 Ji<//tor of"Sut/i/esfwe and Homiletic Commentarj/ on the Ep'uile to the Romans, 
 
 " ITomUeikal Commentary on the Book of Job,"' " JFanderivga in Scrq)tiire 
 
 Lands" " The EvnngeUsts and the Mhhnn" ^c. 
 
 LONDOjS^: 
 RICHARD D. DICKINSON, 
 
 FARRINGDON, STREET. 
 
 1 S 7 7 . 
 
K. FOLKARD & SONS, 
 
 PEINTEES, 
 
 DEVONSHIRE STREET, QUEEN SQUARE, 
 
 LONDON, W.C. 
 
PRO: 
 
 MQ. FEE 1882 
 THJSOLOGIOAL 
 
 PEEFACE 
 
 rpHE following work, like its predecessor on Job, was originally intended 
 for the Yan Doren Series. According to the design of the under- 
 taking of which it now forms a part, its object is neither critical nor exegetical, 
 but homiletical; the projector's aim being rather to supplement existing 
 Commentaries, and to afford a practical aid to preachers who are supposed, 
 more or less, to possess them. The work has, therefore, been thrown into 
 such a shape as was thought most likely to meet the requirements of those 
 who, with comparatively little opportunity for study, are called to dispense 
 the Word of Life. 
 
 While this, however, was the main object, the Author has at the same 
 time endeavoured to make his book as readable and profitable as possible to 
 the private Christian. He has, therefore, introduced comparatively little in 
 the way of critical elucidation of the text; and, as in the case of his work 
 on Job, has given to such matter a place by itself at the end of the com- 
 mentary. 
 
 The author, as far as he was able, has availed himself of the labours of 
 those who have preceded him in the same field. Their views, however, in 
 regard to the meaning or application of the text, will in general only be 
 found among the appended notes. His own views, which are given rather in 
 the commentary than in the notes, he has endeavoured to form, after giving 
 the text the most careful consideration he was able, independently of what 
 he has found in the numerous commentators consulted. His aim and 
 desire has been, first to ' receive of the Lord,' and then to ' deliver ' to His 
 Church. 
 
 Of a book hke the Song of Solomon, there will naturally be found a great 
 diversity of interpretation. The exact meaning and application of a passage 
 intended by the royal penman, or by the Holy Spirit who inspired him, it 
 must necessarily be difficult in many cases to determine. This will no doubt 
 be generally obtained in proportion as we may be uiider the teaching of the 
 
PREFACE. 
 
 same Spirit. ' For what man knoweth the things of a man, save the spirit 
 of a man which is in him ? Even so the things of God knoweth no man, bat 
 the Spirit of Grod which is in him ' (I Cor. ii. 11). To obtain snch teaching, 
 however, we reqoire to occapy a verv humble place : ' Thou hast hid these 
 things from the wise and prudent, and hast revealed them unto babes ' 
 (Matt. xi. 25). It is, however, not onlv in reference to single passages that 
 a great variety of opinions is often found to exist. The same variety is found 
 in reference to the nature and object of the book itself ; some, though few, 
 strangely regarding it as merely treating of earthly matters, with only a 
 moral object in regard to the conjugal relation {the prof ano-erotic or ethical 
 view), while the great boJy of expositors, both ancient and modern, Jewish 
 and Christian, have regarded it as a Divine allegory, exhibiting spiritual 
 things under the veil of natural ones. Here, however, we again find diver- 
 sity. First, as to the ground or basis of the allegory ; whether it is based 
 upon an actual occurrence — a historical basis ; and if so, what ? Or whether 
 it is formed upon an ideal transaction conceived by the poet himself under the 
 Spirir's inspiration. Secondly, as to the spiritual meaning of the aU^ury; 
 whether experimental in relation to the individual believing stml (the 
 mystico-spiTitual sense; ; or docirinaJ, in relation to the Church as a whole 
 (the mystico-doctrinal) ; or prophetical, whether in relation to the Chtirch 
 (the mystico-prophetical) ; or to Christ Himself (the typico-Messianic) ; or 
 historical, in relation to the Church or nation of Israel (the mystico-poUticaf) . 
 To most of these applications of the allegory, few ot which, perhaps, are 
 entirely exclusive of the rest, reference wiU be found in the notes appended 
 to the commentary. 
 
 The author's own view as to the basis of the allegory wiH be seen, both 
 from the commentary and the introduction, to be rathej that of Delttzsch, 
 ZocKLER, and others ; according to which, Solomon is regarded as having, 
 during an excursion into the country, in which he was attended by his 
 nobles, met unexpectedly with Shulamite while engaged in rural pursuits, and 
 struck with her charms, having asked and obtained her hand, brought her to 
 the palace as his bride. The incident, however, he considers to have been 
 probably rather a conception of the inspired poet than an actual fact, or at 
 least possessing but a very slight substratum of reality ; a conception bear- 
 ing a strong resemblance to that of one of our own English poets, who, in 
 cue of his Oriental Eclogues, written doubtless without the slightest reference 
 to the Song of Solomon, makes Abbas, a Georgian king, to have done 
 exactly the same with Abra, a shepherdess, what Solomon is supposed, 
 according to this view, to have done >»ith Shulamite. This view the author 
 
PREFACE. 
 
 couceives to be more probable than either the older and more common 
 one, which makes the basis of the poem to be the marriage of Solomon 
 with Pharaoh's daughter ; or the more modern one of Eward and others, 
 adopted also bv Professor Godet, of Xeiifchatel, which makes Solomon to 
 have carried off bj force the object of his passion, and to hare taken her to 
 his palace, where he endeavoured in vain to detach her affection from the 
 youthful shepherd to whom she was already betrothed. 
 
 That the form is a sacred aUegory setting forth, under an external veil, the 
 love, union, and communion existing between Jehovah or Messiah on the one 
 hand, and the Church or people of God on the other, with allusion to points 
 in the history both of the Church and its Head, is the view that, under 
 various modifications, has been generally adopted both by Jews and Chris- 
 tians. 
 
 That such a view is the correct one, is rendered the more certain by the 
 fact that similar aEegorical or parabolic representations are not uncommon 
 in the Scriptures; and that everywhere, both in the Old and New 
 Testaments, the relation between God, or more properly the Messiah, and 
 His Church or covenant people, is exhibited under the figure of a marriage: 
 the former being frequently styled the Husband or Bridegroom, and the 
 latter the Bride. In the sixteenth chapter of Ezekiel, for example, the 
 Jewish church or nation is represented as having been found by Jehovah as 
 an outcast infant in the open field, rescued and reared, adorned and beau- 
 tified by Him, and ultimately taken into union ^ith Himself as His Bride. 
 ' And when 1 passed by thee, and saw thee polluted in thine own blood, I 
 said unto thee when thou wast in thy blood. Live ; yea, I said unto thee 
 when thou wast in thy blood. Live. I have caused thee to multiply as the 
 bud of the field, and thou hast increased and waxen great, and thou art come 
 to excellent oraaments : thy breasts are fashioned, and thine hair is grown, 
 whereas thou wast naked and bare. Xow, when I passed by thee, and looked 
 upon thee, behold, thy time was the time of love ; and I spread my skirt 
 over thee, and covered thy nakedness : yea, I sware unto thee, and entered 
 into a covenant with thee, saith the Lord God, and thou becamest mine * 
 (Ezek. xvi. 6—5). 
 
 Laxe, in his valuable work on Modem Egypt, observes that, from the 
 character of the Moslem songs sung at the Zikrs, or special religious services 
 composed for the purpose, and intended only to have a spiritual sense, though 
 not understood in that sense by the generality of the people, he cannot have 
 any doubt as to the design of Solomon's Song. And although Sir "Wilham 
 
PREFACE. 
 
 Jones speaks doubtfully in reference to the existence of sacred allegory in 
 ordinary Oriental poetry^ Dr. Kitto remarks that the practice of setting forth 
 spiritual subjects under the emblem of love is not confined to Arabian 
 countries, but is found in Persia, India, and among the Eabbinical Hebrews j 
 and gives it as his opinion that the allegorical or spiritual interpretation of 
 the Song of Solomon is not only the right one, but the only possible one ; 
 and that^ if the poem have any historical basis, the circumstances are so 
 modified as to suit the spiritual purpose of the allegory, but would have 
 been most unsuitable in a real history. 
 
 The reader will observe, that like some other expositors, I have divided 
 the Song into parts, and these again into separate scenes. There can be no 
 reasonable doubt that, while the remotest idea of performance is of course 
 entirely out of the question, the poem is scenic or dramatic in its structure ; 
 exhibiting, as it does, without formally announcing it, a variety of characters 
 in dialogue, in various situations, and under various circumstances ; while, 
 in the general presence of the ' daughters of Jerusalem,' a resemblance may 
 even be seen to the chorus of the ancient Greeks. The separating of the 
 parts of the poem, however, and the assigning to the speakers their proper 
 place in the dialogues, while highly important to the right understanding of 
 the passages, is often one of the most difficult tasks of the expositor. The 
 speaker is indeed often, though not always, indicated either by the title 
 given to the party addressed, or by the grammatical form of some of the 
 words, apparent in the original, but not in an English translation. 
 
 None who is familiar with the Psalms of David and the writings of the 
 prophets, will wonder at the language of ardent love and longing mutually 
 expressed in the Song, by the Bride and Bridegroom, viewed as representing 
 the Lord Jesus Christ and His redeemed people. It may well be asked, why 
 should earthly love be less ardent than that which is Divine and heavenly ? 
 and why should perfect excellence, and boundless, unmerited, self-sacrificing 
 love be regarded with less ardour and aff"ection, and be spoken of in colder 
 terms, than that which is unspeakably inferior ? Is it too much to say that 
 the ardent language of many a Jacobite song, in reference to a prince who at 
 best afforded but a specimen of fallen and imperfect humanity, might put to 
 the blush many who profess attachment to the Prince of Life ? 
 
 The Author is aware that, in some quarters, the Divine Book on which 
 he has been engaged lies under a prejudice, as if unsuited for homiletical 
 use. He trusts, however, that the attempt, now very imperfectly made, to 
 provide a help in that direction, may not be in vain. If either the preacher 
 
PREFACE. 
 
 of the Gospel sliould derive benefit iu his arduous but blessed and important 
 employment from the commentary now prepared, as the writer is thankful to 
 learn has been the case with that on Job or if the Christian reader should find 
 himself assisted by it in his meditation on that portion of the inspired Word 
 which the author has found so precious to himself, he will feel abundantly 
 rewarded for the labour it has cost him. He prayerfully commends it, with 
 all its imperfections, to the blessing of Him whose aid has been invoked in 
 its preparation, and who has graciously promised in regard to His own 
 Word : ' It shall not return unto me void.' 
 
 Morpeth. 
 
 August V6th, 1877. 
 

 nOMILETia COMMENTARY 
 
 THE SONG OF SOLOMON 
 
 ^fnir0inidi0it. 
 
 <s 
 
 I. Atitliorship. The poem generally regarded as the work of Kuig Solomon. Perhaps, 
 though not certainly, indicated by the title. See ou chap. i. ver. 1. Reasons in favour 
 of this view : — 1. General consent both of Jewish and Christian writers, ancient and 
 modern. 2. The prevailing circle of images and references to facts and things ; indicating 
 the author to have lived in the time of Solomon, and to have been well acquainted with 
 natural history, as Solomon is known to have been (Kiel). 3. The author well acquainted 
 with all parts of the land of Israel, and greatly susceptible of impressions from the beautiful 
 (Delitzsch). 4. Solomon known to have been largely employed in poetical composition 
 (1 Kings iv. 32). 5. A relationship with the Book of Proverbs, known to be Solomon's, 
 indicated by the language {Henrjstenherg). 
 
 II. Cauonicityaiul Inspiration. All but universally admitted. Formed part of the Jewish 
 canon in the time of the Saviour, and always received as inspired Scripture by the Christian 
 Church. Independent arguments for its inspiration;— Tlie majesty of the style; the sublimity 
 of the matter ; its harmony with the rest of Scripture, especially in the leading idea of the 
 bridal relation of the Church to Jehovah or the Messiah ; its power, felt in all ages, in 
 moving the affections towards the Divine Saviour. 
 
 III. Unity of the Book. The poem generally regarded as a uniled wliolc ratlicr than 
 a collection of independent odes. Arguments in favour of its unity : — 1. The title — a 
 " Song," not Songs. 2. The same persons introduced throughout, and in the same character ; 
 as — tlie Kmg, called also Solomon, appearing as the friend and beloved of the virgin; the 
 Virgin herself, called more definitely Shulamite, wJio appears throughout as the Fair One, the 
 love, sister, and bride of the king; the Daughters of Jerusalem. 3. The same commence- 
 ments and conclusions of long passages or divisions of the book ; as at iii. 6 ; vi. 10; viii. 5; 
 ii. G, 7 ; iii. 5 ; viii. 3, 4. 4. The recurrence of f he same ideas, and even of whole sentences, 
 as in ii. 10 — 13 compared with vi. 11, vii. 13—14; iii. 1—4 with v. 2— S; iv. 1—3 wiih 
 vi. 5 — 7; iv. 5 with vii. 4; i. 1.") with iv. 1. 5. The same language throughout, even to 
 the smallest peculiarities (Hahn). G. Unity of scene. 7. The plan and tendency of the 
 whole {Ewald). 
 
 1 
 
IXTRODUCTIOIL 
 
 I V. Internal Cliar.actcr of the Composition. An allegory, with a probable founda- 
 tion in some historical fact or event in Solomon's life, as the occasion of it; the bridal 
 relation between the Cliurch and Christ being exhibited under the figure of a similar 
 relation between King Solomon and Shulamite, a beautiful and pure-minded rustic maiden. 
 Arguments in favour of the allegorical nature of the poem : — 1. The general belief of both 
 the Jewish and the Christian Cliurch, both in ancient and modern times. 2. The unity 
 and harmony of the Book, on this supposition, with the rest of Scripture. 3. The apparent 
 reference to it in this sense by the writers and speakers of the New Testament, as Matt, 
 ix. 15; Johniii. 29; Rom. vii. 4; 2 Cor. xi. 2; Epli. v. 23—32; Rev. xix. 7; xxi. 9; 
 xxii. 17 compared with Song iii. 11 ; iv. 8, 9, 10, 11 ; v. 1 ; and vii. 10 ; Matt. ii. 1 witli 
 iii. 2, and v. 6; Matt. ii. 11 with iii. G; Matt, xviii. 12, 13, and Luke xv. 4—7 with ii. 2, S, 
 :ind vi. S, 9. 4. The undeniable resemblance of the Song to the 45th Psalm, about whose 
 aliegorieal meaning all are agreed. 5. Apparent indications in the poem itself; for example : 
 " Shulamite " apparently used as a symbolical name (viii. 10), and as the name rather of a 
 plurality in unity than of a single person (i. 3, 4; ii. 9, 15; v. 1; vii. 13; viii, 8, 12). 
 " Baalliamon " not the name of any known real place, but apparently expressive of the world 
 and its peoples as in a state of unrest and dispeaee (Ps. xlvi 4, 7; Isaiah Ivii. 20). 6. The 
 acknowledged difficulty of giving a satisfactory explanation on the merely natural or historic 
 theory, as indicated by the great want of unity among those Avho have adopted it. 
 
 V. Tho External Character or Form of tlie Composition. A dramatic poem, or a 
 poem in the nature of a drama, embracing a variety of scenes and cliaraeters ; these 
 characters sometimes speaking in dialogue, and sometimes alone ; witli a subordinate party 
 generally present and often taking part in the dialogue, in some respects corresponding to 
 the Chorus of the ancient drama. The form of the poem thus in some degree resembling 
 that of Job ; the difference being that in Job eacli speaker is formally announced by the 
 poet, which is not the case in the Song, tlic change and personality of the speakers being 
 left to be inferred by the reader from the speeches themselves — a cireumstanee often 
 rendering the interpretation more difficult, but greatly contributing to the energy and 
 liveliness of the composition. 
 
 YI. Tlie Object of the Book. Various objects probably contemplated by the Divine 
 Author, whatever may have been the design of the human one. The leading object justly 
 regarded as beiug to exhibit the intimate relation subsisting between the Church, whether 
 viewed as a whole or in cacli of its true members individually, and its Divine covenant — 
 Head and King, the j\Iessiah, or Son of God in human nature ; the relation being that of a 
 Bride and Bridegroom — a relation constantly recognized in the Prophets in especial reference 
 to the Church of tlie Old Testament (Isaiah liv. 5, 6 ; Jer. ii. 2 ; iii. 14 j xxxi. 32 ; Hos. ii. 
 19, 20; iii. 3 ; Ezek. xvi. 32 — 3S); and in the Evangelists and Apostles in reference to the 
 Church of the New (}.[:itr. ix. 15; John iii. 29; Rom. vii. 4; 2 Cor. xi. 2; Eph. 
 v. 23, 32; Rev. xix. 7—9 ; xxi. 9 ; xxii. 17). As a part of this object, the Book designed 
 to shew the amazing love of God in Christ as implied in that bridal relation ; the trans- 
 cendent excellence of tlie Divine Bridegroom ; the privileges, duties, and responsibilities 
 connected with this relation on the part of the Church as His Bride; the injury sustained 
 by her from a conduct unbecoming it, and, on the other hand, the blessedness and honour 
 connected with a faithful observance of its duties and improvement of its privileges. Prac- 
 tically, the edification ol the Church the object of this as of the other parts of Scripture 
 
INTRODUCTION. 
 
 (Roffi. XV. 4; 2 Tim, iii, 15, 16) ; the aim of her Divine Head iu giving this precious por- 
 tion of Holy Writ being thereby to elevate, purify, sanctify, comfort, warn, direct, preserve, 
 and stimulate tlie members of his mystical Body in every age ; the Book exhibiting, with this 
 view, a picture of the experience of believers while on earth — their hopes and longings, joys 
 and sorrows, temptations and conflicts, falls and recoveries, love and service. 
 
 A coincident object of the book probably to alford a prophetical sliadowiug forth of the 
 incarnation, death, resurrection, and ascension of the Bridegroom, and of the general history 
 of the Church after these events ; as well as a dim allegorical picture of its development up 
 to the time of their occurrence. 
 
 Possibly also a subordinate object contemplated in the Book in relation to marriage, 
 viewed as an earthly though Divine institution; its duties being here, as in Eph. v. 23, &c., 
 mirrored forth, on the one hand, in the affection and demeanour of the heavenly Bridegroom 
 to His Church ; and, on the other, in the duties belonging to the Church in relation to her 
 Divine Husband. 
 
 VII. Divisions and Contents of the Book. The divisions variously made, but 
 very generally considered as five or six, with several subdivisions. The first division may 
 be viewed as extending from chap. i. 2 to ii. 7 ; the second, from chap. ii. 8 to iii. 5 ; the 
 third, from chap. iii. 6 to v. 1 ; the fourth from chap. v. 2 to vi. 9 ; the fifth, from chap. vi. 10 
 to the end of tlie Book. The last possibly divided at chap. viii. 4. The subjects under these 
 divisions, as regards the allegory, may for convenience be distinguished thus : — Part first : 
 The Meeting of the Betrothed. Part Second : The Nuptials. Part Third : The Marriage 
 Feast. Part Fourth : The Coolness and its Consequences. Part Fifth : Married Life and 
 its Incidents. The Book might be said to have three great divisions :^Before the Mar- 
 riage J The Marriage Itself; and, After the Marriage. The divisions might be further 
 reduced to two : The Period before and the Period after Mamage, Chap. iii. 2 appa- 
 rently the centre of the poem. 
 
THE SONG OP SOLOMON. 
 
 mtU of t^t look. 
 
 Chapter i. Verse 1. 
 *• T/ie Song of Songs, lohich is Solomon's." 
 
 It is well, with Dr. Chalmers, to begin 
 the study of this sacred book with the 
 prayer: " My God, spirituaUze my affec- 
 tions ; give me intense love to Christ." 
 
 Two parts in the Title of the book as here 
 given: — 1. Its name and character — "the 
 Song of Songs." 2. Its ascription — "which 
 is Solomon's." The First part of the Title, 
 
 " The Song of Songs, ^* 
 Indicates — 
 
 I. The Nature of the Book. A Song. 
 Hence — 
 
 1. Pleasant and joyous. Song the lan- 
 guage of joy. Indicates joy in those who 
 sing, and aims at awakening joy in those 
 who hear. This one of the 'songs in the 
 night' given by our Maker and Saviour 
 (Job XXXV. 10). The Holy Spirit the author 
 of joy, and therefore the author of songs. 
 This book all the more attractive from its 
 being a song. Both old and young love 
 songs, and are attracted by them. The sub- 
 ject of this book of a pleasing nature, and 
 fit to be treated in a song. Marriage a joyful 
 event, celebrated with leslivity and music. 
 The subject of this song a Divine and 
 heavenly union. The song a spiritual 
 Epithalamium, or Nuptial Ode. A song of 
 the bride-chamber (Mutt. ix. 15). A Gospel 
 song, and one for Gospel times ; the whole 
 subject being the love of Jesus Christ to 
 sinners and the salvation He brings totliem. 
 Gospel grace puts a new song in the mouth 
 (Ps. xl. 3 ; xcviii. 1). The Gospel began 
 with songs and ends with them. This book 
 one of the ' spiritual songs,' in which be- 
 lievers are to ' speak one to another ' (Eph. 
 V. 19 ; Col. iii. 16). A large part of the 
 Bible taken up with songs. The Word of 
 God intended to be attractive. The Lord's 
 ransomed ones to ' return and come to Zion 
 with songs ' (Isa. xxxv. 10). 
 
 2. Profitable. A song, like poetry in 
 general, fitted to stir and move the afi'ections. 
 
 Songs found to have the most powerful in- 
 fluence on the minds and morals of a people. 
 "Give me the making of the songs and 
 ballads of a nation, and I will leave the laws 
 to others." By the Jews the poetical parts 
 of Scripture were especially esteemed, and 
 often learned by heart. 
 
 II. Its Excellence. A 'Song of songs.' 
 A Hebrew expression denoting excellence ; 
 as king of kings, heaven of heavens, &c. 
 This not only excels all human, but all 
 Divine songs. The Jews called other 
 Scripture songs ' holy,' but this the ' holy of 
 holies." The book worthy of this title on 
 account of — 
 
 1. Its Character as a Compos!: ion. The 
 most " beautiful example of Hebrew poetry 
 in its highest style of metaphor and arrange- 
 ment." More especially, however, on account 
 of— 
 
 2. Its Subject. The bridal relation between 
 the Son of God and His saved people. 
 Christ's excellence and beauty, and His love 
 to the Church as His bride. The Church's 
 excellence and beauty as a reflection of His, 
 and her happiness and honour in consequence 
 of her bridal relation to Him. This song 
 has the Holy Ghost for its author; the union 
 and communion between Christ and believers 
 for its matter ; and the glory of God and the 
 comfort of His people for its end. Here are 
 prophecy, history, and the spiritual life, 
 divinely woven into one symbolical robe of 
 matchless beauty. Tlie song a many-sided 
 mirror reflecting the Lord's dealings with 
 His Cliurch, viewed both collectively and in- 
 dividually, as well in the Old Testament as 
 in the New. Reveals mysteries of Divine 
 love into which the angels desire to look. 
 This book, next to the Gospels, the fullest of 
 Christ, and therefore the sweetest to the 
 Christian who is enlightened enough to un- 
 derstand it. A fountain at which prophets 
 and apostles and the Lord Jesus Himself 
 
HOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 refreshed their spirits. Next to David's 
 Psalms, the favourite book of the Bible with 
 the Fathers of the Church. Its foundation 
 laid iu the Psalms ; especially in that gem 
 of Psalms, the forty-fifth. David sung the 
 Bridegroom's future appearing, His conflicts, 
 bis sorrows, and his triumphs : Solomon 
 sung His alliance and fellowship with His 
 blood-bought bride. The song a labyrinth 
 of exquisite flowers transplanted from heaven 
 to earth. Wafts a perfumed breath of 
 celestial spring from paradise to this world. 
 The song " a maze of sweets, and a 
 lovely obscurity." A heaven-given riddle iu 
 connection with the marriage of the Lamb, 
 the true Samson ; and only to be plouglied 
 with Plis own heifer. Requires 'the mind 
 that hath/ not earthly but, heavenly 
 ' wisdom.' A mine of precious diamonds, 
 demanding patient and prayerful labour and 
 the Spirit's liglit to explore it and discover 
 them. 
 
 The Second part of the Title— 
 " Which is Solomon's," 
 Ambiguous. Probably indicates — 
 
 I. The Author of the Booh. The literal 
 Solomon, King of Israel; and wisest of men. 
 Best proof of tcisdom, to cete/rrate the love of 
 God in Christ, and to stir vp ourselves and 
 others to love Him in return. Gradation in 
 Solomon's writings : the Proverbs, Ecclcsi- 
 astes, Canticles, or the Song. In Proverbs, 
 Solomon sings of moral virtues and their 
 beneflts ; in Ecelesiastes, of the vanity of 
 earthly things ; in Canticles, of Divine love 
 and fellowship. Canticles a striking contrast 
 to Ecelesiastes. Ecelesiastes, a mournful 
 complaint of the disappointment found iu 
 the creature ; Canticles a joyous song of the 
 infinite satisfaction found in the Creator. 
 Ecelesiastes points to earthly pleasure, and 
 says : ' Whosoever drinketh of this water 
 shall thirst agaui'; Canticles points to 
 God as revealed in Jesus Christ, and says : 
 
 ' Whosoever drinketh of this water shall 
 never thirst.' — Solomon, with his hands full 
 of state affairs, yet found time for spiritual 
 meditation and the celebration of Divine 
 love. Worldly business, and diligence in if, 
 no hindrance to love to Christ, and due 
 concern for the spiritual interests of oiirselves 
 and others. 
 
 II. The'$>\iY,zzciofaieBo'd: The spiritual 
 Solomon, the true Prince of Peace and King 
 of Israel, — Solomon's great antitype. The 
 true Solomon and his love to the Church tjio 
 great suliject of the Song. Solomon exhibit ed 
 in the Bible as one of the types of the 
 Messiah. Is so — 
 
 1. In his Names : ' Jedidiali,' Beloved of 
 the Lord : * Solomon,' the Peaceful. 
 6 
 
 2. In his Wisdom. 
 
 3. In his Riches and Magnificence. 
 
 4. In the wide extent of his Dominions. 
 
 5. In the peaceful character of his Beign. 
 G. In the prosperous and happy condition. 
 
 of his Kingdom. 
 
 7. In the erection of the Temple of God 
 at Jerusalem. 
 
 Christ prefigured by Aaron as a priest ; 
 by Moses as a prophet ; by David and Solo- 
 mon as a King, — by t4ie one in his conquests 
 and by the other in his peaceful enjoyment 
 of them. Solomon not called here, as in 
 Proverbs and Ecelesiastes, the King of 
 Israel. His personality here lost sight of 
 in his typical character. The type over- 
 shadowed by the antitype. Christ, in one 
 aspect or another, the central jigure in all the 
 Books of Scripture. " Search the Scriptures ; 
 for they testify of Me." This said even of 
 Old Testament Sci'ipture. " The testimony 
 of Jesus is the spirit of prophecy." "He 
 expounded to them in all the Scriptures the 
 things concerning Himself" (John v. 39 ; 
 Rev^ xix. "10 ; Luke xxiv. 27). The Scrip- 
 tures all testify of Jesus. The Song testifies 
 of Hini as the King and Bridegroom of His 
 Church, stooping to v/in and wed poor fallen 
 humanity for His Bride. By the Jews, tiie 
 Song understood of their Divine King to be 
 manifested in the ^lessiah, and the Israelitish 
 nation as the Bride whom He was pleased 
 to espouse to Himself. 
 
 III. The Design of the Book. For the 
 true Solomon. 
 
 1. For his Glori/. The glory of Christ, and 
 of God in Him, the end of all Scripture as of 
 all ci'cation (Col. i. 16). Especially true of 
 this portion of it, so full of Himself, of His 
 excellencies, His joys, and His love. 
 
 2. For hi.^ Use. All Old Testament in- 
 tended for his use as the perfect man (Ps. i. 
 1—3 ; 2 Tim. iii. 15, 10). Probably this 
 portion of it especially, which speaks most 
 about him. Reason to believe that the 
 Psalms of David and the Song of Solo- 
 mon formed the principal devotional books 
 of our Lord [Dctvidson). As a child, 
 Jesus grew in wisdom and in stature. 
 In boths respects, doubtless, through 
 ordinary means. The sincere milk of tlie 
 Word his daily food. What was designed 
 for the Head, designed also for the members. 
 What was used by the man Christ Jesus as 
 His spiritual aliment and refreshment, to be 
 used also by ourselves for ours. The Rab- 
 binical rule that this Book was only to be 
 read by those who had reached their thidiclh 
 year, a mere human invention, — like others, 
 rejected by Christ and to be rejected by us. 
 2 Tim, iii. 15 — 16, and Rom. xv. 4 clean 
 against any such limitation. This Book, like 
 
UOMILETW COMMENTARr,' THE SOXG OF SOLOMOX. cir.vr. 
 
 the rest of Scripture, to be read witli serious- 
 ness and expounded with discretion ; but no 
 arguniout against reading and preacliing I'roni 
 it in the fact that evil men may abuse it. 
 Ignorant men wrest also other Scriptures to 
 their own destruction. " To the pure all 
 things are pure." The holiest and most 
 spiritually-minded have naturally delighted 
 most in this Book, in which they find most 
 of their Beloved and their Friend. "\Fitacss 
 Bernard of Clairvoix, Samuel Rutherford, 
 and Robert McCheyne. In Scothuid's best 
 times, the song of Solomon the chosen field 
 of meditation at Sacramental seasons. 
 
 Two things needful for the profitable 
 reading of this remarkable book: — (1) A 
 Christian e:q^erieiicc. The song a mirror of 
 
 the believer's heart. Only taught l)y a 
 Divine anointing, and only learned by a 
 spiritual experience " {Ueruard). Only to 
 be properly understood by our becoming 
 ]iart of the Bride whose experience it por- 
 trays. (2) A lociiif/ heart. Like the forty- 
 fiftli Psalm, which it greatly resembles, the 
 Song of Solonion a ' Song of loves' (Ps. xlv. 
 {illc). The mystery of the song a mystery 
 of love. Words of earthly love employed to 
 elevate the sout to a heavenly one. A ' song 
 of loves ' requires a loving heart to under- 
 stand, realize, and appreciate it. " Love's 
 language a foreign tongue to one who docs 
 not love." Hence the song of Solomon 
 pre-eminently a test for the state of the 
 lieart. 
 
 PART FIRST. 
 
 Uj Sltcthrig ai i\n gcfroth^. 
 
 Chapter I. 2, to Chapter II. 7. 
 
 Scene First. Place : The Palace of Jerusalem. Speakers : ShalamUe, or the Bride ; 
 and the Daarjhiers of Jerusalem, or (he Ladies of Solomou's Court. — Chap. i. 2 — S. 
 
 Shulamite. 
 Addressing the King in his Absence. 
 
 Bride's Longing after the Beloved. 
 
 Verses 2 — 4. 
 
 Let him kiss me with the kisses of his 
 mouth ! 
 
 For thy love is better than wine. 
 
 Because of the savour of thy good oint- 
 ments, 
 
 (Thy name is as ointment poured forth). 
 
 Therefore do the virgins love thee. 
 
 Draw me : 
 
 We will run after thee. 
 
 The King hath brought me into his 
 
 chambers : 
 We will be glad and rejoice in thee ; 
 We will remember thy love more than 
 
 wine : 
 The upright love thee. 
 
 Spiritually, the bcliever's_ longing for the 
 sensible presence of Christ and the mani- 
 festation of His love. Probably the cry of 
 the ancient Church for tlie coming of the 
 Lord's Anointed. According to the Jews, 
 
 Israel's longing for the Divine reconciliation 
 after the sin of the Golden Calf. 
 
 Bride's f ii'st Desire. 
 
 " Let him kiss me with the kisses (or, with 
 kisses) of his month" (ver. 2). Shulamite 
 speaks in soliloquy. Speaks of her Beloved 
 as absent. Observe — 
 
 I. The Person intended. "Let him;" 
 namely, the Beloved. No name mentioned. 
 Tlie language abrupt but natural, as spoken 
 under strong emotion. Expressive of re- 
 verence. So the disciples of Pythagoras 
 spoke of their master, — " He said." More 
 especially, of impassioned affection. The 
 Bride's thoughts full of her Beloved, as 
 though there' were but one object she cared 
 for (Ps. Ixxiii. 25). Christ to the believer 
 the One Pearl of great price (Matt. xiii. 46). 
 The language of a soul wearying of all 
 but Christ. ' Bride speaks of her Beloved as 
 if all must know whom she meant. So 
 Mary to the supposed gardener : " If thou 
 have borne Him hence " (John xx. 15). 
 
 Christ continually promised to the fathers 
 through the prophets (Acts xxvi. G ; 1 Peter 
 i. 11). The hope and expectation of Old 
 Testament saints (Gen. xlix. 18; Isa. 
 xxvi. 8; Matt. xiii. 17; John viii. 5G ; 
 Acts xxvi. 7). Exemplified in Simeon, 
 , Anna, and others (Luke fi. 25, 26, 36—38; 
 
IIOMILETTC COMMENTARY: THE SONG OF SOLOMON. 
 
 iii. 15). Cluist promised and expected as 
 1lic Bridegroom of the Churcli (Hos. ii. 19 ; 
 iii. 3 ; Isa. liv. 5 ; kii. 5 ; Joliii iii. 29). 
 
 II. The Thing desired. Let liim "kiss 
 me with the kisses oi' iiis moutii." Pei'soual 
 and sensible manifestation of Clu-ist and His 
 love to the soul. The love itself not double 1 : 
 the expression, ])roof, and enjoyment of it 
 desired. Christ's kiss is Christ Himself 
 sensibly giving Himself in tcnderest aflec- 
 tion to the soul, and assuring it of His 
 cordial love. The subject of the Song not 
 the coming to the Saviour, but communion 
 with Him : not the coming of the soul to 
 Clirist, but the coming of Christ to the soul. 
 The language of the soul in the Song not 
 that of the Publican : ' God be merciful to 
 me a sinner ' ; but that of the Psalmist : 
 ' My soul cleaveth to the dust : quicken thou 
 me according to Thy word' (Ps. cxix. 25). 
 The language of the text expressive of — 
 
 1. Strong desire and eager longing. 'Let 
 him ' (or, O that he would) ' kiss me.' Such 
 longings a natural part of a healthy Christian 
 experience. Peeble health little accustomed 
 to fervent longings. A Christ loved will be 
 a Christ longed for. Absence ill-brooked 
 by ardent affection. Love yearns for the 
 fellowship and enjoyed love of its object. 
 
 2. Intimate acquaintance. Pamiliar ac- 
 quaintance with Cluist begets not contempt, 
 but reverence and love. 
 
 3. Consciousness of union with and interest 
 in the Beloved. Kisses not for strangers, 
 still less for enemies. Expected only by a 
 friend, and most of all by a Bride or wife. 
 
 4. Mutual affection. Kisses desired only 
 from one who loves us and whom we our- 
 selves love. An aggravation of Judas's sin 
 that he betrayed his Master with a kiss. A 
 true kiss the ' kiss of charity ' or love (1 
 Pet. V. 14). 
 
 5. Abse}ice and delay. Sensible tokens 
 of Divine love not always vouchsafed to 
 believers. Christ's kisses not things of every 
 day. At times wisely withheld. ' A time 
 for embracing, and a time to refrain from em- 
 bracing.' Patience required in respect to 
 spiritual joys. The time coming when delay 
 and withdrawal will be no more. 
 
 6. Desire for manifested reconciliation. So 
 Israel longed after the Lord after the sin of 
 the golden calf (Ex. xxxiii. 1 — 4, 7 — 11) ; 
 and in the time of Samuel (1 Sam. vii. 2). 
 A kiss the token of reconciliation given by 
 David to his sou Absalom, and by the for- 
 giving father to the prodigal and penitent 
 son (2 Sam. xiv. o3 ; Luke xv. 20). 
 
 The desire expressed by each believing 
 
 soul for itself: 'Let him kiss me.'' The 
 
 living soul desires personal enjoyment of 
 
 Christ's love and the personal application of 
 
 8 
 
 it. Christ's kisses for His Church universal, 
 and for each true member of it in particular. 
 Each believing soul the Church in miniature. 
 The features, experience, and glory of the 
 Church those of each individual member. 
 
 The thing desired — (1) ' Kisses.' Implies 
 boldness of faith and affection. To receive 
 even a kind word from Christ an unspeak- 
 able favour and happiness. Christ able and 
 willing to do exceeding abundantly above all 
 we ask or think (Eph. iii. 20). 'Grants not 
 only the adoption of a son, but the espousals 
 of a bride {Theodoret). The Bride appears 
 to desire not only one kiss but many. Even 
 one not to be purchased with a thousand 
 worlds. How rich the believer in receiving 
 many ! Even one a thing never to be for- 
 gotten. One of Christ's kisses carries 
 heaven in its bosom. Kisses of different 
 kinds and for dilFerent occasions : the 
 kiss of favour, of friendship, of affection, of 
 reconciliation, of relationship, of nuptial 
 contract, and of marriage. The marriage- 
 covenant between Christ and Plis people 
 permits and grants the renewal of its seals 
 and pledges. (2) 'Kisses of his mouth.' 
 These reserved more especially for his per- 
 sonal appearing. ' Ijet him kiss me, not by 
 the mouth of tlie prophets, but with his own 
 mouth ' {llabljins). The desire a prophetical 
 intimation of His coming in the flesh, 
 llcalized when men wondered at " the graci- 
 ous words which proceeded out of his mouth " 
 (Lukeiv. 18—22). "Be of good comfort, 
 thy sins are forgiven thee;" "Thy faith 
 hath saved thee : go in peace " — some of these 
 kisses. Such also every Gospel promise and 
 gracious consolation uttered and applied by 
 Jesus to the penitent believing soul. ' The 
 lip of promise meeting the lip of prayer.' 
 Christ's office to " Preach glad tidings to the 
 meek; to bind up the brokenhearted; to 
 comfort them that mourn; to proclaim the 
 acceptable year of the Lord" (Isa. Ixi. 
 1 — 3; Luke iv. 18, 19). His mouth most 
 sweet (chap. v. 16). ' His mouth,' as mark- 
 ing the tcnderest affection. Amazing con- 
 descension that the King of glory can stoop 
 from His throne to kiss a beggar taken from 
 the dunghill. Ample compensation for the 
 loss of idols in the kisses of the King's 
 mouth. The soul that gives up all for Him, 
 sooner or later filled and overpowered with 
 His love. The ' kisses of his mouth ' not 
 only the communications of His love but of 
 His spirit. According to the Jews, a man's 
 loving kiss is accompanied with an infusion 
 of his spirit. So Jesus, after saying : Peace 
 be unto you, — breathed on His disciples, and 
 said : Ixeceive ye the Holy Ghost (John xx. 
 21, 22). Christ's kisses given in the 
 reading and hearing of His word ; in 
 secret and social prayer; and in the ordinance 
 
IWMILETW COMMENTARY: THE SONG OF SOLOMOX. cuai'. r. 
 
 of the Supper. Tlie consolations of His 
 Word personally applied by Himself to the 
 heart through liis Spirit. The kisses to he 
 given by His own mouth. All Gospel duty 
 summed up in our kissing the Son ; all 
 Gospel comfort summed up in the Sou kissing 
 us. Christ's kisses in tJic Gospel intended to 
 heal the wounds of the Law. The kisses of 
 His mouth in the highest sense still kept in 
 reserve. Jerusalem above the place where 
 the Lord mainly comforts His people (Isa. 
 Ixvi. 13). There they see His face. His 
 hand wipes away their tears. He Himself 
 feeds them and leads them to living foun- 
 tains of waters. Hence His second appearing 
 the desire of believers in the IS'ew Testament, 
 as His first appearing was that of those in 
 the Old (Tit. ii. 13 ; 1 Cor. i. 7 ; Phil. iii. 
 20; 2 Pet. iii. 12). The last promise of 
 Christ in the Bible : Surely I come quickly. 
 The last prayer of His Church : Even so, 
 come, Lord Jesus (Rev. xxii. 20). 
 
 Reason of Bride's First Desire. 
 
 " For thy love (Heb. loves) is Letler than 
 wine." — Verse 1. 
 
 Witli the next breath Shulamite turns to 
 her Beloved and addresses himself, though 
 still absent and invisible. A believer's 
 communion with Christ on earth rather that 
 with an invisible friend. Want of bodily 
 sight no hindrance to spiritual fellowship. 
 Christ, though invisible to the eye of flesli, 
 yet visible to the eye of faith. Common, 
 under strong feehng, to address a friend 
 though distant and unseen. The living and 
 loving soul not satisfied with speaking of 
 Christ, but must speak to Him. ' He ' to be 
 exchanged for ' Thou.' The reason for the 
 soul desiring the kisses of Christ's mouth is 
 the excellence and sweetness of His love and 
 the manifestations of it. An object desired 
 hi proportion to the sense of its worth. 
 Observe in regard to the — 
 
 Excellence of Clirisl's Love. 
 
 I. The liO\-E. itself. 'Thy love,' or as 
 margin. ' thy loves ' —not only the love 
 itself, but the manifestations of it. Christ's 
 love always one and the same ; the expres- 
 sions and manifestations of it many and 
 various. His love -well represented in the 
 plural form, from its riches, abundance, and 
 extent. Paul's prayer that believers might 
 be strengthened with might by the Holy 
 Spirit, so as to comprehend with all saints 
 what is its length, and breadth, and depth, 
 and height, and to know it though really 
 passing all knowledge (Eph. iii. 16—19. 
 Observe — 
 
 1. The character of Christ's love. Like 
 
 tlic love of the Eathcr it is— (1) Ever- 
 lasting (Jer. xxxi. o). (2) Unchanging 
 (John xiii. 1). (3) Spontaneous and free 
 (Ezek. xvi. 5, (i, 8 ; i Jolin iv. 10, 19). 
 (1) Sovereign and distinguishing (John 
 vi. 70 ; xiii. IS ; xv. lO). (5) Costly and 
 self-sacrificing (Eph. v. 2."; ; Rev. i. 5). (G) 
 Enriching in its effects (Epii. v. 2(), 27 ; 
 Kev. i. 5, 0). 
 
 2. The manifestations of it. These both 
 in word and deed. Made in— (1) His en- 
 gaging for us in the everlasting covenant 
 "(Ps. xl. 7; Eph. V. 25). (2) The reve- 
 lation of His love in the first promise in 
 Eden (Gen. iii. 15). (3) The successive 
 communications of it through the prophets. 
 (4) His gracious dealings with His people 
 in the Old Testament. (5) The personal 
 manifestations of Himself to the patriarchs 
 and Old Testament saints. (G) His Ixcar- 
 NATiON. (7). His acts, words, and teach- 
 ings when on earth. (S). His sufi'erings 
 and death. (9). The bestowment of His 
 Spirit on and after Pentecost. (10) His 
 promises to His Church made before and 
 after His ascension into heaven. (11) The 
 ordinances which He instituted, especially 
 that of the Supper. (12) The ingathering of 
 His Bedeemed by the preaching of the Word. 
 (13) The personal connnunications of His 
 love to the souls of His people. (11) His 
 gracious providential dealings with His 
 Church, both as a whole and in its individual 
 members. 
 
 II. The Excellence of the love. 'Thy 
 love is better than wine.' Wine put for 
 what is most grateful to the taste, refreshing 
 to the body, and exiiilarating to the spirits. 
 Wine among the chief luxuries of life. The 
 ' banquet of wine ' (Esther v. 6) put for the 
 most joyous of feasts. Yet Christ's love 
 ' better 'than wine.' (1) Erom the nature of 
 love itself. Love and the expression of it 
 among the sweetest of human enjoyments. 
 Hence the 'comfort of love' (Phil. li. ]). 
 (2) Erom the jwj-son tohose love it is. A 
 sinful and imperfect creature's love often the 
 sweetest of earthly enjoyments. What the 
 love of Him who is the 'Chief among ten 
 thousand,' ' fairer than the children of men,' 
 'altogether lovely,' the sum, source, and 
 centre of all loveliness and excellence! 
 Christ's love better than wine, as — 
 
 1. More siccet, (jladdeninfj, and refreshing 
 (Ps. iv. 7, S). ' Sweet is the King's wine, but 
 sweeter is his love ' {Belilzscli). The sense of 
 Christ's love the true cordial of the soul. 
 
 2. More satisfying. The old wine, after 
 which none desires new. Takes from creature 
 enjoyments much of their attraction. _ The 
 world crucified to us by the cross of Christ, — 
 the highest expression of this love. 
 
CHAP. I. IIOMILKHC COMMENTARY: TUE SOXG OF SOLOMOX. 
 
 'A. More heneficial. Exhilarates the sov.l; 
 and through that, iiillueutial on the wliole 
 man. Purifies wliile it gladdens. No danger 
 of excess or of hurtful consequences. "IViue 
 a mocker. At last liites like a serpent and 
 stings like an adder (Prov. xx. 1 ; xxiii. 32). 
 Christ's love leaves no sting behind it. 
 Betrays none into sin. Exhilarates with- 
 out inebriating. 
 
 'J-. More lasfiiifj la if.s effects . Wine perish- 
 able, and soon ceases even to exhilarate and 
 rcfresli. Christ's love eternal and unchang- 
 ing in its effects as well as in itself. That 
 only strictly true of Christ's love which is 
 said of wine : ' Let him drink and forget his 
 poverty, and remember his misery no more ' 
 (Prov.'xxxi. 6). 
 
 The excellence of Christ's love not to be 
 described (Ps. xxxvi. 7 — 10). To be 
 taxied \\\ order to be known (Ps. xxxiv. S; 
 1 Pet. ii. 3). Able to fill the soul with joy 
 in the absence of all earthly comforts, and 
 Ihe loss of all earthly possessions (Ilab. 
 iii. 17, 18). The Holy Spirit's office to 
 reveal it and shed it abroad in the heart 
 (Rom. V. 5). Hence the exhortation : 'Be 
 not drunk with wine, wherein is excess; 
 but be ye filled with the Spirit ' (Eph. v. 
 IS). Joy in the experience of Christ's 
 love the characteristic of the New Testa- 
 ment dispensation. Symbolized in His first 
 miracle. The water of the Old Testament 
 economy turned into the wine of the New. 
 The consecration of wine as the symbol of 
 His shed blood, and so of His dying love, 
 among the last acts of the Saviour's love. 
 Hence the Lord's Supper made the sweetest 
 and most reviving of all Divine ordinances. 
 Christ's love the joy of the Redeemed in 
 heaven. The new wine of the kingdom. 
 The song of the Beloved Disciple's old age, 
 seventy years after tasting of it as he lay 
 on Jesus's breast. The ever new song of 
 the saints around the throne (Rev. i. 5 ; 
 V. 9—12). 
 
 The Bride Jiistifles her Desire. 
 
 * Because of the. satotir of tliij good oint- 
 ments {thy name is as ointment poured forth), 
 therefore do the virf/ins lore thee'' — Verse o. 
 
 Her desire justified on two grounds : (1) 
 The excellence and sweetness in the Be- 
 loved himself; (2) The fact that on that 
 account virgins loved him. 
 
 PiKST GuouND : ' Because of tlie sarour of 
 thy fjood ointments,— thy name is as ointment 
 poured forth ; ' or, ' ointment poured forth is 
 thy name.'' The first clause the formal rcasini 
 for the virgins' love to the King ; the second, 
 a parenthetical amplification and explanation 
 of the former, his name being itself those 
 good ointments (Eccles. vii. 1). 'The 
 10 
 
 savour of thy good ointments ' or perfumes, 
 suggests — 
 
 Tlie Excellence and Sweetness of Christ 
 
 1. Christ has ' ointments ' or perfumes. 
 The king's ointments sweetly scented oils 
 sprinkledonthegarments, poured on the head, 
 orcarried about the person. C hrist's ointments 
 the graces of the soul and life, shed on Him 
 and produced in Him by the Holy Spirit. 
 The existence of such ointments indicated in 
 His otTicial name, ' Christ,' or 'the Christ.' 
 This the Greek rendering of the Hebrew 
 term Messiah ; both meaning ' the Anointed 
 One.' Christ, as God's appointed Saviour, 
 anointed with the Holy Ghost, and that 
 without measure (John iii. 34 : Acts iv. S ; 
 Luke iv, 18). This anointing that which 
 fitted Him for His office (Isa. Ixi. 1 — 3). 
 Anointed with the oil of gladness above 
 His fellows (Heb. i. 9). All His mediatorial 
 garments thus made to 'smell of myrrh, 
 aloes, and cassia,' by which He was made 
 glad (Ps. xlv. 8). His human nature thus 
 made full of all excellence and sweetness. 
 Christ fully endowed with all the virtues 
 that can either adorn the character, or that 
 can render a man lovely and attractive in 
 himself, and a benefactor and blessing to his 
 fellow men (Isa. xi. 2—5). All the excel- 
 lences and charms that can either beautify 
 or exalt humanity found in Him in their 
 combination and perfection. Graces and 
 virtues apparently contradictory and exclu- 
 sive of each other, found beautifully har- 
 monized in His character. Symbolized by 
 the ' holy anointing oil,' composed of 
 various ingredients (Ex. xxx. 23—25, 34, 
 35). Loftiest wisdom combined in Jesus 
 with child like simplicity ; awe-inspiring 
 dignity with meekest humility ; inflexible 
 justice with tenderest compassion ; spotless 
 holiness with sweetest affability ; abhorrence 
 of sin with pity and love to the sinner. The 
 Gospels an exhibition of the 'good oint- 
 ments' of Christ. His life, as written by 
 the four Evangelists, the best commentary on 
 this verse. 
 
 IL Christ's ointments are 'good.' They 
 are so — 
 
 1. In themselves. The graces and virtues 
 of His character, of the purest and choicest 
 kind, and existing in Him in the highest 
 degree. All Divine, as the product of the 
 Holy Ghost which filled Him. God well 
 pleased for His righteousness' sake (Isa. xlii. 
 21). The testimony twice repeated from 
 heaven; 'This is My beloved Son, in whom 
 I am well pleased' (Matt. iii. 17; Luke. ix. 
 35). The goodness or excellence of Christ's 
 'ointments' discovered — (I) In His spirit 
 and disjwsition. ' Meek and lowly in heart.' 
 
TIOMILETIC COMMEXTABY : THE SOXG OF SOLO.UOX. 
 
 Gentle and compassionate, not breaking tlie 
 bruised reed nor quenching tlie smoking 
 llax. 'Holy, harmless, undefilcd, and 
 separate from sinners.' (2) In His wonh. 
 Gracious words proceeded out of His mouth. 
 'Never man spake like this man.' The 
 Gospels a repertory of such golden sayings 
 as never before had fallen from human lips. 
 
 (3) In His aclionx. ' He went about doing 
 good.' Even in His outward actions, acknow- 
 ledged to have been the greatest benefactor 
 the earth had ever seen before or has ever 
 beheld since. His earthly ministry one con- 
 tinued display of sclf-denyiug beneficence to 
 the ijoor, the suffering, and the distressed. 
 
 (4) In His si'Jfci-uui>i and death. In these, 
 peculiarly distressing as they were, a picture 
 displayed of the most perfect patience and 
 submission. His dying breath a ])rayer 
 on ))ehalf of His persecutors and murderers, 
 while His only complaint was that poured 
 forth to His Father in the words of the 
 Psalmist : ^ly God, My God, why hast Thou 
 forsaken Me 'i (Ps. xxii. 1 ; Matt, xxvii. 40). 
 
 2. In their effects. Ointments or perfumes 
 valued for their refreshing fragrance. Hence 
 poured on the head of guests at table. The 
 graces and virtues of Christ's character ail 
 such as rendered Him a Benefactor and 
 Saviour to mankind. Pitted by the Holy 
 Spirit's anointing to preach glad tidings to 
 tlie poor, bind up the broken lieartcd, &c. 
 (Isa. Ixi. 1, 2.) The poorest, lowest, and 
 guiltiest attracted to Him by His gracious 
 and loving spirit, as well as by His heavenly 
 and healing words (Luke xv. 1). Even little 
 children drawn to Him by the savour of His 
 'good ointments.' In the graces and virtues 
 of His character, as well as the sacrificial 
 surrender of His life, Christ a swect-smclling 
 savour to God. His words cpuckening, re- 
 viving, comforting and gladdening as well 
 to sinners as to saints. 
 
 In the view of Shulamite, the King's name, 
 including in it the report of his graces and 
 excellencies (1 Kings x. 1, ()— 9), constituted 
 in itself a rich perfume. ' Thy name is as 
 ointment poured forth ; ' or, ' ointment 
 poured forth is Thy name ' (Eccles. vii. 1). 
 Scvcetly true in regard to Solomon's Anti- 
 type. Observe, in reference to the 
 
 >'ai!ic of Christ— 
 
 I. The Na5ie itHelf. The name of a 
 person often put simply for the person him- 
 self. All that is in Jesus, and that is known 
 of Him, renders Him 'as ointment poured 
 forth.' The chief among ten thousand. 
 Precious to them that believe. In Him is 
 all that sinners need and that is suited to 
 their case and condition. His character and 
 worth that which renders Him to believers 
 
 the object of their warmest affection and 
 their most entire confidence. The name or 
 names by which He is known indicative of 
 what He is in Himself, and what He is and 
 becomes to us. His names all significant 
 and suggestive of His character and work. 
 Their meaning such as to commend Him to 
 sinners, and to endear Him to saints. Each 
 name an exhibition of Him in some special 
 aspect of loveliness and preciousness. Ex- 
 amples : — 
 
 1. EjMMA'nuel. His name in prophecy 
 (Isa. vii. 14). Its meaning, ' God with us' 
 (Matt. i. 23). Full of sweetness. God for 
 our salvation become one of us— a partaker 
 of flesh and blood — in order to be our lie- 
 deemer. Xiiod manifest in the llesh. The 
 Eternal Word made flesh and dwelling 
 among us. The name a reviving revelation 
 of boundless love, pity, and condescension 
 on the part of our Maker. The Beloved of 
 the Cliurch one who is both God and Man. 
 'The man that is My fellow, saith the Lord 
 of Hosts ' (Zeeh. xiii. 7). One witli the 
 Father, and yet one with us. The bright 
 reflection of the Divine glory, and yet bone 
 of our bone and flesh of our llesh. Possessed 
 of all the attributes of the God-head, and all 
 the sympathies of humanity. Sustains the 
 glory of Deity, and is touclied with the 
 feeling of all our infirmities. The Creator 
 and Upholder of the universe, and yet 
 tempted in all points like as we are (Heb. 
 i. 2, 3; iv. 15). Hence (1) His injinile 
 power as a Saviour. Able to save to tiic 
 uttermost. Mighty to save. Al)le to raise 
 l)oth the dead soul and the dead body to lile. 
 (2) The infinite efficaci/ Ijelonrjinr/ to His 
 sacrificial vjulertaking . His suiTering and 
 death that of ' God manifest in the llesh.' 
 God purchased the Church with His own 
 blood — a sutlicient price for the ransom of 
 countless worlds (Acts xx. 2S). The blood 
 of Jesus Christ, because the blood of God's 
 Son, able to cleanse from all sin (1 John 
 i. 7). 
 
 2. Jesus. Given, at the direction of an 
 angel, as the equivalent of ' Emmanuel ' 
 (Matt. i. 21—23). A name full of exquisite 
 sweetness. Denotes—' Jehovah the Saviour : ' 
 or, 'the Lord will save.' God Himself be- 
 comes our Salvation. 'Jesus,' a Divine 
 Saviour; hence equivalent to 'Emmanuel.' 
 V Saviour needed by man, and a great one 
 Such found in Jesus. Ilenec His name. 
 Saves, as was necessary, both from sin and 
 sin's consequences ; not only from its guilt 
 and punishment, but from its power, pollu- 
 tion, and presence ; saves from a blinded 
 undeistanding, a depraved will, and a 
 corrupt heart. Saves from sin and Satan, 
 from death and hell, and from the power 
 and influence of a present evil world 
 
 11 
 
CHAP. I. IIOMILETW COMMENTARi': THE SONG OF SOLOMON. 
 
 Saves at once, and saves for ever. 
 Saves now by tlic invisil)le operation of 
 His Spirit ; saves liercafter by His visible 
 and glorions appearing (Heb. ix. 11, 28). 
 Able to save even the cliicl" of sinners (1 Tim. 
 i. 15). To save the lost the objcet of His 
 coming into the world (Luke xix. 10; 1 
 Tim. i. 15). 
 
 3. Cjikist, or The Chiust. His ollieial 
 name. Both a name and a title. Like the 
 Hebrew term 'Messiah,' denotes 'the 
 Anointed.' A name also full of sweetness. 
 Marks Him out as anointed by the Holy 
 Ghost as the Prophet, Priest, and King of 
 His Cliurch. Anointed with the oil of 
 gladness above his fellows (Ps. xlv. 7). 
 Anointed by the Spirit to preach glad 
 tidings to the meek, &c. (Isa. Ixi. 1). Jesus 
 the Christ, as filled with the Holy Spirit, and 
 so fitted for man's salvation. 
 
 His 'name' may include (1) His Titles: 
 as ; Son of God,Son of Man, King of Kings, 
 Prince of Peace, Lamb of God, Prince of 
 Life, Lord of Glory, Plant of Renown, the 
 Word, the Word of God, our Hope, our 
 Peace, our Life. (2) His Offices -. as ; Prophet, 
 Priest, King, Mediator, lledeemer. Captain, 
 Physician, Teacher, Witness-bearer, Saviour. 
 
 (3) His Relations: as; Husband, Brother, 
 Father, Priend, Shepherd, Surety, Master. 
 
 (4) His Attributes : as ; Merciful, Faithful, 
 True, Almighty, Everlasting, Unchanging, 
 the Alpha and Omega, the First and the 
 Last. (5) His Character: as; meek, lowly, 
 loving, holy, just, wise, and good. 
 
 No name mentioned in the text. The 
 name deep in the heart. No name like His 
 in a believer's ear. Remembered when every 
 other name is forgotten. The name which 
 is above every name. Known truly to none 
 but Himself and those to whom He reveals 
 it. Wherever known, accompanied with 
 love and trust (Ps. xci. ll; ix. 10). 
 
 IL The CoMPAEisON. 'As ointment 
 poured forth.' 
 
 1. As ' ointment ' or 'perfume. Indicates 
 its sweet and reviving nature. To a believer 
 the very mention of Jesus accompanied with 
 joy and comfort. Every name of Jesus fra- 
 grant to the spiritual senses. The name of a 
 loved one sweet because calling up the 
 person himself. The name of Jesus makes 
 the sad heart it enters leap with joy. Is 
 honey to the mouth, music to the ear, and 
 comfort to the soul. Everything insipid to a 
 believer that carries not the savour of that 
 name iu it. " All spiritual food dry, if not 
 pervaded with this oil ; and tasteless, if not 
 seasoned with this salt." What is written 
 has no relish to a believer, if he reads not 
 there the name of Jesus. Conversation has no 
 pleasure if the name of Jesus is excluded. 
 
 12 
 
 Nature with all its loveliness only pleases 
 when associated with the name of Jesus. 
 His name suggestive of all that is most 
 beautiful, lovely, and excellent. " Contains 
 in it all the excellence scattered throughout 
 creation." The best, sweetest, purest, 
 noblest things associated witli it. Embraces 
 whatever is noblest in truth, honour, faith, 
 love, meekness, humility, self-denial, gene- 
 rosity. All tenderness, sweetness, benevo- 
 lence, centred in the name of Jesus. Gentle- 
 ness, moral courage, disinterested love, 
 identified with it. In His name, more 
 sweetness, beauty, love, than ever human 
 heart conceived. To a renewed and spiritual 
 mind, the most joyous and exhilarating name 
 on earth. "Touches all the chords of 
 gratitude, enthusiasm, and devotion." Under 
 the Holy Spirit's revelation, fills every 
 avenue of the soul with joy, wondei', and 
 adoration. A day comino;, when it will fill 
 heaven and earth with its sweetness and 
 fragrance. 
 
 2. As 'ointment/(o«/rf//b/"M.' Indicates — 
 
 (1) Abundance, as well of the ointment itself 
 as of its fragrance. Tlie perfume abundantly 
 dili'used. An infinite fulness in Jesus, and 
 an infinite sweetness in His name. ' It hath 
 pleased the Father that in Him should all 
 fulness dwell.' ' God giveth not the Spirit 
 by measure unto Him.' His glory that of 
 the only begotten of the Father, ' full of 
 grace and truth ' (John i. 14 : iii. 34 ; Col. i. 
 19). Christ a full Saviour for empty sinners. 
 A fountain ever full and ever flowing. His 
 riches without a bottom. A mine never 
 exhausted. 
 
 Enough for each, enough for all, 
 Enough for evermore. 
 
 (2) Impartation. A perfume poured forth 
 yields up all its fragrance for enjoyment. 
 Enclosed and sealed up in the vessel, it 
 affords little sweetness. Mary broke her 
 alabaster box, or its seal, and the whole 
 Louse was filled with the odour of the oint- 
 ment. Christ's name not only ointment but 
 ointment 'poured forth,' for the benefit and 
 enjoyment of others. Christ to be mani- 
 fested — 
 
 Externally. Christ and His name was a 
 perfume in heaven while shut up 'in the 
 bosom of the Father.' A perfume to God 
 and angels before man was created. Shut 
 up as to men till the day of the fall. The 
 first promise of a Saviour made in Eden 
 broke the seal (Gen. iii. ] 5). The seal more 
 and more removed, and the fragrance made 
 more and more to flow forth, as time 
 rolled on. The promised Saviour more 
 and more plainly and fully revealed through 
 the prophets, till He Himself appeared. 
 The ointmeut then poured forth — (1) By 
 
IIOMILETIC COMMENTAlir : THE SONG OF SOLOMON. ciiav. i. 
 
 Chmi Himnclf: {a) in His life ; {L) in 
 His preaching; (c) in His miracles; {d) 
 in His dcatii. The seal of the casket 
 containing the perfume tliat was to fill 
 heaven and earth witli its fragrance fully 
 broken on Calvary when Jesns said : ' It is 
 finished,' bowed His head, and died ; {e) in 
 His effusion of the Holy Spirit on tlie day 
 of Pentecost. (2) Bi/ 'the Aposilfx and the 
 Church after Feutecost. Till then the ' nam c ' 
 shnt up among the Jews : after that, to be 
 carried by the Apostles to all nations. The 
 ointment streaming forth more or less over 
 tlic world during the last eighteen centuries 
 The calling and commission of the Church 
 at large, as well as of Apostles, ministers, and 
 missionaries, to make manifest tlic savour of 
 his knowledge in every place (2 Cor. ii. 14). 
 ' Ye arc My witnesses.' Every believer, by 
 his lips and his life, to be a beaver of the 
 fragrance of Christ's name in the neighbour- 
 hood where he dwells. 
 
 Internally. This ointment to l)c poured 
 forth ill the soul in order to the perception 
 of its sweetness, ^lere external diffusion 
 not sufficient. A sjnritual fragrance to be 
 spiritually perceived. A spiritual power of 
 perception needed ; or, what is equivalent, 
 an inward spiritual revelation of Christ by 
 the Holy Gliost. ' It pleased God to reveal 
 His Son in me.' ' Plesh and blood hath not 
 revealed this unto thee, but my Father who 
 is in heaven.' 'Thou hast hid these things 
 from the wise and prudent and hast revealed 
 them unto babes.' God ' hath shined in our 
 hearts, to give the light of the knowledge of 
 the glory of God in the face of Jesus Christ ' 
 (2 Cor. 'iv. G ; Gal. i. IG ; Matt. xvi. 17 ; xi. 
 25). Without the inward diffusion of the 
 fragrance by the Holy Ghost (John xvi. 14, 
 15), Christ 'a root out of ary ground, with- 
 out form or comchness' (Isa. liii._ 2). A 
 man's greatest blessedness in liaving this 
 precious ointment poured forth in his heart 
 (Horn. v. 5). The perfume of Christ's name 
 to Ije poured forth externally by the Church, 
 through the lips and lives of its members, to 
 the world at large ; internally by the Holy 
 Ghost to the individual soul. The Word and 
 Sacraments the instituted means through 
 which the Spirit pours forth the ointment, 
 both externally and internally. Sinners 
 saved and believers refreshed, revived, and 
 sanctified only as Chrisfs name is thus 
 revealed and the ointment poured forth. 
 The Scriptures, a preached Gospel, the 
 Bread and Wine in the Supper,— these the 
 casket containing the perfume ; the Holy 
 Ghost the agent, who breaks the seal and 
 pours forth the fragrance. 
 
 Important questions for each: Have t 
 known this precious name ? Is the name of 
 
 Jesus to me ' as ointment poured forth ? ' If 
 so, what am I doing to diffuse its fragrance 
 for the benefit of others? If not, why so? 
 Have I given proper attention to that name? 
 Have I seriously thought of Christ? 'The 
 whole have no need of a physician, but 
 they that arc sick : ' have I realized my 
 spiritual sickness ? Have I seriously 
 considered and really known what it is to be 
 a sinner, and so realized my need of a 
 Saviour? If not, how can I expect the 
 name of Jesus to be sweet and precious to 
 we? Lord, let me not rest till I have done 
 so. Give me now, by Thy Holy Spirit, to 
 realize my need of Christ, and to see His 
 preciousness. 
 
 Tlio Effect of Solomon's Excellencies. 
 
 " Therefore do the virgins love thcc.'' 
 
 The report of the king's excellencies and 
 attractions had reached Shulamite, as it had 
 done the Queen of Sheba (1 Kings x. 1). 
 The effect of these excellencies was that tlie 
 virgins loved him ; among the rest Shulamite 
 herself. So the excellencies of Christ render 
 Him, as they may well do, the object of love 
 to all sincere and rightly disposed persons 
 who came to hear ot them. In reference 
 to— 
 
 Love to Christ, 
 
 the text suggests— 
 
 I. The Persons toho love Illin. The 
 ' virgins ' representatives of — 
 
 I, Believers, or renewed persons in general. 
 Virgin-souls— those whose hearts are given 
 entirely to God and Jesus Christ. Those 
 who follow the Lamb whithersoever Ho 
 goeth (Rev. xiv. 4). Believers to be pre- 
 sented to Christ as a chaste virgin (2 Cor. 
 xi. 3). The true members of the Jewish 
 Church so called (Jer. xxxi. i, 21). Believers 
 ' virgins '—(1) From iheirpicre and nndicided 
 affection to Christ ; (2) From their chaste and 
 'faithful adherence to Him and His cause ; 
 ■ (3) From their true and Scriptural views of 
 Him and His religion ; (4) From the purity 
 of their worship and f/eneral conversation ; 
 (.")) From their meekness, modesty, and tender- 
 ness of conscience; (G) From their moral 
 Ijeauty and comeliness of spirit. Observe— 
 (1) Christ only loved by virgin-souls, whoae 
 liearts are detached from the world. Men 
 cannot serve God and mammon, or love 
 Christ and the world. If any man love the 
 world, the love of the Father and of Christ 
 is not in him. A divided heart cannot love 
 Christ. Those only His true lovers who are 
 willing to leave all and follow Him. Hence 
 13 
 
cuAr. I. 110211 LETW COMMENTARY : THE SONG- OF SOLOMON. 
 
 — (2) Onli/ renewed and ref/enemffi per.m/.t 
 love ChiisL 1'lie carnal mind cuinit.y 
 against God, and so against Christ. The 
 heart renewed an:l circumcised in order to 
 love God and His Son (Deut. xxx. G). The 
 stony heart taken away and a heart of flesh 
 given instead (Ezck. xxxvi. 20). (3) All 
 rcnetced sonls lore Chrht. Christ the magnet 
 tliat attracts renewed licarts. A natural 
 aliinity between Christ and renewed souls. 
 Sucli able both to see and appreciate His 
 execllcjiee, both in Himself and in relation 
 to sinners. The language of renewed and 
 enlightened soids : 'The love of Ch.i-ist con- 
 straineth us' (2 Cor. v. 14). (4) The ejlon/ 
 and honour of Jesus, that He is loved only hi/ 
 pure and sincere souls, and by all such. 
 
 2. Young converts, more particularly. Eirst 
 love of believers often warmest. The kind- 
 ness of Israel's youth tenderly remembered 
 by the Lord (Jer. ii. 2). The believer's 
 young love often damped by the power of 
 corruption within, and the iuducnce of the 
 world without. The main charge wdiicli the 
 Ijord Jesus brought against the Cliureli of 
 iiphcsus, that it liad left its ' first love ' 
 (Rev. ii. 4.). 
 
 3. Men in general, — especially, men of 
 single and sincere hearts. Christ the suit- 
 able object of human love, both as a perfect 
 man and as a loving Saviour. Men of honest 
 and sincere hearts the most likely to love 
 Christ. Hence the attachment of a 
 Nathanael and a Cornelius, of a Nicodemus 
 and a Joseph of ArimalJirea. Men who are 
 'Israelites indeed, in whom there is no 
 guile,' readily drawn to Christ. Christ the 
 ' Desire of all nations,' fitted to l)c such, and 
 actually to become such. Men only ])re- 
 vented from loving Christ by the blindness 
 of their minds and the depravity of tlieir 
 hearts. Love to Clirist the test of a maii^s 
 character. Men worthy to be ' accursed ' 
 who do not love the Lord Jesus Clu'ist (1 
 Cor. xvi. 221. 
 
 4. Angels, v)ho hiire never sinned. Christ 
 the object of aiiqelic love. His sufferings 
 on earth and His glory in heaven lovingly 
 contemplated by angels (I Pet. i. 11, 12). 
 Angels rejoiced to minister to Him, and slill 
 minister to His members for His sake. 
 The first to announce His birth, and the 
 companions of the redeemed in celebrating 
 His praise. 
 
 II. The Love itself. Christ the object 
 first of a sinner's faith, tiien of his love. True 
 faith m Christ, a ' faith which worketh by 
 love.' Men's love desired by Christ : ' My 
 son, give Me thine lieart.' The love of the 
 woman of Sychar refreshes Him more tlian 
 meat and drink. Notliing without men's 
 love satisfied Christ. ' If a man would give 
 
 14 
 
 all the substance of his house for love, it 
 v/ould be utterly contemned ' (chap. viii. 7). 
 Christ infinitely worthy of men's love— (1) For 
 what He is in Himself; (2) For what He 
 has done for them. Observe — 
 
 1. The character of a believer's love to 
 Christ. It is — (1) Natural and reasonable. 
 (2) Ardent and sincere. (;5) Paramount 
 and supreme. (4'l Undivided and admitting 
 no rival. (5) Active and ])ractieal. (0) 
 Self-denying. (7) Pure and holy. (S) 
 Permanent and abiding. (9) Unconquerable 
 and unquenchable. (10) Divine in its 
 origin. (11) Self-evidencing. 
 
 2. The evidence of this love. Shews it- 
 self— (1 ) In obedience to His will. (2) In 
 dcvotedness to His service. (3) In love to 
 His fellowship. (4) In imitation of His 
 spirit and conduct. (5) In affection to His 
 people. His cause, and all that belongs to 
 Him. 
 
 Bi'ide's Second Desire. 
 
 ' Draw me, tee will run after thee? — Verse 4. 
 
 Shulamite's first desire for the bride- 
 groom's kisses ; luu- second desire for the 
 bridegroom liimself. Spiritual desire grows 
 and enlarges itself. Christ better than even 
 His kisses. Thetext contains— 1. Allcf|uest : 
 II. A Resolution. 
 
 I. The Request. 'Draw mo.' Christ 
 the magnet of renewed souls. Tlie desire of 
 all such to be drawn to llim. Tiie request 
 the result — (1) Of acquaintance with Him ; 
 (2) Of love to Him ; (3) Of desire to enjoy 
 and follow Him. Implies — (1) Perception 
 of Him, as the One Pearl of great price ; 
 the Treasure hid in the Field; the chief 
 among ten thousand ; the Altogether Lovely. 
 (2) Desire after Ili/n. Renewed and saved 
 souls not content to be at a distance from 
 Christ, or to sit still in such a condition. 
 Their desire to be near Him, lean on His 
 bosom, rest in His arms, sit at His feet, hear 
 His voice, look on His pierced hands and 
 side. (3) Conscious inuljility. The soul 
 unable of itself to come to Christ, run after 
 Him, or follow Him. The renewed soid 
 conscious of that inability. Hence the 
 prayer : ' Quicken us, and we will call upon 
 Thy name.' ' My soul cleaveth to the dust ; 
 quicken me according to Thy word.' ' Turn 
 me and I shall be turned. The soul con- 
 scious of Divine help in follovt-ing hard after 
 God (Ps. Ixiii. S ; cxix. 32). Grace, teaches 
 us both Christ's worth and our own weakness. 
 Christ the Author as well as the Object of 
 our faith. The soul kept from Christ, and 
 from following after Him, by a three-foki 
 hindrance— (1) The flesh ; (2) The world; 
 
nOiriLETIC COMMENTARY: THE SOXG OF SOLOMON. tiiAC. i. 
 
 (3) The Devil. Christ first draws souls 
 to Him, and then after Him. Observe in 
 regard to — 
 
 The Saviour's Drawius?. 
 
 1. The Meaning and Impoht of it. A 
 threefold drawing of the soul by Christ — 
 (Ij In conversion to Him ; (2) In follow- 
 ing after Him; (3) In communion with 
 Him. The last here especially intended. 
 The desire in verse 3, followed by that in 
 verse 4 as a means towards it. To enjoy 
 Christ's kisses we have to be drawn to 
 Christ Himself. Christ draws — (1) Our 
 attention, keeping it fixed on Himself ; (2) 
 Our desire and longing, as in the case of tiie 
 woman of Sidon (Matt. xv. 21—28) ; (3j 
 Owx affection; (1) Our resolution; (5) Our 
 self-Si'. rrender ; (0) Onv confidence and fait/i. 
 Implies not only faith, but perseverance in 
 it (1 Pet. i. 5). " 
 
 2. The Means bg which lie draws. Christ 
 draws by showing — (1) His own love, love- 
 liness, and preeiousness ; (2) Our entire 
 and absolute need of Him. The Holy 
 Ghost the effectual agent employed, Tiu- 
 instrumental means, the Word, however 
 counnunicated, which reveals Him in what 
 He is in Himself, and what He is to us and 
 has done for us (John xii. 32). Christ 
 draws — (1) By the Doctrines He teaches; 
 
 (2) By the Promises He makes ; (3) By the 
 Providences He employs (Hos. ii. 14 ; xi. 
 4; Rom. ii. 4). 
 
 3. The Motive and Ground of the draic- 
 ing. His own free love. He draws with 
 loving-kindness because lie has loved with 
 an everlasting love (Jer. xxxi. 3). The 
 bands with which Ho draws, "the bands of 
 love" (IIos. xi. 4). His love to and choice 
 of us before ours to Him (John xv. IG ; 1 
 Johniv. 19). 
 
 The personalitg of the request to be 
 noticed. 'Draw me.' Salvation and true 
 religion, — the possession and enjoyment of 
 Christ, — ^personal thing. The believer'sy/ys^ 
 desire is to be drawn himself. ' Remember 
 me, Lord, with the favour that Thou 
 bearest to Thy people ; visit iue with Thy 
 salvation' (Ps'. cvi. 4). We can only be the 
 means of drawing others to Christ when we 
 have been drawn ourselves. 
 
 II. The Resolution. ' We will run after 
 thee.' The words may indicate — (1) The 
 object of the request ; (2) The argument 
 used to enforce it: nothing sweeter to 
 Christ, than a soul ardently following Him ; 
 
 (3) A purpose formed ; (4) A hope enter- 
 tained. Viewed as referring to the speaker, 
 a purpose or resolution; as referring to 
 others, a liope and expectation. Notice — 
 
 I. The Action. 'Run after thee.' Im- 
 plies eagerness, earne'stness, and haste ; ra- 
 pidity, perseverance, and strength (Isa. xl. 
 31 ; Dan. viii. G). Opposed to former 
 deadness and sluggishness, wlietlier abso- 
 lute or comparative. Believers, when it is 
 well with them, not content with mere 
 v:alking after Christ. Good to walk, better 
 to run. The Psalmist's resolution (L's. cxix. 
 32). The promise of the Pather to Christ 
 in regard to the nations (Isa. Iv. 5). Not 
 only walking but running promised as the 
 result of waiting upon the Lord (Isa. xl. 
 31). Running, rather than mere walking, 
 pleasing to Christ. Luke-warmness his great 
 dislike (Rev. iii. 15). Christ worthy not 
 only of being followed, but run after 
 — followed and sought with the energy of 
 t!ie whole soul. A blind world run after 
 the creature; enlightened believers run 
 after Christ. Christ first run to, then run 
 after. Run to as a Saviour ; run after as a 
 Friend and Beloved. We run to Him as 
 sinners ; after Him as saints. The believer's 
 duty and privilege not to run before, but after 
 Christ ; not to make a way for himself but 
 to tread in His steps (John x. 4, 5, 27). 
 The running ours; the y;o?/;t>r to run, Christ's. 
 Effectual grace consistent with personal 
 diligence, and a strong encouragement to it 
 (Pliil. ii. 12, 13 ; Ps. ex. 3). The request to 
 be drawn not made from indolence but from 
 helplessness. Believers to be not slothful 
 in business — least of all in the business of 
 religion — but fervent in spirit, serving the 
 Lord (Rom. xii. 11). Progress always to 
 be made towards Christ and in the Divine 
 life. The Christian life a running (1 Cor. 
 ix. 24, 25 ; Gal. ii. 2 ; iv, 7 ; Heb.'xii. 1, 2 ; 
 Philip, iii. ]3, 14). The believer's feet 
 made like hind's feet. The Word of God 
 )nade plain, that those that read may run 
 (Hab. ii. 2). Christ to be run after — 
 (1) As our Chief Jog and Highest Good, 
 Christ the Desii'e of all nations, and worthy 
 to be the Desire of all hearts. All in Him 
 that is lovely and desiral)le ; and all lovely 
 and desirable that is in Him. Christ the 
 Fountain of living waters. All else broken 
 cisterns. The language of the soul running 
 after Christ, 'Whom have lin lieavenbutTliee? 
 and there is none on the earth that I desire 
 besides Thee.' 'There be many that say: 
 who will shew us any good : Lord, lift Thou 
 up the light of Thy countenance upon us ' 
 
 up tne ngiir oi iny c 
 (Ps. Ixxiii. 25 ; iv. 6). 
 
 " Thou, Christ, art all 1 want ; 
 More than all in Thee I find." 
 
 (2) As our Pattern and Example. He hath 
 left us an example that we should follow 
 His steps. ' I have given you an example 
 that ye should do as" I have done to you ' 
 
 15 
 
IIOMILETIC COMMENfARY: THE SONQ OF SOLOMON. 
 
 (John xiii. 14, 15 ; 1 Pet. ii. 21). The 
 same mind to be in us tliat was in Him. 
 The believer to be as He was in the world 
 (Phil. ii. 5; 1 John iv. 17; ii. C; iii. 3). 
 To run his race, looking unto Jesus (Heb. xii. 
 3). (3). Our Leader and Commander. Ciirist 
 Siven for this purpose (Isa. Iv. 4). The 
 Captain of our salvation. Believers to be 
 good soldiers of Jesus Christ. The picture 
 of Christ and His saints on the day of His 
 appearing to have its special verification 
 now, — Christ as King and General on His 
 white horse, followed by tlie armies of His 
 people also on white horses (Rev. xix. 
 12—14). Pulfillcd in the calling of the 
 Apostles (Matt. iv. 18—22; Luke v. 27, 
 28 ; John i. 43). And of every believer 
 (Matt, xvi 24). ' The sacramental host of 
 God's elect.' 
 
 2. The persoiis. ' We will run after Thee.' 
 The smgular changed for the plural. Draw 
 me : ite will run. We, — I and others with 
 me. Me, the individual believer ; we, he 
 and others influenced by him. Or ; me, the 
 single believer ; we, the Church of which he 
 forms a part. Both individuality and plu- 
 rality in the Bride. The Bride both an 
 individual and a community. The Church 
 one and many. The drawing of one member 
 followed by the running of others ; so the 
 Primitive Church at and after Pentecost. 
 The drawing of the woman of Sychar followed 
 by the running of many of the inhabitants 
 (John iv.). Tile language of a lively believer 
 that of Moses to his father-in-law : '^Ye 
 are journeying to the place of which the 
 Lord hath said, I will give it you; come 
 thou with us and we will do thee good' 
 (Num. X. 29). The believer not content to 
 enjoy or follow Christ alone. Andrew finds 
 his brother Simon and brings him to Jesus. 
 Philip, after finding the Saviour himself, does 
 the same with Nathaniel (John i. 40 — 45). 
 None drawn to follow Christ alone. One 
 drawn by means of another. The believer's 
 duty and privilege to be instrumental in 
 drawing others to Christ ; and his great joy 
 to see others running after Him along with 
 himself. The lively Christian a missionary 
 everywhere. The love and life of one be- 
 liever the means of cpiickening and stirring 
 up others. On the other hand, one dead 
 Christian often the means of deadening 
 others. One lively member of a Church a 
 blessing to the whole. 
 
 Kdde's Recorded E.vperieuce. 
 
 ' T/ie King hath brought me into His chambers.' 
 
 Shulamite recalls and records her experi- 
 ence of the King's kindness and her own 
 liappiuess. Good to remember and thank- 
 fuliy to record the manifestations of Christ's 
 
 16 
 
 favour. The Lord's will concerning His 
 people. He hath made His works to be 
 remembered. The believer's duty, — Bless 
 tlie Lord, O my soul and forget not all His 
 benefits. A gain to ourselves as well as to 
 others, to remember and ' mention the loving 
 kindness of the Lord' (Is. Ixiii. 7). The 
 favour in the text recorded apparently as an 
 answer to the prayer : ' Draw me.' Answers 
 to prayer to be especially remembered and 
 mentioned for the Lord's honour, and for the 
 encouragement of others as well as our- 
 selves. Earnest longings and entreaties for 
 spiritual blessings never disregarded. ' The 
 vision is for an appointed time ; though it 
 tarry, wait for it ; it will surely come, and 
 will not tarry ' (Hab. ii. 3). — Observe, in re- 
 gard to the favour in the text, — introduction 
 into 
 
 Tlie King's Clitiiubers, 
 
 I. The Chambers them.seloes. The 
 King's chambers his more private apart- 
 ments. Admission only for favoured persons, 
 those nearest and dearest to the King. The 
 especial privilege of the King's Betrothed. 
 Shulamite rejoices in being admitted to 
 this liigli honour. Christ not only makes 
 believers His Bride, but admits them to the 
 privileges of such a relation. Admission 
 into Christ's chambers implies — more than 
 ordinary manifestations of Himself ; personal 
 nearness ; intimate fellowship ; sensible en- 
 joyment; confidential communication. The 
 fulfilment of the promise : ' I will manifest 
 myself to him ' (John xiv. 21). The secret 
 of the Lord is with them that fear Him, and 
 He will show them His covenant (Ps. xxv. 
 14). The privilege of believers to enter into 
 the holiest of all by the blood of Jesus (Heb. 
 X. 19), and to sit witii Christ in the heavenly 
 places (Eph. ii. 6). Special nearness to 
 Christ and sense of His love at times realized 
 by the believer. Such realisations not con- 
 fined to time or place ; but more usually 
 enjoyed in secret prayer and public ordi- 
 nances, more especially in the Lord's Supper. 
 Such experiences the believer's high festival 
 days, and foretastes of heaven. Ordinarily 
 for luit a short time together. At present, 
 the believer's place in general only the ante- 
 chamber. Permanent al)iding in the King's 
 chambers reserved for a higher and better 
 state. Meantime, the happy privilege of be- 
 lievers to be at times admitted into the 
 King's chambers. No place on earth so 
 honourable and so blessed. No place so 
 humble and unattractive to the eye of sense 
 but grace can convert it into tlie King's 
 chambers. Jacob's experience on the stony 
 plain at Betliel not confined to local iiabi- 
 tatiou : ' Surely the Lord is in this place, and 
 I knew it not; This is none other but the 
 
UOMILETIC C02DIEXTJRr: THE SONG OF SOLOMON. 
 
 house of God, and this is tlie gale of 
 heaven' (Gen. xxviii. IG, 17). Sucli Divine 
 mauii'estulions enjoyed in the hnmblest 
 dwelling, and even iu the chamber of sick- 
 ness. The field, the wood, the highway, the 
 open sea, capable of being made the King's 
 chambers. John's blessed experience in the 
 lonely rocky isle of Patnios. Samuel Paithei-- 
 ford in exile dated his letters from ' the King's 
 palace at Aberdeen.' John Bunyan wrote 
 his " Pilgrim's Progress " in J3edford Jail. 
 The moors and mosses, caves and mountain 
 sides, often made to Plis persecuted fol- 
 lowers the King's chambers. Admission 
 into these chambers the special privilege of 
 New Testament times. Moses spoke to the 
 Church at the door of the tabernacle ; the 
 Apostles speak from the Ploly of Holies. 
 Those now waiting at Wisdom's gates ad- 
 mitted into Wisdom's chambers. The three 
 great blessings enjoyed in those chambers, — 
 Comfort, Enlightenment, and Security (Ps. 
 XXV. 13, 14; xxvii. 4 — 6; Isa. .xxvi. 20, 21). 
 The King's chambers on earth so blessed, 
 what the chambers in heaven ! 
 
 II. Admission into the cJmmfjers. 'The 
 King hath brought me ' {Heh., ' made me 
 come'). Admission into them both the 
 King's favour and the King's doing. An 
 enhancement of the happiness. Believers 
 conscious of their own unworthiiiess and 
 inability to enter the chambers of Divine 
 communion, and of the Saviour's grace in 
 introducing them. The King brings them — 
 (1) By procuring access througii Ilis own 
 merits (Rom. v. 2 ; Eph. ii. 13, IS ; Ileb. 
 x. 19). (2) By giving the desire to enter 
 them — ' Why was I made to hear thy voice,' 
 &c. (Eph. iv. 18). (3) By encouraging them 
 with His gracious invitations and promises. 
 (4) By imparting faith and inward light (Ps. 
 xliii. 3). (5) By subduing and keeping down 
 corruption, — like Abraham fraying away the 
 fowls from the sacrilice (Gen. xv. 11). Ob- 
 stacles and hindrances to be overcome in 
 order to our entrance into the King's cham- 
 bers. Some oidnde of us : Divine justice 
 that forbids it to transgressors ; Satan who 
 resists it ; the world with its influences 
 against it. Others tcilhiii us : conscious 
 guilt ; spiritual blindness ; carnality ; un- 
 belief ; sloth ; natural disinclination. ' These 
 to be overcome and removed by the 
 Saviour's grace. — 'The Kiiu) hath brought 
 me.' Marks the forth-putting of especial 
 grace and power. Christ brings sinners into 
 the enjoyment of Divine favour and fellow- 
 ship as a King. The title indicative of His 
 power and right. To introduce sinners into 
 the enjoyment of the blessings He has pur- 
 chased, one of His kingly acts. As King, 
 He has the kevs of His own chambers as 
 
 well as those of death and hell. The im- 
 pression of Christ's kinfjlinefifi left on the 
 heart of the believer admitted into His fel- 
 lowship. A few hours' converse with Jesus 
 in a humble dwelling left John and Andrew 
 with the conviction they had been with 
 Messiah the King (John i.'ll). Communion 
 with Christ gives lofty tiioughts of Him. 
 Only ' He' before ; now, 'the King.' Christ 
 all the more kingly in a believer's eyes the 
 nearer he gets to Him. So Isaiah :' Mine 
 eyes have seen tlie King' (Isa. vi. 5). 
 Divine familiarity the opposite of breeding 
 contempt, lieverence, humility, and obedi- 
 ence, tlie result of admission into the King's 
 chambers. The experience in those cham- 
 bers : ' I am a man of unclean lips ' (Isa. 
 vi. 5). Believers go forth from them more 
 devoted to the service of the King : ' Here 
 am I, send me ' (Isa. vi. S). Divine power 
 and sovereignty manifest in everything con- 
 nected with salvation. Christ a King, ])oth 
 in His own right as God, and by Divine 
 appointment as Mediator (Ps. ii. 6). Saves 
 not only as a Priest and a Prophet, but also 
 as a King. Believers, when it is best with 
 them, love most to acknowledge Christ's 
 supremacy and right over all they are and 
 have and do. Christ not only a King, but the 
 King, — chief of all who ever bore the title ; 
 the only one with absolute right to it ; 
 ' the blessed and only Potentate, King of 
 Kings and Lord of Lords' (1 Tim. vi. 15). 
 — Observe the personalifi/ of the experi- 
 ence : ' Hath brought me.'' Each believer 
 to be able to say this for himself. The 
 language— (1) Of joy and thankfulness. 
 What was matter of prayer, now made matter 
 of praise. (2) Of wonder and surprise. 
 Shulamite dwells on the King's condescen- 
 sion. Like Mephlbosheth when admitted to 
 the King's table, — ' such a dead dog as I.' 
 ' Hath brought me,' — me so black and un- 
 worthy of such an honour and happiness ! 
 Amazing condescension and love on tlie part 
 of the king to admit worms and rebels mto 
 His chambers. Every believer a beggai 
 raised by the King from the dunghill, to be 
 made His Bride and the partner of His 
 throne. The believer never to lose sight of 
 what he was, and still is, in himself. (3) 
 Of conscioHsnefis and certalnti/. Sliulamite 
 certain the King has bestowed on her this 
 privilege. Enjoyment of Christ's presence 
 and fellowship a matter about which there 
 should be no mistake or doubt. Christ's 
 object to make it certain ; Satan's, to tempt 
 the believer to question its reahty and think 
 it a delusion. 
 
 BrM&'s Joy in the King. 
 
 ' IFe will be rjlad and rejoice in Thee.* 
 Language expressive of Shulamite's happy 
 17 
 
IIOMILETIC COMMEXTARY: THE SONG OF SOLOMON. 
 
 experience of the King's cliambers, and Iier 
 liigli esteem of the King himself. Implies 
 boih anticipation and resolution. Observe 
 on the words thus viewed, in regard to the 
 
 Bdipvor's Joy in Christ, 
 
 I. The JOY ifself. Intense joy. The lan- 
 guage enii)hatic : ' We will be glad and 
 rejoice.' Two words employed for empha- 
 sis. Not mere joj, but exultation. Not 
 a mere rejoicing, but a shouting for joy. An 
 inwardjoy outwardly expressed. A believer's 
 joy in Christ a joy unspeakable and full of 
 glory (1 Pet. i. S). Believers at times in 
 heaviness through manifold temptations ; 
 but their experience anything but a gloomy 
 one. The ransomed of the Lord enabled to 
 return to Zion with songs and everlasting 
 joy upon their heads (Isa. xxxv. lOj. 
 Have joy here, and the hope of more here- 
 after. ' They shall obtain j oy and gladness, and 
 sorrow and sighing shall liee away.' Cheer- 
 fulness and joy disposing to praise, both the 
 privilege and duty of believers. Sadness in 
 the presence of an Oriental monarch an 
 offence to the sovereign and a peril to the 
 subject (Neh. ii. 1, 2). God graciously meets 
 those that rejoice while they remember Hirn 
 in His ways (Isa. Ixvi. 5). 
 
 II. The OBJECT of the joi/. Christ him- 
 self. We will be glad and rejoice in Thee. 
 Not in the creature and its attractions ; not 
 in the world and its pleasures ; not in 
 self and its doings or feelings. Christ and 
 God in him the object of truest and highest 
 joy. The duty and privilege of believers, 
 both in the Old and New Testament, to re- 
 joice in the Lord (Ps. xxxiii. 1; Phil. iii. 
 1). Enough in God to till a universe of in- 
 telligent creatures, and enough in Christ to 
 fdl a world of believing sinners, with joy 
 unspeakable. Christ opens up sources of 
 joy outside of Himself 5 but. the deep and 
 living fountain is in Himself. The Psalmist's 
 words especially true of Christ: 'AH my 
 springs are in Tliee ' (Ps. Ixxxvii. 7). 
 In Him are both 'the upper and the nether 
 springs,' — the joy of the Church triumphant 
 in heaven, and of the Ciiurch militant 
 on earth. All the attractions and charms in 
 the creature concentrated and sunnned up in 
 Him, the Creator and Saviour. In Him all 
 love and loveliness, all sweetness and ex- 
 cellence, in their perfection and without 
 alloy. Believers able to rejoice in Christ 
 not only as their lledeemer and Saviour, but 
 AS their Beloved and Bridegroom (Matt. ix. 
 15). To a renewed soul, everything in Jesus 
 iuch as to afford matter of joy, — His person, 
 names, titles, offices, relations, work : His 
 uirtli, life, sufferiuss, death, resurrection, as- 
 
 18 
 
 cension, second coming; His miracles, dis- 
 courses, doctrines, promises, precepts, warn- 
 ings ; His word, worship, day, table, people, 
 cause ; His salvation, grace, kingdom, fel- 
 lowship, love ; His blood that washes them. 
 His righteousness that clothes them. His 
 s])irit that anoints and sanctities them, and 
 His ordinances that comfort and strengtlien 
 them. In His present salvation they rejoice; 
 still more in that which is to be revealed at 
 His coming. In His .sw/tY/^/o^ they rejoice; 
 still more in Himself. Good to have and 
 enjoy the King's gifts; still better to have 
 and enjoy the King himself. Thy gifts pre- 
 cious ; but ' We will be glad and rejoice in 
 Thee.'' Joy in an nii^een Christ unspeakable; 
 what then in a seen, one ? 
 
 The text the language of resohdion. ' We 
 will be glad.' The duty of believers to re- 
 joice in Christ, and to resolve by Divine 
 grace to do so. Especially on any fresh 
 enjoyment of His presence and love. Holy 
 resolution the fruit of Divine grace, and to 
 be freely made in depcndancc on it. Need 
 of resolution. Much to oppose such rejoic- 
 ing: remembered sin; inward corruption; 
 buffetings of Satan; outward trials. These 
 not to hinder rejoicing in the Lord. ' Al- 
 though the fig-tree shall not blossom, &c., 
 yet will I rejoice in the Lord,' &c. (Hab. iii. 
 17, 18). Joy in Christ often greatest when 
 jov from the creature is least (Hos. ii. 14;' 
 2 Cor. i. 5). 
 
 The language oi faith and hope. The same 
 ground of rejoicing in the future as in the 
 past. Christ a well that never runs dry. 
 The same yesterday, to-day, and for ever. 
 ' Wlio delivered us from so great a death, 
 and doth deliver; in whom we trust that 
 He will yet deliver us ' (2 Cor. i. 10). 'Be- 
 cause thou hast been my help, therefore in 
 the shadow of Thy wings will I rejoice' 
 (Ps. Ixiii. 7). 
 
 Observe the padi/ who shall rejoice. ' IFe 
 will be glad and rejoice in Thee.' Another 
 change from the singular to the plural. 'The 
 King hath brought me, &e. ; ice will be glad, 
 &c. The Bride herself, and others along 
 with her. The believer speaks for himself 
 and his fellow- believers. The joy of one to 
 become the joy of many. The part of be- 
 lievers to rejoice with them that rejoice. 
 The body of Clu'ist one with many members.. 
 ' If one member be honoured, all the members 
 rejoice with it ' (1 Cor. xii. 2G). One be- 
 liever rejoicing in the presence and love of 
 Jesus, the means of influencing others to 
 seek and obtain the same happiness. Man a 
 social being. Inclined to act in numbers. 
 One constantly influenced by another. Sym- 
 pathy a powerful principle in man's nature. 
 Its operation in revivals of religion. Em- 
 ployed by the Spirit iu tVe great adyaucemeut 
 
HOMILETIC COmiliXTARY : THE SONG OF SOLOMON. ciiaj'. t. 
 
 of Christ's Kingdom (Zecli. viii. 20 — 23 ; 
 Isa. ii. 3; Mic. iv. 1, 2), 
 
 Bride's Gratitude to the King:. 
 
 * We will rememher Thy love more than w'uie.'' 
 
 Sluilamite resolves not only to rejoice in 
 the King himself, but to cherish a grateful 
 remembrance of his love. " We will remem- 
 ber (or record) thy love (or loves — loving 
 words and actions) more than wine." Pro- 
 bably a double resolution — to remember in- 
 wardly for herself, and to record outwardly 
 for others ; both to the praise of her loving 
 Bridegroom. One of the duties and delights 
 of believers, the 
 
 Eemembrauce of Christ 
 
 Observe in regard to it- 
 
 Love. 
 
 I. The Love remembered. Ilcb. 'Loves,' 
 — for the greatness of it, or the variety of 
 its kinds, and the multiplicity of its manifes- 
 tations. Christ's love to His people that of 
 a Saviour to the lost, a Redeemer to the cap- 
 tive, a Shepherd to las sheej), a Husband to 
 Ids wife, a Brother to his brethren, a Father 
 to his children, a Friend to his intimate ac- 
 quaintances. Its various manifestations — 
 
 1. Offering Himself for our redemption in 
 the everlasting covenant (Ps. xl. 7). 
 
 2. Revealing himself to the Old Testament 
 Church in types and symbols, prophecies and 
 promises. 
 
 3. Assuming our nature in the fulness of 
 time. 
 
 4. His teachings and labours of love during 
 His life on earth. 
 
 5. His sufferings and death as the atone- 
 ment for our sins. 
 
 G. His return to heaven i,o carry forward 
 the work of our salvation. 
 
 7. His subsequent Ijestowment of the Holy 
 Spirit with all needful grace and l)lcssing. 
 
 S. His gathering in lost sinners to Himself 
 through His Word and Spirit. 
 
 9. His speaking peace and comfort to the 
 awakened and troubled conscience. 
 
 10. His restoring the believer from his 
 falls aiul backslidings. 
 
 11. His gladdening the soul with His 
 manifested presence and love. 
 
 12. His gracious promises to come again 
 and receive His people to Himself for ever. 
 
 Christ's love infinitely worthy to be re- 
 membered and celebrated through time and 
 eternity ; on account of — 
 
 1. Its fjreatii.ess. ' Greater love liatli no 
 )nan than this, that a man lay down his life 
 for his friends ' (John xv. 13). Christ's love 
 greater than this; as— (1) Hi; did more tiian 
 lay down His life for us ; (2) He did it not for 
 
 2—2 
 
 friends, but enemies. Jonathan's love to 
 David, 'wonderful, passing the love of 
 women ' (2 Sam. i. 2(1). Jonathan's love 
 only a faint picture of Christ's. 
 
 2. lis coxtliness. 'Christ loved the Church, 
 and gave Himself for it' (Eph. v. 25). The 
 love of Ahasuerus to Esther his queen ex- 
 tended to the gift of half his kingdom 
 (Est. V. 3). Christ's love to His people ex- 
 tended not only to the gift of His tchole 
 kingdom, but of Himself [M^ii. xx. 28). 
 
 3. Its/r/tilx. Deliverance from sin, death, 
 and hell, with perfection in iiolincss and the 
 enjoyment of Himself iu glory everlasting. 
 'That He might sanctify and cleanse it by 
 the washing oi' water, by the word ; that He 
 might present it unto Himself a glorious 
 Cliurch, not having spot or wrinkle, or any 
 such thing, but that it should be holy and 
 witliout blemish' (Eph. v. 20). 
 
 II. The Re:iiembrax-ce (/ H. The re- 
 membrance of Christ's love on the part of 
 believers: (1) A Duty; (2) A Delight; 
 (3) A Necessity. Proceeds — (1) From a 
 sense of duty ; (2) From the impression of its 
 sweetness. "Christ's love remembered when 
 all else is forgotten. Its remembrance brings 
 — (1) Glory 1o Christ; (2) IJcnelit to our 
 neighbour ; (3) Comfort and quickening to 
 ourselves. Its remembrance our sweetest 
 cordial in the time of trouble (Psalm xlii. G). 
 Assures us afresh of our interest in Christ, 
 and casts out slavish fear. Revives our love 
 to Him, and stimulates to do and suffer for 
 His sake. His love not remembered and re- 
 corded as a thing past and gone for ever ; 
 but one of unchanging continuance and ever 
 fresh manifestation. An everlasting love. 
 Helps to remembering it arc^ 
 
 1. Daily reading of the Word, with medi- 
 tation and ])rayer; especially such portions 
 of it as bear expressly upon Cin-ist and His 
 love. For example: the Gospels and Can- 
 ticles; Isaiah liii.; Psalm xxii. &c. 
 
 2. Carelul observance of the Sabbath, with 
 suitable meditation on His death and resur- 
 rection, which it was designed to commemo- 
 rate. 
 
 3. Frequent celebration of the Lord's Sup- 
 per, desi^-ned for the express purpose of 
 keeping Himself and His dying love in re- 
 mend)rance. 
 
 1. Fellowship with living and loving be- 
 lievers. 'As iron sharpcneth iron, so doth 
 a man the face of his friend.' 'Then they 
 that feared the Lord spake often one to 
 another.' ' Provoke one another to love 
 and good works.' 
 
 HI. The'Dv.GK^^qf Rcmerdhrciiice. '^lore 
 than wine.' The love better than wine 
 (verse 2), and therefore more remcnd)ered. 
 19 
 
110 MI LET IC COMMENTARY: THE HUNG UE HULOMUA'. 
 
 "Wine mentioned as a natural means of 
 gladness and refreshing (Jud. ix. 13 ; Ps. 
 civ. 15). Associated witii festivity — 'ban- 
 quet of wiae.' Here put for all earth's 
 choicest pleasures and sensuous enjoyments. 
 To Shulaniitc, lier bridegroom's love more 
 worthy to be remembered than everything 
 besides. ' Sweet is the King's wine, but 
 sweeter his love.' All Christ's gifts sweet, 
 and all His benefits to be remembered ; but 
 sweeter and more to be remembered than all is 
 His love. Its sweetness suflicientto obliterate 
 the remembrance of all other joy. Christ's 
 love the absorbing subject as the believer ap- 
 proaches the contines of eternity. Earth's 
 lawful enjoyments perhaps not forgotten in 
 heaven ; but the love of Christ the chosen 
 and overshadowing subject of ever-new songs 
 (Rev. i. 5 ; V. 9, 12, 13 ; xiv. 3). 
 
 The text the language of rcsolutioji. ' We 
 will remember,' &c. Such resolution needed. 
 The flesh adverse to such remembrance. 
 Satan's object to efface or weaken it. The 
 tendency of earthly things to prevent or 
 deaden it. David's language in reference to 
 Jerusalem applicable to Cluist's love : " If 1 
 forget thee, let my right hand forget her 
 cunning : if I do not remember thee, let my 
 tongue cleave to the roof of my mouth; 
 if I prefer not thee above my chiefcst joy 
 (Ps. cxxxvii. 5, G). 
 
 Bride Comineiuls her Beloved and 
 Justifies her Love. 
 
 ^ The upright love thee.' 
 
 May be either read—' Upright people love 
 thee;' or, 'liightly do people love thee.' 
 Mentioned by Shulamitc as an enhancement 
 of her Beloved's excellence, and a justification 
 of her own love. Similar to verse 3. Indi- 
 cates the character both of Christ Jiimself 
 and 
 
 Christ's Lovers. 
 
 .. I. The Character of those who Love 
 Christ. 'The upright;' — sincere, true, 
 just, pure in heart and life. Such as Simeon 
 of Jerusalem; Josepli the carpenter ; Josepli 
 of Arimathaja ; Nailumiel, ' an Israelite in- 
 deed, in whom was no guile.' Christ Him- 
 self, 'that Just Oue;' God's 'righteous 
 servant;' 'Jesus Christ the Righteous,' 
 who loves righteousness and hates iniquity; 
 ' holy, harmless, undefiled, and separate from 
 sinners.' Naturally loved by persons of a 
 similar character, and only by such. A holy 
 Christ capable of being loved only by holy 
 persons, or such at least as, conscious of their 
 sins, desire to be holy. Like naturally loves 
 and draws to like. Hence Christ only loved 
 by converted and renewed persons. Love to 
 20 
 
 God's Christ a holy and spiritual thing. A 
 plant not spontaneously growing among the 
 noxious weeds of Nature's garden, but pro- 
 duced by the Holy Ghost in a renewed heart. 
 Pound only in those who have passed from 
 death to life ; who were afar otf, but have 
 been made nigh by the blood of Clirist ; who 
 were lost, but are found; who as believing 
 and pardoned sinners ' have tasted that the 
 Lord is gracious ' (1 Pet. ii. 3 ; 1 Jolm iv. 
 19). The forgiven woman that had been a 
 sinner, loved Jesus, who had forgiven her 
 sins, which were many, and for which she 
 now lovingly weeps at His feet. The proud, 
 self-righteous, merely outwardly religious 
 Pharisee, incapable of such love. ' He to 
 whom little is forgiven, the sam.e loveth 
 little ' (Luke vii. 47). A sinner may love 
 Christ, but not a Pharisee (Luke xv. 1, 2). 
 Upright persons love Christ, because by His 
 blood shed for them, and His spirit given to 
 them. He has made them upright. When He 
 forgives a sinner He makes him upright. The 
 heart purified by faith. All upright who love 
 Christ in sincerity. Others only pretenders. 
 True love to Christ sufficient to prove a man 
 upright. 'By their fruits ye shall know 
 them.' On the other hand, a man's love to 
 Christ proved by his uprightness. ' If ye 
 love me keep my commandments. If a man 
 love Me, he will keep My words' (Jolm xiv. 
 15, 23). Hence those worthy to be 'ac- 
 cursed ' who do not love Christ. They are 
 not upright, and they refuse Him who would 
 make them so. 
 
 II. The Character of Christ Himself, 
 The text a commendation of the Beloved. 
 He must be excellent and upright who is 
 loved by upright persons. A man's charac- 
 ter indicated by the character of his friends. 
 A high commendation of the character of 
 Christ — (1) That He is loved by all the honest 
 and best in creation — by all holy angels and 
 holy men ; (2) That He is loved only by the 
 holy and upright 
 
 III. The Character op Love to Christ. 
 It is — (1) A hol^ thing ; only upright persons 
 possess it ; (2) A right and reasonable thing. 
 Upright persons only love uprightly — on just 
 grounds and considerations. Just grounds 
 for loving Christ— (1) In what He is ; (2) In 
 what He has done. Christ infinitely wortliy 
 of angelic, still more of human, love. Is in- 
 finitely excellent in Himself; has been infi- 
 nitely' kind to us. As God, possessed of all 
 the infinite amiableness of the Divine perfec- 
 tions; and, as our Creator, Preserver, and 
 Benefactor, has an infinite right to our 
 love. That right enhanced by the fact that, 
 as God-man for our sakes, He has become 
 also our Redeemer. Robbery committed 
 
JlOmiETJC COmiENTAUY: THE SOXG OF SOLOMON. cuap. i. 
 
 when Christ is not loved; idolatry, when 
 others are loved in His place. ' It" any man 
 love not the Lord Jesus Christ, let him be 
 Anathema Maran-atha,' — accursed [when] 
 the Lord cometh (i Cor. xvi. 22). 
 
 The text a test of character. Do I love 
 Christ ? If not, then I am not upright. I 
 do not love upriirhtness ; for Ciirist is up- 
 rightness itself, i rob Him of what He has 
 tlie most perfect right to, and of what He 
 sets the highest value on — my love. Hence 
 my need botii of mercy and gi-ace ; of mercy 
 to pardon, and of grace to renew me. Lord, 
 grant both. 
 
 Shulamite, 
 to the daughters of jerusalem, oe ladies 
 
 OF SOLOMON'S COURT. 
 
 Gives an Account of herself in justification 
 of her presence in the King\ Chambers, 
 
 Verses 5, G. 
 I am black, 
 But comely, 
 
 O ye daughters of Jerusalem ; 
 As the tents of Kedar, 
 As the curtains of Solomon. 
 
 Look not upon me, 
 
 Because I am black, 
 
 Because the sun hath looked upon me. 
 
 My mother's children were angry with me; 
 
 They made me keeper of the vineyards ; 
 
 But mine own vineyard have I not kept. 
 
 Shulamite, in the Allegory, originally a rus- 
 tic damsel, employed by herbrothcrs in watch- 
 ing the vineyards. Though thus tanned and 
 discoloured by the sun, yet not vmcomely in 
 herself, and therefore not to be desjnsed by 
 the ladies of the court. The words indicate 
 the believer's twofold charactei-, and the 
 reason of it. 
 
 The Christian Paradox. 
 
 " I am black, but comeli/." 
 
 Shulamite, black or tawny in complexion 
 from the reason given ; but comely in fea- 
 ture and proportion. Swarthy, as the coarse 
 tents of Kedar or Arabia, made of dark 
 coloiu-ed goats' or camels' hair, and farther 
 blackened by exposure to the sun and rain 
 (Isa. xxi. 13, 17; xlii. 11; Ez. xxvii. 21; 
 Ps. cxx. 5, G). Comely, as the beautiful 
 embroidered hangings of Solomon's palace 
 (Eccles. ii. 4—8 ; Esth. i. 5, 6). 
 
 Hence observe— _, , 
 
 1. Dauk side of the Paradox. — 'I am 
 black.' The believer black — 
 
 L With sin. In common with others, the 
 believer blackened— (1) With oriqinal sin; 
 
 (2) With actual transgression. Tlie charac- 
 ter of sin to make men black. Sia black in 
 itself, and blackens those who carry it in 
 their nature and commit it in their life. 
 Black, as contrary to the nature and will of 
 God, who is Light. The least sin in a be- 
 liever like a dark spot on the sun's disk. 
 Sin pervading our wiiole nature renders us 
 moral Ethiopians. Man, originally created 
 ' upright,' made black bv the Fall (Eccles. vii. 
 29 ; Horn. V. 12—19). 'Black with sin, both 
 original and actual, now the character of the 
 human race (Gen. vi. 5 ; viii. 21 ; 2 Chron. vi. 
 3G; Prov. XX. 9; Ps. xiv. 1— 3; llom. iii. 
 9—19, 23 ; James ii. 10 ; iii. 2 ; 1 John i. 8). 
 The experience and confession of David 
 (Fs. Ii. 5). The teaching of Christ 
 (John iii. 5 — 7). Observe — (1) The belieoer 
 black through inbred con-uption and daily 
 transfiressions, even while in Christ and enjoy- 
 ing His love. A law in his members warring 
 against the law of his mind (Rom. vii. 23). 
 Peter's fall immediately after the feast. The 
 believer carries his blackness into the King's 
 chambers. Good to remember and confess it 
 in the midst of his spiritual enjoymeuts. 
 ' Look unto the rock whence ye are hewn, and 
 to the hole of the pit whence ye are digged ' 
 (Isa. Ii., 1). (2) The believer not only black, 
 but co?!scious of it. The great distinction 
 between him and others. Others as black as 
 he ; but he alone sees and feels his blackness. 
 
 (3) The believer not afraid to acknowledge 
 that he is black. His safety and comfort not 
 in his not being black, or less black than 
 others ; but in his being comely in Christ, and 
 washed in His blood. His sense of blackness, 
 therefore, no hindi'ance to his rejoicing in 
 Cln-ist, but rather a help to it. Confession 
 of blackness part of our rejoicing m Christ's 
 comeliness. Tlic blacker we are in our own 
 eyes, the more precious is Christ (3 Cor. xii. 
 S — 10). (4) The confession, 'lam block,' often 
 the turning point in a soul's history. Paul's 
 experience at Damascus (Acts ix. 1 — 18 ; 
 Rom. vii. 9). That of Isaiah in the temple 
 (Isa. vi. 5—8). Never comely till wo rea- 
 lize we are ' black.' (5) Our whole nature 
 black. I,— not a part of me ; the whole na- 
 tural man ; the ' me ' and 'I' of the Apostle. 
 ' In me, that is, in my flesh, dwelleth no good 
 thing. I am carnal, and sold under sin' 
 (Rom. vii. 14, 17). (6) Believers alicays 
 black icith sin while in this icorld. Times 
 when the believer may be without suffering ; 
 no time when he is without sin. 
 
 2. With suffering. Suffering and grief 
 blacken us as well as sin (Jer. viii. 21 ; Lam. 
 
 21 
 
CHAP. I, HOMILETW COMMENTARY: THE SONG OF SOLOMON. 
 
 iv. S; Ps. cxix. 83). Like others, the believer, 
 while in tliis world, black with suffering as 
 well as with sin. Sin draws suffering with 
 it as its dark shadow. Believers no exccptiou 
 to this law. Tliat believers have suffering, 
 no more to be concealed than that they have 
 sin. The difference between them and other 
 men, not that they have less suffering, but 
 that they have more comfort and better ]io[)c. 
 The testimony of Scripture and the cxjic- 
 rience of believers, that 'many arc the 
 afflictions of tlie righteous,' and that ' througli 
 much tribulation we must enter the king- 
 dom.' Believers, though having the iirst- 
 fruits of the Spirit, yet groan within them- 
 selves (Rom. viii. 23). Groan, being ])urdened 
 (2 Cor. v. 2). Believers not only not exempt 
 from grief and suffering in this life, but have 
 naturally a large share of it. Their sutl'crings 
 partly such as are common to men ; imrtly, 
 peculiar to themselves as believers. Various 
 causes of their suffering. (1) The love of 
 their Father, who chastens them for their 
 ]n'o{lt, to make them partakers of His owjr 
 holiness (Hcb. xii. G— 11). (2) Tlie liuired 
 of the world, which persecutes the members 
 as it did the Head (John xv. 18—21 ; xvii, 
 14; 2 Tim. iii. 12). (3) Ttie temptations of 
 Satan, acling both directly on the mind 
 liimself, and indirectly through the agency 
 of others (2 Cor. xii. 7 ; 1 Pet. v. 9 ; Bev. 
 ii. 10). (4) hidwcllinf] xin, or tlie body of 
 sin and death which we carry with us, 
 occasioning a constant warfare Avithin, and 
 often extorting the cry, 'O wretched man 
 that I am ! who shall deliver me from the 
 bodv of this dealli?' (Rom. vii. 23, 21; 
 Gal. V. 17 ; James iv. 1 ; 1 Pet. ii. 11). (5) 
 The sijia and tmlfcrinr/s of ottiers, as well of 
 their own brethren as of the unconverted; 
 these often awakening the cry of the jjrophet : 
 ' O tiiat my head were waters,' &c. (Jer. ix. 
 
 1 ; viii. 21 ; 1 Cor. xii. 26 ; 2 Cor. xi. 29 ; 
 ilom. xii. 15). (6) Faitlfal and self-deni/infj 
 efforts for tlie spiritual and eternal benefit of 
 ot tiers ; tlius lilling up in their flesh that 
 which is behind of the afflictions of Christ 
 for His body's sake, the Ciiurch (Col. i. 21 ; 
 
 2 Cor. xi. 23—28). Believers, having the 
 Spirit of Christ, suffer in seeking to save 
 others, and grieve to see so many rcnuun 
 unsaved. 
 
 II. Bright side of the Paradox. ' But 
 comely.' The Bride, notwithstanding exter- 
 nal blackness, 'all glorious within' (Ps. xlv. 
 14). Sliulamite's comeliness rather that of 
 '.he soul, which lighted u)> and gave a 
 charming expression to her swarthy features. 
 Believers' comeliness that 'in the liiddcn 
 m;ui of the heart,' and dift'using a spiritual 
 beauty over the life. Believers comely — 
 
 1. Through impuled rifihleonsness. Comely 
 
 through the comeliness of their Head and 
 Saviour put upon them (Ezek. xvi. 14), 
 Believers made the Bighteousness of God in 
 Christ (2 Cor. v. 2 1 ). Made accepted in the 
 Beloved (Eph. i. 6). Christ made righteous- 
 ness to those who are in Him (1 Cor. i. 30). 
 The language of faith : ' In the Lord have I 
 righteousness' (Is. xlv. 24). The name by 
 which the promised Saviour was to be called : 
 The Lord our Bighteousness (Jer. xxiii. 6). 
 The guests at the King's marriage-supper 
 accepted not in their own garments, but in 
 those provided for and given to them bv the 
 KingHimself(Matt. xxii. 11, 12). Paul's 
 desire to be found not in his own righteous- 
 ness which was by the law, but that which 
 was ' through the faith of Clirist, the 
 rightcousuess which is of God by faith ' 
 (PJiil. iii. 9). Believers, like Jacob, blessed 
 in the garments of their Elder Brother (Gen. 
 xxvii. 15, 27). Men made sinners by one 
 man's disobedience ; made righteous by the 
 obedience of another (Rom. v. 19). 
 
 2. '^}L\\m\\^\\ imparled holiness. Believers 
 saved and made comely as well by impartation 
 as by imputation ; made personal 1 1/ tioly by the 
 one, as they arc made legally rii/hleotis by the 
 other. Made righteous in our Representa- 
 tive, we are made holy in our own persons. 
 Christ made to us ' sanctiffcation,' as well as 
 ' righteousness ' (1 Cor. i. 30). Eaith says : 
 ']n the Lord I have righteousness and 
 slrenrjlh,'' — the latter for personal holiness, 
 as the foi'mer for acceptance with God (Is. 
 xlv. 24). Believers clothed with 'the beauty 
 of holiness,' as well as with the ' robe of 
 righteousness.' Made to put on Christ in 
 His s[)irit and character, as well as in His 
 Surety righteousness. Renewed in the image 
 of God, and conformed to the likeness of His 
 Son. J\ladc one with Christ, they possess 
 His Spirit, and live because He lives in them 
 (Gal. ii. 20). Sanctilied as well as justified 
 in Him (1 Cor. i. 2). Christ our Life, as 
 well as our Peace and Hope. ' If any man 
 have not the S})irit of Christ, he is none of 
 His' (Rom. viii. 9). Believers chosen and 
 blessed by the Father in Christ, in order to 
 Ije holy and without blame before Him in 
 love (Eph. i. 4). Predestimitcd by Him to 
 be conformed to the image of His Son (Rom. 
 viii. 29). Redeemed by Christ to be sancti- 
 lied and cleansed, and so presented to 
 Himself a glorious Church, holy and without 
 blemish(Eph.v. 25 — 27). Believers accepted 
 in Christ without any holiness; but accepted 
 in order to their being made holy. 
 
 III. r//e Combination o/Mf //TO. The 
 believer, like Sliularaite, at once blacic and 
 comely. The paradox : Black and yet 
 comely. Comely while yet black. The 
 explanation : Believers black in thcmselvcSj 
 
HOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 comely in Christ ; black by naliivc, comely 
 by grace ; black in the ilesh or old man in 
 them ; comely in the spirit or new man. 
 Believers carry in them two natures at once, 
 — the flesh and tlie spirit, the old man and 
 the new. Like Rebekah, with two nations 
 in her womb. The elder, or old carnal 
 nature, to serve the younger, or the new 
 and spiritual one. In the believer, with 
 his twofold nature of ilesh and spirit lusting 
 and warring against each other, is seen ' the 
 company of two armies.' Hence both in- 
 ward conflict and outward incongruities. 
 The beUever both a saint and a sinner. Has 
 in him the roots of all sin, and tlie principles 
 of all holiness. Hence the believer's frequent 
 doubts and disquietude about his spiritual 
 condition. The question natural to the 
 inexperienced Christian : If I am a child of 
 God, why am I thus ? A part of spiritual 
 wisdom to know that we can be, and that, if 
 believers, we actually are, both black and 
 comely at the same time. Not less black in 
 ourselves because comely in Christ ; and not 
 less comely in Christ because black in our- 
 selves. Believers often black outwardly iu 
 respect to condition and circumstances, when 
 comely inwardly in respect to character and 
 affections. Black like their Master, in the 
 eyes of the world; comely in the eyes of 
 God. Black in suffering; comely iu the 
 patience and meekness with wliich they 
 endure it. — Observe — 
 
 1. Believers to be as conscious of their 
 comeliness in Christ, as of their hlaclcness in 
 themselves. Our duty to know ourselves, 
 that Christ is in us; and that while black in 
 ourselves, we are comely in Kim. Hence 
 both the believer's humility and joy. 
 
 2. Our duty and privilege to confess both 
 our blackness and our comeliness. Grace not 
 to be denied while blackness is acknowledged. 
 To see and confess ourselves at once black 
 and comely — black in ourselves and comely 
 in Christ — the mark of a believer. Pride 
 forbids both. 
 
 3. Our comeliness to attract and convince 
 the icorld, more than our blackness might 
 offend and deter them. Tlie excellence of 
 Ciirist and His Gospel seen in the comeliness 
 of believers, notwithstanding their blackness. 
 Believers to seek that others may think 
 highly of Christ on their account, and rejoice 
 in Him along with them. The world and 
 weak professors apt to stumble at the 
 blackness in believers, as seen in their suffer- 
 ings, and especially in their sins. More 
 power in their comeliness to attract, than in 
 their blackness to repel. Believers more to 
 be envied for their comeliness than despised 
 for their blackness. 
 
 4. M2ich in the believer and the spiritual 
 life mysterious and incomprehensible to tlie 
 
 world. Apparent contradictions : black, yet 
 comely; 'sorrowful, yet always rejoicing; 
 ])oor, yet making many rich.' Strange in 
 the eyes of natural reason that the ehildrea 
 of God should be black at all; still more, 
 that they should be comely at, the same time. 
 Yet natural— (1) That the Bride of the Man 
 of Sorrows should be also for a short time a 
 sufferer, and that the Wife of the Persecuted 
 One should herself be persecuted ; (2) That 
 the blackness of her own fallen nature should 
 not be all at once removed, but allowed for 
 wise and important purposes in part to 
 remain till the Bridegroom comes and takes 
 her to Himself. The blackness daily passing 
 away ; the comeliness ever increasing. The 
 blackness carried only till death ; the come- 
 liness perfected in the New Jerusalem. 
 
 5. The glory of the work of Christ and of 
 the grace of God, that those who are ' black ' 
 are thereby rendered ' comely.^ Our blackness 
 in respect to sulFeriug assumed by the Surety, 
 that we might have His comeliness put upon 
 us. That comeliness imparted iu regeneration 
 and conversion. ' Even when we were dead 
 in sins, hath He quickened us together with 
 Christ (by grace are ye saved) ; and hath 
 raised us up together, and made us sit to- 
 gether in heavenly places iu Christ Jesus.' 
 • Neither fornicators, nor idolators, nor adul- 
 terers, nor effeminate, nor abusers of them- 
 selves with mankind, nor thieves, nor covet- 
 ous, nor drunkards, nor revilers, nor extor- 
 tioners, shall inherit the kingdom of God: 
 and such were some of you; but ye are 
 M-ashed, but ye are sanctified, but ye are 
 justified in the name of the Lord Jesus, 
 and by the Spirit of our God ' (Eph. ii. 
 5, 6 ; 1 Cor. vi. 9 — 11 ; read also Titus iii. 
 3-7). 
 
 Notice the Party Addhessed. 
 
 ' ye daughters of Jerusalem!' 
 
 These, iu the Allegory probably the ladies 
 of Solomon's court, now present with Shula- 
 mite in the King's chambers. Now ad- 
 dressed by the rustic Stranger who has 
 just been introduced among "^thcm. The 
 jirobablc representatives — (1) Of the pro- 
 fessing Church; (2) Of persons only ])ar- 
 tially or carnally acquainted with Ciirist. 
 Charged not to disturb the Beloved One's 
 rest (chap. ii. 7). Connected in some way 
 with the marriage of the King and Shula- 
 inite (chap. iii. 10). Supposed to have some 
 knowledge of the Bridegroom, though not 
 possessing Him as their own (chap. v. 8). 
 Made desirous to learn more about Him, 
 and to seek Him with the Bride (chap. vi. 
 1). Becomes interested in the Bride, and 
 admires her beauty (chap. vi. 13). The women 
 of Jerusalem who followed Jesus to Calvary, 
 28 
 
CHAP. I. nomiTLTlC COmiENTABY : THE SONG OF SOLOMOK 
 
 called by this name ; -with a probable refer- 
 ence to the term in the text, and indicating 
 the connection of tiie Song with the Gospel 
 history, and the identity of the Bridegroom 
 with Christ. Observe, in reference to — 
 
 The Visible Churcli. 
 
 1. Possible to be near Christ and yet not 
 to belong to linn ; 1o have a knowledge of 
 the Saviour, but not a saving one ; to have 
 a place in Christ's House, and yet not to be 
 Christ's Bride. 
 
 2. The duty of believers to have regard 
 to the spiritual welfare of the unconverted 
 in the visible Church, and to seek their 
 .■salvation. 
 
 3. Believers to be careful to remove all 
 stumbling-blocks out of the way of the 
 Church's unsaved members, especially such 
 as are in themselves. 
 
 4. Young believers to regard the members 
 of the visible Church with charity, and to 
 treat them with deference and respect. 
 
 5. Believers to be able and williug, humbly 
 and for edification, to declare, especially to 
 the members of the Church, their spiritual 
 standing and condition in Christ. 
 
 APPEAL AND EXPLANATION. 
 
 " Look not npon me because I am, black, 
 because the stcii hath looked (or glanced) ujJ07i 
 me (to scorch me) ; mi/ mother'' s children toere 
 anqri/ toith me ; they made me keeper of the 
 vi)i,ei/ards: but mine oion vineyard have I not 
 kept'' (Verse (3). 
 
 Shularaite begs the ladies of the coui h not 
 to gaze upon her with such prying eyes, nor 
 yet to regard her with disdain, or be oH'cuded 
 on account of her swarthy complexion; a 
 dusky hue being a mark of infeiior con- 
 dition among Eastern females. She inti- 
 mates the cause of her blackness — exposure 
 to the sun whilst fulhiling a rural task im- 
 posed on her by hostile relatives under whose 
 control she had been, — unmarried i'emales in 
 the East being under the guardianship of 
 older male relations ; and whilst watching the 
 vineyards during the summer while the fruit 
 was ripening, — a work which could easily be 
 done by a young female, though both menial 
 in itself and injurious to her complexion. 
 This last circumstance perhaps figurately 
 alluded to in the concluding clause of the 
 verse : ' ^line own vineyard ' — my own 
 interest, or what concerned my own person, 
 namely, my complexion—' I have not kept,' 
 or attended to. Or perhaps emphasizing the 
 circumstance that it was in attending to the 
 vineyards of others, — anil not to her own, 
 — and therefore unwillingly and by cou- 
 24 
 
 straint, — that her otherwise fair countenance 
 had become thus discoloured. Observe — 
 
 1. The condition of believers on earth, 
 whether as one of sin or suffering, no just 
 cause of offence to others ; their sin being 
 the result of a corrupt nature inherited from 
 their iirst parents, and their suffering being 
 jiartly the necessary consequence of that sin, 
 and partly from the hostility of their un- 
 renewed brethren (Rom. v. 12, 19; vii. 15, 
 IS) ; John XV. 18, 20 ; xvi. 2 ; 1 Pet. i. 6). 
 
 2. Men of the world and unrenewed 
 Church members apt to look more on be- 
 lievers' blemishes than on their beauty. 
 
 3. Believers, like Christ Himself, often, 
 through men's sin, a stumbling-stone and 
 rock of offence to others ; partly from their 
 unavoidable imperfections, and partly from 
 their constrained satferings. Chosen out of 
 the world, and therefore made an offence to 
 it. Sharers of Christ's cross, and, there- 
 fore, of its offence (Gal. iv. 11 ; Heb. xiii. 
 12, 13). 
 
 '1. The duty and desire of believers to 
 remove as I'ar as possible all occasions of 
 stumbling from the way of others ; and to 
 guard them against stumbling at what must 
 necessarily exist. Paul's exhortation to be- 
 lievers: 'Give none offence, neither to the 
 Jew, nor to the Gentile, nor to the Church 
 of God ' (1 Cor. X. 32 ; viii. 9 ; Rom. xiv. 
 13). His own resolution: 'If meat make 
 my brother to offend, I will eat no flesh 
 while the world standetli, lest I make my 
 brother to offend ' (1 Cor. viii. 13). His 
 anxiety in respect to his sufferings: 'I de- 
 sire that ye faint not at my tribulation for 
 you.* ' That no man should be moved by 
 "these alliicfions, for yourselves know that we 
 are appointed thereunto (Eph. iii. 13; 1 
 Tliess. iii. 3). 
 
 5. Connection with Christ, the Sun of 
 Righteousnuss, sure to blacken us ; as — (1) 
 Discovering to us our own corruption ; (2) 
 Exposing us to persecution and tribulation 
 from the world (John xvi. 2, 33). 
 
 G. Our " nwther's children," whether 
 naturally or ecclesiasticallj'-, not always the 
 children of our heavenly Father, or the 
 Bride of His Son (Rom", is, 6— S ; Gal. iv. 
 22-31; John vii. 5). 
 
 7. No uncommon thing for believers to 
 experience the anger and persecution of 
 their 'mother's children' (Is. Ixvi. 5; Matt. 
 X. 21, 35, 36). 
 
 S. A siiniing and suffering condition in 
 this world, a necessity laid upon believers in 
 common with others in consequence of the 
 Eall. All men, believers included, children 
 of wrath by nature, as well as children of 
 disobedience (Eph. ii. 2, 3). The creature 
 made subject to vanity not willingly (Rom 
 viii. 20). 
 
HOMILETIC COMMENTARY: THE SONG OF SOLOMON. chap. 
 
 9, The duty of each to be careful in look- 
 ing to the interests of his own soul. Each 
 man's soul his own vineyard cjiven him by 
 his Creator to keep (Prov. iv. 2)3). Loss of 
 spiritual l^eauty the i-esult of negligence and 
 unwatchfulness (Prov.xxiv.30 — di). Minis- 
 ters, while keeping the vineyard of others, 
 to be especially careful to keep their own 
 (1 Cor. ix. 27). 
 
 10. The part of a believer to look to 
 the interests of others as well as, and to a 
 certain extent, beyond liis own. ' I seek not 
 mine profit, but tlie profit of many, that tliey 
 may be saved.' ' Let no man seek liis own, 
 but every man another's wealth ' (or Avel- 
 fare). 'Look not every man on iiis own 
 tilings, but every man also on the things of 
 others : let this mind be in you whicli was 
 also in Christ, (1 Cor. x. 2 , 33 ; Phil. ii. 
 4, 5). True ministers the servants of others 
 for Jesus' sake (2 Cor. iv. 5). Self-forgetting 
 love one mark of the the Bride of Jesus 
 Christ. 
 
 Bride's Third Request of her Beloved. 
 
 Sh'idamite again addresses herself to the 
 King, though still out of sight. 
 
 VepiSE 7. 
 Tell me, 
 
 O thou whom my soul loveth, 
 M^heve thou feedest, 
 Where tliou makest thy flock to rest at 
 
 noon. 
 For why should I be as one that 
 
 turneth aside 
 By the flocks of thy companions. 
 
 The third petition which Shulaniite has 
 already addressed to her absent Bridegroom. 
 A believer's life a life of prayer. A living 
 soul must pray. He has wants, and feels 
 them. Has longings, and one to tell them 
 to. An earnest, loving Christian has viunjj 
 petitions, and has boldness in presenting 
 them. The King's golden sceptre held out 
 with — 'What is thy petition, and what is 
 thy request? and it shall be done unto thee' 
 (Esther v. 2, 3). 
 
 Shulamite still lonj^s for the Beloved's 
 presence and fellowship. The chambers of 
 the King not sufficient without the King 
 himself. The Bride anxious to know where 
 her Bridegroom is, in order to be with him. 
 Addresses him as if he were present. Ardent 
 love communes with its object though absent 
 and unseen. The interview between a long- 
 ing soul and a loving Saviour maintained 
 through a thin veil. Bodily bsence no 
 hindrance to communion with Christ. The 
 loving soul must unbosom its feelings to the 
 
 Beloved, whether present or absent. Good 
 to turn from even professing Christians to 
 Christ Himself. The daughters of Jerusalem 
 unable to take the place of Jerusalem's 
 King. Ordinances good, and Christian fel- 
 lowship good ; but neither of them anything 
 without Christ himself. 
 
 Tiie ground of Shulamite's longing given 
 in the title with which she addresses her 
 absent Beloved : 
 
 ' thou whom vv/ soul loveth.' 
 
 Love unable to rest without the presence of 
 its object. The language expressive both of 
 the sincerity and the ardour of her allection. 
 The believer's love to Christ a love of the 
 "■soul,' — deep down in the heart, and en- 
 gaging all its affections. Christ to be loved 
 with all and ahote all (Matt. x. 37 ; Luke 
 xiv. 20). Jesus locked in the believer's 
 heart as its most precious treasure. Infi- 
 nitely worthy of such affection— (1) Froni 
 His own loveliness ; (2) From His love. Li 
 regard to believers, Christ's love that of a 
 _ff/7V%roo//v, whohas— (1) Loved them; (2) 
 Given His own life for them; (3) Wooed 
 and won them ; (4) Lavished the expres- 
 sions of His love upon them ( Eph. v. 24 — 
 30). The believer's love to Christ therefore 
 that of a Bride. Christ in His loveliness 
 and love, more than sufficient to attract and 
 engage all our affection, if we possessed a 
 thousand hearts instead of one. The be- 
 liever's 
 
 Love to Christ 
 
 is — (1) Divine in its origin; produced by 
 the Holy Spirit in a renewed heart, (2) Uii- 
 quenchablc in its character : survives all 
 trials, sufferings, and discouragements. (3) 
 Discoverable in its effects : leading to — (i.) 
 Obedience; (ii.) Self-dedication; (iii.) Desire 
 of fellowship ; (iv.) Love and esteem for all 
 that is His. True and hearty love to Jesus 
 the distinguishing mark of a genuine Chris- 
 tian. The contrast of this in 1 Cor. xvi. 22. 
 Believers conscious, or ought to be, that 
 they love Christ. Shulamite's language that 
 of unquestioning certainty. So Peter, even 
 after his fall : ' Yea, Lord ; Thou knowcst 
 all things; Thou kuowest that I love Thee' 
 (John xxi.). Tiie Church's language in the 
 lips of the prophet : 'The desire of our soul 
 is to Thy name and to the remembrance of 
 Thee ' (Isa. xxvi. S). True of aU believers : 
 ' Whom, having not seen, ye love ' (1 Pet. i. 
 8). Observe— 
 
 1. Our comfort in darkness and (ttsertion, 
 to knoio that tee love Jesus. 
 
 2 . Consciousness and confession of blackness, 
 in perfect harmoni/ icith love to Christ. Peter's 
 thrice repeated declaration of love to his 
 Master consistent with his thrice repeated, 
 
 ■ 25 
 
CHAP. I. IIOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 but afterwards deeply repented of, denial of 
 Him. Love greatest where most is for- 
 given. 
 
 3. Love to Christ a plea for the ciijoj/mcnt 
 of His presence. Acknowledged by Christ 
 Himself : ' He that loveth Me shall be loved 
 of My Patlier, and I will love him, and will 
 manifest myself to him ' (John xiv. 21). 
 
 In regard to the request in the text, ob- 
 serve — 
 
 I. The Pjetition itself. 'Tell me where 
 thou feedest,' &c. A desire for information. 
 Implies ignorance. Believers while in this 
 world, ignorant of many things pertaining to 
 Christ's ways and their own comfort. ' Now 
 we know in ]iart.' Our liappiness to be able 
 to go to Christ for light and instruction. 
 Christ made ' wisdom ' to us, as well as 
 righteousness and sanclification. Believers 
 not only weak, and needing to be clruicn, but 
 erring, and needing to be directed. Wells of 
 refreshment in the Word not seen till Jesus 
 reveals them. Christ found in the Word and 
 ordinances only as He is pleased to discover 
 Himself. Himself our best Guide and 
 Teacher. 
 
 Shulamite desires to know where her Be- 
 loved 'feeds and rests his flocks at noon,' 
 Scripture often represents 
 
 Clirist as a Sheplierd. 
 
 He is : (1) Jehovah's Shepherd ; chosen by 
 the Father to feed and save his people. 'My 
 shepherd' (Zeeh. xiii. 7). 'I will set up 
 one shepherd over them' (Ezek. xxxiv. 23). 
 
 (2) The Good Shepherd: good especially in 
 ' giving his life for the sheep ' (John x. 11). 
 
 (3) The Great Shepherd: being the Almighty, 
 ' and able to save to the uttermost all who 
 come to God by Him ' (Heb. xiii. 20). (4) 
 The Chief Shepherd : in distinction i'rom all 
 other shepherds, who, as teachers and rulers 
 of the Ciuircli, are employed under Him in 
 promoting 1 he welfare of the slieep (1 Peter v. 
 4). (5) The One Shepherd : the sheep being 
 only His, and no under shepherd being to 
 be compared with him (Ezek. xxxiv. 23 ; 
 Eccles. xii. 11). 
 
 As a Shepherd Christ has — 
 
 His Flock. 
 
 These are— (1) Given Him by the Father 
 (John x. 29 ; xvii. 2, 0) ; (2) Bedeemed by 
 His own blood ; (3) Sought and found by 
 Himself while straying in the wilderness ; 
 
 (4) Called by His grace ; (5) Quickened by 
 His Spirit ; (G) Kept and preserved by His 
 power; (7) Cared for and tended by His 
 love. Hitlierto, as compared with the world, 
 a ' little flock ' (Luke xii. 32). Always a 
 
 26 
 
 'beautiful flock' (Jer. xiii. 20), Prequently 
 a 'Hock of slaughter' (Zeeh. xi. 4, 7; Ps, 
 xliv. 22 ; Horn. viii. 36). Known from their 
 — (1) Hearhig His voice and obeying His 
 call ; (2) PoUowing Him through bad and 
 good report even to the end ; (3) Avoiding 
 and refusing to follow a stranger. Enjoy the 
 privilege of being — (1) Led by Christ as 
 their Shepherd ; (2) Guarded by Him from 
 all real evil and from every hurtful foe ; (3) 
 Helped, supported, and even carried by Him ; 
 (Is. xl. 11 ; xlvi. 4 ; Ixiii. 9 ; Luke xv. 5 ; 
 (4) Fed, sustained, and comforted by Him 
 till they reach their home in heaven (Ps. 
 xxiii. 1 — G). 
 
 Two actions here ascriljcd to Christ as the 
 Shepherd : — 
 
 1. He feeds His flock. Believers require 
 spiritual food. Living souls must be fed. 
 ^uokfeel their need of nourishment. Hunger 
 and thirst for it. Desire what may inwardly 
 satisfy them and enable them to grow in 
 knowledge, faith, love, and every grace. 
 Must bcfed by Christ Himself. Willing to 
 go anywhere where He feeds His flock, how- 
 ever plain the jflace, and poor the people, and 
 painful the effort to reach them. Christ 
 feeds them — (1) With His Word, which is 
 made 'the joy and rejoicing of their heart ;' 
 
 (2) With ilis ordinances, in which he makes 
 them to lie down as 'in green pastures;' 
 
 (3) With Himself the Hidden Manna and 
 JBread of Life, whose ' flesh is meat indeed, 
 and His blood drink indeed.' 
 
 2. He mahes them to rest at noon. Noon the 
 time of oppressive heat, — 'the burden and 
 heat of the day.' Expressive of the time of 
 — (1) Temptation (2) Trouble; (3) Perse- 
 cution (Matt. xiii. 5, 6, 20, 21 ; 1 Pet. iv. 12). 
 Believers often in such circumstances (1 Pet 
 i. G ; 2 Tim, iii. 12 ; John xvi, 33). There- 
 fore rcquire rest and comfort, as well as food. 
 Christ therefore rests His flock as well as 
 feeds it. Able to make them 'rejoice in tri- 
 bulation.' Speaks comfortably (or ' to their 
 heart ') in the wilderness (Hos. ii. 14). Gives 
 them rest and comfort— (1) By the promises 
 of His Word ; (2) By the doctrines of His 
 grace; (3) By the ordinances of His house; 
 
 (4) By Ihe dealiugs of His Providence; (5) 
 By the consolations of His Spirit ; (G) By 
 the fellowship of His people; (7) By the 
 manifestation of Himself. Christ the Rest 
 of His jicople as well as their Food. ' The 
 shadow of a great rock in a weary land' 
 (Is. xxxii. 2). Exemplified in the casp of 
 Churches in Acts ix. 31 . Typified in the rest 
 given at t imcs to Israel (Jud. v. 31 ; 1 Kings 
 iv. 24, 25). The Bride's desire to be rested 
 as well 'dsf'd by Christ along with his flock. 
 Believers desire to be rested — (1) Ej/ Christ 
 Himself. The world seek rest and comfort 
 in the creature. Believers choose rather to 
 
nOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 sulTer with Christ than to reigu with the 
 world. (2) Among His people. 'Where 
 Thou makest Thy flock to rest.' Christ 
 found wliere His flock is, and where He 
 is feeding and resting them (Mat. xviii. 
 20). 
 
 Shulamite, while desiring to be rested by 
 the shepherd along with His flock, probably 
 speaks in the character of a shepherdess, 
 wishing to feed her kids where her Beloved 
 is feeding ids sheep. Even the under-shcp- 
 herds need to be fed and rested by Christ 
 Himself. The labourer for Christ to keep 
 near to Christ even in his labour. Eest to 
 leed our kids where Christ is feeding His 
 flock. Whether toiling or resting, the be- 
 liever's place is to be near the Master. 
 
 II. The Reason for the Petition. 'For, 
 why should I i)c as one that turneth aside 
 (or, is veiled, either as a mourner or an 
 immodest woman) by the flocks of thy 
 companions.' Observe — 
 
 1. Unlike the Bride of Christ to he liviiuj 
 icithout His presence and sociciij. Natural to 
 believers to have the presence of Christ and 
 to be happy in it. Not to Clnist's honour 
 tliat His bride should go mourning without 
 Him, or turniuff aside to others for com- 
 fort. 
 
 2. The Bride of Christ in danrjer oftimmuj 
 aside, if without Christ's presence. Believers 
 justly afraid of turning aside from Christ to 
 the flocks of His under sliepherds, or even 
 of wandering from those flocks themselves. 
 Most happy in being by those flocks, but 
 not to substitute them for Christ Himself. 
 Not to be satisfied with being ])y Christ's 
 flocks, or being fed by His companions 
 instead of Christ Himself. Safer to find no 
 rest than to find it by turning aside. 
 
 3. The fear of turning aside, or of bringing 
 reproach on His name, a powerful plea in 
 pileading with Christ for His presence. Right 
 to plead as well as pray. 
 
 4. Believers liable to he mistaken for 
 hypocrites and mere professors. Christ Him- 
 self thus mistaken. 'We esteemed Him 
 stricken, smitten of God, and afflicted ' 
 (Is. liii. 41. 
 
 5. Believers often finable to understand the 
 reason of the Lord's dealings with them.. 
 Rebekah's question not uncommon with 
 believers : ' Why am I thus ? ' (Gen. xxv. 
 22). Three W'hfs: Why have I darkness 
 and trouble while others have light and 
 comfort ? Why am I without quickening 
 means of grace while others enjoy them ? 
 Why have I not the enjoyment of the Lord's 
 presence which others have? 
 
 Answer to Simla mite's Request. 
 
 The request, though addressed to the absent 
 
 Bridegroom, apparcntlg answered btj the 
 Daughters of Jerusalem or Ladies of the Court 
 who were present (Verse 8). 
 
 If thou know not, 
 
 O thou fairest among women, 
 
 Go thy way forth 
 
 By the footsteps of the fluck, 
 
 And feed thy kids 
 
 Beside the shepherds' tents. 
 
 Shulamite receives a speedy answer to her 
 request, though perhaps" not a very direct 
 one; nor yet from the Beloved himself, to 
 whom it was addressed, but from his friends 
 and the inmates of his house. Observe — 
 (1) The earnest enquirer after Christ not 
 long in receiving direction : ' Ye shall seek 
 Me and find Me, when ye shall search for 
 Me with all your heart ' (Jer. xxix. 13). (2) 
 Various ways by which Christ may direct 
 the enquiring soiil. The Head of the Church 
 at no loss for instruments. (3) Enquirers 
 often directed by the ministers of the Word, 
 or by those already acquainted more or less 
 with the Saviour. (4) Those having any 
 knowledge of Christ to do their best in 
 guiding others to Him. (5) The great end 
 of the Christian ministry and of the Christian 
 Church, to direct men to Christ. All 
 Christians to be able to give such direction. 
 Erom the language of the answer in the 
 text, observe — 
 
 I. The Address. ' thou fairest among 
 women.' A superior beauty belonging to 
 believers. That beauty a moral and spiritual 
 one, the beauty of holiness. 'The King's 
 daughter all glorious within' (Ps. xlv. 11, 
 13 ; ex. 3). Observe — 
 
 1. Believers to commend themselves to others 
 bj/ their spiritual beautjj. Something in a 
 spiritually-minded, loving, and consistent 
 believer that attracts the notice and admira- 
 tion of others. 
 
 2. Believers are, as they ought to be, more 
 excellent and lovely than their neighbours 
 (Prov. xii. 26). Possessed of a Divine 
 nature. Born of God. J»Iadc new creatures 
 in Christ. Created in Him unto good works. 
 The Spirit of Christ, and so ilic fruits of the 
 Spirit, hi them (Rom. viii. 9 ; Gal. v. 22). 
 Not to be satisfied to be like others (Matt. 
 V. 46—48). 
 
 3. Believers not merely to be, but to be 
 seen to be, more loveli/ and excellent than other 
 men (Matt. v. 16 ; 1 Pet. ii. 12). Ought to 
 appear in the eyes of men as the ]3ridc of 
 Christ. Their calling lo reflect His beauty, 
 and be His witnesses and representatives in 
 the world. Men to see in believers what 
 Christ was and is. Christ Himself infinitely 
 
 27 
 
HOMILETIC COMMENTABY: THE SONG OF SOLOMON. 
 
 lovely, His Spouse, possessing His Spirit, 
 jxpected to be lovely also. His comeliness 
 put upou them (Ezek. xvi. 10, 14). 
 
 4. hidiniduals never more lovely than when 
 earnestly seelcinr/ Christ. 
 
 5 . Others often stirred 2ip hi/ the earnestness 
 of one soul seeklnrj the Saciovr. 
 
 II. The Supposition. 
 not.' Observe— 
 
 If tliou know 
 
 1. Believers expected to know where Christ 
 is to be found. Ouglit to know. Not 
 according to their character to be ignorant. 
 
 2. Knowledge sometimes possessed when not 
 exercised. Apparently the case here. 
 
 3. Young believers often deficient in spiri- 
 tual knowledge (John xiv. 8, 9). 
 
 4. Patience to be exercised in dealing with 
 inquirers and young believers. Christ 
 Himself a High Priest who has compassion 
 on the ignorant. Believers to resemble 
 Him. 
 
 III. The Dikectiox. Twofold— 
 
 \. "■ Go thy tcay forth by the footsteps of the 
 flock.' Three ideas in this part of the direc- 
 tion. (1) ' Go thy toay.' To find Christ, 
 we must use means, and use them earnestly. 
 The direction opposed to indolence and sit- 
 ting still. (2) 'Go thy v^j forth.' To 
 lind Christ, we must not only go our way, 
 hut go forth. 'Let us go forth unto Him 
 without tiie camp, bearing His rcproacli' 
 (Heb. xiii. 13). Porth from — (i.) Ourselves : 
 no longer trusting in anything we are or do ; 
 (ii.) The world : its pleasures and practices, 
 its favour and fellowship, (iii.) Sin .- so as 
 no longer to love it or willingly to commit 
 it. (3) ' By the footsteps of the flocks 
 Observe in regard to the— 
 
 Footsteps of the Flock. 
 
 (i.) ChrisCs fiock has footsteps in common. 
 One spirit in ihem ; one faith and one bap- 
 tism. The 'common faith,' the 'faith of 
 God's elect ; ' ' like precious faith with us ' 
 (Eph. iv. 4, 5; Tit. i. 4 ; 2 Pet. i. 1). 
 (ii.) The footsteps and daily life of believers 
 to be such as conduct to Christ, (iii.) To 
 find Christ, we need to be in the footsteps of 
 the flock, not in the wanderings of the world. 
 These footsteps are — [a) Obedience: 'why 
 call ye Me Lord, and do not the things 
 which I say.' (b) Faith: 'whose faith 
 follow ; ' 'the steps of the faith of our 
 father Abraham' (Heb. xiii. 7; Rom. iv. 
 12). (c) Self-denial; 'If any man will be 
 My disciple, let him deny himself.' {d) 
 Meekness and humility : ' Learn of me, for 
 I am meek and holy iu heart' (Matt. xi. 
 28 
 
 28). ((?) Love: 'walk in love;' ye are 
 My disciples, if ye have love one to another 
 (Eph. V. 2 ; John xiii. 35). The footsteps 
 of the llock exhibited in the Word of God 
 for our guidance. The cloud of witnesses. 
 The faith and obedience of Abel, Abraham, 
 &c., recorded as footprints to guide those 
 who should come after. Hence, also, the 
 value of faithful Christian biography, (iv) 
 Inquirers to be the careful followers of Christ's 
 faithful people. ' Be ye followers of them 
 who through faith and patience inherit 
 the promises.' 'Be followers together of 
 me, and mark them that walk so as ye have 
 us for an example.) ' Followers of me even 
 as I also follow Christ' (Heb. vi. 11, 
 12; xiii. 7; Phil. iii. 17). Believers to 
 ' enquire for the old paths, and walk 
 therein' (Jer. vi. IG). To go back to the 
 inspired words of prophets and apostles. 
 ' To the law and to the testimony ; ' not to 
 the decrees of Councils, or the dicta of 
 Doctors, or the lives of so-called Saints. 
 The Church early corrupted with heresy in 
 doctrine, and error in practice. Even early 
 Christian writers often heated with contro- 
 versy. Not only contradicted one another, 
 but often contradicted themselves. In many 
 cases, impossible to obtain a clear and 
 definite opinion from them. Their writings 
 often mutilated and interpolated. Their 
 views often manifestly and avowedly in- 
 correct. The example even of the holiest 
 of men to be only followed in so far as it 
 accords with the written "Word, (v.) In- 
 quirers to be content with old and ordinary 
 directions as to finding Christ. No new or 
 extraordinary direction given to the Bride 
 in her difficulty, (vi.) IJirections not the less 
 ■useful because not immediately bringing us to 
 the object of our search. ' Lord wiiat wilt 
 Thou have me to do ? ' ' Go to Damascus, 
 and it shall be told thee what thou must 
 do ' (Acts ix. (3). 
 
 2. 'Feed thy kids beside the shepherds' 
 tents' Shulamite addressed as a shep- 
 herdess. Believers made partakers of the 
 calling and work of their Master. Christ 
 the cliief Shepherd ; they, in their various 
 spheres, and according to their various gifts, 
 under-shepherds. ' ieed my lambs; feed 
 my sheep,' — the evidence of their love to 
 the Great Shepherd (Rom. xxi. 15, 16). 
 Shulamite, as a female, had her kids to feed. 
 If unable to feed the sheep, we may be able 
 to attend to the lambs. The gifts of some 
 nualify them to minister to the adult and 
 tlie mature Christian ; those of others to the 
 young and the weak. Two particulars in 
 this part of the directions. (1) 'Feed thy 
 kids' Observe — (i) Believers and inquirers 
 have their kids to feed: {a) Their spiritual 
 desires and longings to be satisfied; (6) 
 
HOMILETIG C02niEiYTJBr : THE SONG OF SOLOMON. chap. i. 
 
 Their new man, or young spiritual renewed 
 nature, to be nourished and strengthened ; 
 (r) The souls of others, in one way or other 
 committed to their charge, to be cared for 
 and looked after. A Christian parent has 
 his cliildren's soids as well as their bodies 
 to i'eed and care for. A Sabbath-school 
 teacher has his class ; a minister has his 
 flock, including botli old and young. A 
 District Visitor lias the families of liis or her 
 district. Elders, deacons, and other Church 
 office-bearers, have their respective charges. 
 Each believer has the souls in his immediate 
 neighbourhood, in t!ie circle of his relations, 
 within the sphere of his influence, or under 
 his employment. The language only of a 
 Cain,—' Am I my brother's keeper ? ' The 
 injunction laid on believers in general, — 
 ' On some have compassion, making a dif- 
 ference ; others save with fear, pulling them 
 out of the fire ' (Jude 22, 2^;. The reso- 
 lution of David to be that of every saved 
 soul : ' Tiien (when thou hast restored to 
 me the joy of thy salvation) will I teach 
 transgressors Thy ways, and sinners shall be 
 converted unto Thee' (Ps. li. 12, 13). 
 Every believer, in his measure, charged witii 
 the care of his fellow- believers. Their 
 duty to comfort, edify, and exhort one 
 another (1 Thess. iv. 18; v. 11; Heb. iii. 
 13). (ii.) Believers and inquirers to be 
 diligent in feeding their kids. Christ most 
 likely to be found by us when diligently 
 attending to the charge committed to us. 
 To be found in active duty as well as in 
 private devotion. (2) 'Beside the shep- 
 herds' tents' 
 
 The Shepherds' Tents, 
 
 representative of Christian assemblies 
 gathered together in Christ's name, or 
 ratlier of the places where they are so ga- 
 thered. A body of people, and the place 
 of their ordinary meeting, naturally asso- 
 ciated in thought. Hence the term 
 'Church' originally applied only to the 
 former, also used to designate the latter. 
 Churches and congregations of believers 
 placed by Christ, the chief Shepherd, under 
 the charge and care of under-slicpherds. 
 These ordinarily in the New Testament 
 designated Elders or Presbyters, Bishops or 
 Overseers, and Pastors or Shepherds. These 
 titles acknowledged to have been originally 
 applied promiscuously to the same persons 
 (Acts xiv. 23; XX. 17, 28; Eph. iv. 11; 
 Phil. i. Ij 1 Tim. iii. 1—5 ; iv. ll; Titus 
 
 i. 5—7; 1 Pet. v, 1—4). Shepherds or 
 Pastors Christ's gifts to Jlis Church after 
 His ascension into heaven (Eph. iv. 10 — 12 ; 
 Jer. iii. 15). The Shepherds' tents the 
 places wliere the Shepherds are found minis- 
 tering to the Hock (1 Pet. v. 1, 2). Ob- 
 serve— (i) Christ found beside the shepherds' 
 tents ' (Matt, xviii. 19, 20). Himself al- 
 ways engaged in tending His sheep. Not 
 far off when we are beside the ' Shcp!un-ds' 
 tents.' Inquiring and believing souls 
 directed to the place where Christ is feed- 
 ing His flock through His uuder-shepherds. 
 (ii.) True Pastors and Gospel ordinances to 
 be highly valued and diligentli/ nuide use of 
 (Heb. xiii. 17; 1 Tliess. v. 12). None 
 allowed to be above ordinances in the 
 Church militant. (iii.) Believers to foed 
 their charge and attend to their oirn souls, 
 where Christ, His people, and His itnder- 
 shepherds are. ' They who separate them- 
 selves,' given as a mark of those who have 
 not tlie Spirit (Jude 19). 'Forsaking ihe 
 assembling of themselves together ' not the 
 manner of Christ's flock (Heb. x. 25). Iso- 
 lation from Christ's ordinances not the way 
 to find Christ, (iv.) The kids also to be fed 
 beside the shepherds' tents. Safest and best 
 to accustom children to attend the ordi- 
 nances of Christ's house. 'Train up a 
 child in the way he should go.' Christ's 
 .vill concerning children : ' Suffer the chil- 
 dren to come unto Me; ' but Christ is where 
 two or three arc gathered together in His 
 name. The shepherds in tlieir ministra- 
 tions to have a portion for the young as 
 well as the old. The children an important 
 portion of the flock, and to be carefully 
 attended to. 'How is it that your shec]) 
 look better than other people's ? ' was asked 
 of a farmer. 'I look well to the lambs,' 
 was the reply, (v.) The importance, necessitg, 
 and permanence of the pastoral office indi- 
 cated. Pastors and teachers, &c., given 
 ' for the edifying of the body of Christ, till 
 we all come in the unity of the faith, and of 
 the knowledge of the Son of God, unto a 
 perfect man— unto the measure of the 
 statue of the fulness of Christ' (Eph. iv. 
 11 — 13). The charge difficult, and some- 
 times painful and hazardous; but hononr- 
 al)le, often pleasant, and when faithfully 
 executed, blessedly rewarded (1 Pet. v 
 1—1). People without a faithful pastor 
 like sheep without a shepherd. As such, 
 the object of Christ's special compassion, 
 and should be that of His people (Matt, ix 
 3G -38). 
 
 29 
 
cUAP. I. IIOMILETIC C03IMENTARY: THE SONG OF SOLOMON. 
 
 Second Scene. Place : The open grounds adjacent to the Palace. Speakers : The Khuj 
 and Shulamite ; the daughters of Jerusalem or ladles of the Court, at a distance. 
 
 Verses 9 — 11. 
 
 I have compared thee, ray love, 
 To a company of horses ia Pharaoh's 
 
 chariots. 
 Thy cheeks are comely witli rows of 
 
 jewels ; 
 Thy neck with chains of gold. 
 We will make thee borders of gold 
 With studs of silver. 
 
 Shulamite, having gone fortli according to 
 the direction of the ladies of the court, the 
 King meets her with his loving greeting. 
 Oloserve : — (1) The earnest seeker of Christ 
 and His fellowship, certain sooner or later to 
 find Him. Historically exemplified in the 
 case of tlic Wise Men of the East, who came 
 to Jerusalem seeking the infant King ; and 
 of those devout and praying men and women 
 who were found at the birtli of Jesus wait- 
 ing for the consolation of Israel. Possibly, 
 according to the view of the Jews, a retro- 
 spective reference to the Lord's gracious ap- 
 pearance and ijromise to Moses and Israel 
 when mourning after the sin of the Golden 
 Calf (Exod. xxxiii. 10—14; xxxiv. 4—10). 
 
 (2) Chrisfs own time for the manifestation of 
 Himself to the seeking soul the best. That 
 time, as apparently here, often sooner than 
 expected. (3) The joy in jinding, such as 
 abundantly to compensute for all the grief in 
 seeking. Such indicated by the character of 
 the bridegroom's greeting. Observe in re- 
 gard to it :— 
 
 I. The AprELLA.TiON. ' O my love.' 
 Hebrew, 'My companion.' Given here for 
 the comfort and joy of the seeker. Ob- 
 serve : (1) Earnest pursuit after Christ re- 
 warded by sweet assurance of His love to us 
 and our interest in him. (2) Christ's spouse 
 manifested by her earnestness in following 
 alter and resolution not to rest without Him. 
 
 (3) Sweet assurance of Christ's love often 
 follows deep sense of our own unworthiness. 
 ' I am black ' — soon followed by — ' my 
 Love.' (4) When blackest in our own eyes, 
 
 . often fairest in Christ's. The Appellation 
 exhibits believers as — 
 
 The Bride of Christ. 
 
 1. The Ugh distinction of believers that 
 they are Chrisfs Bride. Eve, in relation to 
 Adam, a type of the great body of believers, 
 and of each believer in particular, in relation 
 
 30 
 
 to Christ the second Adam. This relation 
 between the Saviour and the Saved, the 
 Church and her Head, recognised and taught 
 throughout the Word. Christ, or God in 
 Christ, everywhere in the Bible the Bride- 
 groom and Husband of believing souls. (See 
 Introduction.) This relation the foundation 
 of the Song. Typified in that of ancient 
 Israel as God's covenant people. 
 
 2. This relation acknotcledged and rejoiced 
 id by Christ Himself. Believers acknowledged 
 and delighted in by Christ as His Father's 
 gift, as Eve by Adam when God brought her 
 to him and gave her to him to be his wife 
 (Gen. ii. 22; iii. 12; John xvii. 6). Re- 
 penting and believing sinners acknowledged 
 by Jesus when on earth as his Bride (Luke v. 
 29—35). That relation the ground of His re- 
 demption work (Eph. v. 25 — 27). 
 
 3. The great happiness of belie rers that they 
 are Christ's Bride. A blessedness beyond 
 conception involved in so intimate, tender, 
 and enduring a relation to the King of 
 Kings and Lord of Glory, in whom is 
 summed up all created and uncreated love- 
 liness and excellence, and who is Love itself. 
 The joy attending the realization of such a 
 relationship justly described as 'unspeak- 
 able and full of glory ' (1 Peter i. 8). No 
 light thing in David's eye to be sou-in-law 
 to a poor earthly king like Saul. Arcli- 
 angels fail to tell the blessedness of being 
 Bride to the King of Glory, the Prince of 
 the kings of the earth. 
 
 4. An enhancement of this blessedness to re- 
 ceioe the testimony of the relalionship from 
 Christ Himself. This testimony often spi- 
 ritually and sweetly conveyed to earnestly 
 seeking believers even on earth. A personal 
 testimony fronr His own lips, given face to 
 face, awaiting every child of God hereafter. 
 The blessed hope of believers. 
 
 5. Believers reminded of the duty and re- 
 sponsUjility connected with such a relation- 
 ship. Ccesar's wife to be above suspicion. 
 What, then, the Bride of Christ ? The proper 
 character of such a Bride to be without 
 spot. Christ's honour in her keeping. His 
 joy in her purity and undivided love. Na- 
 tural for believers to tremble at the first 
 rising of sin, as a dove at the sight of a 
 hawk's feather. Sin in a believer a double 
 crucifixion of Christ. The most painful 
 wounds those wliicli a man receives in t ho 
 house of his friends. Behevers, as Christ's 
 
nOMILETW COMMEXTJRY: THE SOXG OF SOLO.VOX. 
 
 Bride, justly expected— (1) Cavefully to 
 avoid every siu ; (2) Jealously to watch 
 against every rival in their atlcctiou ; (3) Con- 
 stautly to beT^\are of any coolness or distance 
 between them and Cln-ist ; (1) Faithfully to 
 seek to obey His commands, promote His in- 
 terests, and advance His glory. 
 
 II. T//<? Co:mpaklson. 'Ihave compared 
 thee,' &c. Notice — 
 
 _ 1. The pari jj malinr/ it. The Bridegroom 
 himself. Observe: — (1) The main, thing to 
 hate the cjood opinion of Christ. Of compara- 
 tively small importance what men think of 
 us. Christ Ijcst acquainted with us. Best 
 knows what is real worth and true beauty. 
 CanbesuretyforHis own assertion. (2) Christ 
 obsertard of his people^ s graces and the exercise 
 of them. The comparison in the text the re- 
 sult of His close observation of the Bride's 
 spirit and conduct. (3) Nothing more pleas- 
 ing in Christ's eyes than a soul earnestly and 
 lovingly seeking Him and His fellowship as its 
 chief joy. This the case even when He gives 
 no intimation of it, or ajjpears to take no 
 notice. His own time for giving such inti- 
 mation the best. (4) What excellence Christ 
 ascribes to His people is ichat He Himself has 
 given. Not only makes the comparison, but 
 provides it. His comparison not merely one 
 of word, but of previous act. He makes His 
 bride what He loves, then compares and 
 commends her. 
 
 2. The comparison itself. 'To a company 
 of horses (or, to my marc) in Pharaoh's 
 chariots.' The best and most beautiful 
 horses those from Egypt ; and naturally the 
 best of all those employed in drawing tlie 
 royal chariot. Such horses obtained by 
 Solomon from Egypt (I Kings iv. 20; x. 2(5, 
 28, 29). Tlie comparison in the text cither 
 to a single mare, to a team drawing together, 
 or to tlie whole stud in the royal stables. 
 The comparison of a beautiful woman to a 
 Thessalian mare found in an ancient Greek 
 poet. Horses celebrated in Oriental poetry 
 for their beauty. Arabs passionately attached 
 to their mares. The points of comparison : 
 (1) Beauty. So — 'his goodly horse' (Zech. 
 X. 3). (2) Liveliness and ardour. See the 
 description of the horse in Job xxxix. 19 — 
 25. {^i) Courage and endurance. Hence es- 
 pecially emj)loyed in ancient warfare. ' His 
 goodly horse in the battle ' (Zech. x. 3). See 
 again the description in Job. (4) Obedience 
 and subjection. Horses naturally wild and 
 wilful. Brought into subjection and broken 
 in by man's effort and skill. 'Tamer of 
 steeds,' a Homeric epithet for a hero. The 
 horse, when broken in and trained, obedient 
 to the slightest intimation of the rider or 
 driver's w3l. (5) In the case of a team, — 
 
 harmony and united action. Draw with one 
 mind, will, step. (G) Discipline and order. 
 Horses employed in drawing chariots, rrf*- 
 only broken in, but well trained, so as to run 
 in the traces with the greatest regularity and 
 order. (7) As horses in Pharaoh's chariots, 
 — excellence in their kind, the best training, 
 the most costly and beaidiful ornaments, and 
 employment in the King's service. The 
 
 Proper Character of Believers, 
 
 especially when it is well with them. (1) 
 Beautiful in holiness, and comely with the 
 Divine eomelhiess put u]ion them (Fs. ex. 3 ; 
 Ezek. xvi. 14). (2) Lively and ardent, in- 
 stead of being slothful and lukewarm. (3) 
 Strong and courageous in fighting the good 
 faith, and enduring to the end. (4) Obe- 
 dient to their Divine Maslcr, and sulycct in 
 all things to His will. (5) A unity in plu- 
 rality ; one and yet many ; many in num- 
 ber, yet with one spirit; many individual 
 believers, yet but one Bride and one Body. 
 ((3) United in action ; striving together for 
 the faith of the Gospel ; engaging with one 
 heart in the service of Christ and the ad- 
 vancement of His kingdom (1 Cor. i. 10 ; 
 Eph. iv. 4 ; Phil. i. 27 ; ii. 2). (7) Subdued 
 and M^ell-disciplined under the Holy Ghost ; 
 no longer, as at first, like a bullock unaccus- 
 tomed to the yoke ; made willing in the day 
 of Christ's power; walkin^^ orderly, and 
 subject to one another according to the rule 
 of the Gospel (Ps. ex. 3 ; Col. il 5 ; 1 Cor. 
 xiv. 40). (8) The most excellent of their 
 species, not naturally or by their own merit, 
 but by God's grace ; the excellent of the 
 earth; God's workmanship created in Christ 
 Jesns unto good works (L's. xvi. 3; Eph. ii. 
 10). (9) Arrayed in the garments of salva- 
 tion, clothed with humility, and adorned 
 with a meek and quiet spirit. (10) Em- 
 ployed by the King of Ziou in His service 
 as His fellow-workers ; dravring in the cha- 
 riot of the Gospel, and commissioned to 
 carry it to the ends of the earth,— Christ 
 Himself going forth in it, conquering and to 
 conquer. Hence in regard to believers — 
 (i.) Then- honour and blessedness ; (ii.) Their 
 duty and responsibility ; (iii.) Their indebted- 
 ness to Bivine grace. Formerly Satan's will- 
 ing slaves, and his depraved instruments iu 
 furthering his cruel and abominable pur- 
 poses. Now the willing and happy subjects 
 of Jesus, employed in his honourable, holy, 
 and blessed service in promoting the salva- 
 tion and happiness of a world. 
 
 III. The Co:MMENnATi()X. 'Thy cheeks 
 
 are comely with rows of jewels,' &e. Cheeks 
 
 mentioned as now uncovered. Perhajis iu 
 
 allusion to the comparison already made in 
 
 31 
 
CHAP. I. JIOMILETTC COmiENTARY: THE SONG OF SOLOMON. 
 
 verse 10. Ornaments of gold, silver, aud 
 jewellery about the face and neck, greatly 
 esteemed in Oriental countries. So Arabs 
 adorned both their horses and camels, as 
 well as their own persons (Jud. viii. 26). 
 Such ornam.ents thought to set off and add 
 to female beauty. Observe — 
 
 1. Believers hi/jhlj/ heautiful and com- 
 mendahle in the eijes of Christ. Often like 
 Himself, without form or comeliness in the 
 eyes of the world, but beautiful and comely 
 in His. 
 
 2. Wonderful change in a believei-^s cha- 
 racter. Cheeks comely with grace and love, 
 instead of a whore's forehead and a brow of 
 brass. Their neck no longer stiff Avith an 
 iron sinew, and burdened with the yoke of 
 Satan ; but adorned with the golden chains 
 of heavenly wisdom (Prov. i. 9 ; xxv. 12 ; 
 Matt. xi. 29, 30 ; Gal. v. 1). 
 
 3. The spiritual tjeaut;/ of believers not 
 natural to them, or properly their own, hut 
 imparted to them, and put upon them by 
 Divine grace. The ' rows of jewels ' and 
 ' chains of gold ' something put upon the 
 Bride. Believers made comely with the 
 ' comeliness put upon them' (Ezek. xvi. 14). 
 Their ornament Christ Himself, whom they 
 put on as well for wisdom and sanetification 
 as for justification or righteousness (Rom. 
 xiii. 14 ; 1 Cor. i. 30). 'I live; yet not I, 
 but Christ liveth in me.' ' Not t, but the 
 grace of God which was with me' (Gal. 
 ii. 20 ; 1 Cor. xv. 10). All the graces of a 
 believer the fruits of the Spirit who has 
 been given to him ^Gal. v. 22). ' Who 
 maketh them to differ ? and what hast thou 
 that thou hast not received?' (1 Cor. iv. 7). 
 
 4. The dull/ of believers to aim. at being 
 as they are here represented. The graces of 
 the Spirit given them in Christ, to be put 
 on and worn by them as their own. Their 
 duty to be putting on Christ from day to 
 day, 'as a bride adorneth herself with her 
 jewels.' As the elect of God, holy and 
 beloved, believers to put on bowels of 
 mercies, kindness, humbleness of mind, 
 meekness, long-suffering, &c. (Col. iii. 12). 
 
 5. Believers^ spiritual beauty the Bride- 
 groom's joy. The language of the text that 
 of admiration, satisfaction, and delight. 
 * The Lord taketh pleasure in them that fear 
 Him.' His joy fulfilled in His faithful, 
 obedient, and loving people. The name He 
 gives to His Church — Heplizibah, or, ' My 
 delight is in Her.' His believing people a 
 crown of glory and a diadem of "beauty in 
 His hand. ' Plearken, O daughter and 
 consider, &c. ; so shall the king greatly 
 desire thy beauty' (Psalm xlv. 10, 11) 
 
 G. The graces of Christ's people to be open 
 and conspicuous to the world. The Bride's 
 32 
 
 cheeks and neck here commended. Men to 
 be able to see the believer's good works, that 
 they may glorii'y God who makes him what 
 he is. To take knowledge of hinr that he 
 has been witii Jesus. The Church to be 
 able to magnify the grace of God in us. The 
 world to know and believe from what they 
 see in believers that God h as sent His Son. 
 Believers to be living epistles of Christ, known 
 and read of all men (2 Cor. iii. 2). 
 
 IV. The Promise. 'We will make thee 
 borders (circlets or diadems), of gold,' &c. 
 The speaker changed from the singular to 
 the plural. Still, however, the king. Speaks 
 in tlie plural either in the style of majesty, 
 or as having others associated with him in 
 the fulfilment of the promise. Christ, iu 
 His purpose of adorning His Church with 
 the beauties of holiness and the insignia of 
 royalty, has associated with Him the Holy 
 Spirit given Him by the Father for that 
 object. The Spirit the great agent both in 
 the believer's sanetification and glorification. 
 A similar style to that in the text used in 
 connection with the creation of man (Gen. 
 i. 26). The same Divine Trinity engaged 
 both in the first and second creation — in 
 creating man at first, and in renewing him 
 when fallen (Isaiah vi. 8 ; Matt, xxviii. 19 ; 
 2 Cor. xiii. 14). Observe, iu relation to the 
 promise — 
 
 1. The purpose of Christ to perfect believers 
 both in holiness and glory. The will of God 
 their sanetification and perfection. The 
 object for which Christ gave Himself for 
 the Church, that it should be holy and with- 
 out blemish (Eph. v. 24—26). Believers 
 chosen in Christ by the Fatlier before the 
 foundation of the world, to be holy and 
 without blame before Him in love. Blessed 
 by Him for this object with all spiritual 
 blessings, as the result of that election 
 (Eph. i. 3, 4). Predestinated to be con- 
 formed to the image of Christ (Rom. 
 viii. 29). Believers to be adorned in a way 
 Avorthy of the Bride of the Son of God. 
 Changed from glory unto glory. Their path 
 like that of the shining light, shining more 
 n'uid more unto the perfect day (Prov. iv. 18 ; 
 3 Cor. iii. IS). 
 
 2. Adequate agency employed for the ac- 
 eomplishment of such a purpose. ' We will 
 make thee,' &c. The Triune Jehovah the 
 Almighty Agent. Believers God's work- 
 manship. The branch of His planting, and 
 the work of His hands, that He may be 
 glorified (Isa. Ix. 21 ; Eph. ii. 10). Their 
 sanetification and salvation the work of their 
 Divine Creator. That Agent able to make 
 them perfect in every good word and work. 
 Able to do exceeding abundantly above all 
 
HOMILETIC COM M EXT J in- : THE SOXG OF SOLOMO.W 
 
 we ask or think. To sanctify wholly, 
 lliroiig-liout body, and soul, and spirit. 
 Nothing too hard for the Lord. Able to 
 subdue all things to Himself. Believers 
 saved and glorified according to the working 
 of His mighty power put forth iu raising 
 tiie Lord Jesus from the dead. More not 
 to be desired ; less unable to suffice. 
 
 3. The destiny of the Church and of 
 each indlcidual beliecer laispcukably fjlorioi'n. 
 'Borders (headbands or diadems) of gold, 
 with studs (points or spanglets) of siU'cr.' 
 Believers to be made a crown of glory and a 
 diadem of beauty in the hand of the Lord 
 (Isa. Ixii. 3). To be made as glorious as the 
 Bride of the King of glory ought to be; — 
 as glorious as a loving and Almighty Hus- 
 band can make them. To be made entirely 
 like Christ, and to share His glory. To sit 
 witli Him on His throne ; and as kings and 
 priests, to reign with Him for ever and ever. 
 Their glorious destiny yet to be revealed. 
 It doth not yet appear what we shall be 
 (1 John iii. 2). Certain, however, in its ac- 
 complishment, as being— (1) The object of 
 a Divine purpose ; (2) The subject of a Di- 
 vine promise; (3) The work of a Divine 
 Agent. 
 
 4. The Churches experience and character a 
 progressive one. True in relation both to 
 the Church as a whole and to each individual 
 member. The glory of the former Legal 
 Dispensation eclipsed by the superior glory 
 of the new Dispensation of the Gospel. The 
 latter, the Dispensation of the Spirit; the 
 former, that of the letter. The former cha- 
 racterized by a spirit of bondage and fear ; 
 the latter by a spirit of liberty and adoption, 
 — of ' love, power, and a sound mind.' Under 
 the Gospel all classes to receive largely of 
 the Spirit, and as the result of it to pro- 
 phcsy"(Acts ii. 17, IS; Joel ii. 2S, 29). 
 Some better thing reserved for the Church 
 in the Dispensation of the Gospel. The 
 light of the moon to be as the light of the 
 sun. The millennial age that shall follow 
 still more gloriou.s. The light of the sun as 
 the light of seven days (Isa. xxx. 2f)). Be- 
 liever's glory an ever-advancing one. Pair 
 as the moon ; clear as the sun ; terrible as 
 an army with banners (Song vi. 10). 
 
 5. The promise of r/roicth in grace and of 
 future c/lori/ given for the consolation of ear- 
 nest believers. 
 
 6. Grace exercised and improved, followed 
 and rewarded tcith grace increased (Matt. xiii. 
 12 ; Luke xix. 26). 
 
 Bkide's Reply to the King's Gju.eting. 
 
 Shiilamite expresses her Delight in her Beloved. 
 
 Veuses 12—14. 
 
 While tlie King sitteth at his table. 
 
 My spikenard sendeth forth the snicil 
 
 thereof. 
 A bundle of myrrli is my well-beloved 
 
 unto me ; 
 lie shall lie all night (or, which remains) 
 
 betwixt my breasts. 
 My Beloved is unto me as a cluster of 
 
 camphor 
 In the vineyards of Engedi. 
 
 The King's commendation and assurance 
 of love reciprocated by the Bride. The lan- 
 guage of the 12th v'crsc—' 7(}hile the King 
 sitteth,' &c., either the declaration of a fact, 
 expressive of her delight in the King, and 
 the joy his presence afforded her; or a reso- 
 littion as to what she would do for his 
 honour. Regarded as the latter, it corre- 
 sponds with the King's last words. Solo- 
 mon promises ornaments of gold and silver. 
 Shulamite can only bring her spikenard ; 
 which, however, shall not be wanting in 
 order to do him honour and express her 
 love. Historically and literally realized in 
 the life of Jesus, when the woman that was 
 a siimer brought her alabaster box of oint- 
 ment to anoint His feet in the Pharisee's 
 house; and when Mary, the sister of Lazarus, 
 performed a similar service with her costly 
 spikenard in the house of Simon the leper 
 (Luke vii. 37, 38 ; John xii. 3 ; Matt. xxvi. 
 (3,7). 
 
 In regard to the Resolution, notice — 
 
 I. The Occasion to inhich it refers. ' "While 
 the King sitteth at his table' (or, 'in his 
 circle [of guests]'). Observe, in refer- 
 ence to— 
 
 The King at His Table. 
 
 ] . The person referred to. ' The King.' 
 So Shulamite speaks of her Beloved, and iho 
 believer of his Lord. Christ a King. Im- 
 ports his dignity as God and his otTice as 
 Redeemer. Christ a King both by Divine 
 right and Divine appointment. A King in 
 ^■irtuc of his Divine nature as Son of God; 
 and in virtue of His mediatorial undertaking 
 as Son of Man. In His twofold nature as 
 God-man, and in His mediatorial character 
 as Redeemer, Christ is God's King ; King 
 of Zion ; King of Saints ; Head over all 
 things to His Church. Sits at the Palhcr's 
 right hand upon His Father's throne, ' angels 
 and authorities and pov.-crs being made sub- 
 ject to Him.' The King and Lord of glory. 
 Rules and reigns over boUi the Church and 
 the world as King of Kings and Lord of 
 Lords, — ' Prince of the Kings of the eartli.' 
 In a lower, literal, and subordinate, thougii 
 
 ;33 
 
IIOMILETTC COM.MmTJUr: THE SONG OF SOLOMON. 
 
 important sense, the ' King of tlie Jews,' 
 heir to the throne of his fattier David. The 
 language, of the text enipliatie. Christ not 
 only a King, but ' the King.' The Chureh's 
 own and only King. ' The great and only 
 Potentate.' In Christ, 'love brings the ma- 
 jesty of the Creator down to the misery of 
 the creatnre.' Observe — The Church recofj- 
 i/ize.i and aclowwledges Christ as King, and 
 as the King. Even in the closest and most en- 
 dearing fellowship, His dignity and the rever- 
 ence due to him as King not forgotten. 
 True enjoyment of His fellowship accom- 
 panied with an impression on tlie lieart as to 
 His royal cliaracter and dignity. Such fel- 
 lowship thus distinguished from what is spu- 
 rious, imaginary, and fanatical. Nearness to 
 Christ fitted to exalt our views of Him and 
 increase our reverence towards Him. The 
 seraphim in His presence veil their faces 
 and their feet witii their wings. The Pro- 
 phet, beholding His glory in the temple, ex- 
 claims : Woe is me ; for I am undone, &c. ; 
 for mine eyes have seen the King, the Lord 
 of Hosts (Isa. vi. 1 — 5 ; Jolni xii. 45). John, 
 the beloved disciple, in similar circumstances 
 'fell at His feet as dead' (Rev. i. 17). Na- 
 thanael's adoring testimony at the beginning 
 of the Gospel history^ — ' Rabbi, thou art the 
 Son of God ; thou art the King of Israel' 
 Thomas's, at its close, — ' My Lord and My 
 God.' The sentiment of the Clnirch well 
 expressed in Ambrose's celebrated hymn, — 
 ' I'hon art the King of glory, Christ.' The 
 title in the text indicative of — (1) The con- 
 descension of Christ in admHting sinfid men 
 to his fellowship. Subjects seldom admitted 
 to the table of their sovereign. Mejihibo- 
 shcth amazed at David's condescension in 
 giving ' a dead dog ' like him a place at his 
 table. Christ not only admits to His inti- 
 mate fellowshi]! His own creatures, but 
 creatures wlio have debased and polluted 
 tliemselves with sin, and have been in active 
 and open rebellion against Him. (2) The 
 honour and l/lesscdness of heliercrs. Each Ijc- 
 liever not only admitted into the King's pre- 
 sence, but admitted there as the King's 
 Bride and Beloved. Compared with this, 
 the highest earthly honour and position as 
 worthless as the fallen leaf of autumn. This 
 privilege tlie believer's guarantee of all lie 
 needs for time and eternity. (3) The believer'' s 
 duty and responsibilihj. If Christ be our 
 King, we are to confess, follow, obey, serve, 
 honour, and trust in Him as suc^i. The be- 
 liever to aim at shewing himself at all times 
 and in all places, both by word and deed, 
 the faithful subject of Christ liis King. 
 
 2. The King's place. 'Silteth at his 
 table.' Observe — (1) Christ has a talde. 
 Has a table in heaven. A celestial banquet 
 prepared by Him for all the saved. Abra- 
 
 31 
 
 ham seen afar off by the rich man in licli, 
 sitting at tliat table with Lazarus reclining 
 on His bosom. Hereafter follows the IMar- 
 ringe Supper of the Lamb, wiien His 'Bride 
 liath made herself ready' (Rev. xix. 9). 
 Has also a table on earth. This that referred 
 to in the text. Tlie eartlily rather than the 
 heavenly experience of believers described 
 in the Song. So the New Testament speaks 
 of the Lord's, i.e., Christ's table, and ' the 
 Lord's Supper' (1 Cor._ x, 21; xi. 20). 
 One of the many connecting links between 
 the Song of Solomon and the New Testa- 
 ment. The King's 'Table' on earth the 
 ordinances of the Gospel, and especially their 
 central part — 
 
 The Loril's Supper. 
 
 This ordinance expressed in the Scrip- 
 ture as a Table, not an altar. The Lord's 
 Supper a Feast, after and upon a sacrifice 
 ofi'ered up more than eighteen centuries ago, 
 not the sacrifice itself. The Table in the 
 Lord's Supper the King's Table. The King 
 (i.) appointed W, ; (ii.) provides \i\ (iii.) /jre- 
 sides at it. The Table not man's but the 
 Lord's ; hence for all who love and belong 
 to the Lord, and only sucli. Hence, also. 
 His Table to be only what He Himself 
 directs and prescribes. Man's grievous 
 sin in converting His Table into what Christ 
 could no longer recognize as such. The 
 Table appointed by the King for the refresh- 
 ment, comfort, and strengthening of His 
 Churcii in the wilderness. The provisions 
 the King's own ; while the outward, visible, 
 and symbolical materials are, according to 
 His appointment, provided by the Church. 
 The provisions nothing less than Himself. 
 Christ as crucified for us, fed upon by faith in 
 the Supper, as exhibited under the symbols 
 of bread and wine. His llesli, or Himself 
 as the incarnate and crucified Redeemer, the 
 true meat ; and His blood as shed for the 
 remission of our sins, tlie true drink of the 
 soul. Christ the bread of life, to be con- 
 stantly, as well as in the Supper, fed upon 
 by faith. He that eaieth Me, even lie 
 shall live by Me. Except ye eat the flesh of 
 the Son of Man, and drink His blood, ye 
 have no life in you (John vi. 35 — 58 ; 1 Cor. 
 x. 16 ; xi. 23—29). Christ spiritually fed 
 on by believers, as the Lamb Slain, as the 
 typical lamb was carnally eaten by Israel in 
 the Eeast of the Passover. The King's 
 Table thus richly furnished. Man eats more 
 than angels' food. The Table on earth 
 preparatory to the Table in heaven, 
 the marriage supper of the Lamb. (2) 
 Christ sits at His Table. The King's 
 Table not only appointed and provided, but 
 presided at by the King. "When the dis- 
 
nOMILETIC COMMEKTJJiY: THE SONG OF SOLOMOX. chap. 
 
 ciples prepared the last Passover and first 
 Lord's Supper, Jesus 'sat down with the 
 twelve' Jesus sits at His owu Table 
 (Matt, xviii. 20). Is there for Ills own, 
 sake, delighting ia the fellowship of His 
 loving and believing people. ' I will come 
 in to him and sup with him.' More 
 espeeially, however, for their sake. Affords 
 them quiet fellowship and intimate com- 
 munion with Himself. Hence, the precious- 
 ness of the Lord's Table to believers. He 
 is there Himself, not as changed into, or 
 necessarily connected with, the bread and 
 wine ; but as revealing Himself graciously 
 and spiritually to the souls of His people. 
 Is there, not only as the provisions, but as 
 the presiding IJeucl ; not merely as their 
 crucified Redeemer, but as their living and 
 loving Bridegroom. The Kiug's Table 
 precious, but more precious the presence of 
 tlic King Himself. Feeding on Him, as 
 exhibited in the bread and wine, believers 
 have life; reahzing his living and loving 
 presence, they liave life more abundantly/ 
 Believers at the Lord's Table not owX^feed 
 on Christ, but have fellowship with Christ. He 
 speaks peace and comfort to their heart. 
 'fheg speak their petitions and desires into 
 His ear. The King sits at His Table— (i.) 
 To see that the guests want nothin,^ ; (ii.) 
 To give them a loving welcome ; (iii.) To 
 gladden them with His presence and smile ; 
 (iv.) To receive their petitions; (v.) To bless 
 the provision to their souls. 
 
 3. The time the King is at His Table. 
 '"While the King sitteth,' &c. The King 
 not always sitting at His Table. Only now 
 and then, and that for but a limited period. 
 That period often short. Christ at His 
 Table in the upper room at Jerusalem at 
 most for two or tliree hours. Seasons of 
 special communion in general neither very 
 frequent nor long continued. When the 
 risen Saviour manifested Himself as such 
 to the two disciples at Emmaus, he imme- 
 diately ' vanished out of tiieir sight.' Such 
 the conditions under v.-hich the Lord's Table 
 is spread on earth. Too often the causes of 
 abridged communion in ourselves. Hence 
 (1) earnest prayer to be made, that while the 
 Table is spread the King Himself may be 
 present at it, and present all the time that 
 it is so. (2) Special care to be taken that 
 there be nothing in us or by us to cause the 
 time of His presence to be abridged. (3) 
 Diligent improvement to be made of His 
 presence while it continues. The King's 
 golden sceptre being held out, believers to be 
 ready with their petitions (Esther v. 2, 3). 
 
 II. The Resolution i/sclf. ' My spike- 
 nard sendeth (or hath sent) forth the; smell 
 thereof.' Spikenard, a fragrant liquid pro- 
 
 iJ— 2 
 
 duccd from a lowly shrub of tliat name. 
 Wont to be poured on the head of guests at 
 tabic (Luke vii. 4G ; Mark xiv. 3). This, 
 and other perfumes, often carried about by 
 Oriental ladies on their person. Shulamite 
 had her's in order to shew her devotion to 
 her beloved— to do him honour, and to minis- 
 ter to his pleasure and refreshment. Her 
 spikenard to give fortli its fragrance only 
 while the King reclined at bistable or in 
 tiie circle of his friends, when she should 
 lovingly pour it on his head or even on his 
 feet. I'erhaps her language figuratively 
 expressive of the effect the King's presence 
 had on her affections, in calling them into 
 lively and ardent exercise. Her own love the 
 sweetest spikenard to the King. Observe in 
 regard to 
 
 The Believer's Spikenard. 
 
 1. The believer has spikenard. A spiritual 
 as well as a material spikenard. The soul or 
 spirit capable of being pleased and regaled 
 as well as the senses. Spiritual spikenard, 
 that in an individual or in the Church at 
 large, which is most pleasing and dehghful 
 to God, to Christ, and to holy souls. Sacli 
 the fruits and graces of the Spirit — love, joy, 
 peace, long-suffering, &c. (Gal. v. 22). Holy 
 and spiritual affections exhibited in corre- 
 sponding actions God's delight (Ps. xxxvii. 
 23), The Philippians' gifts to Paul, 'an 
 odour of a sweet smell, a sacrifice acceptable 
 and well-pleasing to God' (Phil. iv. IS). 
 Believers' prayers as incense (Ps. cxli. 2). 
 These graces and virtues present more or 
 less in every regenerate soul. The spike- 
 nard for the Lord's table more especially — 
 (1) Faith in Jesus, as the Lamb slain ; (2) 
 Jj'j'-e to Jesus, kindled by the display of His 
 dying love to us ; (3) /r;y in Him as our God 
 and Saviour, our husband and friend ; (1) 
 'Repentance and godly sorrow for the sins that 
 caused Him to suffer ; (5) Self-dedication — 
 'OLordjI am Thy servant; I am Thy seiTant 
 and the son of Thine handmaid; Tiiou hast 
 loosed my bonds' (Ps. cxvi. 16). (G) 
 Hobi resolution, to live by His grace a life of 
 obeclience and devotcdness to His service. 
 These graces and their lively exercise agree- 
 able to Christ as most fragrant perfume. 
 Costly and precious as the work of the Spirit 
 and the result of the Saviour's own suffering 
 and death. Symbolized in the frankincense 
 and myrrh presented by the wise men to the 
 new-born King, as well as in the spikenard 
 poured on His head and feet by the Jumd^ of 
 those whom He had saved. 
 
 2. The heliecer's desire that his spikenard 
 (five forth its fragrance. Not buineient that 
 the spikenard is present; Of little use while 
 still only kept close in the vessel. When 
 
 35 
 
ilOMlIXTJC COMMENTARY: THE SOXG OF SOLOMON. 
 
 Mary broke tlie box, the house was filled 
 Avitli the odour of the ointmeut. The graces 
 of the Spirit to be not only in owv souls, but 
 in lively exercise. Hence the need of (he 
 praj^er: 'A^'ake, north wind; and come, 
 thou south; and blow upon my garden (the 
 garden of Christ in my soul), tiiat the spices 
 thereof may flow out' (chap. iv. IG). 
 
 (3) His desire in order (hat Christ ?nuij 
 receite both honoiir and delight. The object, 
 of the women who poured their spikenard on 
 His head and feet. The desire of the loving 
 believer that all he is and has, feels and dees, 
 be for tlie honour and gratiiication of his 
 Saviour. The very spikenard all the King's 
 own, and ours only by his kind and kingly 
 favour ; therefore to be for the King's own 
 enjoyment. We have given Him the vinegar 
 and gall to drink for our sakes ; meet, there- 
 fore, we should give Him the fragrant spike- 
 nard of His own grace. Not only the spike- 
 nard itself His ; but the emission of its 
 fragrance due to His own presence. His mani- 
 fested gracious pre.;LUCc like tlie gentle 
 breeze that passes over the beds of spices, 
 and causes them 1o exhale their sweets. 
 Raises a cloud of sweet incense from the 
 believer's renewed heart. Sitting with Christ, 
 we obtain something of Christ in our spirit 
 and walk. Tlie bi-ide breathes no fragrance 
 but W'hat she imbibes from her beloved. The 
 clay vessel scented by the perfume that fdls 
 it. Christ the sun that dissolves the spike- 
 nard and extracts its odour. His presence 
 at the table, that which brought forth the 
 fragrance of tlie women's ointment. The 
 believer's graces at the King's table do not 
 so much impart sweetness to the King, as 
 His presencethere imparts sweetnessto those 
 graces. Hence, in relation to the Lord's 
 Table, the duty of believers— (1) To have 
 lofty views of Christ as ' the King ' ; (2) 
 To think much of the King's condescension 
 and love, and of their high privilege in being 
 permitted to occupy a place at His table; (3) 
 To pray earnestly that He may be pleased 
 to_ be graciously present and to nianifcst 
 Himself there to their souls ; (d.) To sec 
 that there is nothing in themselves to hinder 
 this; (5) To be concerned that there be the 
 Spirit's graces to please and entertain Him ; 
 (6) To seek that those giaces be in full and 
 lively exercise. 
 
 "Verses 11 and 12, the Bride's coramen- 
 dation of her beloved, and her declaration of 
 her love . ' A bundle (or bag) of myrrli is 
 my well beloved unto me; he shall lie all 
 night' (or, 'which remaineth') &e. Ob- 
 serve how the Bride speaks of tiic King, ' my 
 well-beloved.' So believers of Christ Jesus, 
 the beloved of every believing soul. ' Whom 
 having not seen ye love.' Christ's gifts pre- 
 cious to the believers ; but more precious 
 
 36 
 
 Himself. Love the first and the last thing 
 recpiired by Christ of His people. The 
 object of His greatest desire, and that for 
 which He gave Himself. When well with the 
 believer, no question with himself as to his 
 love to Christ. 'Lord, thou knowest all 
 things; thou knowest that I love thee.' 
 Ardent love its own certificate. — Christ com- 
 mended in the text under a two-fold com- 
 parison : — 
 
 I. A ' Bundle of Mfrrh.' Myrrh a fra- 
 grant gum exuding from a tree growing in 
 Eastern countries, employed for imparting 
 fragrance to the person, and often for that 
 purpose carried by Eastern females in the 
 bosom (chap. iii. C; Est. ii. 12; Ps. xlv. 
 8). One of the chief spices in the East, and 
 used in the composition of the Holy Anoint- 
 ing Oil (Ex. XXX. 23, 3d). Christ' a 
 
 Bniulle of Myvrli. 
 
 1. In Ilimnelf. Includes in Himself all 
 sweetness and fragrance. In Him a combi- 
 nation of all charms and excellencies. The 
 totality of all graces and virtues resident in 
 His person. Himself the concentration of all 
 loveliness and sweetness. In Him a fragrance 
 that fills heaven with delight. His person, 
 names, titles, attributes, words and works, 
 such as ought to diffuse joy in every sinner's 
 heart, and actually do so wherever they are 
 known. Not half the sweetness that is iu 
 Jcsny enjoyed even by those best acquainted 
 with Hnn on earth. Yet in that wliicli is 
 enjoyed, a joy unspeakable and full of glory. 
 
 2. To the Believer. ' Unto me.' The 
 language — (1) Of Icnowledge and apprehen- 
 sion. The believer's happiness to be made 
 to apprehend the excellence and sweetness 
 that IS in Jesus. Christ revealed to him 
 and in him by the Father. His eyes opened 
 and anointed by the Spirit to 'see that Just 
 One.' Made by faith to behold the King in 
 His beauty. Enabled to testify from ex- 
 perience — ' Thou art faii-er than the children 
 of men ; grace is poured into Thy lips.' ' We 
 beheld His glory.' Whatever He is to 
 others, to them He is a bundle of myrrh. To 
 them that believe. He is precious. (2) Of 
 cJioice and appropriation. Christ chosen and 
 appropriated by the believer as his ' bundle 
 oi'myrrh' — /»'6- joyand treasure. Others choose 
 the finite and fading creature for their 
 'bundle of myrrh,' which perishes ia the 
 using. Believer^, with Mary, choose Christ. 
 First choseri oy Him, they next choose Him. 
 Their choice and appropriation of Him vin- 
 dicated in the words of the Bride — ' He shall 
 lie all night (or simply — 'which remains) 
 betwixt my breasts.' The reference rather 
 to the bundle of mvrrh than to the behoved 
 
nOMILETlO COMMENTARY: THE SONG OF SOLOMON 
 
 lumself, tliougli indicating tlie bride's feel- 
 ings and purpose regarding him. Lilvc the 
 bag of myrrh that remained constantly iu 
 the bosom, lie should have the most intiniate 
 place in the afl'ections of her heart. The 
 believer's earnest desire and resolution to 
 liave Clirist ever near liim and ever with 
 him— to enjoy His uninterrupted communion, 
 to satisfy the longings of iiis soul with His 
 presence and love, and never to part with 
 Him. His desire expressed in the hymn: 
 
 " Abide with me from morn till eve ; 
 For without Thee I cannot live." 
 
 Christ appropriated not as a dress to be put 
 on and off again, but as a perfume to 
 be carried in the bosom day and night. 
 The present world a night to believers (Rom. 
 xiii. 12). His personal coming brings the 
 day. Himself the Bright and Morning Star. 
 His spiritual manifested presence gives songs 
 in the night. His presence and smile our 
 bundle of myrrh. In the world ye sliall have 
 tribulation, but in me ye shall have peace (John 
 xvi. 33). Christians to be Christ-bearers. 
 Not merely to wear His name but Himself. 
 Not to carry a crucifix, or picture of Him on 
 our person, but His living ]n'esence in our 
 heart. That presence the secret of the be- 
 liever's frao-rance. The bag of myrrh in the 
 bosom perfumed the whole person. The 
 Spirit and life sweet and savoury, only as 
 far as we have Christ in us and with us. 
 
 11. A ' cluster of cam phoi\^ Camphor, or 
 more properly cypress, or henna, an Oriental 
 plant v/hose i'ragrant flowers grow in clusters. 
 The spikes or sprigs of it cai'ried about by 
 Eastern females for the fragrance. Engedi, 
 with its vineyards, near the western shores 
 of the Dead Sea, and famous for its aromatic 
 herbs, the place where the best cypresses 
 grew. Christ not only to believers as fra- 
 grant cypress, but a cluster of it ; not merely 
 a cluster of cypress, but of the best and 
 most fragrant cypress to be found, — cypress 
 in the vineyards of Engedi. In Christ a 
 concentration of all graces and virtues, all 
 sweetness and excellence. Abraham's faith, 
 Moses' meekness, Job's patience, David's 
 devotion, Solomon's wisdom, Paul's zeal, and 
 John's love, all united in Jesus in fullest 
 perfection and concentrated strength. Christ 
 iu the world and in the Churclilike a cluster 
 of cypress in the vineyard of Engedi. What- 
 ever of excellence or sweetness found there, 
 infinitely short of what is in Him. Nature 
 lovely ; Christ infinitively lovelier. Some 
 men and women, especially believing ones, 
 charming and attractive both in their spirit 
 and their person. Christ incomparably 
 fairer and more attractive than the children 
 of men. Divine ordinances sweet and re- 
 freshing ; Christ infinitely more soj and or- 
 
 dinances only sweet as Christ Himself is iu 
 
 them 
 
 Bride and Bridegroom's Mutual 
 CoKimeudations, 
 
 I. The King's Commendation of Siiuia- 
 
 MITE. 
 
 (Verses 15 — 17.) 
 
 Eehold, thoii ai-t fair, my love ; 
 
 Behold, thou art fair ; 
 
 Thou hast dove's eyes (ver. ] 5). 
 
 The language earnest and emphatic. ' Be- 
 hold :' expressive of admiration. Repeated 
 \vith the declaration— 'tiiou art fair,' — as 
 indicative of strong emotion and deep con- 
 viction, as well as of the desire to assure the 
 bride of its truth, and the difliculty of doing 
 so. The assurance all the more necessary 
 from Shulamite's own sense of her blackness, 
 and the depreciation of her by the ladies 
 of the Court on that account. Observe — 
 (1) Believers' eyes more readily fixed on their 
 own corruption than on Christ's grace in 
 them. (2) Love delights in expressing 
 high esteem for and admiration of its object. 
 (3) Believers never fairer in Cln-ist's eyes 
 than when blackest in their own, and meekly 
 enduring the contempt of others. (4) Be- 
 lievers not only beautiful in the eyes of 
 others (verse 8), but very specially in the 
 eyes of Christ Himself. Christ looks not 
 at the blemishes, but the beauties of His 
 people. The beauties His, the blemishes 
 their own. 'He seeth no iniquity in Jacob.' 
 Christ the best judge of beauty. To be 
 beautiful in His eyes is to be beautiful indeed, 
 and blessed as weil as beautiful. Beautiful iu 
 His eyes, it matters little what we are in the 
 eyes of others. ' Let them curse, but bless 
 thou.' Christ looks not only at what be- 
 lievers are now, but at what tiiey shall be 
 hereafter. Views past, present, and future 
 at one glance. Clirist takes delight in His 
 people's beauty (Ps. xlv. 10, 11). Re- 
 joices over them as the Bridegroom over the 
 Bride (Isa. Ixii. 5). The double assertion : 
 'Thou art fair,' probably intended to 
 express the greatness as well as the realiti/ 
 of Shulamite's beauty. A tico-fold beauty 
 in believers: beauty of the inward spirit 
 and of tlic outward life ; beauty in doing and 
 in sulfering; beauty in imputed righteous- 
 ness and imparted grace. The repeated 
 assertion of Shulamite's beauty, accompanied 
 with the King's assurance of His love to 
 her, and her relation to Him: 'My love.' 
 Sweet and comforting, as well as strengthen 
 in? and sanctifying to believers, to be assured 
 of Christ's love, and of their relation to Him 
 as His bride. 
 
 87 
 
JlO.yil.ETlC COMMEXTARl': THE SOXG OF SOLOMON. 
 
 A special feature in Shulamite's beauty 
 noted: 'Thou bast cloves' eyes,' or 'Thine 
 eyes are doves.' The eyes ot" Syrian doves 
 distinguished for their softness, tenderness, 
 and lustrous beauty. The eye especially the 
 scat of beauty. The eyes of Syrian females 
 particularly beautiful. The eye the expres- 
 sion of the • soul. More especially the 
 expression of inward ati'ection. llcnec the 
 power of the eye in captivating tlie heart 
 (chap. iv. 9;vi. 5). Observe — (1) Christ 
 notices not only the beauty of believers in 
 general, but their single graces in particular ; 
 more especially He notices their love whieli 
 has Himself for its object. (2) The eyes of 
 believers those of doves, or doves themselves. 
 The dove distinguished for (i.) gentleness 
 and meekness ; (ii.) aifection and ildelity to 
 its mate; (iii.) purity and cleanliness ; (iv.) 
 timidity and retiring disposition. Its charac- 
 ter indicated in its ci/es. The eyes of 
 believers not those of the tiger, or the fox, 
 or the hawk ; but of the doce. Tlie contrast 
 of the believer's eyes indicated in Matt. 
 XX. 15; 2 Pet. ii. 14; Ps. cxxxi. 1. Be- 
 lievers learn of Jesus to be meek and lowly 
 in heart. The 'gentleness of Christ' to be 
 a distinguishing feature in their character. 
 ' Gentleness ' is love holding intercourse with 
 those around us. Implies tenderness of 
 feeling ; readiness of sympathy ; considerate- 
 ness of others. ' Gentleness ' is ' love in its 
 depth and in its delicacy.' Believers chosen 
 in Christ to be holy and without blame before 
 God in love (Eph.'i. 4). Not to be drawn 
 away from Christ by any suffering or perse- 
 cution. Pass the time of their sojourning 
 here in fear. "Work out their salvation with 
 fear and trembling (1 Pet. i. 17 ; Phil. ii. 12) 
 
 2. SnULAMITE TO THE KlXG. 
 
 (Verse 16). 
 
 Behold thou art fair, my beloved ; 
 Yea, pleasant. 
 
 The Bride returns her Beloved's commenda- 
 tion. Every good word from Christ to be 
 turned to His own praise. "What the be- 
 liever is made, he is made ' to the praise of 
 the glory of His grace.' Tiie title also 
 reciprocated : ' My Beloved.' The believer 
 made conscious both of His love to Christ 
 and his relation to Hhu. Bride's commen- 
 dation also commences with a note of excla- 
 mation : ' Behold.' Implies the reality and 
 greatness of the King's beauty. His beauty 
 a thing to be contemplated and dwelt upon. 
 The ascription of beauty to the Bride re- 
 turned as belonging rather to Himself. The 
 believer's beauty only a reflection of Christ's. 
 Shulimite commends her beloved as — ■ 
 
 I. Paie. Observe— 
 
 1. Jesus supremely heav.t'ifal in the eyes of 
 helievcrs. Their eyes anointed with Divine 
 eye-salve to see His beauty. Able to testify 
 with John we beheld His glory. Their 
 blessedness, to behold even now, by the eye 
 of faith, ' the King in His beauty.' Christ 
 formerly to them as to others, a root out of 
 a dry ground, without form or comeliness ; 
 now tlie chief among ten thousand, and alto- 
 gether lovely. 
 
 2. Jesus ill Himself traiiscendeiitly heauti- 
 fal. Observe, in reference to the 
 
 Beauty of Clirist— 
 
 1. Its greatness. His beauty sucli as no 
 angel's hand could pourtray, or tongue de- 
 scribe. The exclamation of the prophet: 
 ' How great is His beauty ! ' (Zeeh. ix. 17.) 
 Of the Psalmist : ' Thou art fairer than the 
 children of men ; grace is poured into tliy 
 lips' (Ps. xlv.). (2) His beauty a glory 
 such as becomes the Son of God : ' "We 
 beheld His glory ; the glory as of the only 
 begotten of the Father' (John i. 14). 
 All beauty summed up and centered in 
 Jesus. "Whatever is beautiful in the creature, 
 found in Him in an infinitely greater degree. 
 All creature-beauty only a ray or emanation 
 from His own. Christ the fountain and 
 ocean of beauty ; all beauty in the creature, 
 whether angel, man, or nature, only a stream 
 from that fountain, or a drop from that 
 ocean. His an essential beauty ; theirs a 
 derived one. All beautiful things in nature 
 only made to reflect something of His beauty, 
 and to lead up to it. 
 
 2. Its character. His beauty mainly a 
 moral and spiritual one : 'Pull of grace and 
 truth.' His countenance, doubtless, indica- 
 tive of that spiritual beauty. Not the less 
 beautiful because, for our sakes, marred 
 more than any man's, and soiled with blood 
 and tears. His beauty in His soul, but 
 manifesting itself in His words, looks, and 
 actions. Seen both in what He is in Him- 
 self, and in what He is to others, especially 
 to poor sinners of mankind. His soul free 
 from all sin, and full of all grace. All its 
 powers and faculties in complete order and 
 perfect harmony. His beauty seen not only 
 in the separate graces of His character, but 
 in their combination, proportion, and sym- 
 metry. Displayed in His love and loving- 
 ness— His self-forgetting, and self-denying 
 benevolence, sympathy, and compassion ; in 
 His gentleness and teudei-ness, His meekness 
 and humility; in His kindness and conde- 
 scension to the poor, the ignorant, and the 
 despised ; in His wisdom and intelligence, 
 comlnned with forbearance and child-like 
 
H03IILETW COMMENTARY: THE SONG OF SOLOMON. 
 
 simplicity; in His patience in suffering and 
 submission to His Father's will ; in his I'car- 
 lussuess in regard to Himself witli the ten- 
 derest care and consideration for others ; in 
 His manliness combined with meekness ; 
 in His firmness of principle with llcxibility 
 of manners ; in His jiurity combined with 
 pity ; in His hatred of sin witli love to the 
 sinner ; in His ardent affection for His 
 friends wi'Ji the most generous forgiveness 
 of his enemies ; in His supreme love to God 
 combined with untiring self-sacrilicing love 
 to man. 
 
 conversed with tlirougli a veil. What when 
 they see Him face to face ? 
 
 3. SnULAMITE REJOICES IN THE KiXG's 
 l-ELLOWSHIP AND THE I'LACE Qf ITS 
 ENJOYMENT. 
 
 Verses 10, 17. 
 
 Also our bed is green ; 
 
 The beams of our house are cedar, 
 
 And our rafters of fir. 
 
 II. Pleasant. Shulamite adds — ' Yea, 
 pleasant ' or comely. ' Yea,' indicating the 
 difficulty she finds in expressing her appre- 
 ciation of the King's excellence, and the 
 delight she found in Him. Not only ' fair,' 
 but 'pleasant ' besides. The most beautiful 
 not always the most pleasant. Christ not 
 only beautiful but pleasant. Observe in 
 regard to the 
 
 Pleasantness of Christ : 
 
 In Him the greatest moral excellence com- 
 bined with the gi-eatestpleasautness. Pleasant- 
 ness a special quality, and superadded to 
 excellence. Indicates what a person is in 
 relation to others. That which renders a 
 man amiable, agreeable, and enjoyable to 
 those around him. The quality in an indi- 
 vidual that affords pleasure ancl delight in 
 his presence and society. Has special re- 
 ference to one's spirit and temiier, manners 
 and deportment,— a person's looh, and the 
 lone of his voice, as well as his words and 
 actions. Implies a combination oi c/racen as 
 well as virtues ; of charms, as well as ex- 
 cellencies ; of agreeable as well as solid 
 qualities, fitting their possessor for impart- 
 ing pleasure as well as profit to those in 
 contact with him. Such pleasantness i,i 
 Jesus. Jesus fan- in Himself; pleasant to 
 others. Such that not only angels but men — 
 not only the godly but sinners — may find 
 pleasure in Him. The evidence of His plea- 
 santness seen in His disciples who so fondly 
 adhered to Him and so closely followed 
 Him ; in John the fisherman, wiio was wont 
 to pillow his head on His bosom ; in the 
 multitudes that every where thronged about 
 Him; in the p\iblicans and sinners that drew 
 near to hear Him ; in the children that Ibl- 
 lowed Him with their parents, and sang His 
 praise in the temple-courts ; in the infants 
 that He took np in His arms,, putting His 
 hnnds on their htad and blessing them. 
 David's testimony in regard to Jonathan 
 that of every believer in regard to Jesus : 
 ' Very pleasant hast thou been unto me.' 
 Jesus ' very pleasant ' to believers now while 
 
 The scene now the grounds of the palace. 
 Shulamite has found the King at the shep- 
 herd's tents. Intensely happy in each 
 other's society and love, they sit down and 
 repose on a green and flowery bank — the 
 resting-place at noon (verse 7). The cedars 
 spread their shady branches over them like 
 the beams of a palace, while the fragaut fir 
 trees form a gallery for their walk. Shula- 
 mite notices these things, and in her de- 
 lighted enjoyment of the King's fellowship, 
 and her fine appreciation of the objects of 
 nature, expresses her gratification in these 
 agreeable surroundings. Brought up in the 
 country, she is everywhere exhibited in tiie 
 Song as an enthusiastic admirer of natural 
 beauty. In this way as well as others, a 
 meet companion for him who ' spake of 
 trees, from the cedar tree that is in Lebanon, 
 even unto the hyssop that springeth out of 
 the wair (1 Kings iv. 33). Enjoyment of 
 a dear one's fellowship gives of itself a 
 charm to the place which is the scene of it. 
 The place where a believer has enjoyed sweet 
 and hallowed communion with his Saviour, 
 especially in the season of his first love, 
 rendered beautiful in his eyes, and endeared 
 to his heart. xVU the more so when this has 
 been in the midst of natural scenery. With 
 the joy of a soul's deliverance from Ijondagc 
 and possession of a nev/ly found Saviour, all 
 surrounding nature seems to be in harmony. 
 By a law of our mental constitution, the 
 joy transfuses itself over all surroundii^.g 
 objects. The mountains and hills break 
 forth into singing, and all the trees of the 
 field clap their hands (Is. Iv. 12). Christ's 
 graciously manifested person sheds a beauty 
 and sweetness over every thing around us. 
 Himself fair and pleasant, the very niace 
 becomes such where He is found and en- 
 joyed. Where He treads, lilies and roses 
 bloom. Hence the sweetness of Divine 
 ordinances. Christ's fellowship usually most 
 enjoyed in connection with the ordinances of 
 His own institution. Gospel ordinances the 
 shepherds' tents where the Chief Shepherd 
 is found, and where He makes His flock to 
 rest at noon. The promise, — ' I will com 
 39 
 
IIOMILETW COMMENTARY: THE SONG OF SOLOMON. 
 
 mune -vpith i.lieiu from off the mercy seat.' 
 Hence, the very ])lacc of these ordiuanccs, 
 beautiful and deliuhtful to a loving believer. 
 'Howaniiable arc Thy tabernacles;' 'Strength 
 and beauty are in His sanctuary.' 'A day in 
 Thy courts is better than a thousand.' Henc;' 
 his"^ longing desire after them. 'My soul 
 longeth, yea even fainteth, for the courts of 
 the'Lord.; ' ' One thing have I desired of the 
 Lord, and that will I soek after; that [may 
 dwell in the house of the Lord all the days 
 of my life, to behold the beauty of tlie Lord 
 and inquire in His temple ' (Ps. Ixxxiv. ; 
 xcvi.; Ixiii.; xxvii.). This sweetness and 
 charm connected with the sanctuary some- 
 thing very different from mere outward 
 attraction ; though it may be desirable that 
 even tliat should not be altogether wanting. 
 Nothing lost when that which meets the 
 bodily eye is somewhat in harmony with the 
 spiritual beauty of the sanctuary, which only 
 the eye of the living soul can perceive au'd 
 the renewed heart delight in. 
 
 Shulamite commends both the beauty of 
 the grassy couch on which they reposed, and 
 the agreeableness of the shade alforded by 
 tlie trees which spread their branches over 
 their heads lilce the beams of sylvan cham- 
 bers. ' Our bed (or couch) is green (or 
 nourishing) ; the beams of our house (Heb. 
 "houses") are of cedar (or cedars are the 
 beams of our chambers) ; and our rafters (or 
 galleries) are of fir ' (or fir trees are our 
 rafters or galleries). Suggesting, in regard 
 to 
 
 Divine Ordinances, 
 
 1. ComnmnUy of interest and 'participation 
 on the part of Clirist and His people. ' Our 
 bed ;' ' our house ;' as pertaining both to 
 the bride and bridegroom. So Divine ordi- 
 nances the joint property of Christ and His 
 people. The temple at Jerusalem spoken of 
 as both God's house and that of the people : 
 ' Our beautiful house ;' ' Your house is left 
 unto you desolate' The sacrifices participated 
 in both by God and the offerer. Called 'tlie 
 bread of their God,' ' the food of the offering 
 made by fire unto the Lord' (Lev. iii. 11 ; 
 xxi. 0, 8, &c.). Christian ordinances in- 
 tended both for the enjoyment of Clirist and 
 His people. ' If any man hear my voice and 
 open the door, I will come in unto him, 
 and will sup with him and he with me ' 
 (Rev. iii. 21). 
 
 3. Repose as well as comfort to the soul. 
 Christ found iu the ordinances of iiis house 
 as 'the rest and the refreshing' whei'cwith 
 ' the weary ' are to be made to rest, and ' as 
 \ he shadow of a great rock iu a weary land ' 
 (Is. xxviii. 12 ; xxxii. 2). ' One thing have 
 I desired of the Lord, that I may dwell iu 
 the house of the Lord all the days of my life ; 
 
 40 
 
 For in tiie time of trouble he shall hide me 
 iu his pavilion : in the secret of his taber- 
 nacle shall he hide me.' 'There is a river, 
 the streams whereof shall make glad the 
 city of God, the holy place of the tabernacles 
 of the most high' (Ps. xlvi. 4; xxvii. 
 4, 5). 
 
 3. Freshness and hfe. ' Oar bed is green' 
 or flourishing. The ordinances of the Chris- 
 tian Church, wherever two or three are 
 gathered together in the Master's name, as 
 fresh and lively, as full of blessing and 
 as precious to Ijelievers novj as when after 
 Pentecost the disciples 'continued steadfast 
 in the Apostles' fellowship and doctrine, 
 and in breaking of bread, and in prayers ' 
 (Acts ii. 42). These ordinances as sweet 
 and refreshing to the believer at the close of 
 his earthly pilgrimage as at the beginning 
 of it. The promised presence of Christ and 
 the operation of His Spirit, that which keeps 
 the couch green and flourishing. ' There is 
 a river. &c.' 
 
 4. Strength and permanence. * The beams 
 of our house are cedars' Strength as well 
 as beauty in God's sanctuary (Ps. xcvi. 
 6). Christ's promised presence gives per- 
 manance, as well as life and freshness, to 
 ordinances. The Lord's Supper, the central 
 ordinance of Christian worship, to continue 
 till He come again. These ordinances have 
 continued throughout eighteen centuries in 
 almost all parts of the known world, and 
 are, to a great extent, the same even in 
 form at this day as when originally insti- 
 tuted and observed by the earliest converts. 
 One precious fruit of the Reformation, the 
 restoration of these ordinances to their pri- 
 mitive simplicity, after having been overlaid 
 and disfigured both in the Eastern and 
 Western Churches with rites and ceremonies 
 of mere human invention. What is Divine 
 in ordinances permanent as the cedars ; what 
 is merely human, perishable, and to be put 
 away. 
 
 5. Fracfrance and heauti/. 'Our rafters 
 (or galleries) of fir' (or, are firs or cypresses). 
 The fir or cypress distinguished for its 
 beauty as well as its fragrance. ' Listead of 
 the thorn shall come up the fir tree,' Pro- 
 mised in connection wilh the sanctuary in 
 Gospel times. ' The glory of Lebanon shall 
 come unto thee, the fir tree and the pine 
 tree and the box together, to beautify the 
 place of my sanctuary' (Is. Ix. 13 ; Iv. 13). 
 Beauty, as well as strength, in God's sanc- 
 tuary (Ps. xcvi. 6). The fragrance and 
 beauty of Divine ordinances not in the 
 fumes of incense, or iu external decoration, 
 whether of place or persons; but in the 
 truths of the Gospel exhibited, the presence 
 of Christ enjoyed, and the power of the 
 Spirit experienced in them. 
 
nOMILETW COMMENTARY: THE SONG OF SOLOMON. chap. ii. 
 
 Jfurtbev Intercaurse betiviceit \\n 
 getrotfntr. 
 
 Chapter II. Verses 1—3. 
 
 SiIULAMITe's SELF-DErKECIATION. 
 
 (Verse 1). 
 
 I am the rose of Sharon, 
 And the lily of the valleys. 
 
 The Kino; and Shulamite still seated on 
 their grassy couch. She, liappy in his fellow- 
 ship and love, and remembering her humble 
 origin, appears to feel herself all umvorlhy 
 of such a position, and with her eye on 
 tlie wild flowers around her, to sigh out : 
 ' I am but a wild flower of the plain, a 
 humble lily in the valleys.' Tliis view of 
 the words probably more correct than that to 
 which we have long with pleasure been 
 accustomed, and which is rather the one 
 suggested by our English version, viz., 
 that whicli ascribes these words to the King 
 instead of the Bride. Scarcely likely that 
 here, and here alone, the speaker commends 
 himself. Self-commendation, however just 
 and becoming in the true Bridegroom, not 
 the language of love, nor in consonance with 
 the context and the rest of the poem. The 
 rose probably not the flower here intended ; 
 but one of the bulbous kind ; perhaps the 
 meadow-saffron, crocus, or narcissus. The 
 flower both common and abundant, and with 
 little or nothing striking in it. Natural, in 
 the circumstances of the case, for Shulamite 
 thus to depreciate herself in the presence of 
 the King, of whose love she sees herself so 
 unwortiry. Commentators and versions 
 divided on the passage ; the older ones 
 applying these words rather to the King, 
 the moderns more generally to the Bride. 
 Tlie spiritual instruction precious in cither 
 case. 
 
 1. The beUei)er''s feelings, in the enjoyment of 
 the Saviour's manifested inescnce and love, 
 naturally those of deep humiliation and 
 selfdepreciation. Such the feelings of 
 Mephibosheth at the King's table, and of 
 Peter on the revealed divinity of his Master 
 in the fishing-boat. On the perception of 
 Cln-ist's glory, and the sense of His love to 
 ourselves, our thoughts naturally thrown on 
 our own unworthiness. 'I am not worthy 
 of the least of {Heb., I am less than) all the 
 mercies and of all the truth which Thou hast 
 showed unto Thy servant ; for with my staff 
 I passed over this Jordan; and now I am 
 become two bands' (Gen. xxxii. 10). So 
 David: 'What am I, Lord God? and 
 what is my house, that Tiiou hast brought 
 me hitherto?' (2 Sam. vii. IS) and Eliza- 
 
 beth: 'Whence is this unto me, that the 
 mother of my Lord should come unto mc?' 
 (Luke i. 42) ' Lowly views of one's self, and 
 lofty views of Christ, the legitimate fruit of 
 Divine communion. The lasting wonder of 
 heaven and earth, that the King of Kings, 
 possessed of infinite dignity and matchless 
 excellence, should ally" Himself in bridal 
 union with a poor vile sinner. 
 
 "How should it be, Thou heavenly King, 
 That Thou sliouldst us to glory brins ? 
 ^lakc slaves the partners of Thy thione, 
 Deck'd with a never fading crown. 
 
 " Hence our hearts melt; our eyes o'erflow; 
 Our words are lost ; nor will we know, 
 Nor will we think of aught beside — 
 My Lord, my love, is crucified.'' 
 
 2. The description in the text true of the 
 believer.— {}) Nothing more in him than in 
 the millions of his race. A fallen child of 
 Adam, shapen in iniquity, and a child of 
 wrath even as others (Eph. ii. 2, 3). (2) 
 Exposed to danger and destruction ; like the 
 flower of the field, ready to be trodden on, 
 and crushed by every foot. Often accounted 
 as sheep for the slaughter. Like his Master 
 in the eyes of the world—' a root out of a 
 dry ground; despised and rejected of men.' 
 (3) Often chosen from among the i^oor and 
 illiterate. 'Ye see your calling, brethren; 
 liow that not many wise men after the fiesh, 
 not many mighty, not many noble are called.' 
 *Hath not God chosen the poor of this world, 
 rich in faith and heirs of the kingdom?' 
 ' He raiseth up the poor out of the dust, and 
 lifteth the needy out of the dunghill; that 
 He may set him with princes, even with the 
 princes of His people ' (Ps. cxiii. 7, 8 ; 1 Cor. 
 i. 26 ; James ii. 5). 
 
 The King's Commendation of Shu- 
 lamite. 
 
 (Verse 2). 
 
 As the lily among thorns, 
 
 So is my love among the daughters. 
 
 To Shulamite's self-depreciating remark — 
 ' I am but a lily in the valleys,'— the King 
 immediately replies : ' But as a lily among 
 thorns, so is my love among and in compari- 
 son with all other women.' The more a 
 believer sees and acknowledges his own 
 unworthiness, the more lovely he appears in 
 the eyes of the Saviour, and the more does 
 the Saviour assure him of His esteem and 
 love. The language of the text true as 
 addressed by Christ to His people. His 
 eyes, which are ' as a flame of fire,' view 
 both believers and unbelievers in their real 
 character. His testimony that of ' the Faith- 
 41 
 
CHAP. II, 7I0MILETIC COMMENTARY: TEE SONG OF SOLOMON. 
 
 ful and True Witness.' His Church collec- 
 tively and His people individually, while in 
 this world and in comparison with others, a 
 
 Lily among- Thorns. 
 
 In this Divine assertion, notice — 
 
 1. The Lily. Uncertain what species of 
 lily is meant. According to some, vhe Scar- 
 let Martagon, which grows in profusion in 
 the Levant. Possihly the White Amaryllis 
 intended. A species mentioned by Salt, in 
 his Voyage to Abyssinia, whose white petals 
 are marked with a single streak of briglit 
 purple down the middle. Believers com- * 
 pared to lilies, from — 
 
 L Their beautij. Jesus speaks of the 
 lilies of the field as adorned with a beauty 
 to which that of Solomon, in all his glory, 
 could not be compared. The Scarlet Alar- 
 tagou an exceedingly gorgeous (lower. The 
 wild flowers of Palestine in general very 
 beautiful. Believers possessed of a moral 
 and spiritual beauty — the beauty of holiness. 
 Made partakers of the Divine nature, which 
 is love. Ucnewcd after the image of God and 
 conformed to the likeness of Ciirist, who is 
 'fairer than the children of men,' and the 
 embodiment of all beauty. Believers, as 
 mernl)ei-s of Christ, adorned with the graces 
 of His Spirit — ' love, joy, peace, long-sufl'er- 
 ing, &c.' Enabled by grace to cultivate, and 
 increasingly to exhibit, 'whatsoever things 
 are pure, just, lovely, and of good report ' 
 (Bhil. iv. _S ; Gal. v. 22). 
 
 2. Their 'purity. The White Amaryllis, 
 or our common white lily, an emblem of 
 jnirity. Believers made, by Divine grace, 
 pure both in heart and life. Enabled by the 
 hope of seeing Christ as He is, to purify them- 
 selves even as He is pure. Have purified 
 their hearts through obeying the truth. Are 
 sanctified through the truth. Sanctified in 
 Christ Jesus. Made clean through the AVord 
 He has spoken to them. As 'pure in heart,' 
 are admitted at death to the beatific vision of 
 God. 
 
 3. Their himilUij. The White Amaryllis 
 rises only two or three inches irom the 
 ground. The common white lily, with its 
 drooping head, an emblem of humility and 
 modesty. Believers called to be ' clothed 
 with humilitj^' and to learn of Him who 
 was ' meek and lowly in heart.' Made by 
 Divine grace to be ' meek ' and ' poor in 
 spirit.' Bepresented by the Publican in the 
 temiile. Enabled to grow in luunility as in 
 other graces. Exemplified in Paul. His first 
 acknowledgment : ' not worthy ' to be called 
 an apostle;' later on: 'less than the least 
 of all saints ;' last of all : 'the chief of sin- 
 ners.' The heavier the car of corn, the more 
 
 42 
 
 it bends. A proud Christian a paradox. 
 Eaith essentially humble, as being simply 
 emptiness receiving out of another's fulness, 
 and weakness leaning on a Saviour's 
 strength. 
 
 4. Their fi-(ifj ranee. According to Salt, 
 the flower of the White Amaryllis is sweet 
 scented, its smell 'resembling that of the 
 jjily of the Valley, but much more powerful. 
 Believers, according as they walk with 
 Christ and possess His spirit, enabled to 
 exercise a beneficial influence on others, and 
 to diffuse a moral fragrance which makes 
 their very presence a blessing. God's pro- 
 niise even to penitent backsliders : ' I will 
 be as the dew unto Israel ; ' and as the con- 
 sequence of it—' he shall grow as the lily, 
 and cast forth his roots as Leljanon : his 
 branches shall spread, aud his beauty sluxU 
 be as the olive tree, and his smell as Le- 
 banon' (Hos. xiv. 5, G). The believer's 
 privilege so to carry Clirist with him as to 
 be a perfume and a benefaction wherever 
 he goes. 
 
 II. The Thorns. The ungodly so called 
 (2 Sam. xxiii. 6). Compared to a thorn hedge 
 (Mic. vii. 4). Thorns as being — 
 
 1. Unxlghtly. Little beauty in a thorn. 
 As little in the unregenerate in the sight of 
 God and angels. Men in their fallen state 
 and still unrenewed by Divine grace, ' cor- 
 rupt, filthy, and abominable : ' ' liateful and 
 hating one another ; ' under the power of a 
 carnal mind, which is ' enmity against God, 
 and is not subject to the law of God, neither 
 indeed can be.' No truly good thing hi 
 them, or in the fallen nature wJiich governs 
 them. No longer bearing the moral image 
 of God, but of His great adversary. 
 ' Alienated from the life of God ' who is 
 love, and ' dead in trespasses and in sins.' 
 Every imagination of the thoughts of their 
 heart only evil continually (Gen. vi. 5 ; 
 viii. 21 ; Ps. xiv. 1 — 3 ; Bom. iii. 10, &c. ; 
 viii. 7, S ; Tit. iii. 3; Eph. iv. 18 ; ii. 1): 
 
 2. Hurtful. Thorns pierce the hand that 
 takes hold of them, and tear those that 
 come in contact with them. So the ungodly 
 (2 Sam. xxiii. fi). The unregenerate hurtful 
 to their ncighl)ours. Their influence, both 
 conscious and unconscious, for evil rather 
 than good. Their example injurious, as 
 tui'iiing others away frorii God rather tliau 
 turning them to Him. The Divine testi- 
 mony : ' One sinner destroyeth much good.' 
 Paul, in his unconverted state, ' a persecutor, 
 and injurious.' The poison of asps under 
 the lips of tlie ungodly. Their feet swift 
 to shed blood. The impenitent and unbe- 
 lieving often grieving thorns in the sides of 
 believers, and even of their nearest i-elatives 
 and best friends. Their words often such as 
 
IWMILBTIC COMMENTARY: THE SONG OF SOLOMON. 
 
 to leave a stain on tlie mind and a wound in 
 the heart of otlicrs. 
 
 3. TJiiproJilahle. Thorns and thistles jiart 
 of the curse of liarrenness inflicted on the 
 earth for man's sin. ' Do men gather grapes 
 of thorns ? ' Tliorns only useful in making 
 a hedge for tlie protection of what may do 
 good to others. The Divine testimony 
 regarding men in their natural state : 'They 
 are altogether become unjjrolitablc ; there is 
 none that doeth good; no, not one' (Horn, 
 iii. 12). The unrcgenerate unable to benclit 
 men as immortal souls. Aim neither at 
 bringnig glory to God nor salvation to men. 
 Are only employed by God for subordinate 
 purposes, and as His unintentional instru- 
 ments for the protection of His people and 
 the interests of Plis kingdom. The final 
 sentence pronounced on the ungodly : ' Take 
 ye the uiiprojitable servant,' &c. 
 
 4. Destined . to destruction. Thorns, 
 especially in the East, cut up to be burned, 
 or set on tire as they grow (2 Sam. xxiii. G ; 
 Is. ix. ]S; X. 17; xxvii. 4; Heb. vi. 8). 
 The end of the ungodly (Matt. xxv. 41). 
 
 III. The Situation of the Lily. 
 ' Among thorns.' Bcautifvd wild flowers in 
 Palestine often seen growing in the midst of 
 a thorn bush or a thorn hedge. Believers, 
 while in this world, necessarily among unbe- 
 lievers. In an ungodly world, though not 
 of it. Saints in Caiaar's household. The 
 tares still suffered to grow among the wlieat. 
 The chaff and the wheat together till death 
 separate them. Heaven or the new earth 
 the only place where the thorns are not. 
 The situation of believers among the ungodly 
 over-ruled for their own improvement, for 
 the benefit of others, and for the glory 
 of Him whose grace makes them to differ, 
 and whose power preserves them safe to His 
 lieavenly kingdom. The calling of believers, 
 wliile in thisVorld, to magnify the grace of 
 God towards them, and to shew the excel- 
 lency of His grace in them. Their aim to 
 be among the unrcgenerate as the pure, 
 modest, and harmless lily among thorns. 
 Their loveliness, like that of the lily, to be 
 idl the more manifest and striking from their 
 situation. Believers not to be surprised if 
 called to suffer tribulation and persecution 
 from the world. ' A lily among tliorns ' 
 likely enough to be torn by them. Their 
 comfort that it is only here, and for a short 
 time, that their situation is that of a ' lily 
 among thorns.' 
 
 IV. The Superiority of the Lily to the 
 TnoRN. The language expressive of com- 
 parison as well as situation. ' The lily superior 
 to the thorns among which it grows. So 
 believers in relation to the world (1 John 
 
 v. 19). 'The righteous more excellent 
 than ids neighbour.' Believers superior lo 
 others — 
 
 \ . In Character. Believers renewed in the 
 spirit of their ndnd after the image of God. 
 Have Christ dwelling in them as llieir inward 
 life, so that they Ijccome like Him who was 
 ' holy, harmless, and undeliled.' Created 
 anew inChrist unto good works; and engrafted 
 hilo Him, so as to bring forth the fruits of 
 the Sfiirit— love,joy,peaec, long-suffering, &c. 
 
 2. \\\ Usefdness to others. Believers, from 
 tiie new Divine nature implanted iii them, 
 able to benefit others for eternity as mx-U as 
 for time. Enabled by the Spirit of Christ in 
 them to act upon the words of Christ : ' H 
 is more blessed to give tlian to receive.' 
 ' Freely ye have received, freely give.' Are 
 rpialified for being made, like Christ, a bless- 
 ing to the world, by their example, their 
 prayers, and their personal cH'orts. The salt 
 of the earth, and the liglits of tlie world. 
 Unbelievers rather a liindiance than a fur- 
 therance to the real interests of others. 
 
 3. In their Finat Bestiny. Believers at 
 deatli are transplanted in their spirits, and 
 at the Lord's appearing also in their bodies, 
 to a happier clime, to bloom as immortal 
 lilies in the Paradise of God. Destruction 
 and eternal death the end of the impenitent 
 and unbelieving (Rom. vi. 21,23; Phil. iii. 
 19). As thorns, destined to everlasting 
 burnings (Is. xxxiii. 12, 14; Rev. xxi. 8). 
 
 Application. The world divided into 
 two parts, lilies and thorns — regenerate and 
 uuregenei-atc, believers and unbelievers. To 
 which do I belong '-. x\in I lily or a thorn ? 
 All are thorns by nature. Lilies only made 
 such by regenerating grace. Have I under- 
 gone this change ? Out of a thorn has al- 
 mighty grace made me a lily 't If not, am I 
 willing that it should be so now 't Thorns 
 spared for this purpose. The grace that has 
 transformedothersable to transform you also. 
 That grace offered. Jesus, working in the 
 Gospel by His Spirit, still transforms lilies 
 into thorns, and is ready even now to trans- 
 form yo^.'. He says : ' Look unto me, and be 
 ye saved;' ' Cume unto me, all ye that labour 
 and are heavy laden, and 1 will give you 
 rest;' 'He that believetli on me though he 
 were dead, yet shall he live.' ' Wilt thott. be 
 made whole ':* ' 
 
 SuULAMITE's CoJIMEND.^TION of HER 
 
 Beloved. 
 
 Verse 3. 
 As the apple-tree 
 Among the trees of the wood ; 
 So is my beloved 
 Among tlie sens. 
 
 43 
 
CUAr. 11. HOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 I sat down under His shadow 
 
 With pjreat delight, 
 
 And His fruit 
 
 AVas sweet to my taste. 
 
 Shulamite compares her beloved to an 
 apple or citron tree growing among, or com- 
 pared with, the common trees of tlie wood. 
 Tlie comparison natural. The lovers sur- 
 rounded with trees as well as flowers. Ob- 
 serve — The more Christ shews His love 
 to His people, the more they are drawn to 
 commend Him as their Beloved. If Christ 
 can commend the imperfect, and in Himself 
 worthless, beUever ; how much more should 
 the believer commend Him who is perfection 
 and loveliness itself i Christ compared to 
 
 The Apple-Tree. 
 
 The word applicable to any tree of the 
 class to which the apple-tree belongs. The 
 Hebrew term expressive of the fragrance 
 of the fruit. Probably the citron intended. 
 The orange still common in Palestine, es- 
 pecially on the sea-coast. Perhaps more so 
 than formerly. The citron-tree distingui.shed 
 for its fruit, its foliage, and its shade. Hence 
 its superiority to the common trees of the 
 wood. Other trees might perhaps equal it 
 in shade, but without the fruit or its beau- 
 tiful appearance. AH excellence and beauty 
 comprehended in Christ. Compared with 
 Him, mankind in general, and even be- 
 lievers themselves, only as the common trees 
 of the wood, compared with the beautiful and 
 shady citron or orange-tree with its golden, 
 fragrant, and delicious fruit. The world 
 itself little worth to him who knows Christ. 
 ' What things were gain to me these I 
 counted loss for Christ ; yea doubtless, and 
 I count all things but loss for the excellency 
 of th.e knowledge of Christ Jesus my Lord' 
 (Pliil. iii. 7, 8). Observe— 
 
 1. The CoMPARisox made. 'As the apple- 
 tree,' &c. The comparison of the Eelovcd 
 to the apple or citron-tree made — 
 
 1. From its appearance. The citron-tree, 
 larger, nobler, and more beautiful in appear- 
 ance than the trees of the wood ; for ex- 
 ample, the dwarf oak, so common in Pales- 
 tine. The citron or orange-tree, with its 
 dark green glossy foliage, its white blossoms, 
 and its golden fruit, a picture of beauty. So 
 Christ; 'the chief among ten thousand,' 'faurer 
 than the children of men.' Has in all things 
 the pre-eniinence over both angels and men. 
 The Crst-born among many brethren. They 
 priests; He the High Priest. They kings; 
 He the King of kings. They pearls ; He the 
 One pearl of great price. The highest, 
 crreatest, and best among men but as the 
 low «tunted shrub, or common wild-tree, 
 
 44: 
 
 in presence of the noble and beautiful cit- 
 ron. 
 
 2. From its shade. The foliage of the 
 citron or orange-tree not only beautiful, but 
 thick, and affording an agreeable shade. So 
 Christ affords shelter and shade — (1) To 
 awakened sinners, from the scorching sen- 
 tence of God's righteous and broken law. 
 The sinner, M-hile out of Christ, pui-sued by 
 the fiery law with its terrible curse: 'The 
 soul that sinneth it shall die ;' ' Cursed is 
 every one that continueth not in all things 
 written in the book of the law to do them.' 
 In Christ alone, as enduring the curse for 
 him, can he find shelter. But there he can 
 and does. 'Christ hath redeemed us from 
 the curse of the law, having been made a 
 curse for us.' ' In Him we have redemption 
 through His blood, even the forgiveness of 
 sins' (Eph i. 7 ; Gal. iii. 10). 'There is 
 now no condemnation to them that are in 
 Christ Jesus (Rom. viii. 1). (2) To fried 
 and tempted belierers. Tribulation the ap- 
 pointed lot of believers in this world. Per- 
 secution unavoidable to those ' who will lire 
 godly in Christ Jesus' For a season, at 
 times in heavmess through manifold tempta- 
 tions. Sometimes tried with fiery trials. 
 Christ then their shade and shelter. 'In me 
 ye sliall have peace.' 'When thou walkest in 
 the fire, I will be with thee. Fear not, for 
 I am with thee ; be not dismayed, for I am 
 thy God.' His presence with them as the 
 shadow of a great rock in a weary land. His 
 grace promised to be sufficient for their 
 both doing and suffering all His will. Hence 
 enabled to rejoice even in tribulationand made 
 more than conquerors through Him that 
 loved them. Christ crucified, the shadow 
 between sinners and the heat of God's wrath ; 
 Christ crotcned, the shadow between believers 
 and the wrath of men and devds. The 
 shadow of Christ, the true apple-tree, gives 
 life as well as peace and comfort to those who 
 sit under it. Every other shadow only that of 
 the deadly upas. K religion of the flesh tc 
 be avoided, which is only a sitting under the 
 shadow of the 'letter which killeth.' Divme 
 wisdom, to sit only under the siiadow of 
 Him who is the Truth and the Life. 
 
 3. From its Fruit. Tiie fruit of the apple, 
 citron, or orange tree, fragrant, delicious, 
 and refreshing. Such the fruit of Christ. 
 That fruit— (1) The /W^z/t/j^'w/v accomplished 
 on the cross, with all the varied blessings of 
 the everlasting covenant for time and eter- 
 nity, flowing out of it. (2) Tlie doctrines of 
 rjrace in which that redemption is unfolded, 
 aud which are revealed in the Scriptures. 
 (,3) The promises of the Word, ' exceeding 
 great and precious.' adapted to every case 
 aud condhion, and all ' Yea and Amen to them 
 that beheve.' (4-^ The ordinances^ of the 
 
IIOMILETIC COMMENTARY: THE SONG OF SOLOMON. cjiap, 
 
 Goapd ; as prayer, the preacliin;^ of tlie 
 Word, aud pre-eminently the Lord's Supper. 
 The fruit Christ's, as— (1) Procured through 
 Him in His obedience unto death. (2) 
 round /« Him. (3) Communicated (6y Him. 
 Ou this apple-tree iiaugs fruit for immortal 
 souls and dyinsf sinners, and that in richest 
 abundance. Fruit sweeter than that of 
 Eden, with neither sin nor danger in the 
 eating of it. Instead of a prohibition and 
 threatened death, here is a free invitation 
 and ])romised life. Instead of a flaming 
 sword turning every way to guard its access, 
 a silver trumpet sounds, proclaiming liberty 
 of approach to all comers : Come, buy and 
 eat, without money and without price ; eat 
 ye that which is good, and let your soul 
 delight itself in fatness. The fruit offered 
 by the god of this world, however fair and 
 inviting in appearance, found at last to be 
 only wormwood : ' the grapes of Sodom and 
 the clusters of Gomorrha.' 
 
 II. The Experience related. ' I sat,' &c. 
 The very remembrance of an enjoyed Saviour 
 sweet. 
 
 ' What peaceful hours I then enjoy'd ! 
 How sweet their memory still ! ' 
 
 The text expressive of repose aud enjoy- 
 ment. A beautiful illustration of faith in 
 exercise. Exiiibits — (1) Sense of exposure 
 aud weariness. (2) Discovery in Christ of 
 what meets our case. (3) Trust in aud 
 appreciation of Him for the wants of our 
 soul. (4) Peeling of security, peace, and 
 satisfaction. (5) Continuance in such a 
 state. Observe — (1) Whatever Christ is. He 
 is to be to us personnlli/ and experir,ientallj/. 
 In whatever aspect He is exhibited in the 
 world, in that He is to be appropriated, 
 embraced, aud made use of. Entire confi- 
 dence to be placed, and full complacency 
 taken, in Him aud in His finished work. As 
 the apple tree, we are to sit down under His 
 cooling shade, and partake of His refreshing 
 fruit. Not enough to be near the shade, or 
 to gaze upon the fruit. Without appropriation 
 and personal use, men die even in sight of 
 the Apple-tree. The awakened sinner to 
 believe the testimony concerning Christ as 
 a Saviour, and cordially to appropriate it for 
 his own present and eternal benefit. (2) 
 The preciousness of Diriiie grace that has not 
 oiilji made such prorAsioii for our souls' neces- 
 sities, but inclines and enables us to make use 
 of it. ' By grace ye are saved, through 
 faith ; and that not of yourselves : it is the 
 gift of God' (Epii. ii. 8). 
 
 ' AVliy was I made to hear Tliy voice, 
 
 And enter while there's room ? 
 While thousands make a wretched choico, 
 And rather starve than ocme. 
 
 ' 'Twas the same love which spread the feast, 
 
 Tliat sweetly drew me in ; 
 
 Else 1 had still refused to taste, 
 
 And perished in my sin.' 
 
 (3) Coming under the shadow of Christ fur 
 defence from the law's curse, ice are incited to 
 to sit down and partake of His fruit. Tiic 
 fruit of the apple-tree for those who come 
 under its shadow. Joy and comfort in Christ 
 the immediate result of faitii in His bloodr 
 So the awakened jailor rejoiced, believing 
 in the Saviour preached to him by Paul and 
 Silas. The believing Eunuch 'went on his 
 way rejoicing' (Acts viii. 39; xvi. 34). 
 
 (4) Christ's fruit sweet to the taste of those 
 who come under His shadow. ' To you that 
 believe He is precious.' A spiritual taste 
 and a carnal one. As a man is, so is his 
 taste. Truth in the ])roverb — each man to 
 his taste. The taste of the carnal and 
 unrenewed only carnal, aud for the things 
 that are seen and temporal — the pleasures of 
 sin, whicli are but for a season. The taste of 
 a man different from that of the swine at 
 the swine-trough. A refined and cultivated 
 taste the result of civilization, training, and 
 education. Tlie taste of a believer the result 
 of regeneration aud the impartation of a new 
 spiritual and divine nature. Hence his 
 taste for what is spiritual, divine, aud 
 heavenly, instead of what is only carnal and 
 earthly. Unspeakable mercy to be blessed 
 with a renewed nature aud a spiritual taste. 
 A man's misery to be left under the dominion 
 of an earthly, carnal, and depraved taste. 
 To such a taste Christ and heaven itself 
 entirely without atti'action. The place of 
 torment the only future abode for a carnal 
 taste. The object of the Holy Spirit's work 
 to change a man's taste. Hence the first 
 step in his conversion — conviction of his sin 
 and misery, and tiie worthlessness of the 
 world to a dying sinner aud an immortal soul 
 (John iv. 13, 14; Luke xv. 14— 19)._ To 
 a renewed soul and a spiritual taste, Christ 
 and His salvation infinitely sweeter than 
 the choicest pleasures of a pcrisiiing world. 
 
 Application. Has this been my experience ? 
 Is it so now ? Have I seen my exposure, as 
 a sinner, to Divine wrath, and fled to Christ 
 for shelter? Have I appropriated Him as 
 pjst the shelter I need; and am I now using 
 and enjoying Him as such ? Have I found 
 delight in Him and in His salvation? Has 
 His work of redemption and the word of His 
 grace been sweet to my taste ? Is it so 
 now ? All have their dillerent tastes : what 
 is mine ? Is it spiritual or carnal ? Ciirist 
 or the world ? Lord, give me a spiritual 
 taste. Make Christ precious to me as a 
 sinner, as He is to all that believe. Give me, 
 as a believina sinner, to sit down under His 
 45 
 
ciiAr. ir. IIOMILETW COMMF.NTARY: THE SONG OF S0L02I0N. 
 
 shadow with great delight, and to (l;id liis 
 IVuit sweet to my taste. 
 
 SiiULAiiiTE's Happy Exeecise. 
 
 (Verses 4 — G). 
 
 ' He broiii>ht me to the banqueting-house, 
 
 And his banner over me was love. 
 ' Stay me with flagons ; 
 
 Comfort me wilh apples; 
 
 For I am sick of love. 
 ' His left hand is under my head, 
 
 And his right hand dotli embrace me.' 
 
 tShulamite describes her happy enjoyment of 
 her Beloved's fellowship and love. Repre- 
 bcuts it under the figure of a banquet of 
 wine. ' He brought (or hath brought) me 
 into the banquet-house ' (or house of wine). 
 Such a banquet among the highest of 
 earthly enjoyments. Hence queen Esther's 
 iuvitation to the king (Esther v. 4— G). 
 The king's love already declared by Shula- 
 mitc to be 'better than wine.' She now 
 I'calizes this to the full. Her longing de- 
 sires after the enjoyment of his fellowship 
 and love now fully gratified. She has found 
 him whom her soul loved, and experienced 
 intense delight in his presence. Observe — 
 (1) The soul that earnesthj seeks Jesus, and the 
 ciijopnent of Risfelloics'hip and love, will not 
 seek in vain. ' Said I to the house of Jacob, 
 seek ye me in vain ? ' ' Then shall ye seek me 
 and shall find me, when ye search for me with 
 all your heart.' (2) The happiness in the enjoy- 
 ment of Christ's presence and lore, sneh as 
 infiniielif to compensate for all the labour and 
 ■pains in seeking Him. What it cost Sliula- 
 mite to find her Beloved, forgotten in her 
 happiness now that he is found. 'In 
 Christ, though now ye see Him not, yet 
 believing, ye rejoice wilh joy unspeakable 
 and full of 'glory ' (1 Pet. i. 8). Notice, in 
 regard to tlic 
 
 Baiuinoliiig- House — 
 
 I, The Experience itself. The nature of 
 the ' banqueting house ' or ' house of wine,' 
 indicated in the words that follow : ' His 
 l)anner over me was love.' Perhaps in 
 alhision to some practice of sus])ending ban- 
 nerets with suitable mottoes or devices over 
 the heads of honoured guests at entcrlain- 
 mcnts ; or to the burning cressets carried at 
 the licad of a marriage procession, to light 
 the party to the banquet-house. The happy 
 experience of the banqueting-house is the 
 enjoyment of tlie King's presence, and of 
 that love which is 'better than wine.' The 
 
 46 
 
 greatest earthly happiness experienced in the 
 fellowship and love of one whom we ourselves 
 greatly love. The poetry of every country 
 lull of this sentiment. Love, the poetry of 
 life ; the wine and cream of existence. Jacob's 
 hard service of seven years for ]{achael 
 seemed to him but a few days, ' for the love 
 he bare unto her.' The banner that floats 
 over the head of believers' in the fellowship 
 of Jesus, a banner of 'love.' Its emblem * a 
 Lamb as it had been slain ; ' and its mottoes : 
 ' He loved the Church, and gave Himself for 
 it;' 'He loved me, and gave Himself for 
 me.' This love-banner manifestly suspended 
 over the disciples at the Last Supper. The 
 same banner waving over every Communion 
 Table. Love, the ground of all the Lord's 
 dcalhigs with His people. His love— (1) 
 An electing love ; (2) A redeeming love; (3) 
 A covenanting or bridal love. Tiie manifes- 
 tation of Christ's love, the believer's feast. 
 His loving presence a banquet of wine. The 
 assurance of His love tlie believer's strength 
 and joy in the battle of life. 
 
 ' With Thee conversing, I forget 
 All time, and toil, and care ; 
 Labour is rest, and paia is sweet, 
 If Thou, my Lord, art tlierc.' 
 
 Heaven but the full bloom of this enjoy- 
 ment. Christ's enjoyed presence and love 
 the great attraction of Christian ordinances, 
 especially of the Lord's Supper. The key- 
 note in the Song of Solomon. The Song, like 
 Psalm xlv., a 'Song of Loves.' The happi- 
 ness in the enjoyment of Christ's love, and 
 the language of the Song in describing it, 
 perfectly natural. The naturalness of such 
 language in the case of mere earthly love 
 unquestioned. Why in the case of a Divine 
 and spiritual one ? Lifinitcly more in the 
 God-man to fill the soul with dehght in the 
 enjoyment of His fellowship and love than in 
 the loveliest, most loving, and most beloved 
 creature. Mere creature love and creature 
 loveliness, beside Christ's, a taper beside the 
 sun. The love of the Man that is Jehovah's 
 fellow, revealed in His thorn-rent brow, His 
 nail-pierced hands, and His spear-wounded 
 side. The language of each scar in His 
 sacred body, love — love unspeakable, incon- 
 ceivable ; love of the most worthy to the 
 most worthless ; love of the Prince of the 
 kings of the earth to a beggar on the dung- 
 hill ; love of the all-glorious Creator to the 
 degraded creature ; love of God to a con- 
 temptible worm, though a worm originally 
 made after His own image, and capable of 
 loving Him with the ardour of the loftiest 
 seraph. This love and loveliness able to be 
 apprehended, realized, and felt by the human 
 soul, made at the same time deejjiy conscious 
 of its utter unworthincss of it. The soiU 
 
nOMILETIC COMMENTABY : THE SOXG OF iSOLOMOX. ciivr. Jl. 
 
 capalilc both of enjoying that amazing love 
 and of reciprocating it ; and of experiencing, 
 while so doing, a joy superior to that con- 
 nected with any mere earthly love — a joy 
 characterized by one who knew it as 'un- 
 speakable and full of glory.' Such joy in 
 Divine fellowship and love, man's normal 
 experience as a rational creature in an un- 
 fallen state. The object of lledeniption to 
 restore man to its enjoyment; with the 
 superadded element, that the Creator has, 
 for man's sake, assumed his nature, and in 
 that nature endured for his deliverance the 
 awful curse incurred by his sin. Delight in 
 the love and fellowship of a Divine ricdcemer 
 the experience even of Old Testement saints 
 before that Redeemer became incarnate. 
 Hence the impassioned language and longing 
 of the ' sweet Psalmist of Israel ' : 'In His 
 favour is life.' ' My soul thirsteth for Thee, 
 my flesh longeth for Thee, in a dry and 
 thirsty land, where no water is ; Thy loving 
 kindness is better than life ; my soul shall 
 be satisfied as with marrow and fatness, and 
 my mouth shall praise Thee with joyful lips, 
 wiien I remember Thee upon my bed, and 
 meditate upon Thee in the night watches. 
 'As the hart pauteth after the water brooks, 
 so panteth my soul after Thee, God.'' ' My 
 soul longeth, yea, eveufainteth, for the courts 
 of the Lord ; my heart and my flesh crieth 
 out for the living God' (Ps. xxx. 5 ; Ixiii. 
 1, o, 5, G ; xlii. 1 ; Ixxxiv. 2). Isaiah sings : 
 1 will greatly rejoice in the Lord; my soul 
 shall be joyful in my God' (Is. Ixi. 10). 
 Zephaniali exhibits the joy on both sides : 
 ' Sing, daughter of Ziou ; shout, O Israel ; 
 be glad and rejoice with all the heart, O 
 daughter of Jerusalem. The Lord in the 
 midst of thee is mighty : He will save; He 
 will rejoice over thee with joy; He will rest 
 in His love ; He will joy over Thee with 
 singing' (Zeph. iii. 14, 17). This joy in the 
 Divine Eedeemcr and His love the experience 
 of the early Christians. Pvaisedthem above the 
 smiles and the frowns of the world, above 
 the fear of torture and of death, of the lions 
 and the stake. The experience of the Church 
 in its times of greatest artd spiritual pros- 
 perity, and of believers in their first-love 
 and highest attainments in grace. Often 
 specially realized by the Church and believers 
 in times of suffering and j^ersecution. The 
 experience which gives such life, sweetness, 
 and power to the hymns of Charles Wesley, 
 the Moravian Brethren, and others. The 
 ' banqueting-house' not confined to time 
 or place ; but especially found in the ordi- 
 nances of God's house, and most of all in 
 that of the Lord's Supper. 
 
 II. The Author of flic experience. ' He 
 brought (or, hath brought) me,' &c. The 
 
 king recognized by Shulamitc as not only 
 prejjaring the banquet of love, but also 
 bringing her to it. Her language that of 
 amazement, admiration, gratitude, and joy. 
 Our experience of the love and fellowship of 
 Christ as our Bridegroom-Redeemer due 
 entirely to Himself. Himself not only the 
 Author of the bridal relation betv.'ecn Him 
 and His ])eople, but of their knowledge, 
 acceptance, and enjoyment of it. The rela- 
 tion itself, with all the blessings connected 
 with it, freely ofl'cred to men in the Gospel ; 
 but, apart from the grace of Christ, neither 
 apprehended nor eared for. 'Who hath 
 believed our report ? ' Wisdom hath mingled 
 her wine, and furnished her table, and sent 
 out her maidens with the invitation to the 
 feast; but men reject the counsel of God 
 against themselves, and begin to make ex- 
 cuse (Prov. ix. 1 — 3 ; Matt xxii. 2 — G ; Luke 
 vii. 30). Blindness, carnality, pride and unbe- 
 lief, only overcome by the same royal grace 
 that spreads the feast. ' Why was t made to 
 hear Thy voice ?' &c. Christ brings to the 
 banqueting-house — 
 
 1. By His elediiir/ love. 'Ye have not 
 chosen me, but I have chosen you.' His 
 love an everlasting love, which in time lays 
 hold of its object (Jer. xxxi. 3). 
 
 2. By His reimciiiff grace. The carnal 
 mind enmity against God, and so without 
 any inclination to the banquet of His love. 
 Its taste the swine-trough. Its enjoyment 
 the creature, not the Creator. 
 
 3. By His rjift of faith. Such amazing 
 love to the worthless and undeserving not 
 readily believed. Unbelief as to the freeness 
 of the Gospel offer and the reality of Christ's 
 love, to be removed by divine grace. This 
 done by Christ Himself through His Spirit. 
 Christ the Author as \<d\ as Pinisher of our 
 faith. His to give as well as ' increase ' it. 
 Exalted to give repentance, wliich includes it. 
 
 4. By ilis conquest of the heart. His 
 people willing in tiie day of His power 
 (Ps. ex. 3). Loved with an everlasting love, 
 and, therefore, drawn witli lovingkindness 
 (Jer. xxxi. 3). Drawn with cords of a man, 
 and with bands of love (Hos. xi. 4). His 
 free, forgiving love, apprehended by faith, 
 breaks and conquers tiie heart. The case 
 of the woman in Simon's house. Her many 
 sins freely forgiven. Hence she loved much. 
 But to whoni little is forgiven, the same 
 loveth little (Luke vii. 47, &c.) 
 
 5. By helping the soul over everi/ dis- 
 coi'raf/e'wi'iit in the way of its full enjoyment of 
 Christ's fellowship aiid love, and preparing 
 it, both by His providence and grace, for 
 such enjoyment. So the woman ' that was a 
 sinner ' enabled to enjoy the banquet of love at 
 Christ's feet even in'ilic Pliariseti's hou.se. 
 
 G. By pouriiif/ His love info the heart, and 
 47 
 
ciiAP. II. IIOmLETW OOMMENTJRl' : THE SONG OF SOLOMON 
 
 affording the rich realization of it through 
 His Holy Spirit (Rom. v. 5). Christ able 
 to speak comfortably (margin, 'to the heart'} 
 even in the wilderness. ' I willlove them 
 freely' (Hos. xiv. 4; ii. 14). So with the 
 woman in Simon's house : ' Tiiy sins are 
 forgiven tliee.' Cln-ist able to ^i?// the soul, 
 ' I have loved thee with an everlasting love ; ' 
 'I have redeemed thee; thou art mine' 
 (Jer. xxxi. 3; Is. xliii. 1). 
 
 in. The Yj^tv.cx of /he experience. 'Stay 
 (or support) me with llagons (or cordials — 
 perhaps raisin-cakes) ; comfort me (or sur- 
 round me — strew my couch) with apples 
 (or citrons— fruits of reviving fragrance) : 
 for I am sick of (or faint with) love. His 
 left hand is (or, let His left hand be) under 
 my head, and His right hand embrace me.' 
 Shulamite, overpowered by a sense of the 
 king's love, and the happiness she enjoyed 
 in his fcUowsliip, calls as if for aid in her 
 fainting state, to the ' daugliters of Jerusa- 
 lem,' or ladies of the Court, perhaps waiting 
 at some distance ; though probably intending 
 only the king himself, as indicated in her 
 concluding words: 'Let his left hand be 
 under my head,' &c. The effect of her pre- 
 sent rapturous enjoyment a sense of fainting, 
 which requires the application of reviving 
 cordials and odours, and the support of the 
 king's own loving arms. ' I am sick of (or 
 faint with) love,' implying— (1) Overpower- 
 ing sense of present enjoyment in the king's 
 love ; (2) Inability to sustain more of it 
 in present circumstances ; (3) Need of sup- 
 port under it. The sense of Christ's love 
 somelimes attended with similar effects on 
 the physical system. The human frame often 
 unable to endure unusually powerful emotions 
 without sensible weakness and derangement 
 as the result. The language of one under 
 the sense of Christ's love : ' Stay Thy hand 
 or the vessel will burst.' Mr. Flavel, under 
 a similar enjoyment while riding on horse- 
 back, felt iiimself at length so weak as 
 scarcely to be able to retain his seat, and 
 discovered that the blood had been oozing 
 from his limbs, and flowing into his boots. 
 Two of the writer's own friends the subjects 
 of a similar experience. Observe — (1) That 
 love must be precious, and the experience of it 
 deiirable, which can. cause (he soul lo faint 
 ■under the sense of it. (2) Such Dicine looe- 
 siclniess onlij relicKed hi) more of that which 
 is its cause. The fruit of the Apple-tree 
 alone able to cure the sickness it makes. 
 The Bridegroom's own arms must support 
 the soul fainting under a sense of His love. 
 Such sickness followed by a blessed healing, 
 both here and in a better world. (3) Sense 
 of Chrisfs lore the hir/hcst enjoyment to be 
 expei ienccd on earth. Such sense, enjojed in 
 48 
 
 a high degree, next door to the felicity of 
 heaven. (4) The soul filled with, and faint- 
 ing tinder, Chrisfs loce, languishes for the 
 fuller enjoyment of His presence in hearen. 
 Full satisfaction only found where Christ is 
 seen face to face. Love-sickness only on 
 earth. Sense of Christ's love the most 
 elfectual means of weaning the affections 
 from the world. The ' expulsive power of a 
 new affection.' The love-sick soul only longs 
 the more for the Marriage Supper of the 
 Lamb. 
 
 ' Ciirist, He is tlie fountain, 
 
 That deep, sweet well of love ; 
 On earth the streams I've tasted : 
 More deep I'll drink above.' 
 
 (5) Affecting contrast between sickness from 
 Chrisfs loce and surfeit from the pleasures of 
 the world. The former followed with a still 
 richer manifestation of that love, but with 
 an enlarged capacity for its enjoyment. The 
 latter succeeded by an eternal thirst, with 
 nothing to allay it (Luke xvi. 19 — 25). 
 
 The King's Charge. 
 
 Verse 7. 
 
 I charge you, 
 
 O ye daughters of Jerusalem, 
 
 Ey the roes and by the hinds of the field, 
 
 That ye stir not up, 
 
 Nor awaken my love, 
 
 Till he (or till she) please. 
 
 Uncertain from the original whether the 
 ' love ' be Shulamite or the king, or simply 
 the love itself as now experienced and 
 enjoyed. Translators and commentators 
 divided in opinion as to the speaker. The 
 words probably spoken by the king in regard 
 to his Beloved, now so happy in his love, 
 or perhaps sunk into sleep by his side. The 
 charge addressed to the daughters of Jerusa- 
 lem, or ladies of the Court, in the language 
 of oriental poetry. ' llocs and hinds ' familiar 
 objects in the country. Beautiful, but timid 
 animals, ready to start up at the slightest 
 noise. From their affectionate disposition 
 suitably inti'oduced in connection with a 
 matter of love. A man's wife to be to him 
 ' as the loving hind and pleasant roe (Prov. 
 v. 19). Shulamite, Solomon's Beloved, not 
 to be disturbed in the enjoyment of his 
 love, or in the sleep which was occasioned by 
 it. Observe, in regard to the 
 
 Enjoyment of Christ's Love,' 
 
 1. The temporary and uncertain duration 
 of that enjoyment in the 'present world. A 
 limit to it so lone as the Clhurch is militant 
 
HOMILETIC C03IMENTARY : THE SONG OF SOLOMON. 
 
 On earth. The bauneret of love to be soon 
 exchanged for tlie banner of war. The feast 
 to give place to the fight. The banquet- 
 house to be followed bj the battle-field. 
 Believers soldiers of Christ as well as His 
 Bride. The bridal chaplet to be laid aside 
 for the warrior's helmet. The high enjoy- 
 ment of the Bridegroom's love on earth 
 may be temporary, but not the love itself. 
 That enjoyment easily disturbed, hke the 
 repose of the timid gazelle. Intimate fel- 
 lowship with Christ a tender, delicate, and 
 sensitive thing. Numerous causes of dis- 
 turbance both within and without us. Even 
 necessary duty in the battle of life and the 
 service of the Master may disturb it. Sin, 
 self, and the seductions of the world, how- 
 ever, its main disturbers. Satan as great a 
 foe to such enjoyment as to that of our first 
 parents in the bowers of Eden. Heaven the 
 place of undisturbed enjoyment. 
 
 2. Great care necessary/ in order to preserve 
 the enjoyment of Christ's love. That enjoy- 
 ment precious, as— (1) Endearing the 
 Saviour; (2) Engaging us to His service; 
 (o) Deadening us to the world; (4) Tending 
 to crucify sin and increase holiness in the 
 soul. The love of Christ constraincth us. 
 The sense of it, therefore, to be carefully 
 preserved. Hence the caution at (he Supper 
 Table : 'Watch and pray, lest ye enter into 
 temptation : Continue ye in my love.' Im- 
 
 f)ortant charge : ' Keep yourselves in the 
 ove of God,' that is, in the enjoyment of it 
 (Jude 21). The sense and enjoyment of 
 Christ's love only preserved by (1) Watch- 
 fulness against sin; (2) Obedience to His 
 will ; (3) Faithfulness in His service ; (4) 
 Patient endurance of the cross. ' If ye keep 
 My commandments ye shall abide in My love, 
 even as I have kept My Father's command- 
 ments, and abide in His love' (John xv. 10). 
 David and Peter lost for a time the joy of 
 God's salvation through sin, but not the sal- 
 vation itself. Care to be taken to preserve 
 a tender and an unsoiled conscience. Especial 
 
 care necessary in our intercourse with the 
 world, and even with the professing Cliurch. 
 Danger even of the ' daughters of Jerusalem ' 
 disturbing our love. Believers to be most' 
 careful over themselves when they have been 
 nearest to Christ. 
 
 3. The desire of Jesus that His people may 
 enjoy the continuance of His fellowship and 
 love. Exemplified at the Supper Table in 
 the Upper lloom. ' Continue ye in my love : 
 These things have I spoken unto you that 
 My joy might remain in you, and that your 
 joy might be fuU' (John xv. 9 — 11). His 
 desire to come in and sup with believers, and 
 they with Him (Rev. iii. 20). From no 
 unkindness or unwillingness on His part if 
 the enjoyment of His fellowship and love is 
 not of longer continuance. Only necessity 
 and duty compel the language : ' Arise, let 
 us go hence' (John xiv. 31). 
 
 4. A time when sensible enjoyment of 
 Chrises love and fellowship may be safely 
 and properly suspended. 'Until he (or she) 
 please.' A suspension necessitated after the 
 enjoyment in the Upper Boom, both on the 
 part of Christ and His disciples. Christ 
 obliged to leave the ' banqueting-house ' to 
 go and redeem His lost sheep ; believers to 
 be ready to leave it to go and reclaim them. 
 Others, still without, to be invited and 
 brought to the Marriage-feast with our- 
 selves. The loving self-denial of the Master 
 the best way to preserve the assurance of 
 His love, and to secure the frequent repeti- 
 tion of the soise of it. The temporary sus- 
 pension of our own enjoyment well repaid 
 by the Saviour's joy over another lost sheep 
 found. Our love to Himself to be evinced 
 by our care for His lambs (John xxi. 15). 
 His promise to His faithful and self-denying 
 servants : ' I will see you again, and your 
 heart shall rejoice' (John xvi. 22). Christ 
 most likely to ioe found again by us, when join- 
 ing Him in His own loved employment— seek- 
 ing and saving that which is lost. 'Feed thy 
 kids beside the shepherds' tents.' 
 
 49 
 
HOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 PABT SECOND. 
 
 Chapter II. 8, to Chapter III. 11. 
 
 Scene First. Place: Slmlamife's home in the country. Speaker: Shulamite alone 
 with the Daughters of Jerusalem, or Ladies of the Court. 
 
 Narrative of the Bridegroom's Visit. 
 
 Verses 8—13, 
 
 The voice of my Beloved ! 
 Behold, he cometh, 
 Leaping upon the mountains, 
 . Skipping upon the hills. 
 My Beloved is like a roe or a younghart: 
 Behold, he standeth behind our wall ; 
 He looketh forth at the windows. 
 Shewing himself (glancing, like a rose 
 bud) through the lattice. 
 My beloved spake and said unto me 
 Eise up, my love, my fair one. 
 And come away. 
 For lo! the winter is past ; 
 The rain is over and gone ; 
 The flowers appear on the earth : 
 The time of singing is come ; 
 And the voice of the turtle is heard in 
 
 our land. 
 The fig tree putteth forth her green figs; 
 And the vines, with the tender grape, (or, 
 
 now in blossom), give a good smell. 
 Arise, my love, my fair one, and come 
 
 away. 
 
 Shulamite relates the visit of her Beloved 
 ^yhen he came to take her to the nuptials. 
 The visit probably made in spring. Tlie 
 bridegroom's invitation, from its pleasant 
 nature, poetically represented as a call to 
 come forth and enjoy the beauties of that 
 delightful season. The language implies a 
 previous absence of the bridegroom. The 
 believers most coniiortable state on earth not 
 abiding. Its interruption, liowever, subser- 
 vient to higher advancement. — The parts of 
 which the Bong is composed appear to shift 
 and melt into each other like the dissolving 
 views of a diorama. 
 
 The text a poetical and allegorical represen- 
 tation of what takes place in the history of the 
 Church as a whole, and in the experience of 
 believers individually. Historically, the 
 - 50 
 
 Church's experience — (1) At the return of 
 the Jews from the captivity in Babylon ; (2) 
 At the time of the Saviour's incarnation and 
 earthly ministry ; (3) At any time of great 
 revival in the Chiu-ch — pre-eminently, at the 
 commencement of the Gospel Dispensation on 
 the Day of Pentecost, and at the Reforma- 
 tion in the sixteenth century. A time of the 
 Cluu'ch's 
 
 Revival, 
 
 a time of Spring. The voice of the heavenly 
 Turtle-dove, hke the harbinger of an oriental 
 Spring, then heard in the land. The Gospel, 
 — the voice and dispensation of the Spirit — 
 then clearly and earnestly preached, and 
 accompanied with the Spirit's own power. 
 Sleepers awakened and the dead made alive. 
 The anxious inquiry lieard : What must I 
 do to be saved ? Sanctuaries thronged Avith 
 thirsting hearers. Converts multiplied. Be- 
 lievers quickened — made holy, happy, and 
 useful ; bold in testifying for Christ, and their 
 testimony blessed. The spirit of prayer — 
 the voice of the Turtle-dove in the believer's 
 heart — eminently poured out. Gatherings for 
 ]n-ayer, numerous, lively, and largely attended. 
 The fruits of the Spirit conspicuous. Love, 
 peace, and goodwill prevailing in tlie Church 
 and in the neighbourhood. Satan may rage, 
 and some may persecute ; but thebelievcrs are 
 unmoved, rejoicing to walk ' in the footsteps 
 of the flock,' and to be counted worthy to 
 suffer shame for their Master's sake. Ob- 
 serve — A necessity laid on believers to pray 
 for such a Spring-time to the Church and 
 the world (Zech. x. 1). — The Church's ex- 
 perience farther indicated in the text — (4) 
 At the time of the Saviour's second coming. 
 The new heavens and the new earth then 
 created. The whole creation, now groan- 
 ing and travailing in pain together, then 
 ' delivered from the bondage of corruption 
 into the glorious liberty of the children 
 of God.' No more death, neither sorrow, 
 nor crying, nor any more pain ; ' for the 
 former things are passed away ' (2 Peter iii. 
 13 ; Rom. viii. 21 ; Rev. xxi. 4). 
 The experience of individual believers ex- 
 
IWMTLETIC COJnmVTJRi': THE SOA'G OF SOLOMON. chap. ii. 
 
 Libitecl— (1) At tlie time of tlieir first enjoy- 
 ment of Christ's manifested love ; {i) At 
 subsequent reijetitions of the same; (o) In 
 revived spiritual life and joy after a season 
 of deadness and discomfort ; (4) At tlieir 
 departure to tlie ' better country.' 
 
 There everlasting spring abides, 
 And never withering flowers. 
 
 The passage includes a lively and beautiful 
 description of 
 
 Spring-. 
 
 Spring the emblem of all that is sweei, and 
 lovely, joyous and refresliing. The spring in 
 nature only a picture of the spring in grace, 
 and still more of the spring in glory. Its 
 lessons manifold : — 
 
 1. T/iat God is love. This proclained in 
 the months of spring from every wood and 
 hedge-rov,'-, every field and garden. Sung by 
 the lark as it soars in the air ; hummed by 
 the insect as it flits from flower to flower ; 
 wJiispered by the daisy that shows its smiling 
 face again after tiie snows and storms of 
 winter. Spring a continually recurring testi- 
 mony that God delights in tlie hap])iness of 
 His creatures. 
 
 2. That He rules hi/ His providence. By 
 His care, the creatures he has made are again 
 provided with the means of support and com- 
 fort wliich seemed for a time to be suspended. 
 Life bursts fortli out of death, and plenty out 
 of want. His hand looses the bands of 
 winter by preserving the earth in its motion, 
 and the sun in its power. He brings back 
 the sweet influences of the Pleiades, and 
 looses the bands of Orion (Job. xxxviii. 31). 
 
 3. That God is faithful to his irroraises. 
 The time of tlie singing of birds comes, how- 
 ever long it seemed to be deferred. The 
 voice of the turtle or cuckoo is again Jieard 
 in the land, proclaiming that God is mindful 
 of His promise tliat, while tlie world remains, 
 seed-time and liarvest, summer and winter, 
 sliall not cease (Gen. viii. 22). Weeping 
 may endure for a night ; joy, according to 
 His promise, comes in the morning. ' They 
 that sow in tears sliall reap in joy.' (Ps. 
 XXX. 5 ; cxxvi. 5). The fulness of the time 
 arrives, and the Saviour appears. 
 
 4. That God is the author of beaut;/. 
 Himself the perfection of beauty, He delights 
 in imparting it to His creatures. Beauty the 
 robe of Spring. Conspicuous everywhere, — 
 in " the blue sky, green earth, and gleaming 
 sea.'- The world not a mere granary. The 
 hand that fills the ear with the full corn for 
 man's food, clothes the grass of the field 
 with beautiful flowers for man's enjoyment. 
 The voice of spring: "How great is His 
 goodness, and how great is His beauty ! " 
 (Zech. ix. 17). 
 
 4-2 
 
 An interesting feature of Sin-ing is the 
 return of the migratory inlialiitauts of the 
 woods. Jlore especially that of the herald of 
 Spring— with us the cuckoo,— in Palestine, 
 
 Tlie Turtle Dove. 
 
 ' The voice of the turtle is heard in our land.'' 
 
 The turtle-dove in the natural, an emblem 
 of the Holy Ghost in the spiritual, world 
 His chosen form, in descending on the 
 Saviour at His bajitism. Probable allusion 
 to tlie figure in the account of the Creator 
 (Gen. i. 2): 'The Spirit of God moved on 
 the face of the waters.' Literally, ' brooded,' 
 as a bird over its youiig. ' Dove-like, sat'st 
 lirooding' {Milton). The dove an emblem 
 of the Holy Spirit, as — (1) Listing uished for 
 its faithful love. In love^^ the Sjiirit visits 
 loathsome hearts, which lie renews for His 
 abode, and then never entirely leaves. (2) 
 The cleanest and most delicate of birds. The 
 least sin hateful and grieving to the Holy 
 Spirit. Creates, in the soul He dwells in, 
 the same holy hatred. (3) J xery timid 
 creature. A hawk's feather said to be suf- 
 ficient to make it tremble. The Holy Spirit 
 easily grieved, and creates in us a holy fear 
 in regard to sin and spiritual danger. (4) 
 A (jentle bird. Tlie gentleness of the Spirit 
 seen in the gentleness of Christ, in whom 
 He dwelt in His fulness. ' I am meek and 
 lowly in heart.' 'He shall not strive nor 
 cry. A bruised reed He shall not break, and 
 smoking flax shall He not quench' (J\Iatt. xi. 
 29 ; xii. 20). Among the fruits of the Spirit 
 are — long-suffering, gentleness, and meek- 
 ness (Gal. V. 22, 23). (5) The turtle takes 
 ■up its abode in the land renewed under the 
 (jcnial breath of Sprincj. The Holy Spirit 
 ioves to dwell in the heart He renews by His 
 own gracious influence. The believer's body 
 as well as His soul the temple of the Holy 
 Ghost (] Cor. iii. IG ; vi. 19). Care to be 
 taken by the believer to cherish so blessed 
 a guest. 
 
 The ' voice ' of the Holy Spirit ' heard in 
 the land' — (1) When the Gospel is preached 
 ill Us purity. The Gospel the Dispensation 
 of the Spirit. 'The Spirit and the Bride 
 say : Come.' 'As the Holy Ghost saith, To- 
 day, if ye will hear His voice.' ' He that 
 hath an ear, let him hear \vhat the Spirit 
 saith unto the Churches' (llev. ii. 11 ; xxi. 
 17 ; Heb. iii. 7). (2) When the Gospel is 
 preached with power. The Gospel to be 
 preached ' with the Holy Ghost sent down 
 from heaven.' ' Ye shall' receive power after 
 that the Holy Ghost is come upon you ; and 
 ye shall be witnesses unto me ' (1 Peter i. 
 12 ; Acts i. 8). (3) When the fruits of the 
 Gospel appear in the lives of those who hear ii 
 51 
 
CHAP. II. IIOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 These fruits— love, joy, peace, long-suffering, 
 gentleness, goodness, faith, meekness, tem- 
 perance (or self control). Exemplified in 
 the first hearers of the Gospel at Jerusalem, 
 at Samaria, Philippi, Corinth, &c. (Acts ii. 
 44-47; viii. 8; xvi. ]5, 33, 34; Phil. i. 
 3—7; I Cor. vi. 11). The voice of the 
 turtle-dove never entirely silent in the earth 
 since the first promise of a Saviour. Heard 
 in the preaching of Enoch and Noah, in the 
 Psalms of David, in the Proverbs and Song 
 of Solomon, and in the strains of all the 
 prophets. Carries in the Gospel the olive 
 leaf of peace to a perishing but pitied 
 •world. 
 
 Erom the language of Shulamite in re- 
 ference to her Beloved, observe — 
 
 1. The warm affection of a beliecer's heart 
 toicards the Saviour. ' The voice of my Be- 
 loved ! ' The first faint sound of His Voice 
 eagerly caught as it falls on the ear. Shula- 
 mite speaks as if her heart leaped within her 
 at the sound. ' As soon as the voice of Thy 
 salutation sounded in mine ears, the babe 
 leaped in my womb for joy' (Luke i. 44). 
 (2) The icaiting and expectant state of the 
 believer in regard to Christ. Eor His first 
 Advent in the case of the Old Testament 
 Church ; His second Advent in that of the 
 New; and His spiritual visits and ap- 
 pearances in the case of believers in geueral. 
 Shulamite on the eager look out for her Be- 
 loved. The proper posture of believers in 
 regard to Christ. His second and glorious 
 Appearing the Church's ' blessed hope ' 
 (Titus ii. 13 ; Luke xii. 36). (3) The love 
 of Christ to His Church. Shuiaraite's Be- 
 loved represented as coming to her, in the 
 eagerness of his desire, like a swift and 
 sprightly gazelle or young antelope, bound- 
 ing over mountain and hill. No obstacle too 
 great for Christ to overcome in redeeming 
 and blessing His Church. 'He loved the 
 Church and gave Himself for it.' Jacob's 
 love to Rachael shewn by a hard service of 
 fourteen years in keeping Labau's flocks. A 
 human life of thirty-three years to fulfil 
 the precepts of the law; and a painful, igno- 
 minious, and accursed death, with the added 
 misery of the hiding of His Eather's face, 
 to satisfy its penalty — not too much for the 
 love of Christ to His Cluircli. ' Sacrifice and 
 offering Thou wouldst not : then said I, lo, I 
 come to do Tliy will, O God ; a body hast 
 Tliou prepared for me ' (Ps. xl. G,' &c. ; 
 Heb. X. 5—9). 
 
 3. The Saviour's desire for the believer's 
 love and fellowship. Shulamite's Beloved 
 having reached her dwelling, waits outside 
 till he obtains her consent to follow him. 
 * He standeth behind our wall,' &c. He 
 addresses her by the most endearing titles, 
 and employs arguments takeu from the 
 
 removal of every obstacle — 'the winter is 
 past,' &c. — and from the most attractive 
 features of the country in the lovely season 
 of an oriental Spring, as expressive of the 
 sweetness enjoyed in the fellowship of love. 
 Souls invited to receive and follow Christ by 
 the blessedness imparted by His presence 
 and love. 'Behold, I stand at the door and 
 knock ; if any man hear my voice and open 
 the door, I will come in unto him, and will 
 sup with him, and he with me' (Rev. iii. 20). 
 4. The natural backwardness of the heart 
 to the blessedness to ichich Christ invites His 
 people. Shulamite's backwardness indicated 
 by the arguments employed by her waiting 
 Beloved to overcome it. The believer's 
 spirit willing, while the flesh is weak. 
 Weights hanging on the soul which have to 
 be laid aside. The natural tendency, through 
 the remains of the carnal mind, to settle 
 down in a state of sloth and indolence, satis- 
 fied with little of spiritual life and commu- 
 nion with the Saviour. ' My soul cleaveth 
 to the dust ; quicken Thou me according to 
 Thy word' (Ps. cxix. 25). 
 
 6. The necessity of leaving everything for 
 Christ. Shulamite twice entreated ' to rise 
 up and come away.' Like the exhortation 
 addressed to the same Bride in the forty- 
 fiftli Psalm : ' Harken, daughter, and con- 
 sider : forget also thine own people and thy 
 father's house' (Ps. xlv. 10, 11). The 
 Saviour's call : ' Eollow Me ' — to be an- 
 swered by a rising up, leaving all, and follow- 
 ing Him (Matt. iv. 19—32; Luke v. 27, 28). 
 ' Whosoever he be that forsaketh not all that 
 he hath, he cannot be My disciple ' (Luke 
 xiv. 33). 
 
 7. The whole passage descriptive of 
 
 The Saviour's Call. 
 
 I. JFhat it COST to make it. Shulamite's 
 Beloved required to come from a distance, 
 overcoming every obstacle, ' like a roe or a 
 young hind' bounding over one mountain 
 peak after another. The Son of God re- 
 quired to leave His Eather's house, assume 
 our nature, empty Himself of His glory, take 
 the form of a servant, be born of a humble 
 woman, be brought forth in a stable, work as 
 a carpenter, become a man of sorrows and 
 acquainted with grief, be for a time with no- 
 wiiereto lay his head, endure the contradiction, 
 reproach, and opposition of sinners, and at 
 last the hiding of His Father's face amid tlie 
 agony and shame oi'an accursed death. One 
 mountain of suffering and one valley of 
 humiliation after another, to be passed before 
 He could call sinners to the enjoyment of 
 salvation, — His chosen bride to tlie celebra- 
 tion of the marriage. Many also the pro- 
 vocations to be come over iu His saving call 
 
HOMILETIC COMMENTARY: THE SONG OF SOLOMON. chap. 
 
 to sinners, and His sanctifying call to be- 
 lievers, before He obtains their full consent 
 to 'rise up and come away.' Jesus more 
 eager to save and bless, than the sinner or 
 the saint to experience His salvation and 
 blessing (Ps. Ixxxi. 10— IG). 
 
 II. T/ie Means through which He addresses 
 the call. " The voice of my Beloved. He 
 standeth behind our vi^all, he looketh forth 
 at the windows, showing himself {inargin, 
 'flourishing' — glancing like an opening 
 flower) through the lattice." Through these 
 openings in the wall he addressed his invi- 
 tation: 'My beloved spake and said unto 
 me.' Through the ordinances instituted by 
 Himself in His Church, Christ wooes sinners 
 to become His Bride, and invites His Bride 
 to the full enjoyment of union and com- 
 munion with Him. ' We are ambassadors 
 for Christ, as though God did beseech you 
 by us : we pray you, in Christ's stead, be ye 
 reconciled unto God.' 'I have espoused 
 you to one husband, that I may present you 
 as a chaste virgin unto Christ' (2 Cor. v. 20 ; 
 xi. 2). The voice of Christ Himself in the 
 word and ordinances the only effectual means 
 of awakening and drawing the soul to Him- 
 self. ' My sheep hear my voice and follow 
 me.' The quickened soul able to distinguish 
 that voice as the voice of the beloved. " They 
 know not the voice of strangers." The voice 
 known to be that of the Saviour from its inward 
 power and sweetness, and from its conformity 
 to the written Word. Known by believers 
 as having heard and experienced it before. 
 Observe — (1) A wall found standinr/ between 
 Christ and the soul whom He seeks. Our 
 fleshly nature, both in respect to body and 
 mind, such a wall. The ' law of command- 
 ments ' which we have broken, another. 
 Visible nature at present a separating wall. 
 Ordinances themselves a wall, but a wall 
 with openings in it ; or ordinances these 
 openings themselves. Through these openings 
 Christ shows Himself to the soul He seeks. 
 (2) To obtain glimpses of Christ and hear 
 His voice, it is necessary to he at the lattice of 
 ordinances. Divine ordinances the moeting- 
 place between Christ and His people (Ex. 
 xxv. 22 ; xxix. 42, 43 ; xxx, 6, 36). 'Blessed 
 is the man that heareth me, watching daily at 
 my gates, waiting at the ports of my doors.' 
 ' One thing have I desired, and that will I seek 
 after ; that I may dwell in the house of the 
 Lord all the days of my life, to behold the 
 beauty of the Lord and inquire in His 
 temple.' ' Wherever two or three are 
 gathered together in My name there am I in 
 the midst of them.' ' Wherever I record my 
 name, I will come and bless you' (Prov. 
 viii. 34 ; Ps. xxvii. 4 ; Matt, xviii, 20 ; 
 Ex. XS.24). „ - .- 
 
 III. The Arguments employed in the call. 
 Three arguments employed by Shulamite's 
 Beloved. (1) His own love— expressed in 
 the titles given her ; (2) The removal of 
 hindrances : ' The winter is past, the rain 
 is over and gone ; ' (3) The joyful prospect 
 before her — 'The llowcrs appear on the 
 earth,' &c. Jesus invites sinners to become 
 His Bride, and His Bride to come forth to 
 the full enjoyment of His fellowship on the 
 ground of — 
 
 1. His love to them. His great argument 
 with Israel His argument with believers and 
 with sinners still : ' I have loved Thee 
 with an everlasting love; therefore, with 
 loving-kindness have I drawn thee.' ' I have 
 redeemed thee ; thou art mine.' ' Tarn, 
 backsliding children, for 1 am married unto 
 you' (Jer. xxxi. 3; iii. 14; Is. xliii. 1). 
 'God so loved the world that He gave His 
 only begotten Son, that whosoever be- 
 lieveth on Him might not perish.' ' The 
 Son of Man is come to seek and to save that 
 which was lost.' ' Came not to be ministered 
 unto, but to minister, and to give His life 
 a ransom for many ' (John iii. 16 ; Luke xix. 
 10; Matt. XX. 28). Thus Jesus gained the 
 woman at Jacob's well, and the sinner that 
 washed His feet with her tears. The sin- 
 ner's heart only thawed by a Saviour's lov^e. 
 The cords that draw the soul to Christ ' the 
 cords of a man and the bands of love ' (Hos. 
 xi. 4). Only the revelation of redeeming 
 love able to break down the barriers and 
 undo the bolts of a sinner's heart A loving 
 voice heard outside before the door is opened 
 within (Rev. iii. 20). None so fair in the 
 eyes of Jesus as the penitent and believing 
 soul (Luke XV. 5 — 7). 
 
 2. The removal of hindrances. The win- 
 ter of a Legal Dispensation now past. The 
 covenant of works superseded by a covenant 
 of grace. ' Do this and live ' exchanged for 
 'Believe and live.' Fulfilment of moral 
 precepts and observance of ceremonial ordi- 
 nances no longer a term of union with the 
 Beloved. The invitation : ' Come unto me, 
 all ye that labour and are heavy laden, and 
 I will give you rest.' ' Ho, every one that 
 thirsteth ; come ye to the waters ; and he 
 that hath no money ; Come, buy and eat ; 
 without money and without price.' ' Who- 
 soever will, let him take the water of life 
 freely' (Matt. xi. 28 ; Is. Iv. 1 ; Bev. xxii. 17). 
 Divine justice that demanded the sinner's 
 damnation now satisfied with the Surety's 
 blood. The sword that should have smitten 
 the guilty sheep bathed in the blood of the 
 Shepherd, and so put back into its scabbard. 
 The way prepared on the cross for a righteous 
 reconciliation with God, and the full forgive- 
 ness of the sinner. God now able to be 
 just while justifying the ungodly, A just 
 
 53 
 
IIOmiETIC COMMENTARY^ THE SONG OF SOLOMON. 
 
 God now a Saviour. All things now ready 
 for the salvation of the sinner, and his mar- 
 riage -with God's own Son (Zech. xiii. 7; 
 Eph. ii. 13— IG ; Kom. iii._ 21—20 ; Matt. 
 sxii. 2, 4). Nothing wanting but the sin- 
 ner's consent. 'Wilt thou go with this 
 man ? ' ' To as many as received Him, to 
 them gave He power to become the sons of 
 God'^ohni. 12). 
 
 3. The joy and hlcsscdnesf^ altendivg com- 
 pliance. 'The llowcrs appear on the earth, 
 &c.' The soul invited by Christ to the joy 
 and blessedness of an eternal spring, in the 
 enjoyment of His society and love — in the 
 new heavens of the new earth 'wherein 
 dwelleth righteousness.' A rest remaining 
 for the people of God, of which Canaan, 
 clad in all the beauties of a lovely spring, 
 was only a type. A time in prospect for the 
 sinner that accepts the Saviour, when all the 
 chill and gloom, the clouds and storms, the 
 darkness and discomfort of the present state, 
 shall give place to the sweetness and sun- 
 shine, the brightness and beauty, the light 
 and gladness, of a land where the sun shall 
 no more go down ; where flowers that never 
 fade bloom under cloudless skies ; where the 
 harps of angels and the songs of the Re- 
 deemed fill tTic air with celestial music, and 
 where the tree of life bears its perennial 
 fr\iit on both banks of the river that waters 
 the Paradise of God. A 'better country' 
 in prospect to every believing soul, where 
 purity and peace, and joy and love — the 
 voice of the heavenly turtle — is everywhere 
 heard, and where the true Vine diffuses its 
 fragrance, and with its precious clusters fills 
 the happy inhabitants with 'a joy unspeakable 
 and full of glory.' 
 
 III. The Call itself. ' Rise up and come 
 aM'ay.' The call addressed by the Saviour 
 to His first disciples : ' Follow me.' In 
 obedience to it, they ' rose up, left all, and fol- 
 lowed him' (Matt. iv. 18—22; Luke v. 
 27,28). The general law : 'Whosoever he 
 be that forsaketh not all that he hath, he 
 cannot be my disciple.' 'If any man will 
 come after me, let him deny himself, and 
 take up his cross and follow me.' ' Let us 
 go forth unto Him, without the camp, bear- 
 ing His reproach.' ' Hearken, O daughter, 
 and consider ; forget all thine own people, 
 and thy father's house : so shall the King 
 greatly desire thy beauty ' (Luke xiv. 33 j 
 Matt. xvi. 24; Heb. xiii. 13; Ps. xlv. 
 10, 11). The world to be given up in order 
 to 'come away' with Christ. No man able 
 to serve two masters of different interests 
 and demands. 'Ye cannot serve God and 
 mammon.' ' If the Lord be God, serve 
 Him ; if Baal be God, serve him.' A reso- 
 lution and efTort to be made to leave our 
 
 64 
 
 present state in order to follow Christ. 
 'Rise up.' So the Prodigal Son: 'I will- 
 arise and go to my father,' &c. And he 
 arose and went. The strength to arise is 
 Christ's : the act and effort our own. So 
 with the Paralytic : ' Take up thy bed, and 
 go into thine house ; and he arose and de- 
 parted to his house ' (Luke xv. 18, 20 ; Matt, 
 ix. G). Christ's call is — (1) To come to him; 
 (2) To come a/ler Him. We are to come to 
 Him as sinners ; to come after Him as 
 disciples. The former verified by the latter. 
 The blessing of coming to Christ realized in 
 coming after Him. ' Come unto me, all ye 
 that labour and are heavy laden, and I will 
 give you rest,' followed by — ' take my yoke 
 upon you, and learn of me ; and ye shall find 
 rest to your souls ' (Matt. xi. 28, 29). Un- 
 speakable gainers in giving up all for Christ. 
 Christ the One Pearl of great price that 
 makes a man up for time and eternity. 
 Everything, therefore, wisely given up to 
 obtain possession of it. The case of Paul 
 that of all believers : ' What things were 
 gain to me, those I counted loss for 
 Christ ; yea, doubtless, and I count all things 
 but loss for the excellency of the knowledge 
 of Christ Jesus my Lord : for whonr I have 
 suffered the loss of all things,' &c. (Phil. 
 iii. 7, 8). 
 
 Brideghoom's Second Call. 
 
 Verse 14. 
 my dove. 
 
 That art in the clefts of the rock, 
 In the secret places of the stairs ; 
 Let me see thy countenance, 
 Let me hear thy voice ; 
 For sweet is thy voice, 
 And thy countenance is comely. 
 
 Love unwilling to take a refusal. Hence a 
 repetition of the bridegroom's call. Strange 
 backwardness on the part of a sinner to 
 comply with the call of a Saviour. Back- 
 wardness on the part of a believer to follow 
 Jesus to the enjoyment of a higher life of 
 holiness and blessedness. In the Bride- 
 groom's Second Call, observe — 
 
 I. The Title of the Called one. 'My 
 dove.' A term of endearment. Love sees 
 in its object only what is beautiful and 
 agreeable. The called one a sinner, with 
 much that is not dove-like. Yet love says : 
 ' My dove.' Yet in regard to a believer, the 
 title true. The believer is — (1) A ' dove,' be- 
 cause renewed with a dove-like nature akin 
 to that of Him who renews him and dwells 
 in him — the Holy Spirit, whose emblem is 
 the dove ; the dove-like becoming the pre- 
 
EOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 dominant one in him, and going on increas- 
 ing until it reaches perfection and is the 
 only one, and that for ever. Believers 
 viewed and addressed by Christ in His love, 
 according to their new, rather than their old 
 nature. (2) C/w7.?f 5 dove, as — (i.) Given Him 
 by the Father ; (ii.) Purchased by His own 
 blood ; (iii.) Wooed and won by Him as His 
 Bride, and made a member of His body. 
 The little word ' m^// ' as precious to Christ 
 in reference to believers as it is to believers 
 iu reference to Christ. 
 
 The Dove, 
 
 an emblem of believers, as it is— 
 
 1. Helpless. Unable to defend itself against 
 birds of prey (Compare Ps. xviii. 17 ; Jer. 
 xxxi. 11). 
 
 2. Simple. "With as Utile wisdom as 
 strength to defend itself. ' Ephraira is like 
 a silly dove' (Hos. vii. 11). '0 foolish 
 Galatians, who hath bewitched you that ye 
 should not obey the truth ' (Gal. iii. 1). 
 Hence Paul's fear for the Cormthians 
 (2 Cor. xi. 2). 
 
 3. Timid. Trembles at the sight of a 
 hawk's feather. 'They shall tremble as a 
 dove out of the land of Assyria ' (Hos. xi. 11). 
 Believers tremble at God's word. Afraid to 
 sin, though not afraid to suffer (Heb. xi. 25). 
 
 4. Seiisitive. 'They shall mourn love 
 like doves in the valley.' The dove's note a 
 mournful one. Believers sensitive to evils 
 within and without them, about which others 
 do not care. Concerned and troubled both 
 for Christ's cause and their neighbour's 
 souls. Sigh and cry for the abominations 
 done in the land. Wee]) in secret places for 
 the pride and destruction of others. Groan 
 within themselves for the sins of tlieir own 
 nature and life. Their character and blessed- 
 ness that they ' mourn,' and ' sorrow after a 
 godly sort' (Matt. v. 4 ; 2 Cor. vii. 11). 
 
 5. Beautiful. Has 'wings covered with 
 silver, and her feathers with yellow gold' 
 (Ps. Ixviii. 13). Believers to be made like 
 them. Adorned with the beauties of holiness. 
 Comely with Christ's comeliness put upon 
 them. 
 
 6. Cleanly. Cleanly in its food, its feathers, 
 and its nest. Believers called to be holy 
 and without blame. Clean through the 
 Word of Christ spoken to them. ' Purify 
 themselves, as God is pure. Cleanse them- 
 selves from all filthiness of the flesh and 
 spirit. Cleansed by the blood, and sanctified 
 by the Spirit of Christ (1 John i. 7 ; 1 Cor. 
 vi. 11). 
 
 7. Harmless. The dove's harmlessness 
 proverbial. Believers made like Him who 
 was ' holy, harmless,' &c. Their calling to 
 be 'blameless and harmless, as the sons of 
 
 God ; ' liarmless in spirit, speech, and actions 
 (Phil. ii. 15). 
 
 8. Affectionalc and faithful. Pairs only 
 with one mate. Mourns over its loss. Be- 
 lievers' love to Ciu-ist stronger than death. 
 'Follow the Lamb whithersoever hcgocth.' 
 
 9. Tlie Bearer of Tidings. Doves em- 
 ployed for this purpose. A species of pigeon 
 distinguished by tliis name. Noah's dove. 
 So believers the bearers of the glad tidings 
 of the Gospel (Is. xl. 9; Iii. 7; Ps. Ixviii. 
 11 ; Mark xvi. 15). 
 
 10. Often resort ing to, and making their 
 nest in the rocks. A species named from this 
 circumstance. Hence what follows — 
 
 11. Their Place and Condition. ' That 
 art iu the clefts of the rock, in the secret 
 places of the stairs ' (or precipices). Pos- 
 sible allusion to the retired seclusion in 
 which Shulamite was kept in her mother's 
 house; or to the sequestered situation of 
 that house among the mountains. The de- 
 scription suggested by the title given : ' My 
 dove.' Doves often found in the recesses of 
 rocks. Indicates — 
 
 1. Timidiii/. The dove in the clefts of 
 the rock from fear of her pursuers. Be- 
 lievers to pass the time of their sojourning 
 here in fear. Work out their salvation with 
 fear and trembling. ' The wise man feareth 
 and departeth from evil,' while 'the fool rageth 
 and is confident ' (Ps. xiv. 16). Sufficient 
 cause for 'fearing always,' in a corrupt 
 nature within us, a roaring lion and subtle 
 serpent without us, and a world lying in 
 wickedness around us. 
 
 2. Security. The dove safe in the clefts 
 of the rock. Believers safe in the Rock of 
 Ages. Their place of defence the munitions 
 of rocks. Jehovah Himself their refuge. 
 Sheltered in Jesus, the enemy may harrass, 
 but not hurt them. Sin may rage, but not 
 reign in them. Men and devils may perse- 
 cute and persuade, but not prevail against 
 them. Kept by the power of God through 
 faith unto salvation (1 Peter i. 5). 
 
 3. Isolation and loneliness. Believers in 
 the world, though not of\i. Strangers and 
 pilgrims. ' The world knoweth us not, even as 
 it knew Him not.' Believers at present in 
 this world as the Bride when the Bridegroom 
 is taken away from her. Special times iu 
 their experience when they are ' as a sparrow 
 alone upon the house-top ' (Ps. cii. 7 ; 
 xxxviii. 11). Hence the promise : ' I will not 
 leave you comfortless {margin, ' orphans') ; I 
 will come to you' (John xiv. 18). 
 
 III. The Call itself, 'Let mc see tiiy 
 
 countenance, let me hear thy voice.' Christ's 
 
 desire in regard to His Church in the .world— 
 
 (1) To enjoy their fellowship (Rev. iii. 20) ; 
 
 55 
 
CHAP. II. HOMILETIO COMMENTARY: THE SONG OF SOLOMON. 
 
 (2) To see them trustful, cheerful, and 
 happy iu Himself (Phil. iii. 1) ; (3) To wit- 
 ness "in them the exercise of faith and love 
 (Heb. xii. 2) ; (4) To enjoy their beauty— 
 the reflection of His own — His own comliness 
 which He has put upon them (Ps. xlv. 11). 
 The believer's countenance, lighted up with 
 faith and love, the fairest sia;ht in heaven and 
 earth to Christ, next to His Father. The 
 weakest believer invited to a free and familiar 
 intercourse with the Saviour. The believer's 
 happiness, as well as the Saviour's joy, to 
 turn his countenance fully and constantly 
 towards Him. Nothing, not even sin, to be 
 allowed to turn it away from Him when He 
 lovingly invites him to turn it to Him. (5) 
 To hear their voice- (i.) In speaking to 
 Him as well as of Him; (ii.) In cheerful 
 song; songs given the believer even in the 
 night — in painful and perilous, as well as 
 pleasant and peaceful, times (Job. xxxv. 10 ; 
 Ps. xlii. 8) ; (iii.) In thanksgiving and praise. 
 To give thanks in everything, and to praise 
 at all times, the will of God concerning us; 
 (iv.) In confessing sin, and Jesus as a 
 gracious and all-sufficient Saviour from it ; 
 (v.) In prayer and supplication — praying 
 always and not fainting; in everything 
 making their requests known unto God; 
 coming boldly to the throne of grace through 
 Him who is their elder brother and High 
 Priest ; casting their care upon Him who 
 careth for them, and pouring out their hearts 
 before Him. No situation or circumstances 
 in which the soul should yield to the tempta- 
 tion of restraining prayer. 
 
 IV. The Reason of the Call. Tor sweet 
 is thy voice, and thy countenance is comely.' 
 The voice of a believer, though heard in 
 groans and lamentations, sweeter to Jesus 
 than the hallelujahs of angels. The voice of 
 the child for whom He gave His life, and of 
 the Bride whom He redeemed with His own 
 blood. Sweeter still when heard in songs 
 of faith and love, or in happy communion 
 with Himself. The believer's countenance 
 comely to Christ, though soiled with tears 
 and dejected with sorrow. The Saviour's 
 refreshment in Simon's house, not the viands 
 on the table, but the woman at His feet 
 with her countenance wet with the tears of 
 penitence and love. The believing prayers 
 and loving praises of a pardoned sinner 
 sweeter to Christ than the songs of seraphim. 
 The first cry of an awakened soul turns away 
 his ear from the symphonies of heaven. His 
 joy fulfilled, not in the angels that never fell, 
 but in fallen and restored men. The joyous 
 thanksgivings of redeemed sinners make the 
 Son of God a double heaven. His joy of joys 
 in the dead made alive again, in the lost one 
 found. ' He will rejoice over thee with joy ; 
 
 56 
 
 He will rest in His love ; He will joy over 
 thee with singing,' — like the mother who 
 sings for joy over lier infant that lies smiling 
 in her lap (Zeph. iii. 17). 'Hephzibah,' the 
 name He gives to His saved people : ' My 
 delight is in her ' (Is Ixii. 4). 
 
 Sholamite's Reply to her Beloved. 
 
 (Verses 15 — 17.) 
 
 Take us the foxes, 
 
 The little foxes, 
 
 That spoil the vines ; 
 
 For our vines have tender grapes. 
 
 My beloved is mine, 
 
 And I am his ; 
 
 He feedeth among the lilies. 
 
 Until the day break 
 
 And the shadows flee away ; 
 
 Turn my Beloved, 
 
 And be thou like a roe, 
 
 Or a young hart. 
 
 Upon the mountains of Bather. 
 
 Shulamite readily responds to her Beloved. 
 Complies with His request to let Him hear her 
 voice. Her song, a ' song of loves ' (Ps. 
 xlv. title). Expresses her desire and joy. 
 Believers, encouraged and invited by Jesus, 
 lift up their voice in prayer and song to the 
 praise and pleasure of their Beloved. The 
 privilege oi' ' the ransomed of the Lord ' to 
 return to Zion witli songs. ' The inhabitant 
 of the rock ' sings ; though lonely, yet secure 
 and happy. Believers enabled, through faith 
 and love, to sing the Lord's song even in a 
 strange land (Ps. cxxxvii. 4). Shulamite's 
 song a mirror of the believer's experience. 
 Expresses — 
 
 I. Concern. 'Take us the foxes (or jack- 
 als), the little foxes, that spoil the vines ; 
 for our vines have tender grapes ' (or, ' are 
 in bloom'). Expresses her concern that 
 nothing may exist to cool their love, or mar 
 the happiness of the anticipated union. 
 Speaks of herself as, in her bridal character, 
 a vineyard, the property as much of her 
 Beloved as her own. The vines of that 
 vineyard, the happy intercourse of the con- 
 nubial state. These, as in Spring, only then 
 in bloom ; the marriage not yet consummated, 
 and the intercourse being only that of parties 
 betrothed. The married state, however, an- 
 ticipated, when for a time t lie vines would still 
 only ' have tender grapes,' or be in flower. 
 Natural concern in the Bride that nothing 
 may disturb or mar the felicities of their 
 married life. Wishes every hurtful and dis- 
 
HOMILETIC COMMENTARY: THE SONG OF SOLOMON. chap, ii 
 
 turbihg element to be detected and removed 
 at the very beginning. Even ' the little 
 foxes ' to be taken and destroyed. Greater 
 danger from infirmities of temper, little 
 jealousies, coolnesses, or estraugemeats, at 
 the earlier period of their wedded inter- 
 course than even afterwards. The thought 
 of the possible existence of such things 
 painful to the loving Shulaniite. To remove 
 the causes and guard against the occasions 
 of such disturbance, the joint care of both 
 parties, while especially lying upon the hus- 
 band. ' Take us the foxes.' Observe — 
 
 1. Care io he taken to preserce unhurt the 
 union and communion between believers and 
 Christ. The peace as well as fruitfulness of 
 believers easily marred and injured. Grace 
 in the soul, and Christ's presence in the 
 Church, a tender and delicate thing. The 
 Spirit easily grieved. Many foxes about the 
 vineyard, both great and small. Injury to 
 the Church as a whole, and to believers indi- 
 vidually, from various causes. These ap- 
 parent in the earliest period of the Church. 
 Exhibited in the acts of the Apostles, the 
 Epistles, and the Revelation. Appeared 
 both in the form of false doctrines and foul 
 practices. Believers, and the Churcli in 
 general, warned against them. Care, vigi- 
 lance, and decision necessary to guard against 
 their entrance and effects. 
 
 2. Errors in doctrine and sins in life to be 
 especially (guarded against in the Spring- 
 time of grace, and in the revivals of the 
 Church. Spiritual pride, uncharitableness, 
 vain-glory, strife, error, exclusiveness, to be 
 then especially watched against. To be 
 crushed m their first appearances and small 
 beginnings. ' Take us the /jY^/e foxes.' More 
 dangerous and more damaging then, as 
 being more likely to be overlooked, and 
 more easily admitted. Young foxes more 
 injurious to the vines in Spring than the 
 older ones. What might be regarded as 
 small sins, and scarcely observable to others, 
 often the most hurtful to the divine life, and 
 the spiritual health of a Church. ' I have 
 somewhat against thee, because thou hast 
 left thy first love. Remember, therefore, 
 froQi whence thou art fallen, and repent, and 
 do the first works; or else I will come unto 
 thee quickly,' &c. (Rev. ii. 4, 5). 
 
 3. Sins and errors in the Church an injury 
 to Christ as well as to the Church itself, and 
 to individual believers. ' Take us the foxes ; 
 our vines have tender grapes.' The purity, 
 happiness, and fruitfulness of the Church, 
 both collectively and individually, the com- 
 mon interest of Christ) and His people. The 
 Church Christ's body. His chosen rest and 
 abode. His walk among the seven golden 
 candlesticks. Injury to them an injury to 
 Mim, 
 
 4 Christ and His Spirit's agency necessary 
 to the preservation of the Church's purity 
 and the believer's peace. ' Take us (or ' for 
 us ') the foxes.' The Bride unable to do 
 tliis herself. Believers ' kept by the power 
 of God through faith uuto salvation' (1 Pet. 
 i. 5). Christ alone able to keep His people 
 from falling, and to preserve them blameless. 
 'A vineyard of red wine : I the Lord do keep 
 it : I will water it every moment : lest any 
 hurt it, I will keep it night and day ' (Is. 
 xxvii. 2, 3). Without me ye can do nothing. 
 My grace is sufficient for thee. The Church's 
 eflbrts made effectual by the Spirit's agency. 
 'Not by might nor by power, but by my 
 Spirit, saith the Lord of hosts ' (Zech. iv. 6). 
 Little speed in soul-matters without Christ's 
 hand in the work. 
 
 5. The believer' s duty and interest prayer- 
 fully to put the preservation of his own soul, 
 and of the Church at large, into Christ's 
 hands. 'Take us the foxes' — the Bride's 
 earnest prayer to the Bridegroom. Paul's 
 conduct in regard to the thorn in the flesh : 
 ' For this I besought the Lord thrice, that 
 it might depart from me ' (2 Cor. xii. 8). 
 Arise, plead thine own cause. What Christ 
 can do, and has promised to do. He will do 
 at His people's earnest prayer (Ezek. xxxvi. 
 37 ; Is. xlv. n ; Matt. ix. 38.) Prayer the 
 mightiest weapon put by her Lord into the 
 Church's hand, for the preservation of her 
 purity and the conquest of her foes. Be- 
 lievers' duty both to work and pray. ' We 
 will give ourselves to prayer and the ministry 
 of the Word' (Acts vi. 4). The Church's 
 greatest triumphs won upon her knees. 
 
 II. Joy. ' My beloved is mine and I am 
 His.' Shulamite expresses her joy in the 
 possession of her Beloved, and in the entire 
 surrender of herself to him as his own. 
 This ioy enhanced by the consideration of 
 what he is and does — the excellence of his 
 character, the happiness he imparts to his 
 own, and the pleasure he takes in their 
 society. ' He feedeth among the lilies.' 
 The Beloved compared to a noble and beauti- 
 ful gazelle that pastures only in the flowery 
 meads. Only purest joys the Saviour's 
 choice. Only the pure His companions and 
 friends. Purest enjoyments attend His pre- 
 sence. Lilies spring and bloom at His steps. 
 Hence the believer's joy and thankfulness. 
 Justly congratulates himself on his untold 
 treasure. ' To you that believe He is pre- 
 cious.' 'The lines are fallen unto me in 
 pleasant places : I have a goodly heritage: 
 the Lord is the portion or my inheritance 
 and my cup.' ' My soul shall make her boast 
 in the Lord.' 'I will greatly rejoice in the 
 Lord; my soul shall be very joyful in my 
 God.' 
 
 67 
 
CHAP. II. HOMILETIC COMMENTARY: THE SONG OF SOLOMON, 
 
 ' The opening heavens around mc shine, 
 
 With beams of sacred bliss, 
 When Jesus tells me Ho is mine, 
 And whispers I am His.' 
 
 Observe — 
 
 1. A real, complete, ancllasHjif/ proprieti/ in 
 each other on the j)art of Christ and believers. 
 Each, with all that he is aud has, the pro- 
 perty of the other. Tlie humblest and 
 poorest believer equally with the strongest 
 and richest, the sharer of Christ and all that 
 is His — His life, merits, deatli, resurrectiou, 
 glory, power, kingdom, throne (Rom. viii. 
 17; Rev. iii. 21). The believer entirely 
 Christ's — his affections, talents, powers, 
 possessions, influence. The name of King 
 Jesus stamped on all he has and is. ' Holi- 
 ness to the Lord ' engraven on the furniture 
 of his house and the tools of his workshop. 
 
 3. The believer^s happiness that Christ is 
 his and he is Christ's. Christ such as to 
 guarantee tins happiness. ' He feedeth 
 among the lilies.' His presence makes a 
 Paradise to angels, still more to His re- 
 deemed. ' Where thou art is heaven.' In- 
 finitely blessed Himself, He is able to make 
 all blessed \y\\o are the object of His love. 
 The special blessedness of the glorified, that 
 the Lamb who is iu the midst of the throne 
 shall feed them, that the Lamb stands on 
 Mount Zion in the midst of tlic redeenied, 
 aud that He appears even in heaven as a 
 Lamb that 'had been slain' (Rev. v. 6; 
 vii. 17 ; xiv. 1). 
 
 3. The proper character of believers to be 
 Hljl-like. 'He feedeth among the lilies.' 
 Lilies the emblems of sweetness and purity. 
 Descriptive of those among which the Holy 
 and Eair One delights to dwell. The spot- 
 less and lovely One can only feed among 
 lilies. He who is sweetness and beauty 
 itself must have lilies for His companions aud 
 joy. This fact the guardian of the believer's 
 life and the security of his peace. To 
 enjoy Christ and His fellowship we must be 
 lilies. Christ only able to live in a pure 
 heart (Matt. v. 8 ;'Tit. ii. 14; 1 John iii. 3). 
 
 4. Christ to be found atiiouq His people. 
 ' He feedeth among tlic lilies.' Is to be found 
 among such (ch. vi. 2). 'Wherever two or 
 three are gathered together iu my name, 
 tliere am I in the midst of them.' 'He that 
 walketli in the midst of the seven golden 
 candlesticks' (Matt, xviii. 20; Rev. ii. 1). 
 Christ still to be sought and found in the 
 temple — His own body, the Churcii. Found 
 sitting, not in the midst of proud Pharisees 
 and captious Scribes, but among His humble 
 disciples, and the ' publicans and sinners ' 
 that draw near to hear Him (Luke xv. 1 ; 
 Is. Ixvi. 1, 2 ; Ivii. 15 ; Acts vii. 48). 
 
 III. Desike. 'Till the day-dawn (or 
 58 
 
 breathe), and the shadows flee away," turn, 
 my beloved,' &c. Shulamite's desire, pro- 
 bably, for the day of the anticipated nuptials, 
 and her Bridegroom's frequent visits in the 
 meantime. The day longed for that shall 
 make her legally and publicly his own, and 
 shall put her iu possession of the happiness 
 and privilege of his married wife. The day 
 of the Lord's second appearing that of the 
 public nuptials of His Church. The espousals 
 or betrothing, here ; the marriage, hereafter 
 (2 Cor. ii. 2 ; Rev. xix. 7). The Bride not 
 complete till the Bridegroom comes to be 
 glorified in His saints and to make them all 
 like Himself (2 Thess. i. 10 ; Phil. iii. 20, 
 21). That day the object of the believer's 
 longing. The blessed liope (Tit. ii. 13). The 
 day looked for and hasted to (2 Peter iii. 12). 
 The speedy arrival of that day the last pro- 
 mise of the Bridegroom to His Church, and 
 
 the last 
 
 praye 
 
 r of the Bride to her Beloved 
 
 (Rev. xxii. 20). That day the termination of 
 the Church's night. With the Bridegroom's 
 advent the day dawns and the day star ap- 
 pears. Christ Himself the bright and morn- 
 ing star (Rev. xxii. IG ; 2 Pet. i. 19 ; Rom. 
 xiii. 12; viii. 18—23). His first advent the 
 termination of the night of the legal dispen- 
 sation ; His second that of the present one 
 (Luke i. 78). Meantime He visits and 
 revives His people. ' I will not leave you 
 comfortless (orphans) ; I will come unto you.' 
 Such visits their comfort aud joy in the night 
 of their pilgrimage (Ps. xvii. 3 ; xlii. 8 ; Job. 
 xxxv. 10). Christ, in His love, like a roe, or 
 a young hart bounding over the mountains of 
 Bether (or of cliffs intersected with deep 
 fissures and ravines), when coming in humi- 
 liation and weakness ; no less so when coming 
 in glory and power. Intervening events an I 
 epochs to transpire previous to His second 
 as well as to His first advent. Perhaps the 
 last of these mountains of Bether already 
 reached, or soon to be so. The Lord hasten 
 it iu His time ! 
 
 Chapter III. Verses 1 — 5. 
 Peobably a Dream Related by Shula- 
 
 MITE TO THE DaUGHTEKS OV JERUSALEM. 
 
 By night on my bed 
 
 I sought him whom my soul loveth ; 
 
 I sought him, but I found him not. 
 
 I will rise now, and go about the city ; 
 In the streets, and in the broadways 
 
 thereof, 
 Will I seek him whom my soul loveth. 
 I sought him, but I found him not. 
 
UOMILETIC C0M3IENTABY : TITE SONO OF SOLOMON. cita?. ii. 
 
 The watchmen that go about the city 
 
 found me ; to w/iom I mid: 
 Saw ye him whom my soul loveth? 
 
 Itwasbiit a little that I passed from them, 
 But I found hira whom my soul loveth. 
 
 I held him, and would not let him go, 
 Untill had brought him into my mother's 
 
 house, 
 And into the chamber of her that con- 
 ceived me. 
 
 I charge you, ye daughters of Jerusa- 
 lem, 
 By the roes and by the hinds of the field, 
 That ye stir not up nor awake my love. 
 Till he please. 
 
 This section probably the narration of a 
 dream, given iu a song by Shulamite in pre- 
 sence of the Daughters of Jerusalem or 
 Ladies of the Court. 'By night {Uehrew, 
 ' nights ') on my bed,' &c. (So Dan. iv. 10, 
 13). 'A dream cometli by the multitude of 
 business ; ' and Shulamite's, from the occupa- 
 tion of her thoughts with the prospect of 
 the approaching nuptials, and the prepa- 
 rations for them. Indicates how her waking- 
 thoughts were possessed by her Beloved, 
 liere again characterized by her as ' he whom 
 my soul loveth,' as already in Chap. i. 7 ; 
 and reveals her great desire to enjoy his 
 societj^ and her fear lest anything should 
 occur to prevent it. From the passage, 
 viewed in its spiritual aspect, observe — 
 
 1. Natural that believers, especially in the 
 ardour of their first love, should have their 
 thoughts much occupied with Christ, and 
 that as a consecpicncc He should be present 
 to them even in their dreams. Their ex- 
 perience expressed by the prophet : ' With 
 my soul have I desired Thee in the night : 
 yea, with my spirit within me will I seek 
 Thee early ' (Is. xxvi. 9). 
 
 2. The believer's great desire, when it is 
 well with his soul, for the presence and fellow- 
 ship of the Saviour whom he loves; and his 
 great concern not to lose it, or do anything 
 that may occasion its loss. 
 
 3. Times when the believing soul is war- 
 ranted and constrained to open up to others 
 the treasures of her spiritual experience, 
 and to narrate both her conflicts and 
 her victories, her sorrows and her joys 
 (Ps. Ixvi. 16). 
 
 4. The i'ellowsliip of Christ not always 
 and uninterruptedly enjoyed by the believer 
 in this world. Many causes of its interrup- 
 tion—a corrupt nature, a tempting devil, and 
 a world lying iu wickedness. 
 
 5. Dark seasons and dull frames no proof 
 of a Christless state. Christ always present 
 with a behever, but not always sensibly so. 
 Our union with Christ not alfccted by our 
 want of conununion with Ilini. Our interest 
 in His love not dependent on our feelings, 
 but on His faithfulness. 
 
 6. A precious mercy to bo aroused to seek 
 an absent Christ. 
 
 7. The mark of a living and loving soul, 
 uot to be satisfied with an absent Saviour. 
 
 8. Seeking Christ to be diligent and 
 earnest, in order to be successfvd. I'he soul 
 to stir itself up to take hold of God when 
 He appears to be absent (Is. Ixiv. 7). Christ 
 not always readily found when missed. Not 
 readily found iu order to increase our earnest- 
 ness iu seeking, and our carefulness in 
 retauiing Hun. A missing Christ makes 
 prized ordinances. 
 
 9. Suitable means to be employed and 
 inquiry made, in order to find a missing 
 Christ;. The part of a true pastor to direct 
 inquiring souls. That direction to be sought 
 and found both in private conference and in 
 attendance on the public ordinances of God's 
 house (John xii. 21 ; Ps. xxvii. 4). The 
 likeliest place to find tlie missing Jesus was in 
 His Father's house (Luke ii. 46). 'Christ 
 to be found in the streets and broad ways of 
 the city, not in the blind by-ways outside of 
 it.' — (Henry). 
 
 10. Ministers to know Christ themselves 
 in order to direct others to Him. A Christ- 
 less minister a poor guide to a Christ-seeking 
 soul. Ministers expected by their people to 
 1)0 familiar with Christ, and with the exercises 
 of those who are earnestly seeking Him. 
 
 11. Ministers to be accessible to tiieir 
 people, and to be dihgcnt iu then duty. 
 ' The watchmen that go about the city 
 found me.' 
 
 12. Earnest and diligent search after 
 Christ not long imsuccessful. ' It was but 
 a little that I passed from them, but I found 
 Him,' &c. Christ not far from a faithful 
 ministry and an earnestly seeking soul. 
 
 13. Means to be employed, but not rested 
 in. 'I passed from them.' The seeking 
 soul to go heijoiid the minister. Means and 
 ministers, like finger-posts, pointing to some- 
 thing beyond them. Ordinances only means. 
 Angels imable to satisfy Mary at the empty 
 sepulchre. The Bride hastens past the ser- 
 vant to the master. 
 
 14. Inexpressible joy in finding a missing 
 and sought-for Saviour. ' I found Him ' — 
 the language of exultation. Like Archi- 
 medes in the bath — ' 1 iiavc found it, I 
 have found it.' So Andrew and Philip in 
 regard to the Messiah (John i. 41, 45). 
 So the wise men rejoiced in the Star 
 (Matt. ii. 10). 
 
 ♦39 
 
CHAP. 11. 
 
 HOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 15. Care to be taken by those who have 
 found Christ in order to retain Him. ' I held 
 him,' &c. The language — (1) Of love 
 and affection to the Saviour (Ruth i. 16). 
 (2) Fea/ and jealousy of losing Him. (3) 
 Earnest resolution to hold Him. Implies 
 on Christ's part — (1) An apparent inclination 
 to depart (Gen. xxxii. 26 ; Luke xxiv. 28 ; 
 Mark vi. 48). (2) Gracious condescension 
 — the Almighty allowing Himself to be held 
 by a creature. 
 
 16. Believers who find Christ, and enjoy 
 His fellowship, to endeavour that others also 
 may profit by it. ' I brought him to my 
 mother's house.' Both natural and spiritual 
 kindred to be made partakers of the benefit. 
 A proof that Jesus is dear to ourselves 
 when we seek to make Him known to others. 
 A family or congregation to be the better by 
 any member of it that rejoices in a found 
 Saviour. Only a present and enjoyed Christ 
 the life of a Church or congregation. 
 
 17. Watchfulness, resolution, and care 
 necessary, on the part of the believer, to avoid 
 whatever may disturb his enjoyment of 
 Christ's presence and fellowship ; and on the 
 part of the Church, to avoid whatever may 
 grieve him away from its ordinances. 'I 
 charge you,' &c. Danger of disturbing a 
 found and present Christ especially to be 
 apprehended from the 'daughters of Jeru- 
 salem.' The flesh Christ's greatest enemy, 
 whether in the believer's own heart or in the 
 Church or congregation. 
 
 18. Easy to provoke Christ to withdraw 
 from the soul or the Church while He is 
 visiting it. 'By the roes and by the hinds of 
 the field,' — the most timid creatures, and 
 most easily distui-bed and frightened away. 
 
 Observe from the whole passage in regard 
 to 
 
 A Missing Saviour. 
 
 I. The Person who misses him. One who 
 loves him. 'I sought him whom my soul 
 loveth.' The character of a believer and a 
 regenerated soul that he loves Clirist. He 
 loves ~iMm.— {\) Sincerely, wii\\\\h 'soul;' not 
 in mere sentiment or profession. (2) Ar- 
 dently, with warmest atfection ; his ' soul ' 
 loves Him. Christ loved with the ' souP 
 the proof of a soul that loves Christ. Christ 
 only loved by a new nature. The carnal 
 mind enmity to God, and so to Clirist. Love 
 to Christ generated by the Holy Spirit's 
 revelation of him to the soul in his precious- 
 ness as a Saviour. The soul that loves 
 Christ most ready to miss Him, and most 
 pained at losing Him. That only missed 
 which has been prized and possessed. The 
 condemnation and curse of men who have 
 heard the Gospel that they do not love 
 Christ (John iii. 19 ; 1 Cor. xvi. 23). 
 
 GO 
 
 II. The Means employed to find him. (] ) 
 
 Diligent attendance on public ordinances. 
 These ordinances the 'streets and broad- 
 ways ' of the city of the great King. Christ 
 to be found in these. ' Wherever two or 
 three are gathered together,' &c. (Matt, 
 xviii. 20). ' Blessed is the man that heareth 
 me, watching daily at my ^ates, &c. For 
 whoso findeth me, findeth life,' &c. (Prov. 
 viii. 34, 35). (2) Pricate inquiry of spiritual 
 guides. Pastors and teachers appointed by 
 Zion's King to direct anxious souls to Him- 
 self. ' Remember them which have the rule 
 {margin, are the guides) over you, who have 
 spoken unto you the word of God,' &c. 
 (Heb. xiii. 7, 8, 17). (3) Searching the Scrip, 
 tures. The written Word the standing 
 direction of inspired guides. The voice of 
 the watchmen of Zion heard in the Bible. 
 The Scriptures testify of Christ. None long 
 in finding Christ who search for Him in the 
 'testimony of the Gospel.' (4) Earnest 
 prayer for divine light and guidance (Ps. 
 xliii. 3). Shulamite turns from the watch- 
 men to the King himself (verse 4). 
 
 III. The Result of the search. Christ 
 found. ' I found him whom my soul loveth.' 
 Such success is (1) certain. Promised by Him 
 that cannot lie. ' Then shall ye seek me and 
 find me, when ye search for me with all your 
 heart ' (Jer. xxix. 13). ' If thou criest after 
 knowledge, &c. Then shalt thou find the 
 knowledge of God' (Prov. ii. 3 — 5. (2) 
 Speedy. ' It was but a little,' &c. ' Before 
 they call, I will answer, and while they are 
 yet speaking, I will hear ' (Is. Ixv. 24). 'I 
 "have surely heard Ephraim bemoaning him- 
 self, &c. My bowels are troubled for him.' 
 (Jer. xxxi. 18—20). 
 
 IV. The Impkovement of the success. 
 Threefold. (1) A holding him fast, so hs not 
 again to lose Him. 'I held Him, &c. That 
 likely to be most carefully treasured and 
 kept which has been once lost and found 
 again. A believer not more known by find- 
 ing Christ than by his care to keep Him 
 wlien He is found. Care to be taken to re- 
 tain a mercy as well as to obtain it. Care to 
 retain Christ as precious in his sight as 
 anxiety to obtain Him. And equally neces- 
 sary. Enough in the world, the flesh, the devil, 
 and the carnality of the ' daughters of Jeru- 
 salem,' to render such care necessary. (2) 
 An endeavour to make others partakers of the 
 blessing. Our mother's house to share the 
 benefit of a found Christ. A living believer 
 rejoicing in a found Christ, a blessing to a 
 whole congregation. The found treasure 
 not to be hid. ' Many shall see it, and fear 
 and trust in the Lord.' 'Come and hear. 
 All ye that fear God; and I will declare 
 
HOMIIETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 what he hath done for my soul ' (Ps. xl. 3 ; 
 Ixvi. 16). Our kindred not to be forgotten. 
 ' Go home to tliy friends and tell them how 
 great things the Lord hath done for thee ' 
 (Mark v. 19). (3). Watchfulness and resolu- 
 tioH to guard against anything that might 
 
 shorten Chrisfs fellotvship and presence. 
 ' I charge you,' &c. Spiritual blessings to 
 be held with a vigilant eye and a resolute 
 hand. A cooling of first love sufficient to 
 grieve a loving Saviour, and to endanger the 
 continuance of the 'candlestick ' (Rev. ii. 4,5). 
 
 Scene Second. Place : A street in Jerusalem, with a royal Litter, guarded hy a company 
 of soldiers, seen in the distance. Speakers : Citizens of Jerusalem. 
 
 Chapter III. 6—11. Verses 6—8. 
 
 FIRST CITIZEN. 
 
 Who 19 this that coraeth out of the wil- 
 derness, 
 Like pillars of smoke, 
 Perfumed with myrrh and frankincense. 
 With all powders of the merchant ? 
 
 SECOND CIT.TZEN. 
 
 Behold his bed, which is Solomon's : 
 
 Threescore valiant men are about it, 
 
 Of the valiant of Israel. 
 
 They all hold swords. 
 
 Being expert in war ; 
 
 Every man hath his sword on his thigh, 
 
 Because of fear in the night. 
 
 THIRD CITIZEN. 
 
 King Solomon made himself a chariot 
 
 Of the wood of Lebanon ; 
 
 He made the pillars thereof of silver. 
 
 The bottom thereof of gold. 
 
 The covering of it of purple^ 
 
 The midst thereof being paved with love 
 
 Por the daughters of Jerusalem. 
 
 The question probably asked by one citizen 
 or company of citizens, and answered by 
 another in reference to the Bridal Palanquin 
 and Procession seen advancing towards 
 Jerusalem from the country. Marriage pro- 
 cessions in the East accompany the Bride 
 on her way from her own dwelling to the 
 house of the Bridegroom or his father ; the 
 Bride herself being concealed by a curtained 
 canopy, called the Huppah, borne by four 
 men holding it by a pole at each corner. 
 The procession, accompanied by parties of 
 musicians, generally occupies three or four 
 hours or more, moving slowly, and taking a 
 
 circuitous route for the sake of display, 
 while aromatics are frequently burnt in 
 honour of the occasion. When the proces- 
 sion is at night, it is to accompany the Bride- 
 groom — usually to and from some house of 
 prayer— and is then illuminated by torclies 
 or burning cressets, and other lights fixed at 
 the top of poles, and carried by men on 
 theii- slioulders, the inhabitants of the place 
 usually pressing out into the streets to 
 enjoy the sight. The name of Solomon con- 
 nected in the context with the title of King, 
 a sufficient indication that it is the marriage 
 of Solomon, the king of Israel, that forms 
 the picture or emblem in the allegory. His 
 anticipated espousals with Shulamite now 
 about to take place. The procession attracts 
 the notice of the citizens of Jerusalem, who 
 are able to discern it at a distance', and 
 make their remarks to one another. ' Who 
 (or what) is this,' &c. ? The scene recalls 
 the inquiry of the same citizens when Jesus, 
 a few days before His crucilixion, made His 
 triumphant entry into Jerusalem, amid the 
 acclamations of the multitude : ' Blessed be 
 the king that cometh in the name of the 
 Lord' (Luke xix. 38). 'AH the city was 
 moved, saying, Wlio is this? (Matt. xxi. 
 10). The inquiry in the text, and the de- 
 scription in reply to it, applicable rather to 
 the Bridal Couch, Litter, or Palanquin, in- 
 cluding at the same time the party conveyed 
 in it. ' Exhibits, under various aspects, the 
 Church or believer, as the 
 
 Bride of Christ. 
 
 1. Coming up from the ■wilderness._ Be- 
 lievers chosen out of the world. In it, but 
 no longer o/ it. Like Israel, the typical 
 and Old Testament Bride, coming up out 
 of Egypt and the wilderness to Canaan. A 
 wilderness between the Bride of Christ and 
 
CHAP. II. JIOAHLETIC COMMENTABY : THE SONG OF SOLOMON. 
 
 lier Iicavcnly liome. While others take up 
 their abode in it, the Bride makes her way 
 out of it. Tlic mark of Christ's Bride tliat 
 she seeks ' a better country,' has her ' con- 
 versation (or citizenship) in heaven,' and 
 sets her ' affections on things above, where 
 Christ sitteth at the right hand of God' 
 (Heb. xi. 10; Phil iii. 20 ; Col. iii. 1). 
 
 2. Terfamed. Believers possessed of a 
 two-fold perfume : (1) The merits of the 
 Bridegroom. Made accepted in the Beloved. 
 Christ made to those who are in Him wisdom, 
 and righteousness, and sanctiQcation, as well 
 as redemption (1 Cor. i. 30). Christ Him- 
 self the divine merchant, from whom the 
 heavenly aromatics are to be obtained. ' I 
 counsel thee to buy of Me.' ' Buy without 
 money and without price.' The Lord well 
 pleased ' for Ilia righteousness sake.' The 
 'much incense' added to the prayers of 
 believers by the Angel of the Covenant, who 
 presents them to the Father (Rev. viii. 3). 
 Believers wrapped in the perfumed garments 
 of their Elder Brother, and so obtain the 
 blessing (Gen. xxvii. 15, 27). (2) Ther/races 
 of the Spirit. Those who are Christ's pos- 
 sess His Spirit. Have put on Christ. 
 Receive out of His fulness grace for grace. 
 Believers made fragrant both to God and 
 man by the fruits of the Spirit produced in 
 them — love, joy, peace, long-suffering, gentle- 
 ness, &c. (Gal. V. 22, &c.). The works of 
 faith and services of love performed by be- 
 lievers through the Holy Spirit in them, a 
 sweet smelling savour to the Lord (Phil. iv. 
 18). The spiritual perfume that anointed 
 the King shed also upon His Bride (Ps. 
 cxxxiii. 2). 
 
 3. On their way to the Marriage Sapper of 
 the Lamb, and the home prepared for them bif 
 the Beloved. Like Shulamite, on their way 
 to the nuptials to be celebrated in the New 
 Jerusalem, when the Bridegroom comes ' to 
 be glorified in His saints, and admired in all 
 them that believe' (2 Thes. i. 10). The 
 heavenly Bridegroom gone to prepare a 
 place for His Bride in His Father's house, 
 and in due time to come again, and receive 
 her to himself (John xiv. 2). Believers at 
 His coming caught up to ' meet the Lord in 
 the air,' and so are ' for ever with the Lord ' 
 (1 Thes. iv. 17). The public reception and 
 presentation of them to the Father, as His 
 Bride, to be followed by the Marriage Sup- 
 per of the Lamb (Rev. xix. 7 — 9). 
 
 4. A spectacle and object of interest to 
 angels and men. Into these things the angels 
 desire to look. To principalities and powers 
 in the heavenly places is made known by 
 the Church the manifold wisdom of God 
 (1 Pet. i. 12; Eph. iii. 10). Believers, 
 living as such, the object of attention, if not 
 of attraction, to the world around them. 
 
 62 
 
 ' They took knowledge of them that they had 
 been with Jesus.' The remark of the heathen 
 in reference to the early believers : See how _ 
 these Christians love one another ! The ' 
 people ' magnilied' the Pentecostal Church at 
 Jerusalem, while unbelievers were afraid to 
 'join themselves unto them' (Acts iv. 13). 
 Believers made conspicuous by their heavenly 
 deportment, as far as they possess the spirit 
 of their Master, and live in His fellowship. 
 Spiritually-minded Christians a marvel and 
 a mystery to their fellow men. ' Men won- 
 dered at.' Christian and Faithful passing 
 through Vanity Fair, gazed and wondered at 
 'as outlandisli men.' Believers, as such, 
 unlike the world in tiieir principles, practice, 
 spirit, views, experiences, hopes. The dif- 
 ference, that between the tlesh and the spirit. 
 Believers, as such, both ?^;/kuown and mis- 
 known by the world (1 Cor. ii. 15 ; 1 John 
 iii. 1). The Church of believers going up 
 from the wilderness, compared to 
 
 'Pillars of Smoke.' 
 
 1. Pillars or columns of smoke hate an 
 upward motion and tendency. Their direction 
 towards heaven, whither they are constantly 
 ascending. So believers, risen with Christ, 
 seek the things that are above. The part 
 of a believer to have his affections, desires, 
 aims, hopes, &c., on things above. 'Our 
 conversation is in heaven. Their heart where 
 their treasure is. 
 
 2. Such columns seen at a considerable dis- 
 tance. Believers a city set on a hill. Lights 
 in the world. Men to be able to see their 
 good works, so as thereby to glorify their 
 Father in heaven. The world to be able 
 to take knowledge of them that they have 
 been with Jesus. ' Epistles of Christ known 
 and read of all men.' The heavenward 
 aims and heavenly life of believers, that 
 which makes them most observed by a world 
 which only ' minds earthly things.' 
 
 3. Fet the foundation of these pillars in- 
 visible. The smoke ascends from a fire 
 which is unseen. In the Allegory, the smoke 
 probably that ascending from the incense 
 burned as the procession advanced. The 
 source of a believer's spiritual and heavenly 
 life hidden from the eyes of the world. That 
 source Christ Himself, and the fire of His 
 Spirit in the lieart. 'I live ; yet not I, but 
 Christ liveth in me.' ' Not I, but the grace 
 of God which was with me.' ' Your life is 
 hid with Christ in God.' A hidden fire, 
 kiudlcd by the Holy Ghost, burns in the be- 
 liever's heart. The smoke seen, but not its 
 source. 
 
 4. Such. 'pillars constant and continuous in 
 their ascent. The believer's spiritual life and 
 heavenward aim habitual and abiding. Not 
 
HOMILETIG COMiUENTAliV: TUE SONG OF SOLOMON. 
 
 existing for a day or a montli, but through 
 life. The patli of the just as the sliining 
 h'ghi, which shinetii more and more unto the 
 perfect day (Prov. iv. 18). The believer no 
 mere Sabbath-day saint. The mark of a 
 false heart to serve God on Sundays, and the 
 world during tlie rest of the week. Be- 
 lievers not heavenly in the Church, aud 
 eartiily in the ball-room. A man known not 
 by what he is sometimes, and by fits and 
 starts, but what he is habitually. A Chris- 
 tian discovered, not by temporary feelings 
 or spasmodic acts, but by the even tenour of 
 his way (Jolin viii. 31). " 
 
 5. Yet their axccnt not always uniform and 
 nndistirrhed. The column of smoke always 
 ascending, yet subject to agitation and dis- 
 tiu-bauce from the wind. The spiritual life 
 of a believer not always alike, either in ap- 
 pearance or experience. Subject to disturb- 
 ing influences, both from within and without. 
 Sucli influence, natural corruption ; the daily 
 trials and temptations of life; the uuwearied 
 efforts of an invisible enemy. Tiie work of 
 a believer's life to guard his spirit against 
 these influences, and to preserve the heaven- 
 ward tendency of his thoughts and affections, 
 and the heavenly character of his temper and 
 conduct. 
 
 Solomon's Bed or Bridal Palanquin. 
 
 ' Behold his bed, which is Solomon^ s, Sj-c. 
 
 The 'bed,' litter, sedan or palanquin, 
 probably the same as the ' chariot ' described 
 in the subsequent verses. Prepared by 
 Solomon for himself ; that is, for the con- 
 veyance of his Bride from her father or 
 mother's house to his own, where the nup- 
 tials were to be celel)rated; and perhaps for 
 the conveyance of himself on the same occa- 
 sion. Guarded, as became a royal marriage, 
 by an escort of the king's select troops, to 
 prevent either danger or disturbance by the 
 way ; especially as the journey required to 
 be made, in part at least, during the night. 
 May be viewed as emblematic of 
 
 The Covenant of Grace, 
 
 as administered both in tlie Old and New 
 Testament dispensations; in the former, 
 through a system of typical ordinances, in- 
 cluding a typical priesthood and a typical 
 tabernacle and temple, (these last perhaps 
 specially referred to by the 'bed ' and' cliariot,' 
 —the same, audyet in some respects different, ) 
 accompanied with u succession of inspired 
 prophets ; in the latter, by means of spiritual 
 ordinances and various gifts of tlic Spirit, 
 with the ministration of divinely instituted 
 office-bearers, some extraordinary and tem- 
 
 porary, as apostles and prophets; others 
 ordinary and permanent, as evangelists, pas- 
 tors and teachers. The Covenant itself, in 
 substance, tliat made with Abraham : 'I 
 will be a God to thee, and to thy seed after 
 lliee.' Circumcision appointed to liim aud 
 his natural male offspring, as the sign 
 or token of the covenant ; ' a seal of the 
 righteousness which lie had by faith; ' after- 
 wards, in the New Testament Church, re- 
 placed by tlie sim])ler rite of Baptism. The 
 Covenant made with David : ' He hath made 
 with me an everlasting covenant, ordered in 
 all things; and sure' (2 Sam. xxiii. 5), 
 oifered to all iu the Gospel : ' Incline your 
 ear and come unto me ; hear, and your soul 
 shall live : and I will make au everlasting 
 covenant with you, even the sure mercies of 
 David ' (Is. Iv. 3). Proclaimed by Peter on 
 aud after Pentecost : ' The promise is unto 
 you and to your children, and to all that are 
 afar off, even to as many as the Lord our 
 God shall call.' ' Ye (Jews) are the chil- 
 dren of the prophets, and of the covenant, 
 which God made with our fathers, saying 
 unto Abraham, And iu thy seed shall all the 
 kindreds of the earth be blessed ' (Acts ii. 
 39 ; iii. 2o). Called a New Covenant, as 
 under a new administration, and especially 
 as distinguished from that made with Israel 
 as a people at Mount Sinai. Promised as a 
 New Covcnent by the prophet Jeremiah 
 (Jer. xxxi. 31, &c.). The promise applied 
 by Paul to the time subsequent to the death 
 aud ascension of Christ (Hel). viii. 4 — 13). 
 The covenant sealed l)y the blood or death of 
 Jesus. The cup in the Lord's Supper, sym- 
 bolical of that blood, called by Himself the 
 ' cup of the New Testament (or Covenant) iu 
 my blood.' Its special blessings, — divine 
 teaching, pardon, adoption, and sauctification 
 (Heb. viii. 10—13). Hence, called a better 
 covenant, and establislied upou better pro- 
 mises than that made with Israel at Mount 
 Siuai (Hclj. viii. G). Christ the Mediator 
 and Surety of tlie Covenant (Heb. vii. 23 ; 
 viii. G ; ix. 15 ; xii. 2-1). The covenant 
 made with all who are saved, on t heir believ- 
 ing iu Jesus and accepting the Gospel offer. 
 Believers hence called ' Abraham's seed, and 
 heirs according to the promise' (Gal. iii. 
 29). Observe, iu relatiou to the ' bed ' or 
 ' chariot '— 
 
 I. It teas made hi/ Soloviiou himself. ' Solo- 
 mon made himself a chariot.' Christ the 
 Mediator of the Covenant of Grace. The 
 Covenant ratified and its blessings procured 
 bv His atoning death. The Covenant offered 
 by Ilim in the Gospel, aud made by Him 
 witli all who believe and accept of it (Is. Iv. 3). 
 The wliole of its admiui^tration iu the New 
 Testament dispensation, witli its ordinances, 
 offices, aud gifts,' directly from Him as the 
 
ciiAF II. HOMILETIG COMMENTARY: THE S ONG OF SOLOMON. 
 
 Church's Head (Eph. iv. 7—31; Matt.xxviii. 
 18—20 ; 1 Cor. 11, 23). 
 
 2. Made hi/ Solomon for himself. 'Made 
 hhiiself a chariot.' The special object of it 
 the comfortable conveyance of his Bride to 
 her future home. The covenant of grace 
 devised by a Triune God, the Sou a? well as 
 the Father and the Spirit, for the salvation of 
 the Church, given to the Son as His Bride. 
 The ordinances, gifts, and offices, for the 
 gathering in, building up, and perfecting of 
 the redeemed (Eph. iv. 12; v. 25—28). 
 Christ's glory connected with the salvation 
 of His Church (John xvii. 1, 2). 
 
 3. Well guarded. The chariot, with the 
 Bride in it, daring its passage through the 
 wilderness, accompanied by a chosen guard 
 of military, well armed, and of dauntless 
 courage, 'because of fear in the night.' ' The 
 period of the Church's passage through this 
 world to her heavenly home a time of ' night ' 
 — of darkness, danger, and discomfort. 
 Hence placed by her divine Lord under the 
 escort of an angelic guard. ' The angel of 
 the Lord encampeth round about them that 
 fear him, and delivereth them.' Angels that 
 excel in strength, — ' ascending and descending 
 upon the Son of man,' — sent forth ' to minister 
 for them who shall be heirs of salvation' 
 (Heb. i. 14- ; John i. 51). Hence the death 
 of a persecuting Herod (Acts xii. 1—23). 
 The Church placed also under the care of 
 those to whom it is given to watch for their 
 souls ' as those that must give account ' 
 (Heb. xiii. 17). Such set for the defence of 
 the Gospel, that its truth may continue 
 with the Church in its purity and integrity, 
 and by the skilful use of the ' sword of the 
 Spirit, which is the Word of God,' to con- 
 tend earnestly ' for the faith once de- 
 livered unto the saints' (Phil. i. 17; Gal. 
 ii. 5 ; Jude 3). 
 
 4. Worthy of its author and object. ' Made 
 of the wood of Lebanon' — cedar, both 
 durable and fragrant. Its ' pillars of silver,' 
 supporting the canopy at its four corners. 
 Its ' bottom,' — scat for reclining on, or back 
 for leaning against, — of gold. Its ' covering ' 
 or hangings, of purple or scarlet. Its 
 ' midst,' or bottom, paved with love, for (or 
 by) the daughters of Jerusalem,' — covered 
 with a carpet, probably adorned with 
 embroidered love-emblems and mottoes, the 
 work of the hands of the Ladies of the 
 Court. — The Covenant of Grace an ' ever- 
 lasting covenant.' The ordinances by which 
 it is administered, for perpetual observance 
 till the Lord's second appearing. His pre- 
 sence with His Church and servants in the 
 administration of it, ' even unto the end of 
 the world.' The Lord's Supper to be ob- 
 served until He Himself shall come. The 
 ordinances of the Old Testament dispensa- 
 64i 
 
 lion having a temporary design, superseded 
 by those of the New, when that design had 
 been accomplished. The tabernacle and 
 temple with their furniture, distinguished, 
 like the ' chariot,' for their durable materials 
 (including cedar), and the gold and silver of 
 which they were composed ; the veil of 'blue, 
 purple, scarlet, and fine-twined linen ' (that 
 of the temple also adorned with embroidered 
 cherubims), and the covering of the taber- 
 nacle of 'rams' skins dyed red,' overlaid 
 with badgers' skms,— all figures of 'good 
 things to come,' of which divine 'love' is 
 the beginning, middle, and end (John iii. 16 ; 
 Eph. v. 25, &c.). 
 
 No journeying to heaven for sinful men 
 but in this chariot of love. Every portion 
 of the blood-bought Bride of Christ brought 
 into it through the knowledge and belief of 
 the truth which it is designed to proclaim. 
 A place in it offered by Christ to every sin- 
 ner through the voice of the Bride whom it 
 conveys (Rev. xxii. 17). The chariot passes 
 by wherever the Gospel is preached, with 
 an invitation even to the chief of sinners to 
 accept of Jesus as their Saviour, Biidegroom, 
 and King, and to enter it as a portion of His 
 Bride. Unspeakable blessing to h^ve a 
 place in this Bridal chariot of the Kmg of 
 Kings. Terrible consequences of slighting 
 the invitation (Heb. ii. 3). 
 
 The Royal Mahriage. 
 
 Verse 11. 
 
 Citizens, calling to the Women of Jerusalem. 
 
 Go forth, ye daughters of Zion, 
 
 And behold King Solomon ; 
 
 With the crown wherewith his mother 
 
 crowned hira ; 
 In the day of his espousals, 
 And in the day of the gladness of his 
 
 heart. 
 
 The bridal procession now supposed to have 
 entered the city, and to be either passing 
 along the street, or to have arrived at the 
 palace. The language sufficiently indicative 
 that the royal marriage is now taking place 
 in the poem, or about to do so. That 
 marriage the point to which the previous 
 events in the Song were preparatory steps. 
 This verse, therefore, to be regarded as the 
 central part of the poem. The king ex- 
 hibited as already wearing the nuptial crown 
 or cliaplet, such a crown being worn in the 
 East by the bridegroom as well as t!ie bride, 
 and usually placed on his head by his mother, 
 if still surviving. The royal marriage 
 naturally an object of special interest and 
 attraction to the citizens, more particularly 
 the king himself, its central figure. 
 
HOMILETW COMMENTARY: THE SONG OF SOLOMON. 
 
 The espousals of Israel's king with Shula- 
 mite a picture of the marriage of the Lord 
 Jesus Christ with His Church at His second 
 coming, when His Bride siiall have ' made her- 
 self ready' (Rev. xix. 7). On that infmitelj 
 solemn and glorious day of the King's es- 
 pousals, those who ' have falleu asleep,' but 
 whose already perfected spirits shall come with 
 Him to be reunited to their raised and glori- 
 lied bodies, as well as those who shall be 
 'alive and remain to His coming,' being 'in 
 a moment' changed and glorihed witiiout 
 tasting of death, shall be 'caught up to 
 meet the Lord in the air,' and to go with 
 Him into the new Jerusalem to be presented 
 to His Father and their Father, and to sit 
 down together at the ' Marriage Supper of 
 the Lamb,' and so to be ' for ever with the 
 Lord' (1 Thess. iv. 14—17 ; 1 Cor. xv. 51, 
 52; Rev. xix. 7 — 9). The most prominent 
 figure in the whole transcendently glorious 
 scene, and the object attracting the eyes of 
 men and angels, will naturally be Christ 
 Himself as 
 
 The Royal Bridegrroom j 
 
 here exhibited under the name and title of 
 one of his most distinguished Old Testa- 
 ment types, King Solomon. Observe — 
 
 1. Christ icill appear at His second coming 
 in the character o/'King. His title exhibited 
 ' on His vesture, and on His thigh:' King 
 OF Kings, and Lord of Louds. Never till 
 then fully manifested in this character. 
 The dignity claimed for Himself at Pilate's 
 bar, but denied Him by His own subjects, or 
 those who ought to have been such. His 
 title virtually and practically denied by the 
 world, and, to a great extent, by the pro- 
 fessing Church, who say by their spirit and 
 their lives : ' We will not have this man to 
 reign over us.' The scene indicated in the 
 text faintly foreshadowed by the Saviour's 
 triumphant entry into Jerusalem. (Matt, 
 xxi. 9 ; Luke xix. 38). 
 
 2. Christ will especially appear as King 
 Solomon. ' Solomon ' derived from a 
 word denotiirg ' peace.' His reign a reign 
 of peace. The sword, always drawn in the 
 reign of David his father, slept in its scab- 
 bard during that of Solomon. Jesus the 
 Prince of Peace. Himself our peace. The 
 'Man' who should be 'the peace.' Has 
 made peace by His blood. His birth cele- 
 brated by angels as inaugurating ' peace on 
 earth.' That peace, however, never fully 
 enjoyed on and by the earth, till He ascends 
 the Throne ' at His appearing and His King- 
 dom.' Till then His Kingly character repre- 
 sented by JJavid the 'nuui of war,' rather 
 than by Solomon the Peaceful. His followers 
 now callei to light as 'good soldiers of Jesus 
 
 Christ. Only tiien called to sit down and 
 feast as his Bride at tiie ' Marriage Supper 
 ot the Lamb.' 
 
 3, Christ will appear ui Bis second comi ,nf 
 ill the character of a Royal Bridegsoom 
 Solomon's crown 'wherewith his u.other 
 crowned him,' neither a political, no)- a mar- 
 tial, but a nuptial crown. This crown put 
 on his head not by priest or potentate, but by 
 ' his mother.' Worn by him not on a state 
 occasion, or on a day of triumnh, but on 
 the day of his espousals. The period indi- 
 cated, that of the public espousals of Christ 
 with His saved Church on the day of His 
 glorious appearing. That period, however, 
 preceded by two secret and mystical es- 
 pousals which may be blended with those 
 public ones ; namely. His cruciiixion, when 
 His human mother, in the person of the 
 soldiers, placed on His head the crown of 
 thorns ; and the sinner's conversion to Christ 
 and open avowal of Him as his Lord and 
 King. His believing people presented unto 
 Him at His coming as a chaste virgin, having 
 been previously espoused to Him as their 
 husband (2 Cor. xi. 2). The time to which 
 Paul looked forward as the goal of his hopes 
 in connection with his labours in the Gospel 
 (1 Thess. ii. 19). Every saved soul a flower 
 in Christ's bridal chaplet ; or rather a part 
 of the Bride herself. Saved souls the crowu 
 of those who had been the instruments in 
 their salvation ; much more to Christ Him- 
 self, who redeemed and saved them. The 
 crown, therefore, placed on His head by 
 His spiritual mother, the Church in which 
 He Himself was born; in joyful compensation 
 for the crown of thorns with which His 
 natural mother, or humanity, crowned Him 
 in the day of His deep humiliation and sor- 
 row. Every act of faith and love by be- 
 lieving souls, a step towards Christ's coro- 
 nation. Before conversion, we put the crown 
 on our own heads ; after conversion, we put 
 it on Christ's. 
 
 4. Christ' s second appearinr/ the ' dai/ of the 
 gladness of His heart.^ The day of the 
 ]3ridegroom's greatest joy that on which He 
 receives His Bride (Is. Ixii. 5). That day 
 looked forward to by Christ in the midst of 
 His sufferings as ' the joy that was set before 
 Him,' for wiiich He willingly 'enduied the 
 cross, despising the shame' (Heb. xii. 3). 
 That day the climax of His joy. His loving 
 heart rejoiced even in the day of His humi- 
 liation, when He found the lost sheep and 
 laid it on His shoulders. Much more in the 
 (lay of His exaltation, when He has all the 
 sheep safely and for ever with Himself at 
 home (Luke xv. 50). The day when He 
 presents to His Father all tliat had been 
 given to Him to save, saying, 'Here am I, 
 and lh" cl'.ildrcn whom thou hast given me' 
 
ciiAr. in. IIOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 (Heb. ii. 13). _ Tlml day the joyous harvest 
 after the seed-lime of sorrow and anguish He 
 endured on eartli. The compensating fruit 
 of the pain He suffered, the tears He shed, 
 and the blood He gave for the redemption of 
 His Bride. To the joy of that day every 
 single conversion now contributes; and 
 accordingly, every faithful and loving eflbrt 
 put forth by His people for such conversion. 
 The seed sown now in tears, then reaped in 
 WJ. 
 
 5. The day of ClinsCs cippearinfj and es- 
 fouaals a day of intense interest to tlie Chnrch 
 and to the world. The daughters of Zion 
 called to 'go forth and behold King Solo- 
 mon,' with his nuptial crown ' in the day ' of 
 his espousals.' When Christ comes in the 
 clouds as the Royal Bridegroom of His 
 Church, ' every eye shall see Him ' (Rev. 
 i. 7). The joy of all joys to behold Him on 
 that day as our own Bridegroom (Is. xxv. 9). 
 
 The sorrow of all sorrows to see Him as the 
 Bridegroom whom we continued to 
 and reject (Rev. vi. 14 — 17). 
 
 The day of Christ's public espousals and 
 of ' the gladness of His heart' fast hastening 
 on. Eighteen centuries ago the Bridegroom 
 left tiie promise with His expectant Bride : 
 'Surely I come quickly' (Rev. xxii. 20). 
 His parting word not yet fulfilled. The 
 Bride not yet ready. The number of His 
 elect not yet accomplished. The Gospel of 
 the kingdom not yet preached for a witness 
 to all nations. Yet the time may be near. 
 The Gospel never so widely preached as now. 
 In a short time all nations will have heard 
 it. The last vessel of mercy ])robably ere 
 long gathered in, when the Bride shall have 
 made ' herself ready.' A very short time and 
 the cry may be heard, arousingasleepingworld 
 and a slumbering Church: 'Behold the 
 Bridegroom cometh; go ye out to meet Him.' 
 
 PART THIRD. 
 
 ClIArXEK IV. 1—16, TO V. 1. 
 
 Scene Tirst. Place : Bridal Apartmoit in Solomon's Palaee. Spealiors : The King 
 and Shdamite. 
 
 Tur. KixG, 
 
 Expressing his Adutiration of i 
 his Bride. 
 
 Cjiap. IV. 1—7. 
 
 Delight in 
 
 Behold, thou art fair, my love; 
 Behold, tluni art fair. 
 Thou hast doves' eyes within thy locks. 
 Thy hair is as a flock of goats, 
 That appear from Mount Gilcad. 
 
 Thy teeth are like a flock of sheep that 
 
 are even shorn ; 
 Which come up from the washing ; 
 Whereof every one bearetli twins ; 
 And none is barren am.ong them. 
 
 Thy lips are like a thread of scarlet ; 
 And thy speech is comely. 
 
 Tiiy temples are like a piece of pome- 
 granate, 
 ^Vithin tliy locks (or, ' behind thy veil'). 
 
 Thy neck is like the tower of David, 
 Buikled for an armoury ; 
 Whereon there hangathonsandbucklers. 
 All shields of mighty men. 
 
 Thy two breasts are like two young roes 
 
 That are twins, 
 
 Which feed among the lilies. 
 
 Until the day break, 
 
 And the shadows flee away, 
 
 1 will get me to the mountain of myrrh, 
 
 And to the hill of frankincense. 
 
 Thou art all fair, my love; 
 There is no spot in thee. 
 
IIOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 CHAP. IV. 
 
 Sluilamite not iiowiiierely a betrothed, but 
 a married ^yife. Hence in this chapter, for 
 the first time, called by Solomon, 'My 
 spouse.' Her veil removed in the bridal 
 apartment, Solomon surveys her beauty, and 
 contemplates her person with intense delight. 
 Spiritvalli/, the Church, or individual be- 
 liever, still regarded as on earth, but in an 
 advanced stage of experience as compared 
 ■with that of the preceding chapters. Histo- 
 riccdly, the New Testament Church, or the 
 Church after Pentecost, indicated ; the cru- 
 ciflxion and death of Jesus, followed by His 
 resurrection and ascension, being regarded as 
 the nuptials. In reference to individual 
 believers, the present part of the Allegory 
 may be viewed as descriptive of the time 
 when they have made the public and solemn 
 profession of their acceptance of and 
 self-dedication to Jesus, by sitting down at 
 His table, and receiving that seal of the 
 Covenant and pledge of His love. 
 
 The text, Solomon's previous commen- 
 dation of the Bride now repeated with con- 
 siderable enlargement and particularity. For- 
 merly, only her dove-like eyes commended 
 and admired. Now all her features, as well 
 as the upper parts of her person — her hair, 
 neck, and breasts. Observe — 
 
 1. A growth of grace in helierers. The 
 path of the just as the shining light. 
 Eelievers changed from glory to glory. 
 Beautiful in Christ's eyes here; much more 
 so hereafter. Heaven the place of just men 
 made perfect. 
 
 2. Periods of special fi'lranccmenf in the 
 histon/ of the Church and of individual Ije- 
 lievcrs. A great advance in holiness and 
 grace in the Church of the New Testament 
 after the day of Pentecost, as compared 
 with that of the Old Testament. A simi- 
 lar advance to be experienced in the Mil- 
 lenial Church as compared with the Church 
 in its present state. The light of the moon 
 made to be as the light of the sun; and the 
 light of the sun as the light of seven days 
 (Is. XXX. 2(3). A great increase of grace 
 often visible in the case of a believer after 
 a solemn and public dedication of himself to 
 the Lord, and a sealing of the Covenant at 
 the Lord's Table. Believers frequently 
 sensible of a considerable advance in grace, 
 and of an elevation of their spiritual life to 
 a higher level. Such elevations often pre- 
 ceded by painful ti'ials, deep soul-exercises, 
 and renewed conviction of sin. Much 
 higher attainments in grace to be gained 
 than are ordinarily arrived at. Such attain- 
 ments to be earnestly desired and sought 
 after. Provision made for them. 'Open 
 thy mouth wide, and I will fill it.' 'Be ye 
 filled with the Spirit' (Ps. Ixxxi. 10; 
 Eph. V. IS). 
 
 5—3 
 
 3. The highest delight of Jesus in the 
 spiritmt beauty and perfection of J lis Church 
 and people. 'Porget thine own people and 
 thy father's house ; so shall the king greal Iv 
 desn-e thy beauty ' (Ps. xlv. 10). ' The Lord 
 m the midst of thee is mighty ; He will save : 
 He will rejoice over thee with joy ; He will 
 rest in His love ; He will joy over thee with 
 singing ' (Zeph. iii. 17). Christ's joy ful- 
 filled m the spiritual prosperity and perfec- 
 tion of His people. The description of the 
 Bride's beauty in the text a climax, indica- 
 tive of the joy of the Bridegroom— his 
 affection kindling as he contemplates the 
 object of his love. Commences with : 
 ' Thou art fair ; ' and ends with : ' Thou art 
 all fair ; there is no spot in thee.' 
 
 4. The beliei-er's love, as expressed in the 
 'eyes,' her main attraction in the view of 
 Christ. The Bride's dove-like eyes the first 
 feature described, and the only one previously 
 mentioned. The eyes the expression of the 
 soul, and especially of the tender emotions. 
 Doves distinguished for their affection, 
 especially to their mates. Hence, 'doves' 
 eyes' particularly expressive of the all'cc- 
 tion of a loving Bride. The believer's eyes 
 such ; as being meekly and lovingly directed 
 to Christ as His Bridegroom. 
 
 5 . The tjeauty and excellence of the heliecer in 
 Chris fs eyes made vpofa variety of particulars. 
 Seven here mentioned, as perhaps indicative 
 of the believer's perfection. Not necessary 
 exactly to fix the spiritual reference of each, 
 though desirable to find the corresponding 
 grace in the believer's character. The various 
 particulars that constitute the spiritual 
 beauty and excellence of the believer scat- 
 tered up and down in the Scriptures. Some- 
 times brought together in a cluster, as in the 
 text. So in Gal', v. 22 ; 2 Pet. i. 5 ; Phil, 
 iv. 8; Col. iii. 12. These particulars all 
 seen combined in their perfection in the 
 person of Christ Himself. The believer's 
 duty and interest to see that none of these 
 features in the spiritual character arc wanting 
 or dei'ective in him. Symmetry, proportion, 
 and completeness necessary to the perfection 
 of the Christian character. 
 
 G. TJte comparisons in the description not 
 all equally olvious, though equalli/ s'litaljls. 
 Their aptness more obvious and natural to 
 au Oriental than a European reader. That 
 aptness seen more in the general impression 
 than in the particular resemblance. Beauti- 
 ful and striking things in the person of a 
 beloved one compared in the East by au 
 ardent admirer, or by a writer of poetry, to 
 other beautiful and striking things, where 
 only a general or distinct resemblance might 
 exist. The Bride's breasts thus compared 
 to 'two twin fawns' feeding among 'lilies' 
 or in a flowery mead; the prominent idea 
 67 
 
HOMILETIC C02IMENTARY: THE SONG OF SOLOMON. 
 
 hcm^ probably that of love and conjugal 
 enjoynient (I'rov. v. 19). Her fair neck, 
 with its jewelled and golden ornaments, sug- 
 gestive, in the eyes of Solomon, of the lolty 
 marble 'tower' erected by his father David, 
 with tlie glittering 'shields' of warriors 
 suspended on its walls as indicative of the 
 nation's strength ; thus conveying tlie idea 
 of moral firmness, dignity, and purity in the 
 Bride. Her black tresses— a prominent 
 feature in Oriental female beauty — sugges- 
 tive, to those accustomed to the pastoral 
 scenes of Judasa, of 'a Hock of goats,' with 
 their long, dark, glossy hair, seen at a dis- 
 tance browsing on the mountain side ; sug- 
 gesting to us, however, the true ornament, 
 not only of the female but of tlie Christian 
 character in geaeral— that ' of a meek and 
 quiet spirit, which is in the sight of God 
 of great price' (1 Pet, iii. 3). The Bride's 
 ' lips ' compared to a ' thread of scarlet,' 
 as, while beautiful in themselves, suggesting 
 a still greater charm, — the sweetness and 
 comeliness of her ' speech,' as expressive of 
 a pure, aifectionate, and intelligent soul, and 
 rendering her a meet companion for an 
 enUghtened husband ; a prominent feature 
 in a spiritual believer being that his ' speech ' 
 is ' with grace, seasoned with salt ; ' able to 
 ' minister grace to the hearers ; ' and that ' no 
 corrupt communication ' is allowed to proceed 
 out of his mouth, but ' that which is good 
 to the use of edifying' (Col. iv. 6 ; Eph.iv. 
 29) The whole presence of tlie Bride sug- 
 gests to the admiring husband a ' mountain 
 of myrrh' and a 'hill of frankincense,' 
 where all is fragrant, sweet, and delightful : 
 what the pure-minded and loving wife is to 
 ner husband, and what the Church and the 
 believer's soul is, or ought to be, to Christ. 
 
 7. Chris fs great enjoipnent in the grace ami 
 fellowship of His beliecing people. Tiie Bride- 
 groom, after surveying and admiring Shula- 
 mite's unveiled charms, with the delightful 
 consciousness that she is now all his own, 
 resolves, for her comfort as well as his own. 
 duly to enjoy her society and love. ' Till 
 the dawn and the sliadows flee away, I will 
 get me to the mountain of myrrh,' &c. The 
 'm^.trttain of myrrh' to Jesus is not so 
 mucli the ' quiring Seraphim ' and the angels 
 of light, as ' his people, whom he has re- 
 deemed with his most precious blood,' 
 vvhether these be triumpliant in heaven or 
 still militant on earth. ' TJiis is my rest 
 for ever; here will I dwell ; for I liave desired 
 it' (Ps. cxxxii. 13, 14). His place of enjoy- 
 ment is among the 'golden candlesticks,' or 
 Churches of the saints (Rev. ii. 1). 
 
 B. Christ's presence in and with His Church 
 promised during the whole of her stay in this 
 world. That periotl, one of night— oi davk- 
 UC3.S, danger, and discomfort (Uom. xiii. 12). 
 
 68 
 
 His second coming to His Church, the 
 dawning of a briglit and never-ending day. 
 Till then His presence promised both to 
 believers individually and to their assemblies 
 convened in His name. (John xiv. 23 ; 
 Matt xviii. 20). His promise to His servants 
 and people in connection with the great 
 commission: 'Lo, I am with you alway, 
 even to the end of the world ' (Mutt, xxviii. 
 20). The words of the text those of Jesus 
 at the Supper Table in the upper room at 
 Jerusalem : ' I will not leave you comfort- 
 less; I will come to you' (John xiv. 18), 
 Specimens of the fulliment of the promise 
 given immediately after His resurrection 
 (John XX. 16—28; Luke xxiv. 15-— 32 ; 
 Acts i. 4). 
 
 9. The Church, both in its indioidual mem- 
 bers and in its assemblies and ordinances, 
 made a 'mountain of myrrh and hill of frank- 
 incense ' by the person of Jesus Himself. No 
 fragrance or sweetness apart from Himself. 
 ' Thy name is as ointment poured forth.' All 
 His garments smell of myrrh, and aloes, and 
 cassia. Ordinances themselves insipid with- 
 out Christ. Believers 'stale and unpro- 
 fitable,' but as they have Christ dwelling in 
 them by His Spirit. Christ the ' bundle of 
 myrrh' that sweetens both the believer's 
 spirit and the Church's ordinances. The 
 care and concern of Churches and believers 
 to be constantly, by the presence of Jesus 
 and His Spirit, a mountain of myrrh and hill 
 of frankincense . 
 
 10. If the Church on earth is made by 
 the presence of Jesus a ' mountain of myrrh 
 and a hill of frankincense, what shall heaven 
 ber 
 
 The Bridegroom's Invitation. 
 (Verse 8.) 
 
 Come with me from Lebanon, 
 My spouse, with me from Lebanon ; 
 Look from the top of Am an a. 
 From the top of Shenir and Harmon, 
 From the lions' dens. 
 From the mountains of leopards. 
 
 The King intimates to his beloved that he 
 has a better place of residence prepared for 
 her than that which had hitherto been her 
 home ; that it was his desire that she 
 snould soon accompany him to it ; and that 
 in the meantime she should withdraw her 
 alfections from her former abode. Her pre- 
 vious home is represented as being in Mount 
 Lebanon with its snow-capped heights, 
 either really, or in a locality thus poetically 
 named. Lebanon, in its higher regions, 
 with its adjacent peaks of Amana, Shenir or 
 
HOMILETW COMMENTAUY: THE SONG OF SOIOMOX. chap. iv. 
 
 Sirion, and Hermon, mentioned as a place 
 both of danger and disconiiort, notwith- 
 standing the pleasant sjiots found in its 
 valleys and lower slopes. The text the lan- 
 guage of teuderest affection. Eor the 
 first time Shulamile called by the King 
 •my spouse.' The marriage viewed as now 
 liaving taken place. Tiie Bridegroom's 
 earnest desire to have his Bride always with 
 him. His care that she should be with him 
 in a place of comfort and security. Wishes 
 her to leave those cold bleak mountains, the 
 haunts of the lion and the panther; but to 
 do so with the aid and protection of his arm 
 and the solace of his company. 
 
 The text may be viewed as corresponding 
 ■with the words of Jesus at the Last Supper : 
 'In my Father's house ai'e many mansions : 
 if it were not so, 1 would have told you ; I 
 go to prepare a place for you : and if I go to 
 prepare a place for you, I will come again, 
 and receive you unto myself ; that where I 
 am, there ye may be also " (John xiv, 2, 3). 
 Observe, in reference to the Bridegroom's 
 
 Call from Lebanon, 
 
 I. T/ie Call itself. ' Come with me,' &c. 
 To be viewed as a Call — 
 
 1. To leave the world in heart and affection. 
 The world, in its present state of apostasy 
 and rebellion, here represented by Lebanon 
 and its snov.y peaks. This the believer's 
 native home. The place where he is born 
 and brought up. Christ's Bride originally 
 of the world as well as in it. ' Among whom 
 also we all had our conversation in times 
 past' (Eph. ii. 3; Tit. iii. 3). This world, 
 in its present state, however, not to be the 
 home of Christ's Bride. A place prepared 
 for her in His Father's house. The world 
 is to believers — (1) A place of discomfort. 
 Like Lebanon withi its bleak and barren 
 rocks, and its cold snowy heights. ' In the 
 world ye shall have tribulation.' (2) A place 
 of danger. Lebanon a place of lions' dens. 
 ' Your adversary, the devil, goeth about like 
 a roaring lion, seeking whom he may devour.' 
 ' My soul is among lions — the sons of men, 
 whose teeth are spears and arrows' (1 Pet. 
 V. 8 ; Ps. Ivii. 4). (3) Yet a place 7iot tcith- 
 out attractions. Lebanon adorned with some 
 of the loveliest spots in nature. The world, 
 even in its fallen state, possessed of many 
 attractions which might entangle the affec- 
 tions of Christ' -s Bride — 'the lust of the 
 flesh, the lust of the eye, and the pride of 
 life' (1 John ii. 16). The call in the text, 
 not to leave the world as to bodily presence, 
 but in heart and affection. This, perhaps, 
 indicated in the parallel clause : ' Look from 
 the top of Am ana,' &c. Withdraw your 
 thoughts and affections from those rugged 
 
 heights to your better home. 'Arise ye 
 and depart, ibr this is not your rest.' ' Seek 
 those things that are above, where Christ 
 sitteth on the right hand of God. Set your 
 affection on things that arc above, not on 
 things that arc on earth.' 'Love not the 
 world, neither the tliinsrs that arc in the 
 world' (Mic. ii. 10 ; Col. iii. ], 2; 1 John 
 ii. 15). The Bride to forget her own people 
 and her father's house (Ps. xlv. 11). Be- 
 lievers to look not at the things which are 
 seen and temporal ; but at those which are 
 unseen and eternal (2 Cor. iv. 18). This 
 world not be viewed as our home, but as an 
 inn wliere we tarry for a night. Believers, 
 while here, only strangers and pilgrims, 
 journeying to their own country. Their 
 home in the better land, the heavenly 
 Canaan, the new Jerusalem, the city that 
 hath foundations. Their language to be 
 that of the pilgrim in reference to the cities 
 which he passed on his way to Jerusalem — 
 " very beautiful ; but this is not Jerusalem." 
 
 2. To leave it in life and praclire. Be- 
 lievers not to be ' conformed to this world, 
 but transformed,' by the renewing of their 
 mind. Though in the world, not to bet^it. 
 'Be ye not, therefore, like unto them.' Be- 
 lievers to be as strangers in this world in 
 life andj)ractice, as well as in heart and affec- 
 tion. Christian and Faithful represented as 
 passing through Vanity Fair without buying 
 any of its wares, or even so much as pricing 
 them. Gazed at in the Fair as 'outlandish 
 men.' Their only answer: 'We buy the 
 truth.' Paul's testimony, in the name of 
 believers — 'Our conversation (life or citizen- 
 ship) is in heaven.' Believers to act and 
 comport themselves in this world as citizens 
 of the heavenly Jerusalem, to which they 
 belong (Pliil. iii. 20). 
 
 3. To leave it as to its friendship and 
 society. Too great a difference between 
 believers and the men of the world to 
 admit of cordial friendship and society. ' We 
 are of God, and the whole world lieth in 
 wickedness ' (or ' in the Wicked One ') 
 (1 John V. 19). ' How can two walk to- 
 gether except they be agreed?' 'Be not 
 une(iually yoked with unljclievers ; for what 
 fellowship hath light with darkness ? Where- 
 fore, come out from among them, and be ye 
 separate' (2 Cor. vi. 11—17). 'The friend- 
 ship of this world is enmity with God : who- 
 soever will be a friend of the world is the 
 enemy of God' (James iv. 1). The believer's 
 proper language : ' I am a companion of all 
 them that fear thee.' 'My goodness ex- 
 tendcth not unto thee ; but unto the saints 
 that are in the earth, and to the excellent, 
 in whom is all my delight.' ' I have not sat 
 with vain persons : I liavc hated the congre- 
 gation of evil doers, and will not sit with thfi 
 
HOMILETIC COMMENTARY: THE SONG OF SOLOMON 
 
 wicked.' ' Depart from me, ye evil-doers, 
 for I will keep the commandments of my 
 God ' (Ps. xvi. 2 ; xxvi. 4, 5 ; cxix. 115). 
 Men known by the company they keep. Peter 
 and John, ' beinj^ let go, went unto tlieir own 
 company.' ' Tlien they that feared the 
 Lord spake often one to another' (Mai, iii. 
 16; Actsiv. 23). 
 
 The believer's life a daily coming ' from 
 Lebanon.' 'If any man will be My dis- 
 ciple, let him deny himself, and take up his 
 cross daily, and follow me.' Believers, 
 being redeemed from this present evil world, 
 to take heed lest they be ' again entangled 
 in the yoke of bondage.' Need the daily 
 prayer : ' Turn away mine eyes from behold- 
 ing vanity.' Their standing caution :' Re- 
 member Lot's wife.' 
 
 4. To leave the world at death. The 
 comfort of believers tliat tliey have to leave 
 this world, not merely in heart and afl'ection, 
 in life and practice, and in respect to its 
 friendship and society, but also, in due time, 
 in actual bodily presence. A better home 
 provided for them. Tiieir hap])iness in being 
 where their Husband is. The death-call 
 to them only their Bridegroom's voice : 
 ' Arise, my Love, my Fair One, and come 
 away.' To the believer, the passage to the 
 tomb no Dolorous Way. Sense sings a 
 dirge at the grave ; faith, a Hallelujah. A 
 believer enters his sepulchre through pearly 
 gates. Not deadly nightshade, but roses and 
 lilies line the path to it. It is the last step 
 in the jouiney home, or rather the actual 
 arrival at it. The funeral bell may toll its 
 slow and solemn strokes on earth, but cheer- 
 ful peals are rung in heaven. The pardoned 
 soul's desire now granted : ' I have a desire 
 to depart and to be with Christ, which is far 
 better. To me to die is gaui.' ' I have 
 waited for Thy salvation, O Lord.' ' Now, 
 Lord, lettest thou Thy servant depart in 
 peace ; for mine eyes have seen Thy sal- 
 vation.' 
 
 5. To leave the world at the Lord's Se- 
 cond Comiiifj. Till then, a part of the Bride 
 always still in Lebanon. The bodies also of 
 those whose spirits are with Christ in Para- 
 dise still iu the earth. The final call to 
 come from Lebanon given at last. ' Awake 
 and sing, ye that dwell in dust,' uttered by 
 the voice of the archangel, and the trump of 
 God. The Lord Himself descends from 
 heaven with a shout that echoes through the 
 mansions of the dead. They that sleep in 
 Jesus, joining the living and now glorified 
 saints, ascend to meet Him in the air. The 
 Churclfs blessed hope at last accomplished. 
 'Hie Bride's lasf. recorded praj^er on earth 
 jiiw answered. Tlie Bridegroom's last 
 ■ovini; promise now fulfilled — 'Surely I come 
 quicklv.' 
 
 70" 
 
 II. The churaderoftheZ(^\iV\^Wi. 'Come 
 wit.h me from Lebanon.' The journey from 
 Lebanon and its snow-capped heights neither 
 easy nor safe. Its rugged paths, steep pre- 
 cipices, and ferocious animals, sufficient to 
 render the descent both painful and perilous 
 to the bride. A picture of the believer's 
 passage from this world, the place of his 
 nativity, to the home prepared for him in 
 the Father's house. . Manifold temptations 
 oft en mingling heaviness with our joy. Much 
 tribulation the way to the kingdom. Perse- 
 cution promised to all who will live godly iu 
 Christ Jesus. The world's hatred in propor- 
 tion to their faithfulness to their Master 
 and to their character as the Bride of Christ. 
 Their adversary, the devil, like a roaring lion, 
 going about and seeking whom lie may de- 
 vour. Principalities and powers, the rulers 
 of the darkness of this world, leagued to 
 obstruct or annoy their passage. A carnal 
 mind and evil heart of unbelief still linger- 
 ing within themselves. Tlie flesh lusting 
 against the spirit, and its lusts warring in 
 their members. The flesh weak to what is 
 good, even when the spirit is willing. Need 
 for constant watchfulness and prayer. The 
 foot easily slipping, and the consequence a 
 bruising fall. Broken bones not unfrequent 
 in the descent from Lebanon. Noah, David, 
 and Peter, humbling examples. No easy 
 matter to walk safely down the rugged 
 steeps. Difficult so to keep ourselves that 
 that Wicked One touch us not. Not easy 
 to break with a world lying in wickedness, 
 and to pass through it imscathed. Faithful 
 made a victim in Vanity Fair, and Christian 
 well nigh the same. Not easy to pass 
 through pollution without being soiled; 
 to travel through an enemy's country with- 
 out getting into trouble ; or to walk among 
 gins and pits without making a fall. Con- 
 stant need for the prayer : ' Hold thou mc 
 up, that my footsteps slip not. Preserve 
 mc, O God, for in Thee do I put my trust.' 
 Death, too, in the journey from Lebanon. 
 A passage from which poor human nature 
 instinctively recoils. To us an unknown and 
 naturally a formidable road. Beset also 
 with spiritual adversaries. Not unfrequently 
 accompanied with acute and prolonged suf- 
 fering. The taking down of the tabernacle 
 not always a smooth or easy process. The 
 presence of earthly friends often of little 
 avail. The roughest and dreariest part of 
 the passage, perhaps, to be travelled alone. 
 Sometimes the pathway tracked with blood. 
 Lies at times through torture, the scaffold, 
 and the stake. The path at first too rugged 
 even for a Cranmer. The prayer in" the 
 Burial Service not entirely needless : 'Suffer 
 us not, in our last iiour, for any pains of 
 death to fall from thee,' 
 
ILOMiLETlC COMMBNTARYt TEE SONG OF SOLOMON, ciiAr. iv, 
 
 III. T/ie CoMJTORT ((//fl Aid in Ihrjoirrueij. 
 Indicated in the two little words : ' Witli 
 me.' These precious words repeated, to call 
 special attention to wliat they imply, to con- 
 firm their truth, and to indicate their impor- 
 tance. An argument to induce compliance 
 with the Call. The Bridegroom's society 
 preferable to the Bride beyond that of all 
 others. Who would remain among lions and 
 panthers when they can have the fellowship 
 of the king ? No great loss to leave the 
 cold bleak heights of Lebanon to be with 
 the heavenly Bridegroom. A twofold bless- 
 ing implied in the words — (1) The everlast- 
 ing presence of Christ after the journey is 
 over 5 (2) His company and support all the 
 way through. The descent from Le!)anon 
 made safe and comfortable to the Bride by 
 the Bridegroom's presence. Precious to 
 believers to know that they are not called to 
 leave the world, whether in heart and alfec- 
 tion, or in life and practice, or in bodily pre- 
 sence, alone and unaided. The presence and 
 aid of the I'riend ' that stickcth closer tJiau 
 a brother,' promised in every trying, difficult, 
 and dangerous passage of life, as well as in 
 the last dark valley. ' Eear not, for I am 
 with thee.' ' I will never leave thee, nor 
 forsake thee.' ' When thou passcst through 
 the waters, I will be with thee, and through 
 the Hoods, they shall not overllow thee ; 
 when thou walkest in the lire, thou shalt not 
 be burned, neither shall the ilame kindle 
 upon thee.' Hence the triumphant language 
 of faith : ' The Lord is my light and my 
 salvation ; whom shall I fear ? the Lord is 
 the strength of my life; of whom shall I be 
 afraid 'i Though an host should encamp 
 against me, my heart shall not fear ; though 
 war should rise up against me, in this will I 
 be confident.' ' Yea, though I walkthrough 
 the valley of the shadow of death, I will 
 fear no evil ; for Thou art with me ; Thy 
 rod and Thy staff comfort me ' (Ps. xxiii. 'i ; 
 xxvii. 1, 2). 
 
 " The soul thaton Jesus hath lean'dfor repose, 
 Ho will not, he cannot desert to its foes. 
 That soul, though all hell should endeavour 
 
 to shake, 
 He'll never, no neccr^ no nevei;, forsake." 
 
 The presence of Jesus with the believer in 
 his descent ' from Lebanon ' on the way to 
 his future home — (1) Por coiii/ort. The 
 company of a friend a solace in a difficult 
 and dangerous journey. (2) For aid and 
 protection. The Bridegroom's arm employed 
 to support and defend, as well as His voice 
 to solace and cheer. ' Who is this that 
 Cometh up from the wilderness, leaning on 
 her Beloved':" The grace of Jesus sullicient 
 for the most difficult duties, the strongest 
 
 temptations, and the most painful trials. His 
 strength made perfect in our weakness. 
 Hence faith's language : ' I can do all things 
 through Christ which streugtheneth me.' (3) 
 Por example. Tlu; Bridegroom ha.s descended 
 from Lebanon Ijeforc us. Points us to His 
 steps as He came down its difficult and 
 rugged steeps. 'He hath left us an exam- 
 ple that we should walk in His steps.' 
 ' Looking unto Jesus, the author and finisher 
 of our faith, who, for the joy liiat was set 
 before Him, endured the cross, despising the 
 shame.' (1 Pet. ii. 21 ; Ileb. xii. 2). 
 
 The promise indicated in the words ' with 
 me,' applicable to the believer's death, as 
 well as his life. His presence with them also 
 in that final, solemn, and untried journey. 
 Joseph sent his servants and waggons to 
 convey his father to Egypt. Jesus not only 
 sends His angelic servants to fetch His Bride 
 and. escort her through the darksome valley, 
 but comes Himself. Not only makes a 
 passage for them through the dark swelling 
 waters of death, but, like the Ark in Jordan, 
 is with them Himself in the passage. Seen 
 by Stephen on the eve of martyrdom, not 
 sitting a3 usual, but standing at the rig-ht hand 
 of God, as if risen up to be with His faith- 
 ful servant in the last great confiict, and to 
 give him a loving welcome when it was over. 
 The footsteps of Jesus seen also in that last 
 dark passage. The Bridegroom Himself trod 
 the pathway to the tomb. Encountered 
 death in its most formidable aspect. Passed 
 through the valley in excruciating pain, amid 
 jeers of men and assaulis from Satan, and in 
 a bath of blood. Travelled the last hours of 
 His life in loneliness, darkness, and desertion 
 of soul. Has lain in t he tomb a lifeless corpse 
 before us. The grave made by His presence 
 there a perfumed bed to all His followers. 
 
 Important questions : Have I Jesus with 
 me for my comfort and aid in going through 
 this world ? Shall I have His presence m 
 death ? Have I heard and obeyed His call 
 to come with Him uoio'i Am I taking up 
 my cross Am\j, and following Him ? Have 
 I given up the world, or am i still making it 
 my home":' AVe come to Christ as sinners, 
 before we come icUk Him as saints. Have 
 I done this ? Reader, if not, lose no time ; 
 but do it HOW. 
 
 The King IlArrv in His Bride. 
 Verses 9 — 15. 
 
 Thou liast ravished my heart, 
 My sister, my spouse; 
 Thou hast ravished my liearL, 
 With one of thine eyes, 
 With one chain of thy neck. 
 
 71 
 
JIOMILETIC COMMFNTAIiY : THE SONG OF SOLOMON. 
 
 How Alii- is tliy love, 
 
 My sister, my spouse ! 
 
 How raucli better is thy love than 
 
 wine ; 
 And the smell of thine ointments than 
 
 all spices I 
 Thy lips, my spouse, 
 Drop as the honeycomb : 
 Honey and milk are under thy tongue ; 
 And the smell of thy "garments 
 Is like the smell of Lebanon. 
 
 A garden enclosed 
 
 Is my sister, my spouse; 
 
 A spring shut up 
 
 A fountain sealed. 
 
 Thy plants are an orchard of pomegra- 
 
 nates, 
 With pleasant fruits ; 
 Camphire with spikenard. 
 Spikenard and satiron, 
 Calamus and cinnamon. 
 With all trees of frankincense ; 
 Myrrh and aloes, 
 With all the chief spices. 
 A fountain of gardens, 
 A well of living waters, 
 And streams of Lebanon. 
 
 The cHmax of the King's admiration of, 
 and delight in, his Bride. Realization of the 
 words of the forty-fifth Psalm, the Soug of 
 Loves : 'So shall the King greatly desire thy 
 beauty.' The happy Bridegrooin had already 
 described the charms of his Bride ; he now 
 declares, in the language of impassioned 
 affection, the effect which these produced 
 upon him : ' Thou hast ravished my heart.' 
 Literally 'Thou hast hearted me.' A new 
 word coined to show the intensity of Christ's 
 love to and delight in His believing people. 
 Christ's heart in the possession of the loving 
 behever. His love to His people that of the 
 most ardent lover ; yet calm, deep, and holy 
 His Church His peculiar treasure. (Ex. xiv. 
 5). The King, in addressing his Bride, com- 
 bines terms expressive of the nearest and 
 tenderest relations, each supplementary to 
 the other. ' My sister, my spouse ;' or, ' my 
 sister spouse.' Names of nearest kiudred 
 employed in the East as terms of affection. 
 These combined terms immediately after- 
 wards repeated by the King in order to indi- 
 cate the reality of the relationship, the in- 
 tensity of his affection, and his delight in 
 employing the title. The believer not to 
 forget that he belongs to Christ, both as 
 liis Brother and his Bridegroom. Is at once 
 loth the sister and the spouse of Jesus. 
 
 ri 
 
 His sister, as having the sameEather and the 
 same nature ; Christ assuming the believer's 
 human nature and imparting to him His 
 Divine one. His spouse, as now united in a 
 marriage-bond with Himself, having been 
 l)etrothed by Him in an everlasting covenant 
 (Hos. ii. 19 ; 2 Cor. xi. 2 ; Rom. Vii. 4). In 
 the belitwer the ardour of a spouse's love 
 combined with the purity of a sister's. Typi- 
 fied in Eve, at once the sister and the spouse 
 of Adam. The ardour of Christ's love to 
 His people grounded — (1) On the relation 
 in which they stand to Him as the Bride 
 given Him by"^ the Father. (2) On the fact 
 that, as His Bride, He has brought them 
 from the bondage of sin, Satan, and the curse 
 of a broken law, by the price of His own 
 agony and blood. (3) On the holy beauty 
 which, as His blood-bought Bride, He im- 
 parts to them by the renewing and transform- 
 ing grace of His Holy Spirit, more especially 
 the beauty of their faith and love. What 
 costs most, usually most beloved. The 
 Shepherd rejoices most over the sheep which 
 He had lost, but with much toil and trouble 
 had found. A saved soul an addition to ihe 
 happiness of heaven. Tiie Saviour's joy 
 bound up in the sinner whom He saves. Tlie 
 grounds of the King's adm.iration of and de- 
 liglit in his Bride, rapturously indicated by 
 himself: — 
 
 1. Her becniti/. More especially tha,t of 
 her ' eyes ' and ' neck,' the one directed to 
 himself in a tender affection, the other 
 bowed in humility and self-surrender : 'Thou 
 hast ravished my heart with one of thine 
 eyes, with one chain of thy neck.' One, as 
 indicatmg the perfection of beauty and re- 
 dundancy of charms beheld in the Bride. 
 One believing pemtent look of the sinner 
 sufficient to secure the Saviour's love. (Zech. 
 xii. 12). Christ overcome by the look of tlie 
 Syro-I'hoenician woman and of the dying 
 thief. The Bride's eyes and neck contrasted 
 with the wanton and adulterous eyes, and the 
 stiff and stubborn neck of an impenitent 
 world. 
 
 2. Her love. ' How fair is thy love,' &c. 
 Literally 'loves,' as in chap, i., verse 4. Pro- 
 bably expressions and manifestations of love. 
 The term and the comparison following for- 
 merly applied by the Bride to the King's 
 love; now returned to her with tender 
 emphasis. The love of the loved one the 
 sweetest enjoyment of the lover. The love 
 of the saved soul the joy and reward of the 
 Saviour. The faith and love of the forgiven 
 woman in the Pharisee's house, infinitely 
 sweeter and more refreshing to Him than the 
 wine on Simon's table, and even the precious 
 ointment with which she anointed His feet. 
 His wine-cup on the cross the love of a 
 pardoned sinner. 
 
UOMILETIC COMMENTARY: THE SONG OF SOLOMON. chap. iv. 
 
 3. Her savoury spirit. ' The smell of 
 thine ointments is better tliau all spices.' 
 The fragrance of her spirit pro])criy licr own 
 ointments. This sweeter to tlie king than 
 all tlie ' powders of the merchant ' wilh 
 which she miglit perfume her person. 'Tiic 
 smell of thy garments is like the smell of 
 licbanon,' celebrated for its odoriferous 
 trees (Hos. xiv. 5, 7). Her garments pro- 
 perly her spirit and de])ortment. 'Be ye 
 clothed with humility.' ' Put on, as the elect. 
 of God, bowels of mercies.' ' Put yc on the 
 Lord Jesus Christ.' Garments, in the East, 
 often richly perfumed, especially on mar- 
 riage and other festive occasions. So 
 thost of the King Himself (Ps. xlv. S). 
 The 'ointments' both of the King and of 
 the Bride the graces of the Spirit, imparted 
 first to Christ, without measure, then to His 
 members, 'according to the measure of the 
 gift of Christ.' The precious ointmeut 
 poured on the head of Aaron runs down 
 upon the beard, ' even to the skirts of his 
 garments' (Ps. cxxxiii. 2). The 'smell 'of 
 tlie Bride's garments, the sweetness of the 
 actings and exercises of those graces. The 
 part of believers, as having Christ and His 
 Spirit in them, to carry about with them a 
 spiritual fragrance, sweet to Christ and pro- 
 fitable to men. 
 
 4. Her speech and conversaiion. 'Thy 
 lips, my spouse drop as the honeycomb,' 
 &c. An enlari^ed repetition of the commenda- 
 tion already given, — 'Sweet is thy voice,' ' thy 
 speech is comely.' Shulamite's speech the 
 index of her soul. ' Out of the abundance of 
 the heart the mouth speaketh.' A wife's 
 sweet, savoury, enlightened conversation the 
 delight of an intelligent husband. Especial 
 attention paid by Christ to the speech of His 
 people. 'Then they that feared the Lord 
 spake often one to another, and the Lord 
 hearkened and heard' (Mai. iii. 17). 
 Believers to be of circumcised lips as well as 
 heart. Their lips touched with the live coal 
 from off the altar (Isa. vi. 4). The poison of 
 asps is changed for the honey and milk of 
 the Holy Spirit. Honey and milk under the 
 tongue, when the milk of God's Word is in 
 the heart. Christ's Word dwelling richly in 
 us shows itself in sweet and wholesome 
 conversation. The sweetest honey gathered 
 from the flowers of Holy Scripture. To have 
 houcy dropping from our lips, we must have 
 the lioneycomb in our heart. The honey 
 first under the tongue, then on it. Medita- 
 tion on the Word the best means for speech 
 thai shall minister pleasure to Christ and 
 ' grace to the hearers.' 
 
 5. On her general excellence and benefi- 
 cial influence. This represented under four 
 comparisons — (1.) An Encloied Garden. 'A 
 garden enclosed is my sister, my spouse.' A 
 garden aplace for pleasure. An Oriental garden 
 a scene of special beauty. A garden enclosed 
 indicative of — (i.) Itspreciousuess ; (ii.) The 
 
 care taken of it ; (iii.) Its preservation for 
 the owner's exclusive enjoyment. The 
 Church and each individual believer Christ's 
 enclosed pleasure-garden. 'I will walk in 
 them ;' not merely with them. His Church 
 the object of His special care. ' I, the Lord, 
 will keep it ; I will water it every moment : 
 lest any hurt it, I will keep it night and 
 day ' (Isa. xxvii. 3). Believers set apart 
 for His own enjoyment. ' The Lord hath set 
 apart him that is godly for Himself (Ps. 
 iv. 3). The Ciiurch, as a garden, dis- 
 tinguished from the world. The world, apart 
 from Christ's Church, a moral desert. That 
 Church enclosed for its safety and defence. 
 Safe, though surrounded by wild beasts and 
 raging enemies. God Himself a wall of fire 
 round about her (Zech. ii. 5). Believers 
 ' kept by the power of God through faith unto 
 salvation.' (2.) A locked-np Spring and a 
 sealed Fountain. ' A spring shut up, a fountain 
 scaled.' Such locked and sealed fountains 
 frequently found in the East. The lock and 
 seal indicate value, care, and exclusive use. 
 The fountains thus kept from being dried up 
 by the heat, defiled by animals, or employed 
 by strangers. Springs and fountains 
 especially valuable in the East. The special 
 delight of Orientals during the heat of 
 summer. Gardens and courts usually pro- 
 vided with them. The Church of living and 
 loving souls a spring of delight to Christ, as 
 He is to His people. ' I will sup with him 
 and he with me.' The believer's heart shut 
 up to all but Christ. The Bride exclusively ^ 
 lor her husband (Prov. v. 15—18). Believers ' 
 ' holiness to the Lord.' Their life hid with 
 Christ in God. Sealed by the Holy Ghost to 
 the day of redemption. The motto of the 
 seal : 'The Lord knoweth them that are His.' 
 Under the Old dispensation the fountain sealed 
 in one nation ; under the New, spread over all 
 the world. (3.) An Orchard o/frait trees and 
 spices. ' Thy plants are an orchard,' &c., ' with 
 pleasant fruits,' or 'fruit of excellence,' or 
 'precious things' (Dent, xxxiii. 13—16). 
 'Camphor,' cypress, or henna (chap. i. 14). 
 ' Calamus,' or sweet cane (Jer. vi. 20 ; Exod. 
 XXX. 23). ' Erankineense,' employed in the 
 composition of the holy anointing oil (E.\od. 
 XXX. 34). 'Myrrh,' distilling from an 
 Arabian shrub, aud hardening into a gum. 
 ' Aloes,' a costly and sweet-smelling wood ; 
 connected with myrrh also in Psalm xlv. 9 ; 
 Proverbs vii. 17 ; John xix. 39. Solomon, 
 famihar with orchards, fruit trees, and 
 spices (Eccles. ii. 5), saw in these only a 
 picture of the excellencies found in his 
 beloved Shulamite. Such Christ's estim.ate 
 of His Church. His Church to Him the 
 antitype of Eden (Gen. ii. 8, 9). Believers 
 ' trees of righteousness, the planting of the 
 Lord, that He may be glorified.' Repre- 
 sented as olives and vines, palms and cedars, 
 lirs aud myrtles. The Church collectively an 
 orchard containing a variety of trees, aud 
 
 7.? 
 
CHAP. IV. IIOmiETIC COMMENTARY: THE SONG OF S0L03I0N. 
 
 eacli believer one containing a rich variety 
 of Christian graces (Gal. v. 22). All tlie 
 fruits of the Spirit found in believers in a 
 greater or less degree of development. 
 Their duty to cultivate each, and to seek its 
 maturity. To ' abound in every good word 
 and work' (Col. i. 9). To be 'filled with the 
 fruits of righteousness, whicli are by Jesus 
 Christ, to the praise and glory of God.' To 
 abound in every grace (2 Cor, viii. 7). The 
 object for whicii Christ gave himself for His 
 Chui-ch (Eph. V. 27 ; Tit. ii. ]4-. The Church 
 and each believer to produce not only 
 ' fruits,' but ' spices.' A believer's life, 
 spirit and conversation, to be not only jnire, 
 holy, and upright, but sweet and savoury. 
 Believers to exhibit not merely what is 
 sterling and excellent, but also what is 
 lovely and attractive. (4.) J Eounta'm 
 sending forth reffeshiiiff aud fertiliziiir/ 
 streams. 'A fountahi of gardens' —by 
 ■which gardens are watered, hence afford- 
 ing an abundant supply (Jer. xxxi. 12; 
 Isa. Iviii.ll). 'Awcllof living waters' — always 
 full and always ilowing. ' Streams from 
 Lebanon ' — such as those in the Zebdani 
 Valley, or the ' Abana and Pharpar, rivers of 
 Damascus,' fed by the snows of Lebanon 
 (Jer. xviii. 14). The Bride in one sense a 
 ' sealed fountain ; ' in another a fountain 
 sending forth its streams for the general 
 benefit (Prov. v. 15, IG). The virtuous 
 woman not only the confidence and joy of 
 her husband, but kind to all, and^ the bene- 
 factor of the poor (Prov. xxxi. 11, 12, 20, 26). 
 The Church, while the delight cf Christ, a 
 blessing to others. Christ, the fountain of 
 living waters, makes the believer a well of 
 living water by being in him. The Holy 
 Spirit in believers as a well of living water 
 (John iv. 14). Renders them a means of 
 life, strength, and comfort to others. Be- 
 lievers not only recipients of the living water, 
 but channels for the connnunication of it to 
 their fellow men and fellow Christians (Jolni 
 vii. 38). Made receivers in order to be 
 givers. Receive the manifestation of the 
 Spirit for the benefit of others (1 Cor. xi. 7). 
 Believers to be refreshed by one another 
 (Philemon 7, 20). To comfort and edify 
 one another. One believer like Harlau 
 Page, the means of life and blessing to a 
 whole neighbourhood. The Church the I 
 means of spiritual verdure and fruitfulness 
 to the world at large. Through Christian 
 missions, the desert made to rejoice and blos- 
 som as the rose. Believers watered them- 
 selves while watering others, and in order 
 that they may do so (Prov. ix. 25). ' Living 
 water' indicative of (i.) \\\^ perpetuity ; (ii.) 
 the excellence; (iii.) the ■wkolenomeness; 
 (iv.) the exhaustless nature, of Christ's 
 grace. The voice or breath of prayer the 
 7-i 
 
 first bubbling up of the ' well of living water' 
 (Acts ix. 11). Grace in a believer makes 
 him as 
 
 Streams from Lobauou. 
 
 The streams visible ; their source hidden 
 from human view. What is good, holy, and 
 spiritually beneficial, communicated by Christ 
 through His Spirit to the believer, and from 
 the believer to the v.orld. Grace in the 
 Church exhibited as ' streams.' Indicative 
 of — (i.) Wilfulness; (\\.) i\\e freeness ; (iii.) 
 the Uceliness ; (iv.) the beauty ; (v.) the 
 (ihundancc ; (vi.) the refreshinq nature — of 
 Christ's grace. The ' streams from Lebanon ' 
 in the Zebdani Valley, among the most 
 beautiful things in nature, and making all 
 beautiful in their neighbourhood. The most 
 beautiful as well as tlic most beneficial things 
 in Creation employed by Christ to set forth 
 the excellence of His Church, and the grace 
 which produces it. 
 
 Important questions suggested by the pas- 
 sage : Does Christ take delight in me and in 
 what Pie sees in me? Is it ray aim to 
 afford joy to Him as my Saviour and Bride- 
 groom ? Are my feelings towards Him 
 those of a bride towards her husband ? 
 Am I seeking to cultivate all the various 
 fruits of the Spirit ? And not only the 
 fruits, but the ' spices? ' Am I endeavour- 
 ing, through the Spirit of Christ in me, to 
 ])ractice not only what is pure, and just, and 
 honest, but also what is lovely, and of good 
 report ? Am I careful not only as to what 
 I do, but the manner and spirit in doing it ? 
 Is my life useful to others, as ' streams from 
 Lebanon,' beautifying and refreshing those 
 I come in contact with ? ' Strike out of my 
 heart, God, a well of living water ! ' — 
 Dr. Chalmers. 
 
 Bkidegroom's Pkayeb for his Gakden. 
 
 Verse 16. 
 
 Awake, O north wind, 
 
 And come, thou south ! 
 
 Blow upon my garden. 
 
 That the spices thereof may flow out. 
 
 llie Bride still viewed by the Bridegroom 
 as his garden. That garden one of spices 
 as well as fruits. Her spirit and conversa- 
 tion sweet and refreshing to her husband. 
 His desire that tl>at sweetness may be fully 
 exhibited m all their intercourse M'ith each 
 other. The fragrance of aromatic plants 
 not always evolved alike. Some circum- 
 stances more iavourable for its evolution 
 than others. Its evolution chiefly dependent 
 
UOMILETIC COMMENTARY: THE SONG OE S0L03I0N. 
 
 on the state of tlie atmosphere, and the kind 
 and degree of wind llowing. Hence the 
 Bridegroom's wish poetically expressed : 
 ' Awake, north wind,' &c. The north wind, 
 perhaps, thus called to depart and give place 
 to the south wind, as more favourable for the 
 emission of the fragrance. Possibly, how- 
 ever, the call equally to both, as both alike 
 needful to that emission. 
 
 Not enough that gracious dispositions, or 
 the fruits of the Spirit be implanted in a 
 believer's soul. These not to be latent, and 
 dormant, but to be drawn forth in lively 
 exercise, so that Christ may be gloi-i(ied and 
 find pleasure. That exercise dependent, in 
 some degree, on external circumstances, on 
 the situation in which the believer may be 
 placed, and even on his physical health. 
 More especially, however, on the degree of 
 divine influence which he may at any time 
 enjoy. The breath of the spiritual wind as 
 necessary for the lively exercise of the 
 gracious affections, as thatoithe natural one 
 for the exhalation of the fragrance of a bed 
 of spices. The spiritual wind the Holy Spirit. 
 The Spirit frequently in Scripture compared 
 to a wind (John iii. S ; Acts ii. 2 ; Ezekiel 
 xxxvii. 9). That Spirit the 'spirit of love, 
 power, and a sound mind.' Hence essen- 
 tial to a believer's spiritual prosperity, and 
 to the gracious and beneficial influence he 
 may exercise on the world. Equally impor- 
 tant to personal happiness, domestic peace, 
 and conjugal comfort. Especially necessary 
 to Christ's enjoyment of His Church, both 
 collectively and individually. Hence, the 
 text a call on the part of Christ for the 
 gracious influence of the Spirit upon the 
 Church and the believer's soul. These 
 again viewed as 
 
 The Gardeu of Christ. 
 
 The text presents to our notice — 
 
 I, T/ie Gakden iiseif. The Church and 
 the believing soul is — 
 
 1. A Garden. It is so, as being — (1) 
 Reclaimed from the world. Originally the 
 children of wrath, even as others. Separated 
 by distinguisliing grace. Chosen out of the 
 world. Called out of darkness into marvel- 
 lous light. ' We are of God, but the whole 
 Avorld lieth in wickedness' (1 John v. 19). 
 (2) Safely enclof^ed. Hedged round by divine 
 protection. ' Kept by the power of God 
 through faith unto salvation.' ' A vineyard 
 of red wine ; I the Lord do keep it.' 'The 
 Lord is thy keeper.' ' I will be a wall of 
 fire round about her.' 'Salvation will God 
 appoint for walls and bulwarks.' ' The gates 
 of hell shall not prevail against it.' (o) Care- 
 fully adtivaied. A Tiiuno God — the Father, 
 
 the Son, and the Holy Ghost— engaged iu 
 its cultivation. ' My Father is the husband- 
 man. Every branch in me that beareth fruit 
 he purgeth it, that it may bring- forth more 
 fruit.' ' I will water it every moment.' For 
 its cultivation also, a number of human 
 labourers, for various departments of 
 work, employed in the garden. ' He 
 
 ' gave some apostles, some prophets, some 
 evangelists, some pastors and teachers.' 
 ('!.) Planted with choice plants Every 
 believer a tree of righteousness. The fruits 
 of the Spirit produced in the garden : ' Love, 
 joy, peace, long-suii'ering,' &c. The loveliest 
 specimens of humanity found in Christ's 
 garden. Naturally, because sanctified and re- 
 newed humanity. 'The righteous shall 
 flourish like a palm tree ; they shall grow as 
 the cedar in Lebanon. They that be planted 
 in the house of the Lord shall flourish in the 
 courts of our God. They shall still bring 
 forth fruit in old age. They shall be fat and 
 flourishing' (Ps. xeii. 12, &c). (5.) Bcurjned 
 for the pleasure and cnjuyraent of the Master 
 and his friends. The garden in the text, with 
 its beds of spices and flowers a pleasure- 
 garden. So the Church and a believer's soul. 
 '1 will walk in them !' ' The Lord taketh 
 pleasure in His people.' The name given by 
 Himself to the Church, ' Heplizi-bah '— ' my 
 delight is in her.' ' This is my rest for ever ; 
 here will I dwell, for I have desired it.' The 
 Lord iu the midst of thee is mighty ; He 
 will save ; He will rejoice over thee 
 with joy ; He will rest in His love ; He 
 will joy over tliee with singing (Zeph. 
 iii. 17)'. (G.) Kept clean and orderly. 
 Weeds not suffered to ^row or continue 
 in it. ' Lay aside all malice, and all guile, 
 and hypocrisy, and envies (or grudges), 
 and all evil speakings.' ' Purge out the old 
 leaven.' 'Put off the old man, with his 
 deeds, which are corrupt.' 'Puttingaway lying, 
 speak every man truth with liis neighbour.' 
 'Ye also put off all these — anger, wrath, 
 malice, blasphemy, filthy communication, 
 out of your mouth.' ' Looking _ diligently 
 lest any root of bitterness springing up 
 trouble you.' ' Keep yourselves in the love 
 of Godj'hating the garment spotted by the 
 flesh.' Believers to keep themselves un- 
 spotted from the world. In the Church all 
 things to be done 'decently and in order' 
 (1 Cor. xiv. 40). 
 
 2. Christ's Garden. As being — (1) 
 Chosen and (ficen to Him bi/ the Father (Eph. 
 i. 3; John'x. 30). (2) Chosen by Himself 
 
 for His oicn. ' Ye have not chosen mc, but 
 I have chosen you.' (3) Purchased by His 
 blood. 'He loved the Church, and gave 
 himself for it.' 'The Church of God which 
 he hath purchased with his own blood.' The 
 Church, like the rest of the world, originally 
 
HOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 under sentence of death tlirougli sin. That 
 sentence removed by the substitution of 
 Christ in their stead. (1) Reclaimed by the 
 Spirit. The Church not only redeemed by 
 price, but separated by power. The Spirit 
 given to Christ for that purpose. Tiie in- 
 strumentality employed, the truth of tlie 
 Gospel in the lips and lives of believers. (5) 
 Employed for His own use and ■pleasure. ' This . 
 people have I formed for myself.' Believers 
 the planting of the Lord, that He may be 
 glorified. 
 
 II. The Call. Observe— 
 
 1. The Called. The Call addressed to 
 
 The Holy Spirit as a Wind. 
 
 So John iii. 8 ; Acts ii. 2 ; Ezek. xxxvii. 0. 
 Tlie Spirit so represented — (1) From His 
 invisibility (John iii. 8). (2) From His 
 power. 'A mighty rushing wind' (Acts ii. 
 2). Nothing able to resist the wind in 
 Nature, or the Spirit in grace, (3) From the 
 wdversality of His operations. The wind 
 blows everywhere, over the whole earth. The 
 Holy Spirit's operations confined to no land 
 place, class, age, condition, or circumstances. 
 (4) From the mysterious character of His 
 movements and operations. The general nature 
 of the wind as air in motion, and the general 
 principle of its movements, tolerably under- 
 stood. But its local changes and varieties 
 among the most dilBcult things in Nature to 
 account for. Blown in every possible variety 
 of direction. Sometimes changes from one 
 direction to another entirely opposite. Some- 
 times irom opposite directions at once. 
 Sometimes in one form and degree, some- 
 times in another. Two winds here men- 
 tioned : the North and the South. The North 
 "ivind cold to those in the Northern hemis- 
 phere, as from the region of ice about the 
 Pole. In the East, a healthful and refreshing 
 wind (Prov. xxv. iii ; Job xxvii. 21, 22). 
 The South wind warm, as from the regions 
 about the Equator, always greatly heated by 
 the direct rays of the sun (Job xxxvii. 17). 
 Tiie effects of these opposite winds conse- 
 quently of an opposite character. The ten- 
 dency of the one to bind up and restrain ; 
 that of. the other to loosen and disengage, the 
 odours of aromatic plants. So the operations 
 of the Holy Spirit various in their character 
 and effects. Sometimes as a piercing North 
 wind, convincing, reproving, awakening, dis- 
 turbing, shaking. Sometimes as a soft and 
 balmy South wind, melting, softening, sootii- 
 ing, comforting. Under His convincing ope- 
 ration, the multitude at Pentecost cried : 
 Men and brethren, what shall we do? Under 
 His comi'orting agency, they gladly received 
 the word of reconciliation, and experienced 
 peace (Acts ii. 37, 47). Tlie dispensation of 
 the Law, and its application to the individual 
 5onscience, one operation of the Holy Spirit; 
 
 the dispensation of the Gospel, and its 
 application to the heart, another. Both 
 North and South wind necessary in the 
 economy of Nature ; and both the convincing 
 and comforting operations of the Spirit 
 needful for the Church and the individual 
 soul. The first rather preparatory to the 
 second. The warm and quieting South wind 
 more suited for the evolution of the spices of 
 the garden. So the fruits of the Sphit 
 brought forth in the Church and in the 
 believer rather under the Gospel than under 
 the Law ; under the still small voice of 
 evangelical consolations, than under the 
 whirlwind of legal terrors. Yet the latter 
 often necessary to the former. 
 
 2. The C'(r//eA Christ Himself. His con- 
 stant concern and care about His Church's 
 spiritual prosperity. None so interested in 
 its fruitfulness an^ beauty. Never forgetful 
 of His Church's interests. While on earth 
 His constant prayer to His Father on its 
 behalf. Still walks in the midst of the 
 golden candlesticks, as the High Priest of 
 His Church, attending to their proper condi- 
 tion. Intercedes for His people at God's right 
 liaud. Prays also on earth in the person of 
 His members. The Holy Spirit given in 
 answer to such prayer. The disciples waited 
 in Jerusalem for the promise of the Father ; 
 but waited in prayer and supplication, for 
 ten days. Their j^rayer the Call of Christ in 
 them : * Awake, North wind,' &c. The 
 Spirit only given in His fulness after Jesus 
 had completed His work of atonement 
 (Luke xii. 49,50; John vii. 39 ; xvi. 7). 
 The Spirit committed into His hands after 
 His ascension into heaven. His added title 
 then — He that hath the Seven Spirits of 
 God (Rev. iii. 1). As if to point to the words 
 of the Song and to intimate their meaning, 
 the Spirit's descent on the Day of Pente- 
 cost like that of 'a mighty rushing wind' 
 (Actsii. 2). Still continues the part of Christ 
 to call for the Spirit to blow upon His gar- 
 den, the Cliurch, in answer to the 
 fervent, believing prayers of his people. 
 ' Ask of the Lord rain in the time of the 
 latter rain : so shall tlie Lord make bright 
 clouds (or lightnings), and give them showers 
 of rain.' ' If men who are evil know how to 
 give good gifts unto their children, how 
 much more shall your Heavenly Father give 
 the Holy Spirit to them that ask Him ? 
 (Zech. X. 1; Luke xi. 13). .The Cliurch's 
 duty not only to pray for the Spirit, but to 
 seek the removal of every hindrance to His 
 effusion. ' Bring ye all the tithes into the 
 storehouse, and prove me herewith; if I will 
 not open the windows of heaven, and pour 
 you out a blessing that there shall not be 
 room enough to receive it' (Mai. iii. 10). 
 
 3. The Call itself. ' Awake — come — 
 blow.' The Holy Spirit, though given, not 
 always and alike in actual operation. Never 
 entirely absent from the Church. Believers 
 
HOMILE'liC COMMENTARY: THE SOXG OF S0L02I0N. 
 
 His permanent abode. May be present, liow- 
 ever, in different degrees and in different 
 wa^'s. In tiie Old Testament dispensation, 
 as a spirit of bondage; in the New, as a 
 spirit of liberty. Through defective faith 
 and careless walking, may still be a spirit of 
 bondage. Hence difterent states of the 
 Church and of individual believers. The 
 Spirit given in the greatest measure yet 
 k]iown on and after Pentecost. Often greatly 
 Avithheld from the Church's unfaithfulness, 
 unwatchfulness, and unprayerfulness. The 
 candlestick ia danger of being removed from 
 its place. Churches and individual believers 
 aroused at times to a sense of their need of 
 the Spirit, and to earnest prayer for His 
 gracious and powerful operation. This 
 usually tlie first indication of the Spirit's 
 visitation. Earnest and persevering prayer 
 for tlie Spirit's effusion the token that tliat 
 effusion will be bestowed. Such prayer 
 either the call of the Bridegroom in the text 
 or its happy precursor. Fervent prayer for 
 spiritual blessing the voice of His Spirit 
 in the believer's heart (Rom. viii. 26, 27). 
 
 III. The Object of the Call. 'That the 
 spices thereof may flow out.' Not enough 
 that the spice-plaiits are there. Tlie odours 
 may be shut up in their cells and no fra- 
 grance be emitted. The pores to be opened 
 and the odorous particles to be exhaled. 
 Grace given to believers to be exercised and 
 made sensible. Not enough that a Church 
 exists, and that grace is in it. The Church 
 to be in a spiritually lively state, and the 
 grace of believers to be in lively exercise. 
 Only thus may Christ enjoy the fellowship 
 and works of the Churches. See his epistles 
 to the seven churches of Asia (Rev. i. and ii.). 
 The Church at Laodicea in a condition only 
 to be spued out of His mouth. Neither a 
 cliurch nor a believer to be satisfied M'ith 
 a lifeless and lukewarm state. Lukewarm- 
 ness — a state between hot and cold — Christ's 
 greatest abhorrence. Yet too often the 
 state of Churches and professors when 
 enjoying rest and outward prosperity. Tlie 
 state most agreeable to the carnal mind. 
 The duty and privilege of believers not only 
 to have life, but to have it' more abundantly.' 
 A divine injunction : 'Be ye filled with tlie 
 Spirit.' Clir -ches and believers in a spiritual 
 and lively condition such as Christ delights 
 to dwell in, and such as He can employ for 
 the conversion of others. The Spirit pro- 
 mised to the disciples, that they miglit be 
 His witnesses to the end of the earth. 
 David's prayer and resolution: 'Restore 
 unto me the joy of Thy salvation, and up- 
 hold me with Thy free Spirit ; then will i 
 teach transgressors Thy ways, and sinners 
 shall be converted unto thee '' (Ps. li. 1 2, 13). 
 
 A lively and spiritually prosperous state or 
 tlie Church and of believers the result of the 
 Spirit's gracious operation, in obedience to 
 the Call in the text. As the Holy Spirit 
 blows, the Church's odour flows. Hence 
 His gracious and abundant effusion to be 
 earnestly and perseveringly sought. ' Eor 
 this will I be inquired by the house of 
 Israel to do it for them' (Ezek. xxxvi. 37). 
 Believers to stir themselves up ' to take hold 
 of God and His gracious power. Their's to 
 awaken the arm of the Lord, to put on 
 strength as in the days of old' (Is. li. 9). 
 llis will that they should not keep silence, 
 and should give Him no rest till He make 
 Jerusalem a praise iji the earth. ' Concern- 
 ing the work of my hands, command ye me.' 
 • Ye have not, because ye ask not ' (Is. xlv. 
 11; Ixii. 6, 7; James iv. 2). 
 
 The Bkide's Desire. 
 
 Verse 10. 
 
 Let my Beloved come into his garden, 
 And eat his pleasant fruits. 
 
 The Bride reciprocates the Bridegroom's 
 love. ' My love,' answered with * My Be- 
 loved.' Christ's love to us the ground and 
 occasion of ours to Him. Tiie Bride's de- 
 sire one with her Husband's. He admires 
 and commends her as his garden. She in- 
 vites him to the enjoyment of it. His de- 
 sire that its spices should flow forth ; Iters 
 that he should come and cat its pleasant 
 fruits. Believers made such for Christ's 
 enjoyment : their desire that He should have 
 it. The Bride calls herself: ' Hia garden.' 
 Believers no longer their own, but Christ's. 
 ' Ye are bought with a price.' Christ claims 
 the Church as His garden : believers gladly 
 respond to the claim. ' One shall say : I am 
 the Lord's.' ' O Lord, I am Thy servant ; 
 thou hast loosed my bonds ' (Is. xliv. 5 ; 
 Ps. cxvi. 16). Q,\\\\%'C^ presence in and with 
 His Church the believer's greatest desire. 
 ' Let my beloved come into his garden.' His 
 presence in His Church and with believers, 
 not always alike. Times in the Lord's 
 earthly ministry when He hid Himself. 
 Such times still. 'Thou art a God that 
 hidest Thyself.' ' lie hideth His face from 
 the house of Jacob.' Times when the Bride 
 has to cry to her Husband: 'Why hidest 
 thou Thyself.' Israel exhorted to keep their 
 camp holy, lest the Lord who walked in the 
 midst of it should see any unclean thing and 
 turn away from them (Dent, xxiii. 14). 
 Christ's visit to and continuance witii 
 believers connected with their love and 
 obedience. 'He that hath My command- 
 ments and keepeth them,' &c. (John xiv. 21). 
 77 
 
UOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 The Bride's desire that nothing may hinder 
 his presence and stay with her. Tiie Cliurch 
 and tlie believer M'ho desires Clirist's pre- 
 sence, to be careful to put away whatever 
 is offensive to Him. His words to the luke- 
 warm, self-satisfied, and self-righteous, yet 
 poor, wretched, miserable, and blind, and nai<;cd 
 Church at Laodicea : ' Beloved, I stand at 
 the door and knock; if any man hear My 
 voice and open the door, I will come in to 
 him, and will sup with him, and ho with Me ' 
 (llcv. iii. 20). Christ's condescension and 
 love to His Church, that He finds His 
 sweetest entertainment in it. Finds and 
 eats ' liis pleasant fruits.' ' With desire have 
 I desired to eat this passover with you be- 
 fore I suffer.' Tellowship with loving and 
 lively believers His greatest joy. Tiie de- 
 sire of such believers that He may find in 
 them that joy. The believer, notwithstand- 
 inghis ov^^n corruption, conscious tiiat through 
 grace there are with him pleasant fruits i'or 
 Christ to eat. No part of faith to deny tlie 
 Spirit's work. ' Know ye not that Christ is 
 in you, except ye be reprobates?' 'The 
 care of believers that Christ may have ])lea- 
 saut fruits in them, both in abundance and 
 in good condition, for liis own enjoyment. 
 No pleasant fruits in the Church or a believer, 
 but what are His, and the production of His 
 own Spirit. ' His pleasant fruits.' The fruits 
 in the garden Christ's ; the weeds and briars 
 our own. The productions of grace in the 
 
 soul, 'pleasant fruits ; ' those of unsanctified 
 nature, sour crabs. Christ's ' pleasant fruits ' 
 found only in His Church. Elsewhere, only 
 ' wild grapes.' Pleasant fruit found only on 
 the branches of the True Vine. The smallest 
 service of believers rendered in faith and 
 love, reckoned and enjoyed by Christ as ' His 
 pleasant fruits.' Their believing prayers 
 sweet incense to Him. Their thanksgivings 
 and praises a well-pleasing sacrifice. Their 
 gracious words recorded in His Book of re- 
 membrance. Their tears of godly sorrow 
 put into His bo'ttle. Observe — 
 
 1. Behevcrs to be more concerned about 
 Christ's enjoyment than their own. Tiieir 
 desire to be rather that Christ may eat His 
 pleasant fruits than that they themselves 
 should. 
 
 2. Believers to consider that all that is 
 theirs is His, and that what He accepts at 
 their hands is best bestowed. Their honour 
 and hapi)iness that He can accept of any- 
 thing they have, and can employ it for His 
 own glory and pleasure. 
 
 3. h'ruitfulness and love on the part of the 
 Church most likely to secure Christ's pre- 
 sence in it. To gain the Bridegroom's pre- 
 sence the Bride must have her ' pleasant 
 fruits.' 
 
 4. The believer's best time when Christ 
 comes in to him, and eats with him his 
 pleasant fruits. ' I will sup with him and 
 he with Me.' 
 
 Chapter V. Verse I. 
 Scene Second. Place : Ba,iquet Hall i,ii the Palace. Speaker ; The King. 
 
 TO THE BRIDE. 
 
 I am come into my garden, 
 , My sister, ray spouse ; 
 
 I have gathered my myrrli with my 
 
 spice ; 
 I have eaten ray honeycomb with my 
 
 honey ; 
 I have drunk my wine with my milk. 
 
 TO THE GUESTS. 
 
 Eat, Friends ; 
 
 Drink, yea driiik abundantly, O be- 
 loved. 
 
 I. The BnrJerjroom''s address to the Bride. 
 
 'I am come,' &c. The King, like Ahasue- 
 
 rus, acee])ts the Queen's invitation to tiie 
 
 baiir[uet of wine. Expresses his readiness 
 
 78 
 
 and delight to do so. The believer's desire 
 for Christ's presence no sooner expressed 
 than fulfilled. 'Before tliey call I will 
 answer ; and while they are yet speaking, I 
 will hear' (Isa. Ixv. 24). Christ's visits not 
 long delayed when His people are earnest 
 and ready to receive them. 'When the 
 hour was come, He sat down with the 
 twelve.' The Bride herself the banquet ; 
 yet a material feast the accompaniment and 
 outward expression of it. The marriage 
 celebrated with a marriage feast. The feast 
 now prepared, and the guests assembled. 
 The bridegroom conducts his bride to the 
 1able. Picture of the Marriage Supper of the 
 Lamb, after the reception and presentation of 
 t he Bride. Also, historically, of the Last Sup- 
 ]jer, soon after the triumphant entry into Jeru- 
 salem, and innnediately preceding the cruci- 
 fixion. That Supper to be continued in the 
 
UOMtLETIC COMMENTARY: THE SONG OF SOLOMON. ciup. v 
 
 Church till Clifist the Bridegroom come 
 again. Believers, especially while seated at 
 the Lord's Table, and, according to His dying 
 command, showing fortli His death by eating 
 and drinking the symbols of His body and 
 blood in remembrance of Him — His garden 
 and His banquet. The Bride, as well as the 
 table and all its provisions. His own. These 
 provisions only mentioned by the Bride, but 
 enlarged and dwelt on by the rejoicing 
 Bridegroom. A higher value set by Christ 
 on the fruits of His Spirit and His own 
 mediatorial work, than by the believer l.im- 
 self. Those fruits of great variety. Each of 
 tliem a special delight to the Saviour. The 
 myrrh of a believer's repentance as accept- 
 able to Christ as the spice of His love. Tiie 
 Jiumblest gifts of love as acceptable as the 
 most costly. Tiie honeycomb as well as the 
 more valuable honey within it. The com- 
 mon milk as well as the richer and more 
 costly wine. The widow's two mites more 
 precious in His eyes than the larger offerings 
 of the ricli. Enough for Him when He can 
 say : ' She hath done what she could.' The 
 turtle dove or young pigeons of the poor as 
 acceptable as the lamb or bullock of the 
 rich, when laid in love upon t!ie altar. 'It 
 is accepted according to what a man hath, 
 and not what he hath not.' The cheerful- 
 ness of the giver makes the acceptablencss of 
 the gift. 'Where Christ gets a welcome, He 
 never complains of the fare.' — Durham. 
 Wlien Christ was risen from the dead, ' His 
 disciples gave Him a broiled fish and a piece 
 of a hon»3ycomb, and He ate bei'orc them.' 
 (Luke xxiv. 42, 43). Probably designed by 
 the Holy Spirit as another connecting link 
 between the Song and the Gospels. 
 
 II. Tlte Bridffjroohi'.s address to the f/Hesls. 
 ' Eat, Friends,' &c. The king invites his 
 friends to partake of his joy. Recals the 
 Saviour's language to His disciples at the 
 Supper table : ' Take, eat : Drink ye all of 
 it.' ' I have not called you servants, but 
 friends : Ye are my friends, if ye do whatso- 
 ever I have commanded you.' The Marriage 
 Supper of the Lamb partaken of by His 
 friends, who arc also the Bride herself. Ob- 
 serve — 
 
 1. A liigli honour and privilege to be 
 called (Christ's friends ; though a higher still 
 to be called His Bride. 
 
 2. Where Christ is. He wishes her friends 
 to be with Him. Those who invited Christ 
 must also invite His friends. At Cana, both 
 Jesus and His disciples were invited to the 
 marriage (John ii. 1). 
 
 3. Christ's desire tliat all who are His. 
 should share His joy. His reward to His 
 
 faithful servants : ' Enter thou into the joy 
 of thy Lord.' 
 
 4. Wiien Christ comes into His Churcii 
 and people, Ho brings His provisions with 
 Him ; and while He sups with them, He 
 gives them to sup with Him (Rev. iii. 20). 
 
 5. Tlie provisions of Christ's house and 
 taljlo, of great variety, richness, and plenty 
 (Ps. xxxvi. S ; Ixv. 4). ' I am come that 
 my sheep might have life, and have it more 
 abundantly.' ' I will satiate tiie soul of the 
 priests with fatness, and my pe shall be 
 satistied with my goodness ; I onle satiated 
 tlie weary soul, and I have replenished evey 
 sorrowful soul' (Jer. xxxi. 14, 25). Christ's 
 provisions tjoth nourishing and refreshing — 
 both milk and wine. Correspond with the 
 blessings of salvation offered in the Gospel 
 (Isa. Iv. 1). At His rich banquet, no danger 
 either of surfeit or excess. 
 
 G. Christ gives not only wholesome and 
 heaped cheer, but a hearty welcome. — 
 ' Drink, yea drink abundantly.' ' Open thy 
 mouth wide, and I will fill it.' 'Be ye 
 tilled with the Spirit' (Ps. Ixxxi. 10 ; Epii. 
 V. IS). 
 
 7. All the provisions of Christ's table the 
 purchase of His own suffering and death. 
 Perhaps indicated in the first article men- 
 tioned by the king : ' I have gathered my 
 myrrh.' Myrrh bitter to the taste. This 
 gatiiered by the King Himself. Vinegar 
 and gall, the symbol of His own bitter 
 sufferings, handed to Him on the cross, 
 before the wine and milk, emblems of the 
 blessings of salvation, could be handed to 
 us. The bread given at the Supper Table 
 the symbol of His broken Bodv ; the wine 
 that of His shed Blood. 'Tiie bread that I 
 shall give is my flesh, which I will give for 
 the life of the world (John vi. 51). 
 
 8. A threefold Eeast provided by Christ 
 for His friends, as tiie Bridegroom of the 
 Church — (1) In their personal and private 
 experience as they journey through the wil- 
 derness. The ' feast of fat things ' made by 
 Christ in His holy mountain, the Cliurch, 
 for the benefit of Zion's travellers. The ' bread 
 eaten in secret' (Rev. iii. 20). (2) In the 
 ordinance of the Lord's Supper, as first 
 instituted in the upper room at Jerusalem, 
 and celebrated in the Church from time to 
 time until He come again. The happiest 
 experience of the believer often connected 
 with that sacred Feast. (3) The Marriage 
 Supper of the Lamb after He has come to 
 take the Bride to Himself, and she has made 
 herself ready; the number of the elect being 
 then accomplished, and the kingdom having 
 come. The Lord's Supper an image and 
 foretaste of that heavenly banquet. 
 
 79 
 
nOMILETIC COMMENTARY: THE SONG OF S0L03I0N. 
 
 PART FOURTH. 
 
 Chapter Y. Vekse 2.— Chapter VI. Yeese 9. 
 
 Scene Tiest. Place : T/ie Palace at Jer7isalem. Speakers : Shnlamite and the Ladles 
 of the Court, or the Daughters of Jerusalem. 
 
 SnuLAMiTE Relating a Night's 
 Experience. 
 
 Verse 2. 
 
 I sleep (or, was sleeping), 
 
 Rut my heart waketli {or, was awake). 
 
 The second great division of the Soug now 
 reached : the period after the marriage. The 
 exposition more difficult. In the present 
 section the Bride relates to the ladies of the 
 Court her experience during the night. 
 Probably a dreara. The narrative, however, 
 possibly given by the Bride in a song sung 
 at the marriage, with the view of exhibiting 
 both the Bridegroom's excellences, her entire 
 love to him, and, at the same time, her own 
 unworthiness of liim. She has retired to 
 rest, perhaps at the close of one of the seven 
 days during which the nuptial feast con- 
 tinued (Judges xiv. 15—17). Her ardent 
 love to her husband, and the delight she 
 enjoyed in his fellowship, give rise appa- 
 rently to a dream, exhibiting, as often 
 happens, the opposite of the reality. After 
 she has retired to rest, her Beloved knocks 
 at her door, desiring admittance. She 
 strangely and unkindly hesitates, and makes 
 silly and selQsh excuses for not admitting 
 him. After pleading in vain for admittance, 
 he withdraws, but not until he has inserted 
 his hand into the hole of the door as if, 
 according to oriental custom, for the purpose 
 of opening it. Seeing his hand, she relents, 
 and rises to open ; but too late. He has 
 withdrawn and is gone. Pull of distress, she 
 searches for him in the city, but in vain. 
 At last, as i( recalling to mind his ordinary 
 haunt, in the eagerness of her desire to find 
 him, she liastens to the spot. 
 
 The narrative, whether given as that of a 
 dream or otherwise, designed, like the rest 
 of the Song, to exhibit ihe experience of 
 believers individually, as well as that of the 
 Church as a whole. What was, perhaps, a 
 dream to Shulamite, too often the reality in 
 
 80 
 
 the case of the believer and the Church. 
 The experience, in either case, as in hers, 
 the effect of sleep. The narrative illus- 
 trative of — 
 
 Spiritnal Sleep and its Effects. 
 
 Verified — (1) In the state of the Jewish 
 Church at the time of the Saviour's advent. 
 ' He came to His own, but His own received 
 Him not.' Jerusalem knew not the day of 
 her visitation. (3) In the case of the dis- 
 ciples, after the Last Sapper, in the garden of 
 Gethsemane. Heavy with sleep and unable 
 to watch but one hour w-ith their Master 
 agonizing under the dews of the night ; and 
 atterwards abandoning, denying, or betray- 
 ing Him. (3) In the experience and his- 
 tory of the Christian Church after the 
 Apostolic age. That state of the Church in 
 "eneral represented by the Church at Lao- 
 dieea. So described as readily to recall this 
 portion of the Song (Rev. iii". 19, 20). (4) 
 In the occasional experience of a child of 
 God. A believer's enjoyment of the Saviour's 
 fellowship not unfrequently followed by a 
 state of carnal security and sleep. The 
 danger here indicated for our warning. ' Let 
 him that thinketh he standeth take heed lest 
 he fall.' ' Watch and pray, lest ye enter into 
 temptation.' The warning never more needed 
 than at a time of special spiritual enjoyment. 
 Like the Master Himself, behevers often 
 taken from the Jordan of enjoyment to the 
 Wilderness of temptation. 
 
 The Bride asleep, though her heart was 
 aM-ake. In a believer's worst state, spiritual 
 life and love still in existence. His sleep 
 that of carnal security, not that of spiritual 
 death. His slumber that of the couch, not 
 that of the grave ; one from which an awaken^ 
 ing is not difficult, and must sooner or later 
 come. 'J'he Jlcsh in a believer only asleep, 
 while the spirit in him is still awake. Be- 
 lievers to distinguish between the two, 
 and to understand their own spiritual ex- 
 perience. 
 
EOMIIBTIC COmiENTARY: THE SONG OF SOLOMON. 
 
 The Bkidegeoom's Appeal. 
 
 Verse 2. 
 
 The voice of my beloved that knocketh, 
 Saying, open to me, my sister, my love, 
 My dove, my undefiled ; 
 Por my head is filled M'ith dew, 
 And my locks with the drops of the 
 night. 
 
 Natural for a husband to repair to his 
 home after the fatigues of the day ; and as 
 natural for him to expect a cordial welcome. 
 Christ's love indicated in the fact that He, too, 
 comes from time to time, and knocks for 
 admission into the heart (Rev. iii. 20). His 
 desire to receive entertainment from His 
 people, and to enjoy fellowship with them. 
 ' If any man hear my voice and open the 
 door, i will come in to him, and will sup with 
 . him, and he with me.' The love and fellow- 
 ship of His people the reward of His toil and 
 travail for their salvation. The Son of God 
 left His Father's bosom to find a home in 
 the sinner's heart. His head, for our sakes, 
 * filled with dew, and His locks with the drops 
 of the night.' His nights often spent under 
 the open sky in prayer on our behalf, while 
 others rested in their bed. His last night 
 on earth a sleepless one in some part of the 
 high priest's palace, with His hands still 
 bound with cords as a criminal. In the text 
 we have — 
 
 Christ's Call to His Sleeping Cliiu-cli. 
 
 I. The imrty Called. The Bride. Indi- 
 cated in her own language : ' The voice of 
 my beloved.' Also in that of the Bride- 
 groom : ' My sister, my love,' &c. Strange 
 that Christ's Bride should ever be slow to 
 admit Him. As true as it is strange. An elfec- 
 tual call addressed to those who constitute 
 the Church whom He loved, and for whom 
 He srave Himself. These found by Him ori- 
 ginally in the sleep of death. Too apt to faU 
 again into carnal slumber, though not into 
 spiritual death. Only living souls able to 
 distinguish Christ's voice as the voice of 
 their Beloved. Only a believer able to say : 
 ' I sleep, but my heart waketh.' 
 
 II. The State implied. One of spiritual 
 sleep. Our natural state. One into which 
 the behever may relapse, though never so 
 deeply as before. Such 
 
 Spiritual Sloej) 
 
 a state— (1) Of security and ease. (2) Of 
 indifterence and unconcern. (3) Of indo- 
 G 
 
 lence and sloth. (4) Of carnal indulgence. 
 (5) Of spiritual inactivity. (6) Of insensi- 
 bility to one's best interests. (7) Of self- 
 deception — sleep usually accompanied with 
 dreaming. Such a state the result of— (1) 
 The body of sin and death still adhering to 
 ns. (2) The world's temptations — its cares, 
 pleasures, pursuits, society. (3) Satan's 
 endeavours— his old trade (Gen. iii. 14 ; 
 2 Tim. ii. 26, margin). (4) Sense of safety 
 experienced after believing. (5) Neglect of 
 watching unto prayer, and other appointed 
 means. (6) A state of comfort and enjoy- 
 ment. (7) An avoidance of the cross. 
 
 III. The Knocking. ' The voice of my 
 beloved that knocketh' (or 'knocking'). 
 Christ's Bride not allowed to remain m a 
 state of spiritual sleep. Christ has to knock 
 both before conversion and after it. Knocks 
 both in outward warnings and inward calls. 
 Knocks— (1) By His Word. Every appeal 
 in the Bible a knock at the sleeper's heart. 
 The language of Christ in the Scripture as 
 well as of all His faithful servants : 'Awake 
 thou that sleepest, and Christ shall give thee 
 light.' (2) By His Providence. A thorn 
 in the flesh sent both to awaken and to keep 
 awake. Christ's knocks often heard on a 
 bed of sickness, and in the chamber of death. 
 His language often in trouble : ' As many as 
 I love I rebuke and chasten : be ye zealous, 
 therefore, and repent (Rev. iii. ]9). (3) 
 By His Spirit. The Spirit Christ's Agent 
 in dealing with men's souls. Knocks from 
 without before conversion ; from within, 
 after it. 
 
 IV. The Call to open. The voice added 
 to the knock. Christ in earnest to be ad- 
 mitted. 'Open unto me.' Will not force 
 an entrance, but produce a welcome one. 
 His people willing in the day of His power 
 (Ps. ex. 3). To 'open' implies — (1) To 
 invite His entrance. Like Laban to Eliczer, 
 ' Come in tliou blessed of the Lord.' (2) To 
 glee Him a hearty welcome as the inmate of 
 our heart ; glad to entertain Him and enjoy 
 His fellowship. (3) To remove the hindrances 
 to His entrance — any sinful habit, indulg- 
 ence, or disposition. ' The dearest idol I 
 have known,' &c. (4) To receive Him as an 
 entire Saviour, and to surrender ourselves to 
 Him as our Prophet, Priest, and King. 
 
 V. The Plea for admission. A three- 
 fold plea employed by the Bridegroom— 
 
 1. His relation to the sleeper. ' My sister.' 
 Open to me. The last M'ords emphatic. To 
 'Me,' thy husband and Saviour. To Me, 
 M'hom thou hast sworn to love, lionour, and 
 obey. ThcpersoH who knocks, the strongest 
 of all arguments for admission. The greatest 
 ^81 
 
IIOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 of all shames to keep such a friend and 
 Saviour at the door. When Christ knocks 
 for admission into the heart, it is either as 
 already a husband, or seekmg to become 
 one. 
 
 2. His love to the sleeper. Indicated in 
 the terms He em]3loys : ' My love, my dove, 
 my undefiled.' Christ's love to sinners in 
 general, and to His Church in particular, as 
 seen especially in giving Himself for them, 
 a powerful reason for admitting Hira to their 
 heart. That love further seen in passing 
 over their defdcmcnt and unworthiness, and 
 in regarding only the work of His Spirit in 
 their hearts. The multiplication of the ten- 
 derest terms in addressing the sleeper, indi- 
 cative — (1) Of the Bridegroom's great and 
 unchanging love. (2) Of His earnest desire 
 for admission. (3) Of the difficulty of 
 awakening the sleeper. 
 
 3. What He has endured on the deeper'' s 
 behalf. ' My head is filled with dew,' &c. 
 In visiting the Bride, and in seeking admis- 
 sion as the Bridegroom of His Church, 
 during His eartlily ministry, this often lite- 
 rally true. ' The Son of Man hath not where 
 to lay His head.' Often spent the whole 
 night in prayer for His people under the 
 open sky. ' Every man went unto his own 
 house; but Jeses went into the Mount of 
 Olives' (Jolmvii. 53; viii. 1.) In redeem- 
 ing His Church and saving a lost world, 'His 
 visage was marred more than any man, and 
 His form more than the sons of men.' His 
 last night on earth one of accumulated suffer- 
 ings. His mental agony in the Garden to- 
 wards midnight indicated by 'great sweat- 
 like drops of blood falling down to the 
 ground.' His betrayal and arrest at mid- 
 night, followed by long weary hours in the 
 high priest's palace, while He stood bound 
 as a criminal before the tribunal, first of 
 Annas and then of Caiaphas, and remained 
 the rest of the night in the hands of ruf- 
 fian menials in the guard-room — spit on, 
 buffeted, struck witli rods, and made the 
 subject of their fiendish sport — till led away 
 at daybreak to the general council-room to 
 undergo a third examination. His sacred 
 head filled with the wrath-drops of that 
 awfnl night, and of a still more awful day 
 that followed it. Such a night and day of 
 anguish, suffering, and blood it cost the Son 
 of God to obtain admission to the sinner's 
 heart, in order to fill Him with the joys of 
 salvation. What more powerful plea can be 
 used for admission ? 
 
 82 
 
 The Unkind Response. 
 Verse 3. 
 
 ShUL AMITE, 
 
 I have put off my coat ; 
 
 How shall I put it on ? 
 I have washed my feet ; 
 
 How shall I defile them ? 
 
 Sad answer from the beloved spouse of ^ 
 king. More like the answer in a dream than in 
 reality. The language oidy of one oppressed 
 with physical or moral sleep. The excuse for 
 not opening at once as silly as it was selfish. 
 No great difficulty in resuming a garment just 
 laid aside. No great sacrifice in soiling the 
 feet by walking across the floor. The effects 
 of spiritual sleep— (1) To see difficulties in 
 the way of duty where none exist, and 
 greatly to exaggerate those that do. The 
 language only of the sluggard, ' There is a 
 lion in the street' (Prov. xx. 4; xxvi. 3. 
 Haggai i. 2—4). (2) To be unwilling to 
 deny ourselves, or make sacrifices for Christ ; 
 and to think those we are called to make 
 much greater than they really are. (3) To 
 be more careful about personal comfort 
 and carnal ease, than about the pleasures 
 of Christ and the interests of His kingdom. 
 (4) To be oblivious of our own best in- 
 terests. (5) To forget our character and 
 condition as believers, and to act in a way en- 
 tirely inconsistent with it. Too common for be- 
 lievers to act in a way unlike themselves. In 
 a low state of rehgion this usually the case. 
 The wise virgins too often slumbering with 
 the foolish ones. An early Apostolic rebuke 
 to a Christian Church -. ' Are ye not carnal, 
 and walk as men ?' Possible even for be- 
 lievers to act at times more according to the 
 flesh than the Spirit. (6) To act rather as 
 in a dream than as one awake. The life and 
 conduct of men in general. Possessed of 
 deathless souls, yet caring only, or most, for 
 a short-lived body. Born for eternity, yet 
 concerned only, or most, for the thmgs of 
 time. Possessing interests inconceivably 
 high, glorious, and important, and yet ex- 
 penduig their time and energy on trifles. 
 Sentenced as sinners to eternal damnation, 
 but with the gracious offer of a free pardon ; 
 and yet under no concern to secure it. Under 
 the power of a loathsome disease that must, 
 unless removed, exclude them from heaven, 
 and shut them up in hell; and yet slighting the 
 freely proffered services of the only Physician 
 who is able to cure them. The endless 
 glories and felicities of heaven, with peace 
 and comfort in the way to it, procured at an 
 amazing cost by the Son of God, and freely 
 
EOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 offered, along with Himself, for the imme- 
 diate acceptance even of the chief of sinners ; 
 and yet slighted and refused for the paltry 
 enjoyments of time and 'the pleasures of sin, 
 which are but for a season.' The testimony 
 of Scripture true : ' Madness is in their 
 hearts while they live, and afterwards 
 they go down to the dead' (Eccles ix. 3). 
 
 The language of the Spouse an ex- 
 ample of the 
 
 Excuses, 
 
 made for not giving immediate attention to 
 the Saviour's call, and the concerns of the 
 soul. Such excuses usually either — (1) 
 Want of time and leisure ; (2) The diffimlty 
 and sacrifice involved — as, loss of worldly 
 favour, friendship, or enjoyment; the scoff 
 and ridicule of neighbours and associates ; 
 the effort required to keep up a religious 
 profession and attendance upon religious 
 ordinances, &c. ; or, (3) The intention to 
 give more heed to the things of eternity at a 
 future and more favourable opporiuniti/. 
 Such excuses foolish and unreasonable ; as — 
 
 1. Nothing of an earthly nature can for 
 a moment be compared, in point of import- 
 ance, with the concei-ns of eternity. ' What 
 shall a man be profited if he should gain the 
 whole world and lose his own soul ?' Well- 
 being for eternity obviously, with an im- 
 mortal soul, the one thing needful. 
 
 2. No difficulty involved in accepting 
 Christ and His salvation which His grace 
 will not enable us to overcome; and no 
 sacrifice which will not be infinitely more 
 than compensated. His own testimony true : 
 ' My yoke is easy, and my burden is light.' 
 ' When I sent you without purse or scrip, 
 lacked ye anything ? And they said : 
 Nothing, Lord.' 
 
 3. The present moment only ours. A 
 more favourable opportunity may never 
 come. Felix never found his' 'more conve- 
 nient season.' With our salvation it may be 
 now or never. Delay only hardens the 
 heart, and makes salvation more difficult. 
 
 4. Persons of all classes, and in all cir- 
 cumstances and conditions, are continually 
 by their example shewing the practicability 
 and blessedness of receiving Christ and ex- 
 periencing His salvation. 
 
 Main truths suggested by the passage in 
 reference to believers :— 
 
 1. The carnal mind remaining in a believer 
 always the same, and as much disinclined to 
 spiritual communion as it was in his uncon- 
 verted state. 
 
 2. That in a believer, through the remains 
 of a carnal nature, which continually subjects 
 him to condemnation, with the increased 
 
 6—2 
 
 guilt arising from greater knowledge and 
 past experience of the divine mercy. 
 
 3. Only the unchangeableness of Christ's 
 love, and of the Covenant of grace which has 
 been made with him in Christ, along with 
 the existence of a new and spiritual nature 
 imparted to him at conversion, preserves 
 the believer from final apostacy, and from 
 sinking back into his former state of car- 
 nality and unbelief. 
 
 Love's Conquest, \ 
 
 Verse 4. 
 
 My beloved put in his hand by the 
 
 hole of the door, 
 And my bowels were moved for hira. 
 
 Shularaite continues her narrative. The 
 Bridegroom, unwilling to take a refusal, 
 employs further means for obtainuig ad- 
 mission. Inserts his hand, through the hole 
 made for opening the door in the inside. 
 The sight of his hand gains the desired 
 compliance. 
 
 Observe — 
 
 L Christ unwilling to take a refusal on 
 the part of redeemed sinners, and especially 
 of His believing though backslidden people. 
 His patience unwearied, because His love is 
 unchangeable (Hos. xi. 7 — 9). 
 
 2. A work of Omnipotence needed as well 
 for restoring saints as for converting sinners. 
 The haiid to be employed as well as the 
 voice ; the power of the Spirit as well as 
 the call of His Word. Preachers successful 
 because the Lord works with them, giving 
 testimony to the Word of His grace, and 
 confirming that Word with signs following. 
 'The hand of the Lord was with them, and 
 a great number believed and turned unto the 
 Lord ' (Acts xi. 21 ; xiv. 3). The Lord's 
 hand also often put forth in Providence, when 
 His voice is not hearkened to in His Word. 
 The secret springs of the soul in the Saviour's 
 hand. 'He that openeth, and no man 
 shutteth : and shutteth and no man openeth. 
 
 3. Christ turns the heart, but employs 
 suitable means and rational motives in doing 
 so. The Bridegroom shewed his hand ; but 
 left the Bride to draw back the bolt herself 
 ' Christ puts no force upon our nature, but 
 upon our ill nature.' — Henri/. His people 
 willing in the day of His power. God, in a 
 work of grace, does His part, and leaves us 
 to do ours. Believers to work out their sal- 
 vation, because God works in them ' both to 
 will and to do.' The apostles ' so spake that 
 many believed.' The Lord opened Lydia's 
 heart, that she attended to the things spoken 
 by Paul. The believing connected witli the 
 
 83 
 
IlOmiBTIQ COMMENTARY: THE SONG OF SOLOMON. 
 
 speaking as its result. The Lord opens tlie 
 lieart, but Lydia attends to wliat is spoken 
 (Acts xiv. 24; svi. 14). Christ's voiee 
 raised Lazarus from the dead, but the people 
 were to remove the stone from the grave, 
 and then to ' loose him from his grave-clothes 
 and let liim go' (John xi. 39 — 44). 
 
 4. Eaithful preachers not to despond. If 
 one means or message fails, another may be 
 made successful. ' In the morning sow thy 
 seed, and in the evening withhold not thine 
 hand ; for thou knowest not which shall 
 prosper.' ' If the axe be blunt, he putteth 
 forth more strength.' Sometimes a provi- 
 dence successful where the preacher has 
 failed. 
 
 5. Christ acquainted with the best means 
 of reaching the heart. Sometimes the least 
 likely means the most successful. The Lord's 
 mere look broke Peter's heart. The mere 
 sight of the Bridegroom's hand did more to 
 melt the heart ol' the Bride than either 
 his repeated knock or his imploring call. A 
 preacher's loving earnestness often the means 
 of moving the careless more than the words 
 he utters. 
 
 6. Inward motions necessary to outward 
 action. ' My bowels were moved for him ' 
 (or, ' iu me' ). The Spirit, in conversion or 
 restoration, acts upon the conscience and 
 feelings. The three thousand at Pente- 
 cost pricked in their hearts, and then cried : 
 • Men and brethren, what shall we do ? ' The 
 moving of Peter's bowels the turning point 
 of his second conversion. 
 
 7. The exhibition of Christ and His love 
 the most effectual way of leading to true 
 repentance. ' My bowels were moved for, or 
 on account of him.' 'They shall look on 
 Him whom they have pierced, and shall 
 mourn because of Him ' (Zech. xii. 10). 
 Preaching Christ, and Him crucified, the 
 readiest as well as most Scriptural way of 
 moving mens' hearts. 
 
 8. Great and palpable effects on the soul 
 under the Holy Spii-it's operation. 'The 
 wind blowelh where it listeth, and thou 
 liearest the sound thereof.' 
 
 9. Believers able to mark and record the 
 operations of the Spirit on their heart, and 
 their inward experience in relation to Christ. 
 
 TiiE Bride's BErENTANCE. 
 
 Verse 5. 
 
 I rose to open to my beloved ; 
 And my hands dropped with myrrh, 
 And my fingers with sweet-smelling 
 
 myrrh, 
 On the handles of the lock. 
 
 Shulamitc not only felt, but acted. 'I 
 84 
 
 rose to open to my beloved.' In matters of 
 religion, feeling valuable as it leads to action. 
 Such actions to be prompt. ' Whatsoever 
 thine hand findeth to do, do it with thy 
 might.' 'I made haste and delayed not.' 
 ' llepentanee, when real, puts the most care- 
 less on their feet.' — Durham. So the Pro- 
 digal Son : ' I will arise and go to my father. 
 And he arose and went.' So the penitent 
 Corinthians (2 Cor. vii. 10, 11). 
 
 A circumstance connected with Shula- 
 mite's action related. 'My hands dropped 
 with myrrh, &c., upon the handles of the 
 lock.' Did she bring it with her ? or did she 
 find it there? Probably the language only 
 a poetic way of expressing the feehngs of 
 sweet and joyful ardour with which she 
 hastened to admit her beloved, and anticipated 
 his embrace. Thoughts of him were now to 
 her in the place of the best sweet-smelling 
 myrrh. Observe from the passage — 
 
 1. No time to be lost in opening to Christ. 
 The Bride delayed and suffered for it. Now 
 shakes off her sloth and rises at once. 
 Christ's call to Zaecheus that to each soul : 
 ' Make haste and come down, for to-day I 
 must abide at thy house.' The conduct of 
 Zaecheus to be ours : ' He made haste, and 
 came down, and received him joyfully ' (Luke 
 xix. 5, 6). 
 
 2. A special sweetness accompanying true 
 penitence and a hearty reception of Christ. 
 Shulamite's hands dropped with sweetest 
 myrrh while attempting to open to her be- 
 loved. Every act of faith and self-denying 
 obedience for Christ accompanied with a 
 sweetness and satisfaction unable to be found 
 in the pleasures of the world or in the in- 
 dulgence of the flesh. True penitence a 
 sweet sorrow. Myrrh bitter to the taste, 
 but sweet to the smell. Christ brings sweet- 
 ness with Him. His name : ' Ointment 
 poured forth.' 
 
 Grace acts in order to move the soul to 
 action. When the Bridegroom puts forth 
 his hand at the hole of the door, the Bride 
 must put forth her hand to open to him. 
 Believers to work out their salvation, be- 
 cause God works in them both ' to will and 
 to do of His own good pleasure.' 
 
 4. Nothing sweeter to Christ than a soul 
 penitently and earnestly rising to open to 
 Him. lungers perfumed that open to 
 Christ. 
 
 5. Grace supplied as the soul rises to 
 perform its duty and obey Christ's call. 
 Only when Shulamitc rose to open, her hands 
 dropped with sweet-smelling myrrh. Duty 
 earnestly and obediently attempted at the 
 Saviour's call found both easy and pleasant. 
 The handles of the lock found perfumed 
 with myrrh. Delay accumulates rust, and 
 renders duty more difficult. 
 
HOMILETIC COMMENTARY: THE SONG OF SOLOJilON. 
 
 The DlSAPPOINTlTENT. 
 
 Verse 6. 
 
 I opened to my beloved ; 
 
 But ray beloved had withdrawn himself. 
 
 And was gone. 
 
 My soul failed when he spake. 
 
 I sought him ; 
 
 But I could not find him. 
 
 I called him ; 
 
 But he gave me no answer. 
 
 Sliulamite's delay has disappointment for 
 its fruit. Christ's call not to be trifled witli. 
 Duty may be attempted too late to be im- 
 mediately successful. God forgives His 
 sinning people, though He may see fit to 
 chasten them. Lidulgence of the flesh, even 
 for a short time, may bear bitter fruit. 
 David's short sin produced long sorrow. 
 Tails, though not fatal, may bring broken 
 bones. Samson, awaking from his sleep in 
 Delilah's lap, 'wist not that his strength 
 was departed from him ' Observe, in regard to 
 
 Divine Witlidrawiiigs, 
 
 1. These withdrawings real. A fact 
 stated. 'My beloved had withdrawn him- 
 self.' Such a thing as God hiding His face. 
 
 2. These withdrawings such as to be 
 observed and known. The Bride bears 
 testimony to the fact. She knew it. Be- 
 lievers to know their case. 
 
 3. Well for believers and others to know 
 when the Lord withdraws Himself. The 
 saddest case for a man when God withdraws 
 from him, and he either does not know it or 
 pays no attention to it. Israel's misery that 
 ' grey hairs were here and there upon him, 
 yet he knoweth it not ' (Hos. vii. 9). An 
 ill sign for men when God's anger ' sets 
 them on fire round about, and they know it 
 not ; when it burns them, and they lay it not 
 to heart ' (Tsa. xlii. 25). 
 
 4. The withdrawings of Christ, in the case 
 of a believer, the result of lore. The greatest 
 sign of wrath when men are allowed to 
 sleep and sin on. ' As many as I love, I 
 rebuke and chasten.' 
 
 5. These withdrawings in tcisdom, as well 
 as in love. Wise as well as gracious 
 reasons for them. (1) To teach the sin of 
 neglecting divine calls and invitations. Such 
 sin to be seen and lamented (Jer. ii. 19; 
 Hos. v. 15). (2) To make His presence 
 more prized. The value of a blessing best 
 known when it has been withdrawn.' The 
 
 misery of Christ's absence to be sometimes 
 learned by experience. Lamented absence 
 better than slighted presence. (3) To prove 
 the believer's love. Love unable to endure 
 absence. (4) To render more watchful aud 
 careful in the futuro. 
 
 6. Divine withdrawings the believer's 
 greatest distress. My soul failed (or fainted, 
 as Genesis xHi. 2S) when He spake (or, at His 
 speaking — at the remembrance of what He 
 liad said). So M'ith Peter (Matt. xxvi. 75). 
 The Bride's felt calamity indicated by a 
 double expression : ' Had withdrawn himself, 
 and was gone.' The sweeter the past enjoy- 
 ment of Christ, the greater the pain of His 
 present withdrawal. 
 
 7. In the case of a believer, the joy of 
 Christ's presence withdrawn, but not His 
 love. David mourned the loss of the joy of 
 God's salvation, but not of the salvation 
 itself (Ps. li. 10). 
 
 Other lessons from the passage — 
 
 1. The remembrance of a Saviour's 
 slighted calls, one day the bitterest ingre- 
 dient hi the sinner's cup. ' My soul failed 
 when he spake.' Well when the remembrance 
 is here, and not hereafter. An awful word 
 to the rich man in hell : ' Sou, remember ' 
 (Luke xvi. 25). One element of a true 
 I'epentauce, in the case of hearers of the 
 Gospel, is the remembrance of a slighted 
 Christ. The remembrance of past guilt an 
 aggravation of present trouble. 
 
 2. Christ still loved by the believer in the 
 midst of His witlidrawing. 'My beloved,' 
 &c. True love made more ardent by the 
 withdrawing of its object. One of the 
 lessons of the Song. Beahzed in the 
 disciples after the Saviour's resurrection. 
 The proof of a believer that he loves even au 
 absent Christ. 
 
 3. Better to follow Christ in sorrow, than 
 to live at ease in sin. 
 
 4. The more the soul has tasted of Christ's 
 love, the more deeply it repents its coldness. 
 
 5. Means to be diligently employed to 
 recover a missing Christ. ' I called,' &c. 
 
 6. The prayer of a penitent believer not 
 always immediately answered. 'He gave me 
 no answer.' 
 
 7. A withdrawn Christ not immediately 
 found. ' I sought Him, but I found Him 
 not.' The Saviour's threatening to the Jews : 
 ' Ye shall seek me but ye shall not fiud me.' 
 
 8. Sin often visited with a corresponding 
 chastisement. The Bridegroom had called, 
 and the Bride had not answered. Now she 
 calls to him, but receives no answer. Observe 
 in regard to 
 
 Answers to Prayer. 
 
 1. Answers to prayer, and the contrary, to 
 be carefully noted and recorded. 
 
 85 
 
CHAP. V. HOMILETIG COMMENTARY: THE SONG OF SOLOMON. 
 
 2. Prayers not immediately answered not 
 therefore rejected. Efforts not immediately 
 successful not therefore in vain. The pro- 
 mise of finding made not to search begun, 
 but persevered in. Believers' prayers often 
 only a])parently rejected. Never really un- 
 answered without a greater benefit being 
 bestowed. Moses not permitted to enter 
 Canaan, but taken direct to a better land. 
 Paul's thorn in the flesh not removed, but 
 more of Christ's grace imparted to him. 
 Direct answers to prayer often withheld for 
 the best and wisest reasons (Job xxx. 20 ; 
 Ps. xxii. 2 ; Lam. iii. S, 44). Prayer often 
 answered by terrible things in righteousness 
 (Ps. Ixv. 5). 
 
 3. Strength and grace given a believer 
 still to pray even when no answer is received. 
 Such grace often an equivalent for a direct 
 answer. The greatest praise bestowed by 
 Christ in the Gospels on one who still prayed 
 earnestly after repeated repulses (Matt. xv. 
 21—28). 
 
 The Search and its Results. 
 
 Verse 7. 
 
 The watchmen that went about the city 
 Found me ; t4iey smote me ; they 
 
 wounded me : 
 The keepers of the Avails 
 Took away my veil from me. 
 
 A painful experience awaited the Bride 
 on returning to herself and her duty. Those 
 who should have been for her protection and 
 Jier help, now add to her distress. Her 
 character suspected, and her veil taken from 
 lier as an immodest woman (Ezek. xxiii. 25, 
 20). Her experience in seeking the Bride- 
 groom and the conduct of the watchmen 
 towards her, much more painful than in a 
 former search. The reason, that was before 
 marriage, this afier it. The greater our pri- 
 vileges, and the higher the degree attained 
 in the Divine life, the greater the sin in 
 backsUding from and unfaithfulness to it. 
 Hence the greater the difficulty and the more 
 painful the experience in returning to it. 
 The ways of transgressors hard, even in the 
 case of 
 
 Backsliders. 
 
 Often the most painful of all experiences 
 connected with a missing Saviour, and a 
 backslidden state. The very means of grace 
 and messages of the Word often an aggrava- 
 tion of the grief. Promises apparently 
 silent, and threatenings only uttering their 
 voice. The two-edged sword of the Word 
 ftlt only to cut and wound. Ministers seem 
 86 
 
 only commissioned to smite. The backslider 
 apt to lose the character of the spouse of 
 Christ, and to be taken for a hypocrite. No 
 help now, for a time at least, received from 
 the ministers of the Word, as at a former 
 period. No word now of Shulamite finding 
 her beloved after only passing a little from 
 them as before. Different elfects from the 
 preaching of the Word according to the con- 
 dition of the hearer. Ministers and their 
 messages only what the Master is pleased to 
 make them. When a man's ways please the 
 Lord, He makes his enemies to be at peace 
 with him. When the opposite is the case, 
 even his friends may be made to appear 
 against him. Nevertheless, the conduct of 
 the watchman unjustiliably rigorous, harsh, 
 and unfeeling. On the ])art of 
 
 Ministers, 
 
 the greatest tenderness due to backsliders 
 who are seeking Jesus sorrowing. The 
 example of Jesus towards Peter. The braised 
 reed not to be ruthlessly broken. An un- 
 tender minister a great aflliction to an ex- 
 ercised soul. The 'tongue of the learned' re- 
 quired to 'speak a word in season to him that 
 is weary' (Isa. 1. 4). Sad when ministers 
 talk to the grief of those whom God has 
 wounded (Ps. Ixix. 20). The part of hireling 
 shepherds to thrust with the side and 
 shoulder, and push at the diseased instead of 
 heahng them (Ezek. xxxiv. 21). A sore cala- 
 mity to the Church when its pastors become 
 brutish (Jer. x. 21). Ealse shepherds hunt 
 the souls of God's people, making the 
 righteous sad, instead of binding up their 
 wounds (Ezek, xiii. 20). The reproofs of 
 ministers to be an excellent oil which shall 
 not break the head (Ps. cxli. 5). The truth 
 to be spoken, but to be spoken in love. 
 Ministers to be both plain and faithful, but 
 neither harsh nor severe. The conduct of 
 the watchmen in the text realised in that of 
 the Jewish priests and elders in their treat- 
 ment of the spouse of Jesus af^er His de- 
 parture to heaven (Acts iv. 1 — i; ; v. 17, 18, 
 33, 40). The same spouse not unfrequently 
 smitten by ecclesiastical riders, as heretics 
 and schismatics. Cimrch rulers to be them- 
 selves a part of the spouse, and so acquainted 
 with her exercises and temptations. . Jesus 
 Christ the model of Ministers. Had com- 
 passion on the ignorant, and on tiiein that 
 are out of the way. Is touched with the feel- 
 ing of our infirmities. Having Himself 
 suffered in being tem])ted, He is able to suc- 
 cour them that are tempted (Heb. ii. IS ; iv. 
 15 ; V. 2). Ministers to be not only lawfully 
 called, but spiritually qualified. 
 
HOMILETIC COMMENTARY: TRE SONG OF S0103I0N. chap. 
 
 The Chaege. 
 Verse 8. 
 
 I charge you, 
 
 O ye daughters of Jerusalem ; 
 
 If ye find my beloved, 
 
 That ye tell him that I am sick of love. 
 
 Shulamite probably still relates her dream. 
 Receiving stripes instead of sympathy from 
 the watchmen, she addressed herself to tlie 
 women of the city. Such incongruities 
 iiatm-al in a dream. The language that of — 
 
 1. Intense concern : ' I charge you,' &c. A 
 kind of adjm-ation, as in chap. ii. 7 ; iii. 5 ; 
 viii. 4 ; indicative of the unity of the poem. 
 Observe — (1) The soul seeking a missing 
 Saviour, glad to find sympathy and obtain 
 help wherever it can. Necessity neglects no 
 means. (2) Sad to Ihid private Christians 
 more sympatliizmg and helpful to exercised 
 souls than the ministers of the Word. (3) 
 Backsliding makes a believer an inquirer 
 when he ought to have been a teacher. Guilt 
 seals a believer's hps, which only a renewed 
 sense of pardon can open (Ps. li. 12 — 15). 
 (4) In darkness and desertion, others sup- 
 posed to know better how and where to find 
 Christ, and to have more access to Him, than 
 the soul who is seekmg Him. (5) Young 
 believers sometimes found to have nearer 
 access to Christ, and more sensible com- 
 munion with Him, than those of greater ex- 
 perience. The strongest believers some- 
 times in a condition to be assisted by the 
 weakest (Rom. i. 12). Times when the be- 
 liever feels unable directly to address him- 
 self as usual to the Saviour. Power to pray 
 not always present with the desire to pray. 
 
 (6) The duty and privilege of earnest 
 seekers of Jesus to request the prayers and 
 assistance of others. Pride often the hin- 
 drance to tl)e anxious soul obtaining peace. 
 
 (7) Communion with Christians often the 
 best way of finding a missing Christ. Be- 
 lievers to be able and ready to help others 
 to find the Saviour. 
 
 2. Shulamite's language indicative of 
 confusion and distraction. 'If ye find my 
 beloved, that ye tell him,' &c. ; literally : 
 ' What shall ye tell him ? that I am sick of 
 love.' Hardly knows what she wants, and 
 what message to send, or how to express her 
 feelings. A state of great perturbation and 
 perplexity natural to a soul seeking a loved 
 but offended and missing Saviour. Shula- 
 mite's present case realized in Mary weeping 
 beside the empty tomb, and addressing Jesus 
 Himself as if He were the gardener : ' Sir, 
 if thou have borne Him hence, tell me where 
 Ihou hast laid Him, and I will take Him 
 
 away' (John xx. 14, 15). Neither knowing 
 to whom she spoke, nor what she said. Her 
 soul absorbed with one thought, and not 
 even naming the object of lier search. 
 
 3. Her language that of ardent affection. 
 ' Tell him that I am sick of love.' Formerly 
 said in the enjoyment of Christ's presence ; 
 now in distress for His absence (chap. ii. 5). 
 Love to Christ not dependent on present 
 enjoyment, or confined to happy frames. 
 Pursues Him when absent, as well as rejoices 
 in Him when present. Observe, in re^ 
 fereuce to 
 
 Love-sickness for Clirist, 
 
 That it is— 
 
 1. Natural and reasonable. This true, 
 whether the sickness arise from the over- 
 powering enjoyment of Christ's presence, as 
 in chap. ii. 5 ; or, as here, from the painful 
 sense of His absence. No reason in nature 
 why love-sickness should exist in reference 
 to an imperfect creature, and not to the all- 
 perfect Creator, who has, at the same time 
 in His love to me, become my Brother. 
 Natural that the more excellent, lovely, and 
 loving the object of our love, the more 
 intense and ardent that love should be. 
 Love due from an intelligent creature 
 to the infinitely excellent Creator. That 
 love not to be a cold and languid, luke- 
 warm and formal love ; but one ardent and 
 intense — with all the heart, and soul, and 
 strength, and mind— with all the affection 
 which He has Himself implanted in our 
 nature, and of which He is infinitely worthy 
 (Rev. iii. 15, 16). The claims of a Creator 
 upon our most ardent love unspeakably en- 
 hanced by those of a Redeemer. An evi- 
 dence how far sin has blinded the mind, 
 depraved the heart, and deadened the soul, 
 that love-siekness for Christ is not as exten- 
 sively experienced as the Bible is read and 
 tlie Gospel preached. If the Creator, who 
 is love and excellence itself, humbling Him- 
 self, in love, for the deliverance and happi- 
 ness of His creatures, so as to assume those 
 creatures' nature, and in that nature to be 
 bound and spit upon, scourged and crucified 
 — is not ardently loved by those who profess 
 to believe they have been the objects of such 
 love, the only reason must be that what the 
 Bible declares about man's heart is true, that 
 it is ' deceitful above all things, and despe- 
 rately wicked.' The day will declare what 
 every truly awakened and enlightened soul 
 even now sees to be true, that it is man's 
 sin and shame that a creature should be 
 loved with greater warmth, and longed for 
 with greater intensity, than the Creator who 
 died for them ; and that the sentence pro- 
 nounced by the inspired Apostle, and re- 
 87 
 
CHAP. V. HOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 corded ill llie Bible, is just: 'If any man 
 love not the Lord Jesus Ciirist, let him be 
 accursed' (1 Cor. xvi. 22). 
 
 2. Blessed aiicl desirable. A love- sickness 
 accordino; to truth and righteousness, and 
 sure to obtain its end. A pain which those 
 •wlio feel it would not exchange, even for a 
 moment, for all the pleasures of the world 
 and sin during a lifetime. Ask Mary weep- 
 ing at the empty grave, and the woman of 
 the city washing the Saviour's feet with her 
 tears. Love-sickness for Christ one of the 
 evidences of spiritual health. Good to carry 
 such sickness with us to thegrave. Death only 
 welcome and agreeable to those who love and 
 long for Christ. Paul's experience : ' Ihave a 
 desire to depart and be with Christ, which is 
 far better. To me to live is Christ, and to 
 die is gain.' Death necessarily gain to 
 the lovers of Christ, as it brings them to the 
 sight and presence of Him ' whom having 
 not seen they loved ' (1 Peter i. 8 ; 1 John 
 iii. 2). One of the strongest proofs of 
 Christ's love to a soul is to make that soul sick 
 of love for Himself. The prayer of Dr. 
 Chalmers that of true enlightenment : ' O 
 God, spiritualize my affections : Give me an 
 ardent love to Christ.' 
 
 FiEST Enquiry by the 
 
 Daughters of Jeuusalem. 
 
 Verse 9. 
 
 What is thy beloved more than another 
 
 beloved, 
 O thou fairest among women ? 
 What is thy beloved more than another 
 
 beloved, 
 That thou dost so charge us ? 
 
 Greater tenderness and consideration 
 from the daughters of Jerusalem than from 
 the watchmen of the city. The people of 
 Jerusalem ' magniiied ' the early converts, 
 while the priests and rulers sought to put 
 them to death. The Spouse, in the eyes of 
 the daughters of Jerusalem, the ' fairest 
 among women ;' in those of the watchmen of 
 the city, a mere street-walker. That, in 
 Christ and His Church, revealed to babes, 
 which is hidden from the wise and prudent. 
 Hopeful and others in Vanity Fair attracted 
 to Christain and Faithful, while the rest 
 mocked and persecuted them. A hopeful 
 indication to discern the beauty and excel- 
 lence of holiness, especially in times of per- 
 secution and spiritual desertion. Observe 
 from the appellation given to the Bride — 
 
 1. Something especially lovely and beau- 
 tiful in a believing soul earnestly seeking 
 after a missing Christ. Grace in exercise 
 makes the most plain-looking lovely. 
 
 2. Believers to appear in the eyes of the 
 «8 
 
 world what they really are — possessed of a 
 s[)iritual beauty which exalts them above 
 others. ' The righteous is more excellent than 
 his neighbour.' The Spouse of Christ the 
 'fairest among women.' The world to be com- 
 pelled by a believer's life and spirit to acknow- 
 ledge "the reality and beauty of true 
 religion. Christ's preciousness and excellence 
 to be seen in the character and disposition 
 of His people. 
 
 From the inquiry of the daughters of 
 Jerusalem : ' What is thy beloved,' &c., 
 observe — 
 
 1. Earnest search after a missing Saviour 
 often blessed to the awakeiung of a spiritual 
 concern in others. The 'daughters' especially 
 struck with the earnest manner and language 
 of the Bride : ' that thou dost so charge us.' 
 Nothing more likely to impress others than 
 earnestness in seeking Christ. One living, 
 loving, earnest Chris1:iau may shake a whole 
 Church and neighbourhood out of its 
 slumbers. 
 
 2. The world to learn from the earnestness 
 of believers that there is a preciousness in 
 Christ not to be found in anything else. 
 
 3. The world and mere nominal professors 
 of religion, ignorant of Christ's loveliness 
 and excellence. This ignorance the reason 
 why others are put in competition with Him, 
 and preferred liefore Him. 
 
 4. Serious inquiry about Christ often the 
 begimiing of a new life. A hopeful inquiry 
 of the Greeks : ' Sir, we would see Jesus.' 
 
 5. All have something as a 'beloved' — 
 either Christ or something else. The world 
 full of Christ's rivals and candidates for 
 men's hearts, 
 
 f). Believers expected to give a reason for 
 their attachment to Christ, and to show His 
 superior excellence and claim to men's 
 affection. 
 
 7. Christ infinitely above all other 'be- 
 loveds,' and supremely worthy of men's 
 hearts ; as (1) More excellent and lovely in 
 Himself — the sum and source of all love- 
 liness and excellence. (2) More satisfying 
 as a portion, being more suited to man's 
 nature and requirements. (8) More dui-able, 
 never changing either in Himself or His love, 
 and unable to be taken from us either in life 
 or in death. (4) More loving and kind ; 
 having given the greatest proof of His love 
 in what He has done and suffered for us — 
 humbling Himself, laying down His life for 
 us, seeking us in our wandering, and bearing 
 with our weakness and waywardness. (5) 
 The longer and better known, the more 
 loved and admired. (6) Able, as being 
 divine as well as human, to be loved with 
 the whole heart, without danger either of 
 idolatry or excess. 
 
HOMILETIC COilMENTARY : THE SONG OF SOLOMON. chap, v. 
 
 Shulamite's Description of uer 
 Beloved. 
 
 Verse 10—16. 
 
 Shulamite. 
 
 My beloved is white and ruddy, 
 The chief among ten thousand. 
 
 His head is as the most fine gold ; 
 His locks are bushy, 
 And black as a raven. 
 
 His eyes are as the eyes of doves, 
 By the rivers of waters, 
 Washed with milk, 
 And fitly set. 
 
 His cheeks are as a bed of spices, 
 As sweet flowers ; 
 His lips are like lilies, 
 Dropping sweet-smelling myrrh. 
 
 His hands are as gold rings, 
 Set with the beryl. 
 
 His belly (or body) is as bright ivory, 
 Overlaid with sapphires. 
 
 His legs are as pillars of marble, 
 Set upon sockets of fine gold. 
 
 His countenance is as Lebanon, 
 Excellent as the cedars. 
 
 His mouth is most sweet : 
 Yea, he is altogether lovely. 
 
 This is my beloved, 
 
 And this is my friend, 
 
 ye daughters of Jerusalem. 
 
 In reply to the daughters of Jerusalem, 
 Shulamite gives a full-length portrait of lier 
 beloved. The description one of enrap- 
 tured admiration and affection. ' Superla- 
 tively glorious, and given in brief and com- 
 prehensible language.' Eich specimen of 
 Oriental poetry. Observe from it: — 
 
 1. Believers able to give a true, if not a full 
 description of Jesus. Living Christians well 
 acquainted with Christ, and able to give a 
 reason of their love as well as their hope. 
 
 2. Believers to be ready to make others 
 acquainted with Christ. This their calling 
 and privilege. 'Ye shall be my witnesses.' 
 
 3. The joy of a living believer to testify 
 for Jesus, and to guide inquirers to Him. 
 •I will teach transgressors thy ways, and 
 
 sinners shall be converted unto thee.' Love 
 must speak of its object. 
 
 4. Better to be employed in setting forth 
 Christ's excellence; than in dwelling on our 
 own defects or troubles. 
 
 5. Testimony concerning Jesus to be borne 
 with heartiness and love. The truth to 
 appear not only in the matter but the man- 
 ner of our testimony. 
 
 6. Thoughts of Jesus, and the expression 
 of them, the best anodyne for a troubled 
 spirit. McCheyne's recipe: 'Tor one look 
 at self take ten at Christ.' Confession of 
 Christ often the shortest way to comfort m 
 Christ. Speaking of Him for others, a pre- 
 cious help to our realizing Him for ourselves. 
 
 7. Testimony to Christ's loveliness and 
 excellence for others, to be accompanied with 
 a personal appropriation of Him for ourselves. 
 'This is my beloved,' &c. Preachers to 
 commend Christ and speak of Him as their 
 own Beloved and Friend. 
 
 8. Christ's excellence and preciousness the 
 best subject for the fellowship of believers 
 with each other. Believers 1 hus to stir up 
 their own love to Christ and that of others. " 
 
 9. A pre-eminence and perfection of 
 beauty in Jesus. The concentration of all 
 creature loveliness. The union of all the 
 elements of loveliness found in Him. The 
 sum of aU conceivable and all possible beauty 
 and sweetness. ' Thou art fairer than the 
 children of men.' The chief (conspicuous, 
 or a standard-bearer) among ten thousand. 
 The one Pearl of great price. Natural that 
 the source of all beauty should Himself be 
 the perfection of beauty. 
 
 10. The happiness of believers to be made 
 to perceive, appreciate, and enjoy that beauty. 
 Eyes anointed by the Spirit's eye-salve, and 
 hearts renewed by His grace, required for 
 that perception and appreciation. 
 
 11. The beauty and excellence of Christ 
 made up of a variety of particulars. The 
 holy perfume composed of various ingredients 
 (Exod. XXX. 34, 35). His offices, relations, 
 attributes, words and works, make up the 
 one Christ. 
 
 12. Everything in Christ excellent and 
 glorious in itself, as well as attractive and 
 precious in the eyes of a believer. 'Alto- 
 gether lovely;' or, 'all desirable things.' 
 Christ an unalloyed congeries of excellencies 
 and delights. Every divine and human pei'- 
 fection found in Him, and nothing but what 
 is absolutely perfect. 
 
 13. That in Jesus which exceeds all de- 
 scription and all knowledge. The Bride 
 breaks off as unable to describe the beauty 
 and excellence of her beloved. A breadth, 
 and length, and depth, and height in Jesus 
 and His love, never to be fully comprehended. 
 The duty and liappiness of believers to grow 
 
CHAP. V, HOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 iu the knowledge of Christ. All compari- 
 sons fall short of fully exhibiting Him. The 
 most beautiful and excellent things in nature 
 and art employed, but fail. 
 
 The description of the bridegroom in- 
 clusive of his dress and ornaments, as well 
 as his person. That of a youthful prince 
 eminent for dignity and beauty. Probably 
 such as Solomon himself appeared to the 
 eyes of beholders in the early period of his 
 reign. Corresponds to his father's appear- 
 ance at a similar age (1 Sam. xvi. 12). Not 
 necessary to find in Jesus an exact counter- 
 part in every particular. Yet every part 
 suggestive of something to be found in Him. 
 The application to be made as the Holy 
 Spirit gives understanding. We have in 
 
 The Bridegroom's Portrait, 
 
 1. His Complexion. ' White and ruddy.' 
 Fair and blooming. The perfection of a 
 beautiful and healthy complexion. Suggests 
 the Saviour's general loveliness, as well as 
 His purity and spiritual health. ' Holy, 
 harmless, uudefiled.' ' Fairer than the chil- 
 dren of men.' Recalls His spotless life and 
 atoning death, as well as the union of the 
 divine and human nature constituting the 
 one God-man Redeemer. His meek and 
 heavenly ' visage ' not less lovely because, for 
 our sakes, ' marred more tlian the sons of 
 men.' His form not less beautiful because 
 bruised and lacerated with the scourge and 
 the nails, and ' ruddy with His own precious 
 blood.' 
 
 2. Hh Head. 'As the most fine gold.' 
 For excellence, a mass of pure and precious 
 gold. Perhaps including an allusion to the 
 golden cro\ni which at times adorned it. 
 Suggests the kiugliness and nobility of Jesus, 
 as well as His ' excellent wisdom.' ' Head 
 over all thhigs to His Church.' ' Head over 
 all principality and power.' ' In Him are hid 
 all the treasures of wisdom and knowledge.' 
 
 3. His Hair. ' His locks are bushy (or 
 curled and pendulous), and black as a raven.' 
 Expressive of youthful and manly vigour. 
 Jesus only known on earth as one in the 
 prime and bloom of life. His death at the 
 age of thirty-three, Jesus ever young. The 
 same yesterday, to-day, and for ever. Ap- 
 pears in heaven ' as a Lamb that had been 
 slain.' In another description of his appear- 
 ance: 'his hair white as snow' (Rev. i. 14), 
 as expressive of His eternity — the Ancient 
 of Days. His raven locks perhaps symbolical 
 of His human, and His snow-white hair of 
 His divine, nature. 
 
 3. His E//es. ' As the eyes of doves (or, 
 as doves), by the rivers of waters, washed 
 with milk, and fiUy set ' (or, ' sitting in ful- 
 
 90 
 
 ness'— in full streams). Suggestive of the 
 love, tenderness, and gentleness of Him who 
 was meek and lowly in heart ; who, ' when 
 He beheld the city, wept over it,' and when 
 He saw the sisters of Lazarus weeping at 
 his grave, and the Jews also weeping, wept 
 along with them. 
 
 4. His Cheeks. ' As beds of spices ' (or, 
 balsams), as sweet flowers,' (or, ' towers of 
 perfume ')._ The loving aspect of Jesus the 
 index of His loving heart. His countenance 
 ordinarily lighted up with gracious smiles 
 that cheered the penitent, invited even pub- 
 licans and sinners to draw near to Him, and 
 made Him attractive even to little children. 
 His benignant aspect made His presence like 
 a bed of spices to such as, like Maiy, ' sat 
 down at His feet, hearing His words. 
 
 5. His Lips. Like lilies, dropping sweet- 
 smelling myrrh.' Expressive either of the 
 gracious words that proceeded from His 
 mouth, and which, as recorded in the Scrip- 
 tures, have been the comfort of millions ever 
 since, or the sweetness felt in the communi- 
 cation of His love to the soul — ' the kisses of 
 His mouth ' (chap. i. 2). 
 
 6. His Hands. ' As gold rings (or cylin- 
 ders), set with the beryl' (chrysolite or 
 topaz). The image probably from the rings 
 that usually adorned the hands of Oriental 
 princes. His hands themselves were as the 
 costliest jewels. Suggestive of those works 
 of benevolence and love—' wonderful and 
 glorious ' — wrought by Jesus when on earth, 
 as well as those which, though invisible. He 
 is working still, as the Head and High 
 Priest of His Church. 
 
 7. His Bodi/. ' His belly (or body) is as 
 bright ivory, overlaid with sapphires.' 
 The tender compassion of Jesus, combined 
 with heavenliest purity. He who said: 'I 
 have compassion on the multitudes,' said 
 also : ' Which of you convinceth me of sin?' 
 ' Ye are from beneath ; I am from above : Ye 
 are of this world ; I am not of this world ' 
 (John viii. 23, 46). 
 
 8. His Legs. ' As pillars of marble set 
 upon sockets of fine gold.' The marble 
 whiteness of His piUar-like legs suggestive 
 of the spotless purity and integrity of His 
 life, as well as His faithfulness and ability 
 to support all who trust in Him. ' His feet 
 like sockets of fine gold,' descriptive of Him 
 who went about doing good. ' Beautiful on 
 the mountains,' as the feet of Him who 
 brought glad tidings to a perishing world. 
 
 9. His Figure or General Aspect. ' Like 
 Lebanon, excellent as the cedars.' The 
 majesty and stateliness of His figure, re- 
 sembling in its general character and aspect 
 the ' goodly mountain ' with its noble cedars, 
 expressive of the amiable dignity of Him who 
 
HOMILETIC COMMENTARY; THE SONG OF SOLOMON. 
 
 is both Sou of God and Son of Man, the man 
 that is Jehovah's fellow, the brightness of 
 the divine glory, while not ashamed to call 
 us brethren. 
 
 10. His Moidh. ' Most sweet.' Recall- 
 ing the sweetness of the discourse of Him 
 who 'spake as never man spake.' Suggestive 
 also of the divine sweetness of that love 
 which is ' better than wine.' 
 
 The em-aptured and magnificent descrip- 
 tion closes 'with a holy admiration and 
 amazement which ends in silence.' ' Yea, He 
 is altogether lovely' (or, 'all of Him is lovely 
 and desirable things.') "Winds up with an 
 emphatic 
 
 Appropriation of tlie Beloved. 
 
 ' This is my beloved, and this is my friend^ 
 ye daughters of Jerusalem.' 
 
 Commendation of Christ to others to be 
 accompanied with conscious choice and per- 
 sonal appropriation of Him by ourselves. 
 That choice and appropriation of Christ by 
 ourselves to be openly avowed wliile we com- 
 mend Him to others. Conscious interest in 
 Christ by ourselves, that which gives heart 
 and life to our commendation of Him to 
 others. The Bride's language expressive 
 of— 
 
 1. The believer's personal apprehension 
 of Christ's loveliness and excellence. ' This ' 
 — the person I have described to you — 'is 
 my Beloved.' 
 
 3. Choice of Him in preference to all 
 other objects of attraction. 
 
 3. Appropriation and personal possession 
 of Christ as our own. 
 
 4. Consciousness of such choice and appro- 
 priation. ' My Lord and my God.' ' I 
 know whom I have believed.' ' I know that 
 my Redeemer liveth.' 
 
 5. Unchanged and unchanging attach- 
 ment. 'My Beloved,' notwithstanding pre- 
 sent appearances. 'Though He slay me, yet 
 will I trust in Him,' and love Him. ' I will 
 wait on him who hideth himself.' 
 
 6. Full satisfaction with and glorying in 
 Him as our choice and portion, our beloved 
 and friend. ' My soul shall make her boast 
 in the Lord.' 
 
 7. A bold and fearless _ confession of Him 
 as the object of our choice, and the Saviour 
 in whom we trust. Christ not only to be 
 believed in with the heart, but confessed with 
 the mouth (Rom. x. 9, 10). 
 
 8. Christ at once the beUever's beloved 
 and friend— beloved and lover. The love a 
 mutual one. Christ, as 
 
 The Christian's Beloved, 
 
 Is loved— (1) For what He is in Himself — 
 
 the ' chief among ten thousand,' and ' alto- 
 gether lovely.' (2) For what He is to us, 
 Saviour, Redeemer, husband, brother, and 
 friend. (3) For what He has done for us 
 — given Himself to humiliation and anguish, 
 a bloody and shameful death, to satisfy, as 
 our sacrifice and substitute, the demands of 
 Divine justice upon us ; sought us when we 
 were wanderers; won ourhearts,andespoused 
 us to Himself as His own. That Christ is our 
 beloved implies— (1) Wonderful condescension 
 and love on the j)art of Christ, tliat sinners 
 should be able to call Him their beloved. (2) 
 Precious grace, tliat so changes the heart and 
 renews the nature that we can thus truly and 
 sincerely speak of Christ. (3) Blessed con- 
 dition oj believers, that they are able to claim 
 Jesus as their beloved. Christ, as 
 
 The Christian's Friend, 
 
 Is — (1) Loving, generous, and sympathizing. 
 (2) Faithful and true, — ' sticketh closer than 
 a brother.' (3) Unchanging — loving ' to the 
 end.' (1) Rich and powerful. His hand 
 able to answer the dictates of His heart. (5) 
 Tried and proved— proved both by suifering 
 for us, and sufferingy)-o?M us. Performs all 
 the offices of a loving and faithful Friend — 
 
 1. Pays our debts. 
 
 2. Redeems our person. 
 
 3. Supplies our wants. 
 
 4. Comforts us in trouble. 
 
 5. Counsels us in difficulty. 
 G. Warns us of danger. 
 
 7. Reproves and corrects our faults. 
 
 8. Confides to us His secrets. 
 
 9. Delights in our society. 
 
 10. Entrusts us with His interests. 
 
 11. Defends our name and reputation. 
 
 12. Takes our part against all adversaries. 
 Christ a friend in need and a friend indeed. 
 
 Rich and blessed the pauper who has Christ 
 for his friend; poor and wretched the prince 
 who has not. A man's highest wisdom to 
 make Christ his friend while he may. Happy 
 and only happy the man that can say of Him, 
 ' this is my beloved, and this is my friend.' 
 Reader, let this happiness be yours. 
 
 Second Inquiry by the 
 
 Daughters of Jerusalem. 
 
 Chapter vi. Verse 1. 
 
 Whither is thy beloved gone, 
 O thou fairest among women? 
 
 Whither is thy beloved turned aside ? 
 That we may seek liim with thee. 
 
 Result of Shulamite'i 
 
 description of her 
 91 
 
CHAP. VI. liOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 beloved on the women of the city. Their 
 sympathy excited, and a desire awakened 
 partly to aid her in ber search, and partly to 
 see so beautiful and excellent a person for 
 themselves. Shulamite supposed to know 
 something of her beloved's haunts. Ob- 
 serve — 
 
 1. The faithful and loving tetimony for 
 Christ not always unsuccessful. Often made 
 the means of awakening in others the desire 
 to seek Him and become acquainted with 
 Him. ' Encouragement to be ready to com- 
 mend a precious Christ.' Good for preachers 
 and ministers to dwell on the beauty, excel- 
 lence, and preciousness of the Saviour. 
 
 2. Earnest and loving seekers of a known 
 Christ likely instruments in awakening the 
 interest of others in regard to Him. A holy 
 zeal for Christ the natural means of pro- 
 voking many (2 Cor. ix. 2). Preachers, to 
 be of use in winning others to Christ, must 
 be in earnest about Him themselves, and be 
 able to commend Him both as the Friend of 
 sinners and their own. 
 
 3. One end of Clu-ist's dealings with His 
 people, that they may be the means of lead- 
 ing others to the knowledge and possession 
 of Him, The troubles and afflictions of 
 believers, spiritual as well as physical, often 
 designed for the good of others as well as 
 their own. 
 
 4. Every exhibition of Christ's precious- 
 ness and excellence to excite the desire to 
 become personally acquainted with Him, and 
 possess Him for ourselves. Description not 
 to satisfy. ' Come and see.' Testimony to 
 issue in personal knowledge. 'Now we 
 believe, not because of thy saying ; for we 
 have heard Him ourselves, and know that 
 this is indeed the Christ, the Saviour of the 
 world' (John iv. 43). 
 
 5. Earnest seekers of Christ, bearing 
 faithful testimony of Him to others, not 
 likely to be alone in seeking Him. ' With 
 Thee.' Thorough earnestness sympathetic. 
 Hence Zech. vhi. 20, 21. Apparent in ex- 
 tensive revivals of religion. The nature of 
 enthusiasm, like tire, to extend itself. One 
 heart kindled by the warmth of another. 
 
 6. Christ most likely to be found when 
 sought in connection with the Bride — His 
 living people. Good to seek Him alone; 
 still better to seek Him with others who are 
 able to help us. 
 
 7. ' With Tliee,' an indication of the mys- 
 tical and spiritual nature of the Song ; other- 
 wise an uaacceptable compliment to the 
 Bride.— ZTe^ry. Christ's true lovers and 
 possessors, desire to see their number 
 multiplied as much as possible. Joy 
 in the possession of Christ by one, not 
 diminished but increased, by the possession 
 of Him by another. The Spouse of Christ 
 
 92 
 
 one body, consisting of a multitude of 
 individuals. 
 
 8. Earnestness required in seeking Christ. 
 The earnestness of the ' daughters ' seen in 
 their repeated inquiry : ' Whither is thy 
 belov«d gone ? ' &c. 
 
 9. Knowledge of Christ and His ways to 
 be sought with a view to seeking and pro- 
 fessing Him. The inquiry of the women 
 made with a practical object : ' That we may 
 seek Him with thee.' An unpractical and 
 uniniluential knowledge of Christ of little 
 value. A knowledge of Christ merely ' after 
 the flesh' to be renounced (2 Cor. v. 16). 
 
 10. Believers expected to know where 
 Christ is to be found, and to be better 
 acquainted with His ways than other people, 
 so as to be able to guide them in their seareh 
 after Him. 
 
 11. In regard to believers, Christ's 
 absence only a temporary 'turning aside,' 
 not a linal departure. 'In a little wrath I 
 hid my face from thee for a moment ' (Isa. 
 liv. 7, 8). The covenant made with be- 
 lievers an everlasting covenant. ' I will be- 
 troth thee unto me for ever ' (Hos. ii. 19). 
 'The Lord will not cast off His people' 
 (Ps. xciv. 14 ; 1 Sam. xii. 22). 
 
 12. A soul never fairer than when 
 earnestly seeking Christ. The earnestly 
 seeking spouse addressed four times as the 
 ' fairest among women.' 
 
 The inquiring ' daughters of Jerusalem ' 
 represented historically by the Greeks at the 
 Feast, Nicodemus, Joseph of Arimathea, 
 the women that followed Christ to the cross 
 and observed the place of His interment, 
 and by the inquirers on and after Pentecost— 
 ' devout men dwelling at Jerusalem, out of 
 every nation under heaven' (Acts ii. 5, 14). 
 
 The Inquiry Answeiied. 
 
 Verse 2. 
 
 Shulamite, to the Daughters. 
 
 My Beloved is gone down into his 
 
 garden. 
 To the beds of spices ; 
 To feed in the gardens, j 
 
 And to gather lilies. 
 
 Shulamite continues her Narrative and 
 Song. Relates her answer to the inquiring 
 women. Suddenly recollects herself, and at 
 once and unhesitatingly declares whither her 
 Beloved is gone. ' He is gone down to his 
 garden.' Literally, Solomon's garden in a 
 valley below Jerusalem, on the South East, 
 The allusion, however, probably to the Bride 
 herself, already called ' his garden,' which he 
 
HOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 had been invited by her to enter and ' eat his 
 pleasant fruits ' (chap. iv. 10). A delicate 
 hint that the Bridegroom was expected to 
 be with his Bride, and to find his cliief en- 
 joyment in her society. So Prov. v. 
 15 — 20. Christ the Bridegroom of His 
 Church to be found in the assemblies of His 
 people (Matt, xviii, 20; Ps. cxxxii. 13, 14), 
 Walks among the golden candlesticks (Rev. 
 ii. 1). Never absent from His Church in 
 general, though apparently and for a time 
 from individual believers. Observe — (1) By 
 commending Christ to others we often find 
 Him ourselves. (2) The spiritual darkness 
 of a believer often broken in upon by a ray 
 of light which at once removes his difficulty 
 and sorrow. Hagar's eyes had but to be 
 opened to see the fountain by her side. 
 ' Mary ! ' suddenly and in a moment turned 
 her sorrow into joy. (3) Historically, 
 Christ's body, after His crucifixion, found 
 in Joseph's garden, and His Spirit in the 
 paradise of God. The Bride's answer sug- 
 gestive of what constitutes 
 
 The Saviour's Joy. 
 
 1. The fellowship of His believing people on 
 earth. The Church His 'garden.' Separate con- 
 gregations and individual believers His 'gar- 
 dens. Christ goes down 'into His garden,' 'to 
 feed in the gardens.' Indicated in His call to 
 the Church at Laodicea : ' I stand at the door 
 and knock ; if any man hear jNIy voice, I will 
 come in unto him, and will sup with him, and 
 he with Me ' (Rev. iii. 20). ' The Lord's por- 
 tion is His people.' 'He will rest in His 
 love ; He will joy over thee with singing ' 
 (Zeph iii. 17). The name given by Him to 
 His Church : * Hephzibah,' or ' my delight is 
 in her.' ' The Lord taketh pleasure in His 
 people.' 'He walketh in the midst of thy 
 camp.' 'I will walk in you.' Christ delightsin 
 His Church and people as a man in his garden 
 of fruits, fljwers, and spices. Hence the re- 
 sponsibility resting on them to be such that 
 Christ may find in them the enjoyment which 
 He seeks. No unclean thing to be in Israel's 
 camp. The garden to be kept clean and 
 orderlyforthe proprietor's pleasure. Believers 
 to keep their hearts and lives for Christ's 
 sake as vpell as their own. The Church to 
 purge out the old leaven of malice and 
 wickedness. To put away from among them 
 the wicked person. To keep the ordinances 
 as delivered to them. To see that all things 
 are done decently and in order (1 Cor. v. 7, 13 ; 
 xi. 2; xiv. 40). Believers to see that they are 
 bearing not only fruit, but much fruit. All the 
 fruits of the Spirit to be produced in them — 
 love, joy, peace, &c. (Gal. v. 22). ' I looked 
 that it should bring forth grapes.' 'My soul 
 desired the first ripe fruit.' His complaint 
 
 that Israel was an empty (or yieding) vine, 
 bringing forth fruit only to himself (Isa. v. 
 4; Mic. vii. 1; Hos. x. 1). Christ leaves 
 His heritage, and ' gives the dearly beloved 
 of His soul into the hand of her enemies, 
 when it becomes to Him as a ' speckled 
 bird ' (Jer. xii. 7—11). A lukewann Church 
 or Christian He can only spue out of His 
 mouth (Rev. iii. 16). Believers to see 
 that no root of bitterness springing up 
 trouble them, and defile the garden ol" Christ. 
 Spices, as well as fruits, to be growing in 
 Christ's garden. His people and Churches 
 to be ' beds of spices ' — fragrant and attrac- 
 tive, as well as useful. 
 
 2. The presence of His people in heaven. 
 ' He goes down into His garden to gather 
 lilies. Heaven a place of 
 
 Gathered Lilies. 
 
 Lilies, his believing people (chap. ii. 2). 
 Gathered out of His garden on earth for His 
 presence in heaven. Christ first transforms 
 thorns into lilies, then transfers the lilies to 
 Paradise. A world lying in wickedness not 
 a place for His lilies to remain longer than 
 is necessary. Every departed saint a 
 gathered lily. The lilies enjoyed by Clirist 
 while growing in His garden below ; still 
 more when blooming in the Paradise above. 
 The lilies gathered in fulfilment of His own 
 promise (John xiv. 2). Preserved safe with 
 Himself till His return, when He brings 
 them with Him (1 Thess. iv. 14 ; iii. 13 ; 2 
 Thess i. 10). Heaven delightful and attrac- 
 tive as the place of gathered lilies. ' The 
 spirits of just men made perfect.' Those 
 who have washed their robes and made them 
 white in the blood of the Lamb. Believers 
 depart to be with Christ. ' To-day shalt thou 
 be with Me in Paradise.' Absent from the 
 body, present with the Lord. Lazarus 
 carried oy the angels into Abraham's bosom. 
 Christ's lihes in heaven without a spot in 
 them. ' Without fault before the throne of 
 God.' Presented as a chaste virgin to 
 Christ. Paultless before the presence of His 
 glory. A glorious Church, not having spot, or 
 wrinkle, or any such thing. Holy and with- 
 out blame before Him in love. All like 
 Himself, seeing Him as He is. The former 
 things passed away. The blessedness of 
 heaven is, that it is free from all moral defile- 
 ment. The happmess of the glorified, not so 
 much that there is no more sorrow, as that 
 there is no more sin. Christ's people lily- 
 like here ; much more hereafter. No re- 
 mains of the thorn in heaven. The flesh 
 carried to the grave, but no farther. The 
 lilies gathered for Christ's own enjoyment as 
 well as that of His people. Each departed 
 believer an accession to the joy of heaven 
 93 
 
tlOMILETlC COMMENTARY: THE SONG OF SOLOMON, 
 
 and of lieaveu's King. Christ's heaven to have 
 the hundred and forty and four thousand of 
 His redeemed around Him on Mount Zion, 
 praising the Father in the midst of tlie 
 General Assembly and Church of the First- 
 born the (Heb. ii. 12 ; xii. 23). Hence— (1) 
 A reason why believers should gladly leave 
 this world. (2) A ground of sweet consola- 
 tion in regard to friends who fall aslee]) in 
 Jesus. (3) Believers not to grudge Christ 
 the lilies which He gathers. 
 
 Eenewed Self-Dedication. 
 
 Verse 3. 
 
 Shulamite. 
 
 1 am my beloved's 
 
 And my beloved is mine : 
 
 He feedeth among the lilies. 
 
 Shulamite repeats in presence of the 
 Daughters the declaration of her devotedness 
 to and interest in her beloved which she had 
 formerly made to himself (chap. ii. 16). The 
 declaration possibly now also made in his 
 presence, at the conclusion of her narrative. 
 Perhaps the whole sung in his presence at 
 the Feast, or he himself comes now in view. 
 The language of exultation and joy, as well 
 as of devotedness and love. Observe— 
 
 (1) Faith and love in a believer never dead, 
 though sometimes in a swoon. True_ faith 
 like wood rather than iron — if it sink, it will 
 rise again. A believer's falls not final. ' 1 
 have prayed for thee that thy faith fail not ' 
 (Luke xxii. 32). 
 
 2. Withdrawals on the part of Christ no 
 proof of abated love (Johnxiii. 1; Isa. liv. 8). 
 The covenant of grace too firmly established 
 to be broken by the infirmities of the fiesh. 
 That covenant steadfast, because of grace and 
 not of works. Christ betroths believers to 
 Himself in faithfulness for ever, because in 
 righteousness and judgment, in loving kind- 
 ness and in mercies (Hos. ii. 19, 20). The 
 the way transgressors always hard 5 but 
 transgression unable to cast out of the cove- 
 nant of grace as it did out of the covenant 
 of works. God's faithfulness not affected by 
 His people's falls. The gifts and calling of 
 God without repentance or change of mind 
 on His part. He pardons His people's sins 
 though He takes vengeance on their inven- 
 tions. Rebukes not only consistent with 
 covenant love, but a necessary part of it. 
 The Bridegroom bears with the Bride's ill 
 manners iu the wilderness, though He wisely 
 
 expresses His displeasure. Withdraws the 
 joy of salvation for a tinre, though not the 
 salvation itself. 
 
 3. The chastened and penitent believer 
 restored to the full consciousness of his 
 interest in Christ, and witli that to joy and 
 comfort. Joy unspeakable in a conscious 
 interest in Christ and fttU surrender to Him. 
 
 4. Good for a believer frequently to recal 
 his covenant relationship to Christ, his self- 
 surrrender to Him, and his interest in Him. 
 Paid's comfort in prison, — ' I know whom I 
 have beheved ; and I am persuaded that He 
 is able to keep that which I have committed 
 unto Him against that day' (2 Tim. i. 12). 
 
 5. Surrender of ourselves to Christ, and 
 acceptance of Him, the two sides of a saving 
 faith. 'I am His,' indissolubly connected 
 wit!i 'He is mine.' The two confirmatory 
 of each other. Interest i/i Christ necessarily 
 follows surrender to Christ. The conscious- 
 ness of the one bound up with the conscious- 
 ness of the other. Those fleeing to Christ 
 and closing with Him may safely conclude 
 that Christ is theirs. 
 
 G. The order of the two first clauses of the 
 text changed from what it was before. The 
 bride's declaration of self-surrender nowjirsf, 
 as having been placed in suspicion by her 
 recent coolness. So Peter, after his threefold 
 denial, must make a threefold declaration of 
 his love. Renewed and open declaration of 
 our faith and love necessary to full restora- 
 tion to former enjoyment. 
 
 7. Christ's presence, both on earth and in 
 heaven, among His hly-like people. 'He 
 feedeth among the lilies.' His presence pro- 
 mised to His Church till the end of the 
 world, wlieu faith is changed to sight. Christ 
 both feeds others and has joy Himself in His 
 Church and its ordinances. To enjoy His 
 presence and His care we must be among 
 the lilies. ' Not forsaking the assembling 
 of yourselves together, as the maimer of 
 some is.' No mark of Christ's sheep to 
 ' separate ' ourselves from the flock. The 
 happiness of believers to find themselves 
 among Christ's people and iu the enjoyment 
 of His ordinances. 'All my springs are in 
 thee.' 
 
 8. The text historically verified in the 
 disciples after Christ's resurrection. 'Then 
 were the disciples glad when they saw the 
 Lord.' The language of Shulamite that of 
 j\lary at Jesus's feet — ' Rabboni,' — ' My 
 Master ! ' That of Thomas with his finger 
 on the nail-prints, — ' My Lord and my God !' 
 That of penitent Peter, — ' Thou knowest all 
 things : Thou knowest that I love Thee.' 
 
 9i 
 
HOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 Scene Second. Place : The Royal Garden. Speaker : The King to Skilamite. 
 
 Vekse 4—10. 
 
 THE KING. 
 
 Thou art beautiful, O, my love, as 
 
 Tirzah, 
 Comely as Jerusalem, 
 Terrible as an army witli banners. 
 Turn away thine eyes from me, 
 For they have overcome me. 
 Thy hair is as a flock of goats, 
 That appear from Mount Gilead. 
 My teeth are- as a flock of sheep, 
 ^'hich go up from the washing, 
 Whereof every one beareth twins, 
 And there is not one barren among 
 
 them. 
 As a piece of pomegranate 
 Are thy temples within thy locks. 
 There are threescore queens. 
 And fourscore concubines, 
 And virgins without number : 
 My dove, my undefiled, is but one ; 
 She is the only one of her mother ; 
 She is the choice one of her that bare 
 
 her. 
 
 The daughters saw her. 
 
 And blessed her ; 
 
 Yea, the queens and the concubinea. 
 
 And they praised her : — • 
 
 ' Who is she that looketh forth as the 
 
 morning, 
 Fair as the moon, 
 Clear as the sun. 
 Terrible as an army with banners ?' 
 
 The kiu^ himself now appears, and 
 expresses his joy iu and admhation of his 
 bride, notwithstanding her temporary cold- 
 ness. Perhaps found by her iu the royal 
 gardens, where she had gone to seek him. 
 Possibly only her exclamation on the conclu- 
 sion of her song at the Marriage Feast. The 
 place and circumstances of the dialogue now 
 more difficult to determine. The application 
 or spiritual meaning of the allegory, however, 
 under the Spirit's teaching, not difficult to find. 
 Among the truths suggested by the passage, 
 we notice — 
 
 1. Christ's love not forfeited by His 
 people's falls, Shulamite is still ' my love.' 
 So Christ revealed Himself after His resur 
 rection to His disciples, who had forsake 
 Him and fled ; and to Peter, who bad thrice 
 denied Him. 
 
 2. Earnest seeking after Christ sure to be 
 followed by a happy finding of Him. Fervent 
 longings for His presence succeeded by sweet 
 enjoyment of it. Faith in and love to 
 an unseen Christ sure of His blessuig 
 (John XX. 29). 
 
 3. The penitent believer, seeking Christ 
 sorrowing, the object of His admiration and 
 delight. 
 
 4. Christ's withdrawal from and silence 
 towards His erring people not of long con- 
 tinuance. ' In a little wrath, I hid my face 
 from thee for a moment,' &c. (Isa. liv. 9). 
 
 5. Christ returns to His people in love 
 when they return to Him in penitence. No 
 upbraiding for past sin. Lays the lost sheep 
 on His shoulder, and returns with it re- 
 joicing (Luke XV. 4). 
 
 6. The fruit of chastening after a fall only 
 greater endearment. 
 
 7. Christ's views of His people, like His 
 love towards them, unchanged by their falls. 
 Their beauty, on repentance, the same in 
 His eyes as before. The diamond a diamond 
 still, notwithstanding temporary suUyiiig. 
 The beauty of nature fading ; that of grace, 
 fast colours. 
 
 8. Beauty a character essentially belong- 
 ing to the Church and believers. 'Thou 
 art beautiful.' Observe, in regard to the 
 
 Church's Beauty. 
 
 1, A moral and spiritual beauty to be 
 recognized, as well as a corporeal or sensuous 
 one. The former as far superior to the latter 
 as the soul and spirit is more excellent than 
 the body, and the divine nature is superior to 
 the human. Spiritual beauty, or the beauty 
 of holiness, a portion of the beauty that is 
 in God Himself; or rather is that beauty 
 itself. Holiness the divine nature and image. 
 Its essence love. That moral and spiritual 
 beauty the beauty of believers. Believers 
 renewed in the image of God, Made par- 
 takers of the divine nature. Conformed to 
 95 
 
UOMILETIC COllBIENTJRY: THE SONG OF SOLOMON. chap, vt 
 
 the imago of Clirist., the perfection of 
 beauty. Love tlie essential feature iu 
 their character, and that wliich distinguishes 
 the children of God. ' Though I speak 
 with the tongues of men and angels, and 
 have not charity (love), I am as sounding 
 brass and a tinkling cymbal,' &c. (1 Cor. xiii. 
 1). That love, embracing both God and 
 man, the sum of moral beauty, or the beauty 
 of holiness. Believers chosen in Christ 
 by God the Pather, and blessed with all 
 spiritual blessings, that they should be holy 
 and without blame before Him in love (Eph. 
 i. 4). Beautified with salvation — salvation 
 from sin into holiness. The Church's holy 
 beauty the delight of her divine Lord (Ps. 
 xlv. 10, 11). The Bride's beautv compared 
 to that of Tu-zah, the royal city of one of the 
 ancient kings of Canaan, and afterwards the 
 metropolis of the kings of Israel. In Solo- 
 mon's time the northern, as Jerusalem was 
 the southern, capital of Palestine. Its name, 
 denoting the ' pleasant ' or ' agreeable,' pro- 
 bably given from its situation or appearance. 
 9. A comeliness as well as a beauty 
 belonging to the Church and to believers. 
 'Comely as Jerusalem.' Comeliness closely 
 allied to beauty. Conveys the additional 
 idea of pleasantness. The sweetness and the 
 pleasantness of beauty. Shulamite comely 
 — pleasant to look upon and converse with, 
 as well as beautiful. In this respect also the 
 Bride's beauty a counterpart and reflection 
 of the Bridegroom : ' Thou art fair, my be- 
 loved; yea, pleasant' (chap. i. 16). A 
 comeliness, as well as a beauty, in holiness. 
 The one to be cultivated and exhibited by 
 believers as well as the other. Believers to 
 be, like Christ, not only loving but lovely. 
 Their character to embrace not only whatso- 
 ever things are true, just, and pure, and 
 honest, but ' whatsoever things are lovely ' 
 (Phil. iv. 8). Christ not only the, holiest, 
 but the most attractive of men, even to pub- 
 licans, and sinners, and little children. Be- 
 lievers to resemble Him by imbibing His 
 Spirit. ' Learn of Me, for 1 am meek and 
 lowly in heart.' 'Love one another as I have 
 loved you.' Shulamite's comeliness com- 
 pared to that of ' Jerusalem.' Jerusalem 
 the city of the great King. Beautiful fcr 
 situation. The joy of the whole earth. At 
 first a stronghold of the Jebusites ; after- 
 wards the metropolis of Palestine and resi- 
 dence of the kings of Judah. Its name — 
 the ' City or Foundation of Peace.' Mostly 
 surrounded by mountains. Compactly built. 
 Porl ified by lofty walls. Adorned with palaces. 
 Beautified and ennobled especially by the 
 temple, the peculiar abode of Jehovah, in 
 the midst of it. An emblem of the Church 
 in its unity and brotherhood, its security 
 and peace, and especially iu its being the 
 
 chosen habitation of God through His Spirit' 
 (Eph. ii. 20, 21). The Church's beauty not 
 so much her own as that of Him who dwells 
 in her. 
 
 10. A terribleness as well as comeliness 
 in the Church's beauty. • Terrible as an 
 army with banners.' Something in extraor- 
 dinary beauty that awes beholders and for- 
 bids approach. ' Terror in love and beauty, 
 not approached by stronger hate.' — Milton. 
 A terribleness in holiness or spiritual beauty. 
 ' He perceived how awful goodness is, while 
 in its form most lovely.' Terribleness and 
 beauty combined in the Church when enjoy- 
 ing much of the Divine presence and bless- 
 ing. 'Kings of armies did flee apace,* 
 while Israel was 'as the wings of a dove 
 covered with silver, and her feathers with 
 yellow gold' (Ps. Ixviii. 12, 13. So Ps. 
 xlviii. 1 — 6). The people magnified the 
 Pentecostal Church at Jerusalem, while 
 awed by its holiness and afraid to jom them- 
 selves t its (Acts ii. 43; v. 13). Paul 
 terrible both to Felix and Agrippa. Be- 
 lievers walking in their true character as 
 kings and priests to God, not only amiable 
 but awful. Observe, in regard to 
 
 The Church's Terribleness, 
 
 I. The Grounds of it. 
 
 1. Her holji and spiritual character. The 
 Church terrible through the heavenly walk 
 and spirit of her members. One believer, by 
 this Christ-like spirit, able to overawe a 
 multitude. 
 
 2. The presence of Christ, promised to His 
 Church and to His people individually. ' God 
 is in the midst of her.' ' I am with you al- 
 way.' 'Wherever two or three are gathered 
 together in My name, there am I in the 
 midst of them.' 
 
 3. The power committed to her. ' Ye shall 
 receive power after that the Holy Ghost is 
 come you.' ' Tarry ye in Jerusalem until ye 
 be endued with power from on hidi.' That 
 power exhibited — (1) In the Church's prayers 
 and the answers to them. 'By terrible 
 things in righteousness wilt Thou answer 
 us.' The earthquake at Philippi connected 
 with the prayers of Paul and Silas in the 
 prison. The power of Elijah's prayers tobe 
 repeated in the Church of Christ (James v. 
 16—18; Rev. xi. 6). The smoke of the 
 incense, with the prayers of the saints as- 
 cending up before God, followed by ' voices 
 and thunderings, and lightnings, and an 
 
 earthquake' (Rev. viii. 4, 5)._ (2) In the 
 Church's ordina}ices, and especially its faith- 
 ful preaching. ' Strength' as well as ' beauty ' 
 in God's sanctuary. Power with the Word, 
 both to convince and to convert. The hearers 
 
IIOMILETIC C0M3IENTARY: THE SONG OF SOLOMON. chap. vi. 
 
 is 'convinced of all and judged of all, and 
 the secrets of bis heart made manifest ; so 
 that falling down on his face he worships 
 God and reports that God is among you for 
 truth ' (1 Cor. xiv. 2i, 25). So relix trem- 
 bled before Paul. 'The M-eapons of our 
 ■warfare are not carnal, but mighty through 
 God to the pulling down of strongholds ' 
 (2 Cor. X. 4). (3) In its discipline. A dis- 
 ciplinary power committed to the Church by 
 its Head, — to bind and to loose, to remit or to 
 retain sins (Matt. xvi. 19 ; xviii. IS ; John xx. 
 23). The Kingdom of God not in word but 
 in power. 'I have judged already, in the 
 name of our Lord Jesus Christ, when ye are 
 gathered together and my spirit, with the 
 power of our Lord Jesus Christ, to deliver 
 such an one unto Satan for the destruction 
 of the flesh, that tlie s]nrit may be saved in 
 the day of the Lord Jesus' (1 Cor. iv. 20 ; v. 
 3 — 5). Effects of the spiritual and faithful 
 exercise of discipline by the Church realized 
 from the age of the Apostles to our own. 
 
 II. The Objects of it. The Church ter- 
 rible to her adversaries (2 Cor. x. 4). So 
 Israel in the wilderness (Deut. xxxiii. 29 ; 
 ii. 25; Exod. xv. 14 — IG; Num. xxiv. 5: 
 Ps. xlviii. 5, 6 ; Ixviii. 12). ' Satan trembles 
 ■when he sees,' &c. A holy Church and a 
 spiritual believer the terror of the devil. 
 ' Jesus I know, and Paul I know ; but who 
 are ye?' The Church terrible inthe eyes of her 
 adversaries only as she is beautiful in those of 
 Christ. More formidable to her enemies when 
 arrayed in the beauties of holiness, than 
 when armed with Acts of Parliament, and the 
 sword of the civil magistrate. The Church, 
 when faithful, ever terrible to her adversaries 
 and to the world in general. Tyrants made 
 to tremble by the constancy and firmness of 
 believers (Acts xxiv. 25). Mary, Queen of 
 Scotland, more afraid of Knox's prayers than 
 of an array of soldiers. Attila overawed by 
 Leo and his attending presbyters. Sin and 
 ungodliness often put to shame by the zeal 
 and consistency of a single believer (Ileb. xi. 
 33 — 35). Christ's weak Bride, both collec- 
 tively and individually, mightier by her faith, 
 holiness, and prayers, than the combined 
 hosts of earth and hell. Samson in his locks 
 of consecration and Nazariteship, a terror to 
 tiie Philistines. 
 
 III. The Nature of her terrilAeness. 'As 
 an army with banners.' The Church terrible 
 in her militant character as arrayed against 
 the powers of evil. An army wil h banners 
 terrible from its arms and armour Hashing in 
 the sun, its numbers, its order and array, 
 its unity and compactness, its courageous 
 spirit, dcterniiucd mien, undaunted aspect, 
 and firm step ; resolved to conquer or to die 
 
 7 
 
 in the conflict. The Church of Christ terri- 
 ble as an 
 
 Army ivith Banners, 
 
 1 . With Christ, the King of kiiigs and Lord 
 of lords, as its comnuoider-iii-chief, the Cap- 
 tain of the Lord's host, the Captain of our 
 salvation. The Church led on by Him who 
 has already ' overcome the world, ' and 
 ' spoiled principalities and powers, triumph- 
 ing over them in His cross' (Col. ii. 15; 
 Joiin xvi. 33). 
 
 2. Marshalled under subordinate leaders. 
 ' He gave gifts ; some apostles, some pro- 
 phets, some evangelists, and some pastors 
 and teachers' (Eph. iv. 8 — 11). Every 
 pastor and Church ruler an ofiicer under 
 Christ. 
 
 3. Arrai/cd with goodlj/ order, and go- 
 verned Iji/ irholesome discipline. The Apostle's 
 joy in beholding the 'order' of the Church 
 at Colosse (Col. ii. 5). His direction: 'Let 
 all things be done decently and in order ' (1 
 Cor. xiv. 40.) A Church with Scripture 
 order and discipline something terrible to the 
 world. 
 
 4. Divided into various sections. Israel 
 marched through the wilderness in four 
 divisions, exclusive of the Levites (Num. 
 X. 14—28). One Church and yet many 
 Churches. An army composed of many 
 regiments, each with its own uniform and 
 banner, yet serving one King and obey- 
 ing one Commander-in-chief. Christian 
 Societies and Missions in the Church as 
 the battalions and squadrons of an army. 
 
 5. Animated icilh one spirit. Unity with- 
 out uniformity the order of Christ's army. 
 One body and one spirit ; one faith and one 
 baptism (Eph. iv. 4, 5). The Church's ter- 
 ribleuess seen and felt when its members 
 stand ' steadfast in one spirit, with one mind 
 striving together for the faith of the Gospel' 
 (Phil. 1. 27). 
 
 6. Furnished with suitahle armour and 
 weapons. The armour of Christ's Church 
 — the helmet of the hope of salvation ; the 
 breast-plate of righteousness, faith, and 
 love ; the girdle of truth ; the shoes of the 
 Gospel of peace ; the shield of faith. As 
 John Bunyan remarks — no armour for the 
 Jjuck. Ciirist's soldiers expected not to flee 
 but to fight. Their weapons the arrows of 
 truth, the sword of the Spirit which is the 
 Word of God, and earnest, believing, and 
 persevering prayer. Believers' armour a 
 panoply provided by God Himself — ' the 
 whole armour of God' (Eph. vi. 13 — 18; 
 1 Thes. v. 8), The armour of righteousness 
 on (he right hand and on the left (2 Cor. 
 vi. 7). Their wcajwns not carnal, but 
 mighty through God (2 Cor. x. 4). 
 
CHAP. VI. UOMILETW COMMENTARY: THE SONG OF S0L03I0N 
 
 7. DlstinrjuisJied hi/ appropnate banners. 
 Israel's host iu the wilderness said to have 
 marclied under four standards (Num. x. 
 14 — 28). A banner given by Christ to be 
 displayed l)ecause of tlic truth. His banner 
 that waves over His peojDlc, Love. Christ 
 liimsclf set up for an ensij:;n. Some of tiie 
 emblems on the Ciiurcli's banners — a Lamb 
 as it had been slain ; a Cross ; a Shepherd, 
 carrying a lamb in His bosom. Some of 
 tlieir mottoes : ' Behold the Lamb of God, 
 that taketh away the sins of the world.' 
 ' He loved us, and washed us from our sins 
 in His own blood.' 'Tlie good shepherd 
 giveth his life for the sheep.' 
 
 Tlie army of the Chureli composed of all 
 who as sinners accept of Christ as a Saviour, 
 and surrender themselves to Him as their 
 King. Every true conversion to Christ an 
 enlistment. Every genuine Christian a 
 soldier of Jesus Christ. Baptism and 
 Church membership a nominal enrolment. 
 The baptized and professors found in the 
 I'anks of the world and the devil, deserters 
 from Christ. Professing Christians, with the 
 heari still iu the world, traitors in the camp. 
 The Church, as an army, not only prepared 
 for battle, Imt always in it. Its enemies the 
 world, the llcsh, and the devil. Their worst 
 enemy within — fleshly lusts that war against 
 the soul — the law in the members warring 
 against the law of the mind (1 Pet. ii. 11; 
 Horn. vii. 23). The devil to be daily re- 
 sisted (1 Pet. v. 8, 9). The world to be 
 overcome by the disciple as by the Master 
 and in the Master's strength (1 John v. 4, 5). 
 The world to be v;on for Christ. Hardness 
 to he endured as liy good soldiers. Perse- 
 verance in the contlict to be maintained to 
 the end. Yictory certain . Every believer 
 already a concpici-or, fully in Christ and 
 partly in his own person. The conflict 
 hastens to a close. The crowning at hand. 
 The true and s^jiritual Church of Christ, 
 'His body and the fulness of Him that 
 lilleth all in all,' the living embodiment of 
 Christianity. That Christianity ' no failure ; 
 not feeble, 'but strong; not vanquished, but 
 valorous and victorious; a spiritual power 
 in the raidst of a godless world ; working iu 
 the early centuries, and during the middlo 
 ages, and ever since; working in spite of 
 resistance and corruption, i\\ spite of 
 violence and sophistry, in spite of errors and 
 perversions ; often apparently imperilled, but 
 never really overcome ; assailed, but in- 
 vincible ; warred against, but triumphant.' — 
 SlourjJitoii^s Ages of' Christendom. 
 
 Christ's joy in His Clmrcli not only from 
 lier beauty and comeliness, but her ternblc- 
 ncss. Believers never fairer in His eyes than 
 when going forth in His strength to the 
 spiritual conflict, and fighting the good 
 
 fight of faith. The Bridegroom delights in 
 contemplating his Bride as an army with 
 l)anners led on by Himself as Her Captain. 
 The Church ofteii fairest in Christ's eyes 
 when foulest iu the eyes of the world. Most 
 like her Lord when incurring the world's 
 hatred, because testifying against its sin. 
 ' ]Mc it hateth, because I testify of it that 
 the works thereof are evil' ' If the world 
 hate you, ye know that it hated mc before it 
 hated you ' (John vii. 7 ; xv. 18). 
 
 The description in the text realized in the 
 Pentecostal Church to the present day. To 
 be so still more hereafter (Bev. xix. 8, 14). 
 
 The Bridegroom acknowledges the power 
 of the Bride's beauty over himself. ' Turn 
 away thine eyes from me, for they have over- 
 come me.' Eyes mentioned as the principal 
 seat of beauty, and the expression of the 
 soul. The language of the eye often more 
 ])owerful than that of the tongue. A look 
 from Christ broke Peter's heart ; a look from 
 Peter overcomes His own. The part of the 
 believer to have power with God as well as 
 with men ; with God first, then with men. 
 The believers power with Christ in the look 
 of penitence, dependence, and prayer. 'He 
 wept and made supplication unto him. He 
 had power with the angel and prevailed' 
 (lios. xii. 3, 4). Christ unable to hold out 
 against the beseeching eye of the woman of 
 Sidon. The pleading eye of the penitent 
 thief drew forth from the dying Saviour His 
 longest utterance on the cross. The eyes of 
 the' Spouse like those of doves. The more 
 dove-like the believer, the more power he has 
 with Christ. Doves' eyes overcome the Lion 
 of the Tribe of Judah. The proper character 
 of the believer's eyes that they ' are ever 
 toward the Lord ' (Ps. xxv. 15). Not lofty, 
 but waiting on the Lord until he have mercy 
 (Ps. cxxiii. 1, 2 ; cxxxi. 1), Hence the be- 
 liever strongest when he is weakest. Paul's 
 ])aradox : ' When I am weak, then am I 
 strong.' ' The lame take the prey.' 'Christ 
 constrained by the earnest love of His depen- 
 dent people (Luke xxiv. 29, 30). 
 
 The particular description now given of 
 the Bride's beauty mostly a repetition of a 
 Ibrmer one (chap. iv. 1, &c.). Lips, neck, 
 and breasts, only now omitted. 
 
 Observe — 
 
 1. The Church's beauty a permanent one. 
 May, however, be more fully exhibited at 
 one time than another. The same parts 
 and features not always equally developed. 
 In the Seven Churches, some "things com- 
 mended, and the want and w'eakness of 
 others reproved. The Church at Ephcsus 
 praised for its patience and its works, but 
 blamed for having left its first love. Israel's 
 love warmest at the earliest period of their 
 
II02IILETIC COMMENTARY: THE SONG OF S0L02I0N. chap, vi 
 
 liistory, ' I remember thee, the kindness of 
 thy youth, the love of thine espousals.' 
 Peter's fall brought his love into question, 
 and perhaps for a, time cooled its ardour. 
 'Because iniquity shall abound, the love of 
 many shqjl wax cold.' Young converts to 
 preserve the ardour of their first love, and 
 so to guard against the cliilling inllucnee of 
 the world around thein. Trobably the 
 earliest and tlie latest periods of the Church's 
 history those of its greatest spiritual beauty. 
 Believers to seek to cultivate all the graces 
 of the Spirit. To be perfect and entire, 
 wanting nothing. To pursue, ]iosscss, and 
 exliibifc whatsoever things arc true, just, 
 pure, honest, lovely, and of good report : 
 ' if there be any virtue and if there be any 
 praise.' 
 
 2. Christ's love to Ilis Church unchanged 
 and unchanging. Speaks cond'ort according 
 to the requirements of her case. Assurance 
 of continued love and esteem needed after 
 reproof for undutiful conduct. So with 
 Peter after his fall. The charge to feed 
 Christ's lambs and sheep renewed as often 
 as he had before denied Eis Master. 
 
 3. Truth requires repetition. Believers 
 need to be reminded of what they have 
 heard, and to have their minds stirred up by 
 way of remembrance (Phil. iii. 1 ; 2 Pet. iii. 
 1, 2). More earnest heed to be given to the 
 things we have heard, lest at any time we 
 should let them slip. Line to be given upon 
 line, and precept upon precept. Truth not 
 easily imprinted on the mind so as to be 
 retained, recollected, and always realized. 
 The Spirit specially given to bring to our 
 remembrance whatsoever Clu-ist has said to 
 us in His Word. Words sjioken by Christ 
 to His disciples after His resurrection those 
 He had spoken before, but which they had 
 either not understood or had forgotten (Luke 
 xxiv. 44). Words spoken by Christ must 
 be spoken again by Himself, in order to have 
 their relish and effect. Believers to be fre- 
 quently reminded of their proper character 
 and holy calling as Christ's Bride, in order 
 to be the more careful to exemplify that 
 character, and to walk according to that 
 calling. 
 
 The Bride commended by the Bridegroom 
 as superior to all others. ' Tiiere arc three- 
 score queens/ &c. Possible allusion to the 
 Ladies of an Oriental Harem. Something 
 similar in Solomon's own Court at a later 
 period of his life (1 King xi. 1 — 3). Per- 
 haps only a comparison intended between 
 Shulamite and all other women, even the 
 c[ueens, concubines, or secondary wives, and 
 virgins, or candidates for that position, 
 belonging to all Oriental Courts. Solomon's 
 Bride attended by ladies of high rank. 
 King's daughters among his 'honourable 
 
 7-2 
 
 women,' while the queen stood at liis right 
 hand, accompanied by her virgins (Ps. xlv. 
 9, 14). The comparison viewed in relation 
 to tlie 
 
 C'luircli of Christ, 
 
 Suggestive of — 
 
 1. The excellence of ClirisCs Church or tiv.e 
 believers. None of all the queens, concu- 
 bines, or virgins to be compared with Shula- 
 mite. Christ's ' little flock ' more beautiful 
 and precious in His eyes than all other mem- 
 ijcrs of the human family, whatever their 
 position, talents, or acquirements. This, 
 howevoi', not from anything in themselves, 
 cither original or acquired by their own 
 efforts. 'By the grace of God'l am what I 
 am.' ' Ye see your calling, brethren, how 
 that not many wise men after the flesh, not 
 many mighty, not many noble arc called; 
 but God hatii cliosen the weak things of the 
 world to confound the mighty,' &c. ' God 
 hath chosen the poor of tliis world rich in 
 faith and heirs of the kingdom which He 
 hath promised to them that love Him.' 
 Christ's chosen, redeemed, and regenerated 
 jieople His ' beautiful flock.' Made comely 
 with His comeliness put upon them. The 
 best and most gifted of unrenewed men, 
 in comparison to Ihe subjects of His grace, 
 but as ' chaff' to the wheat.' The saints in 
 Cesar's household the true royalty — kings 
 and piiests mito God. The true ' Sons of 
 Zion,' as partakers of Christ and His Spirit, 
 'comparable to Hue gold.' Out of Christ, 
 men at the best but flesh, and carnally 
 minded. That which is born of the flesli 
 is flesli. But the mind of the flesh is 
 enmity against God. To be carnally- minded 
 is death. The carnal mind not subject to the 
 law of God, nor ca)i be. ' In me, that is, in 
 my flesh, there dwelleth no good thing.' 
 Apart from renewing grace, men have not 
 the love of God in them. The character 
 of the unregeneratc, that they love the praise 
 of men more than the praise of God; are 
 alienated from the life of God ; arc without 
 God in the world ; and do not seek after 
 God, but mind earthly things. The compa- 
 rison in the text true also of the Church of 
 Christ collectively, as a visible and organized 
 communitv, in relation to all other bodies of 
 men, whether civil or religious. True, not- 
 withstanding all the defects to be found in 
 the Church visible ; but true in the degree 
 in which it approaches the Scriptural model, 
 ' the pattern showed in the Mount.' The 
 reason is, that the Holy Spirit is ever more 
 or less at work in it, renewing men in the 
 image of God. ' The abode of the Spirit in 
 the Church, from Pentecost, is a f;ict. A 
 succession of ages is presented, on all of 
 which the Spirit sets a seal.' Even in those 
 
nOMlLETIC COMMEXrARY: THE SONG OF SOLOMON. 
 
 ages, ' ovcrsliadowcd hy ignorance and 
 spiritual despotism, the light of the Spirit's 
 presence may be traced amidst the gloom ; 
 not only aiiiongst those wlio stood a])art 
 from tiic corruptions of Christendom, hut 
 oven in the heart of tlie lloman Church. 
 Faith, love, and purity may he found iu the 
 lives of many iutliat communion ; connected, 
 it is true, witli error and superstition, wiih 
 mucli that was foolish, and worse than 
 foolish; but yet faith, love, and purity 
 were there— all the more manifestly, in- 
 deed, for the evils and liindrance that 
 surromided them.' — Slonrjhtons Afjes of 
 Chrisiendom. 
 
 •1. The UnUifofthe Olmrch. ' My love, my 
 undeliled is one, the only one of her mother.' 
 This unity farther expressive of the Church's 
 excellence. Shulamite more precious and 
 excellent in her mother's eyes than all her 
 other children, and in her Bridegroom's eyes 
 than all the Queens, coueubincs, and virgins 
 united. Her excellence enabled her to stand 
 alone — one against ten thousand. I'crfection 
 needs no help or addition, and admits of 
 none. The one diamond in the ring more 
 precious than all the stones set round about 
 it. The Church of Christ one iii Jirrsclf. 
 ' Jerusalem is a city that is compact together ' 
 — united or made one in herself. ' One body 
 and one spirit, even as ye are called iu one 
 hope of your calling ; one Lord, one faith, one 
 baptism.' Apostles and other gifts bestowed 
 by the Church's Head, • forthe cdifyingofthe 
 body of Christ, till we all come in (or into) 
 the'unity of the faith and of the knowledge 
 of the Son of God, unto a perfect man, unto 
 the measure of tiie stature of the fulness of 
 Christ' (Kph. iv. 4, 5, 12, 13). The Church 
 many individuals, and many separate congre- 
 gations and organizations, but one Clnueh. 
 Its true members the one Bride of Christ, 
 united to llim by a living faith, and inha- 
 bited by His S])irit. United also to each other 
 by a subst ant ially common fait h : by a common 
 iiiward life, which is Ciirist Himself living 
 in them by His Spirit; by a common birth 
 and common nature, that of the Spirit, in vir- 
 tue of which they are all made God's children ; 
 and by a common love, as, notwithstanding 
 all their diversities, l)rcthrcu of each other. 
 Christ's prayer that that unity might be in- 
 creasingly and perfectly developed and dis- 
 played to" the world. That unity nuich more 
 precious thaniuiiformity in rites, ceremordes, 
 and Church government, and independent of 
 it. Exhibited in the liOrd's Supper: 'We, 
 being many, are one l)read.' 
 
 S. 7'he f/iY(ih/e.is of Christ's lore fo His 
 Church. Solomon's love concentrated ou 
 Shulamite. So Christ's love in regard to 
 His redeemed. Israel loved by Jehovah with 
 ft peculiar love (Dcut. vii. 7, S ; Ps. cxlvii. 
 lUU 
 
 10, 20 ; cxlviii. 14). The Lord 'loveth the 
 stranger to give him food and raiment :' but 
 loved Israel with the love of a Bridegroom. 
 ' You only have I known of all the nations of 
 Iheeartii.' The love of the Father and of 
 Christ to the Ch\uch, also a peculiar love. A 
 general divine love towards all mankind. 
 ' God so loved the world that He gave His 
 oidy begotten Son,' &c. A special love to 
 Hi.s Church. Christ ' loved the Church, and 
 gave Himself for it.' 
 
 4. Thn v.ndiriilrdiiess of the Church's loce 
 to Christ. '!My dove, my undeliled.' Shu- 
 lamite's love to the Bridegroom that of the 
 dove, distinguished for its undivided attach- 
 ment to its mate. Herself 'undcfdcd,' as 
 loving him with an uiulivided love. The 
 nuark of Christ's true Spouse fo be able to 
 say: 'Wliom have I in heaven but Thee? 
 and there is none on earth that I desire 
 besides Thee.' 'What have I to do any 
 more with idols ?' ' What things were gaia 
 to me, these 1 counted loss for Christ : 
 yea, doubtless, and I count all things but 
 loss for the excellency of the knowledge of 
 Christ Jesus my Lord, for whom I have 
 suH'ered the loss of all things, and do count 
 them but dung that I may win Christ.' 
 'God forbid tliat I should glory, save in 
 the cross of the Lord Jesus Christ, by 
 whom the world is crueilled to me, and 
 I unto the world.' The whole heart sought 
 by Christ, and yielded through His grace. 
 'My son, give me thy Jieart.' His com- 
 plaint against the nominal Israel: 'Their 
 lieart is^divided.' Tlie prayer of the rege- 
 nerate : ' Unite my lieart that 1 may fear 
 Thy name.' The part of grace to make the 
 double heart single. 
 
 5. The smallness of the Church as compared 
 icith the world. Shulamite one; the queens, 
 concubines and virgins many. So with the 
 true spiritual Church of Christ at any period 
 of her history. In comparison with the 
 world, and even with religious professors, 
 Christ's believing people but a ' little lloek.' 
 ' We arc of God, and the whole world lietli 
 in wickedness.' Among the Gentiles, as in 
 Israel, the saved only a 'remnant according 
 to the election of grace.' The gate of life 
 straight, and ' few there be that lind it.' The 
 prophet's complaint regarding Israel agencral 
 one: ' Who hut h believed our report?' So 
 the Saviour's own, as addressed to the mul- 
 titude : ' Ye will not come unto me, that ye 
 might have life.' The Gospel preached 
 among the nations to 'take out a people for 
 His name.' God hath 'chosen the weak 
 things of the world to confound the things 
 tiiat are mighty.' Christ's Church His 
 'hidden ones,' wh.om 'the world kuowelh 
 not, even as it knew Him not.' Yet collee- 
 tivelv, a 'multitude that no man can num- 
 
UOMILETIC COMMENTARY: THE SONG OF SOLOMON. chap. vi. 
 
 ber, of all uatious, and kindreds, and peo])les, 
 and tongues ' (Rev. vii. 9). 
 
 Sliulamite represented in the text as au 
 object of admiration and praise to spectators. 
 ' The daughters saw her, and blessed her (pro- 
 nounced tier happy)' &c. The Bride's beauty 
 and excellence thus strongly commended by 
 her royal Bridegroom, who extols lier as the 
 object of admiration to those who might have 
 been her rivals. The New Testament Church 
 and converted Israel similarly spoken of by 
 the prophet. 'Their seed shall be known 
 among tlie Gentiles, and their offspring among 
 the people: all that see them shall acknow- 
 ledge them that they arc the seed wliicli the 
 Lord hath blessed' (Isa. Ixi. 9). Jerusalem 
 to be made a praise in the eartli and a joy of 
 many generations (Is. Ix. 15 ; Ixii. 7). Israel 
 was to be an object of admiration and won- 
 der to other lands, on account of tlie wisdom 
 and understanding tlirough the Divine law 
 which had been connnitted to them, and to 
 be made ' high in praise, and in name, and 
 in honour above all the nations' (Deut. iv. 
 G; xxvi. 19 ; Jer. xxxiii. 9). Atliing wliich 
 actually happened (Ezck. xvi. 11 ; 1 Kings 
 x. S). So after the effusion of the Sinrit on 
 the day of Pentecost, the people collected 
 from every nation under heaven, wondered 
 when they iieard the illiterate Galilicans dc- 
 ckiring in all their respective languages, 'the 
 wonderful works of God.' Subsequently, 
 the infant Church at Jerusalem ' had favour 
 with all the people' avIio 'magnified tlieni' 
 (Acts ii. G— 11, i? ; v. 13). The rulers, 
 'seeing the boldness of Peter and John, 
 marvelled, and took knowledge of them that 
 tliey had i)ecn with Jesus.' The council 
 ' looking steadfastly on Stephen ' as he 
 stood before them, ' saw his face as it had 
 been the face of an angel' (Acts iv. 13; vi. 
 15). King Agrippa, hearing and seeing 
 Paul, ' almost persuaded ' to become a 
 Christian. The testimony of the heathen in 
 regard to the early Christians : ' See liow 
 these Christians love one another!' 'They 
 are astonished who behold thy order.' — 
 TJieodoret. Believers the living epistles of 
 Clirist, known and read of all men. So to 
 live that others seeing their good works may 
 glorify their Pathcr who is heaven. ' They 
 magnified the grace of God in me' (Gal. i. 
 21). Men to see that faith in Jesus makes 
 believers not only holy but happy. Others 
 to be attracted to Christ by what they see 
 in His people (Zech. viii. 23). ' Now I 
 saw in my dreams that Christian went not 
 forth alone ; for there was one whose name 
 was Hopeful (being so made by beholding 
 of Christian and Faithful in their words and 
 behaviour, in their sufFcrings at the Fair), 
 who joined liimself unto him. Thus one 
 died to bear testimony to the truth, and 
 
 another rises out of his ashes to be a com- 
 panion with Cliristiau in his pilgrimage.' 
 The language of the admiring daughters 
 apparent ly given : ' Who is she that looketh 
 forth,' &c. Perhaps the exclamation of the 
 king's female attendants, as they saw Shula- 
 mitc enter the garden while they had accom- 
 panied him. The language, not of ignorance, 
 but of admiration. Tliat in the Church 
 of Christ fitted to awaken the wonder and 
 admiration of the world. The Church a 
 wonder in heaven (Rev. xii. 1). The 
 Apostles a ' spectacle to the world, to angels 
 and to men ' (1 Cor. iv. 9). In reference to 
 
 New Tcsfament Believers, 
 
 The language suggestive of — 
 
 I. TM/- PosTUKE. 'That looketh forth 
 as the morning.' Indicates — 
 
 1. Deliverance and change for the better. 
 The morning looks forth out of the darkness 
 of the night. The shadow of death turned 
 into the morning. The case — (1) Of the 
 Church at and after Pentecost. ' Yc shall have 
 sorrow ; but I will see you again, and your 
 hearts shall rejoice.' Darkness made light 
 before them. ' The day-spring from on high 
 hath visited us, to give light to them that sit 
 ill darkness.' ' The darkness is past, and 
 the true light now shineth.' At Pentecost 
 the light of the moon made as the light of 
 the sun. (2) Of believers at conversion. 
 * His going forth is prepared as the morning.' 
 The converted and believing soul goes forth 
 out of darkness into light, out of bondage 
 into liberty, out of deatli into life. ' Ye shall 
 go out with joy, and be led forth with peace.* 
 Believers are children of the light and of the 
 day. Not of the night nor of the darkness. 
 Possess of the day-star in their hearts. (3) 
 Of the Church at the Resurrection. All 
 comparatively night with the Church till 
 Jesus comes. Her chief beauty and blessed- 
 ness connected with His glorious appearing, 
 when she looks forth from the night of tri- 
 bulation and the darkness of the grave. 'In 
 the beaufy of holiness, from the womb of the 
 morning, thou hast the dew of thy youth.' 
 
 ' He shall come to be glorified in His saints, 
 and admired in all them that believe' (2 
 Thcss. i. 10). 
 
 2. Cheerfulness and confidence. The face 
 not now hidden or cast down from sorrow, 
 shame, or fear. From Mount Olivet the 
 disciples returned to Jerusalem with great 
 joy. After Pentecost they 'did eat their 
 meat with gladness and singleness of heart, 
 praising God.' The council marvelled at tho 
 boldness of Peter and John, and saw the 
 face of Stephen as the face of an angel. 
 
 101 
 
CHAP. VI. IIOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 Believers having jicace ■with God through 
 Jesus Christ, rejoice iu tlic hope of tlic glory 
 of God, glory in tribulation, and have joy 
 in God Himself (Rom. v. 1, &c.). Conscious 
 enjoyment of God's favour the health of a 
 man's countenance. In Christ we receive 
 at conversion, 'not the spirit of bondage 
 again to fear, but the spirit of adoption, 
 whereby we cry, Abba Father ! ' Conlidencc 
 towards God a fruit of faith in His Son. 
 He hatii given us, 'not the spirit of fear, 
 but of love, power, and of a sound mind.' 
 The promise connected with 1 lie Lord's ap- 
 pearing : ' For their shame they siiall have 
 double; and for their confusion they shall 
 rejoice in their portion' (Isa. Ixi. 7). 
 
 3. Interest in others. Tlie law of Christ's 
 kingdom : ' Look not every man on his own 
 things, but every man also on the things of 
 others.' Believers after rcnlccost looked 
 forth with pity and concern on a world lying 
 in wickedness. Their calling : ' Ye shall 
 be my witnesses to the ends of the earth.' 
 Preach ' repentance and the forgiveness of 
 sins in My name to all nations.' ' Freely ye 
 have received ; freely give.' The Gospel 
 committed to the Church for the world's 
 salvation. ]lelicvcrs to hold forth to others 
 the Word of life. To look forth on the 
 multitudes with the bowels of Christ. To 
 go, in the spirit and steps of their Master, 
 io 'seek and save that which is lost.' The 
 world to be won for Christ. 
 
 II. jT/ze/y Apvearance. A threefold com- 
 parison — 
 
 1. ' Fdir as the fitoott.' The moon, with 
 hor borrowed light, an object of beauty for 
 tlic wliolc earth she looks upon. Beautiful 
 when rolling on with unclouded grandeur. 
 So Homer — 
 
 The moon, refulgent lamp of night, 
 
 O'er heaven's clear azure spreads her sacred 
 
 light. 
 When not a breath disturbs the deep serene, 
 And not a cloud o'ercasts the solenni scene. 
 The conscious swains, rejoicing in the 
 
 sight. 
 Eye the blue vaults and Mess the useful 
 
 light. 
 
 Still more beautiful when her path is 
 through dark masses or patches of clouds — 
 
 The moon, 
 Rising in clouded majesty, at length, 
 Apparent queen ! unveil'd her peerless light, 
 And o'er the dark her silver mantle threw. 
 
 Still more so, perhaps, in her virgin cres- 
 cent. So the Church of Christ, faithfully 
 reflecting to a world still in darkness the 
 light she receives from the Sun of Righteous- 
 
 102 
 
 iiess, an object of beauty to men and angels. 
 All the more beautiful when her path is 
 through dark clouds of trial and adversity — 
 her usual course in this world. The proper 
 character of believers to be ' fair ' in tiieir 
 doings, dealings, and general demeanour. 
 To cultivate and exhibit * whatsoever things 
 are pure, lovely, and of good report.' The 
 Church's fair face to be soiled with tears, 
 but not with sin. Her character after Pen- 
 tecost (Acts ii. 42—17 ; Heb. x. 32— 3 1). 
 
 2. 'Clear as the sun' The Chwch's i)atli 
 progressive. A refulgence belonging to the 
 sun above that of the moon. The Kew 
 Testament CImrch clothed with the sun, 
 while the moon is under her feet (Hev. xii. 
 1). The Lord Himself, the Sun of Righ- 
 teousness, her evcilasting light. Believers 
 partakers of His glory. Even now the 
 prayer of Deborah in part fulfilled : ' Let 
 them that love Him be as the sun when he 
 goeth forth in his might ' (Jud. v. 31). 
 Fully hereafter. 'The righteoun shall 
 shine forth as the sun in the kingdom of 
 their father' (Matt. xiii. 43). We shall be 
 like Him; for wc shall sec Him as He is. 
 AVhcn Christ, who is our life, shall appear, 
 then shall ye also appear with Him in glory 
 (1 John iii. 2 ; Col. iii. 4). Believers lo bo 
 clear in their character, their conscience, and 
 their creed. Christ's Church to be like 
 Cesar's wife — above suspicion. 
 
 3. ' Terrible as an arnii/ with banners.^ The 
 comparison to a bannered host already 
 made. The allusion here not unlikely to the 
 relestiiil host, the stars, as they appear mar- 
 shalled in the midnight sky, when ' He 
 bringcth out their host by number.' The 
 third comparison probably taken from the 
 same class of objects as the first and second. 
 The stars, as seen in Syria, especially re- 
 splendent. Something overpowering and 
 awe-inspiring in the countless starry worlds, 
 varying in magnitude, brilliancy, and colour, 
 as they throng the deep blue vault of heaven. 
 The Church not only fair and clear but ter- 
 rible ; and terrible as she is fair and clear. 
 Attractive yet terrible. Burning yet uncon- 
 sumcd. The Church's faithl'ur ministers 
 especially, as stars in the Saviour's right 
 hand. They that turn many to righteous- 
 ness to shine as the stars for ever and ever 
 (Dan. xii. 3). The whole regenerate Church 
 to be seen one day by an astonished woidd 
 as a countless starry host, of which 'one 
 star did'ereth from another star in glory.' 
 The description of the Church in this verse, 
 and the kindred one in verse fourth, among 
 the most magniiiccnt passages in tlie Song. 
 The distinction between the two, that the 
 former takes its comparisons from terrestrial, 
 the latter from celestial objects. Perhaps 
 pointing to the distinction betwceu the 
 
HOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 Church while niilitaut on earth, and tlie 
 same Church wlieu triumphant inlioaven; 
 the former description concluding willi tiie 
 simile of an army marshalled for battle 
 under its banner, the latter with that of 
 glittering stars ])eaccfully shining in the 
 
 niidnighty sky. Conflict first, then rest, 
 rirst the fight, then the feast. 
 
 " There they who with their Leader, 
 Have conquer'd in the fight, 
 
 For cA-er and for ever, 
 .'ihall shine as stars of light." 
 
 PART FIFTH. 
 
 [mnta l^ifjc aittr its |ndbtuts. 
 
 CuArTEiiVI. G, lO-S, 14. 
 
 ScFA'E First. Place : T/r Roml Palace. Speakers : Solomon and Shulamite. 
 
 The King's ILvprixEss i.\ iiis Bride. 
 
 Verses 11, 13. 
 
 Solomon. 
 
 I went down to the garden of nuts, 
 To see the fruits of the valley ; 
 To sec whether the vino llourishcd 
 And the pomegranate budded. 
 Or ever I was aware, 
 My soul made me like the cliariots of 
 Amminadib. 
 
 The concluding part of the Song appears 
 to exhibit the mutual happiness enjoyed by 
 t he married pair. In the words before us the 
 King apparently presented as expressing the 
 joy he experienced in the possession and 
 society of his Bride. Exhibits, spiritually, 
 the delight which the Lord Jesus finds in His 
 Church as the Bride whom He has betrothed 
 and united to Himself. Husbands taught 
 to love their wives from the example of 
 Christ in His love to His blood-bought 
 Church (Eph. v. 25). 
 
 The present section given in the form of 
 narrative. As the Bride in the preceding 
 part of the Song related her experience, so 
 in this the Bridegroom appears to relate his. 
 • I went down,' &c. Not clear what parti- 
 eidar incident is referred to, whether con- 
 nected with the King's first acquaintance 
 with Shulamite, or his withdrawal, as related 
 by tiic Bride, or a visit to the Bride in her 
 own a))artmont at a time subsequent to the 
 marriage. The last the most probable. The 
 narrative possibly given, like the Bride's, 
 in a song at the Marriage Feast. In seeking 
 spiritual prolit from the passage, may we 
 receive 'tlio mind that hath wisdom !' The 
 ]n-ivilege of believers, in searching tiic 
 .Scriptures, to plough with the Spirit's lieifer. 
 (Jud. xiv. IS). Observe in regard to— 
 
 Tlie King's Visit. 
 
 I. The Place of the risii. 'I went down 
 to the garden of nuts.' The walnut probably 
 intended. Fruit with a bitter husk, hard 
 shell, and sweet kernel. Formerly common 
 and luxuriant around the lake of Genesaret. 
 Probably the ' garden' to be here viewed, as 
 in chap. vi. IG and vi. 2, as a figurative ex- 
 pression for the Bride. Now a ' garden ' of 
 nuts, as indicating a state of maturity, or the 
 Bride as a n)arried wife. Perhaps exhibits 
 ' the Bride's graces ripened by her earnest 
 search after Jesus.' The privilege of 
 believers to attain to a maturity in grace. 
 'Be no more children.' 'Strong meat be- 
 lougeth to them that arc of full age.' (Heb. 
 V. 12—14; Eph. iv. 13, 14). The Church 
 of the New Testament thus distinguished, as 
 a whole, from that of the Old Legal Dispen- 
 sation. So the I\Iillcnnial Church m relation 
 to the present. ' The light of the moon sliall 
 be as the lidit of the sun, and the light of 
 tlie sun shall be seven-fold, as the light of 
 seven days.' The Church and individual 
 believers a 
 
 Garden of Xiits, 
 
 as — (1) The fruit is jjreserved safe in a hard 
 shell. The Church in the world, but pre- 
 served from its pollution and its injury. 'I, 
 the Lord, do keep it ; lest any hurt it, I do 
 keep it night and day.' ' I will be a wall of 
 fire round about her.' ' TJiou shalt not be 
 afraid for the terror by night, nor for tlie 
 arrow that flieth by day, nor for the pesti- 
 lence that walketh in darkness, nor for the 
 destruction that wasteth at noonday.' 'His 
 truth shall be thy shield and buckler ' (Ps. 
 cxi. 4 — G ; Isa. xxvii. 2). ' I pray not that 
 Thou shouldst take them out of the world, 
 but that Thou shouldst keep them from the 
 evil ' (.lohn xvii. 15). (2) The kernel hidden 
 ■wiUiiii the shell. Believers God's ' hidden 
 103 
 
CHAP. VL IIOMILFHC COMMENTARY: THE SONG OF SOLOMON. 
 
 ones,' Their 'life liid with Christ in God.' 
 ' The M'orld knoweth us not, even as it knew 
 Hiin not.' ' The Lord knoweth them tliat 
 tiiat are liis.' (3) The fruit only reached 
 when the shell is broken. Trouljle and afflic- 
 tion often the means of discovering grace. 
 Persecution often the occasion of bringing 
 forth God's hidden ones. (4). A rough 
 exterior and a bitter husk, but a sweet kernel. 
 *God hath chosen the poor of this world 
 rich in faith and heirs of tlie kingdom.' Be- 
 lievers, while in this world, often like their 
 Master. (Isa. liii. 2, 3). ' Judge not ac- 
 cording to the appearance.' 'The Lord 
 looketh not on the outward appearance, 
 hut upon the heart.' ' If we suffer with 
 Him, we shall also be glorified together.' (5) 
 Nuts composed of shell and kernel: the former 
 hoicever to i^erish ; the latter to Ije iised 
 as food, or to proj^arjate as seed. Believers 
 while in this w^orld possessed of a twofold 
 nature — tlie flesh and the spirit ; the former, 
 however hard to overcome, to perish at 
 dcatli, or the Lord's appearing ; the latter 
 preserved for Christ's enjoyment and service 
 in the new heavens and tlie new earth. (6). 
 Nuts require much time for ripening. JBe- 
 lievers ordinarily kept many years in the 
 world for their maturity and perfection in 
 grace. The maturity of the Church as a 
 whole has, in the wisdom of God, required 
 many centuries, and is not yet attained. (7) 
 Nuts ordinarily the last fruit in the garden. 
 The Church of Christ to outlive the world, 
 and grace to survive nature. ' The righteous 
 is an everlasting foundation.' The earth and 
 the things therein to be burned up. To be 
 followed by a new earth, 'wlierein dweileth 
 righteousness ' (2 Peter iii. 10 — 13). ' The 
 upright shall dwell in the land, and the 
 perfect shall remain in it ; but the wicked 
 shall be cut off from the earth, and the 
 transgressors shall be rooted out of it' 
 (Prov. ii. 21, 22). 
 
 Observe further in regard to the king's 
 visit to the garden — 
 
 1. Christ seeks ideasure in His Church as a 
 man in his garden. 'This is my rest for 
 ever, for I have desired it.' The Church 
 named by Himself — Hephzibah, — 'My de- 
 light is in her.' If any man hear my voice 
 and open the door, I will come in and sup 
 with him and he with Me ' (Rev. iii. 20). 
 
 2. Unspeakable condescension in Christ's 
 visits to His Church. ' I went down.' His 
 visits a coming down from the heights of 
 glory to a sinful world. The Lord of glory 
 visiting a worm. He humbles Himself even 
 to ' behold the things that are in heaven ; ' 
 yet comes down to earth to raise up the poor 
 out of the dust, and to lift the needy out of 
 the dung-hill (Ps. cxiii. C, 7). 
 
 3. Mature believers Christ's especial plea- 
 104 
 
 sure. ' I went down to the garden of nuts. 
 The promise — 'I will dwell in them and . 
 walk in them,' connected with the precept 
 — ' Come out from among them, and be ye 
 separate, and touch not the unclean thing ' 
 (2 Cor. vi. 16, 17). 'The Lord taketh 
 ])leu6ure in them that fear Him, in those 
 that hope in His mercy. He will beautify 
 the meek with salvation' (Ps. cxlvii. 11; 
 cxlix. 4 ; xxxvii. 23). 
 
 II. The Object of the visit. 'To see the 
 fruits of the valley,' &c. A valley low in 
 situation and generally fertilized by a stream 
 of water; hence suitable for a garden. 
 Christ's Church lowly in her condition in 
 respect to this world. ' Not many mighty,' 
 &c. Lowliness of spirit the proper character 
 of His people. ' Learn of me, for I am 
 meek and lowly in heart.' Christ's Church 
 well watered. ' I will water it every mo- 
 ment.' Sheltered as well as watered. 'The 
 city shall be low in a low place.' Observe — 
 (1) Christ's delight to see the spiritual fr?iits 
 of His Church. ' Herein is my Father glo- 
 rified that ye bear much fruit : so shall ye 
 be my disciples.' ' My soul desired the first 
 ripe fruits.' ;,2) Christ careful in observing 
 the spiritual condition and progress of His 
 Church. ' To see whether the vine flourished 
 and the pomegranates budded.' Pruit ex- 
 pected. ' I looked that it should bring forth 
 grapes.' ' These three years I come seeking 
 fruit.' The first declaration in each of 
 Christ's letters to the Seven Churches : ' I 
 know Thy works.' This followed by a de- 
 scription of their condition. The spiritual 
 condition of congregations and individual 
 believers carefully noted. Growth and pro- 
 gress looked for. The Church and the 
 believer's soul to be like Aaron's rod that 
 ' budded, and blossomed, and bare almonds.' 
 (3) Grace found in different stages — the bud, 
 the blossom, and the fruit. ' First the blade, 
 then the ear, and then the full corn in the 
 ear.' The 'bud' precious in Christ's eyes 
 as well as the fruit. ' Peed my lambs,' His 
 first charge to Peter. The day of small 
 things not despised. (4) Different kinds of 
 fruit in Christ' s garden. Nuts, grapes, and 
 pomegranates. Love, joy, peace, long- 
 suffering, gentleness, goodness, faith, meek- 
 ness, temperance. Passive as well as active 
 virtues. The child's docility, the maiden's 
 purity, the confessor's boldness, and the 
 martyr's patience. (6) Different charac- 
 teristics and types among believers. Nut-trees, 
 vines, and pomegranates, ' Sons of consola- 
 tion 'and ' sons of thunder.' Varieties found 
 in the Church which are due not to the de- 
 gree of grace, but to the natural character. 
 Constitutional differences of individual cha- 
 racter not extinguished or suppressed by 
 
EOMILETIG COMMENTARY: THE SONG OF SOLOMON. ciur. vi. 
 
 grace, but hallowed and employed for different 
 purposes in the Kingdoni of God. Marthas 
 as well as Marys, Jameses as well as Johns 
 required in the Church of Christ. 
 
 III. The Result of the visit. ' Or ever I 
 was aware,' &c. Apparently expressive of 
 speedy, sudden, and unexpected delight. 
 The king's ex])ectation quickly, suddenly, 
 and more tiian gratified. Christ's desire for 
 fruit and enjoyment in His blood-bought 
 Church fully and speedily realized on and 
 after the Day of Pentecost (Acts ii. 1, 2, 
 41—47; iv. 31—37; v. 12, 14, 41, 42). 
 The glorious change wrought on the New 
 Testament Church the immediate i-esult of 
 the outpoured Spirit who, ten days after 
 Christ's ascension, came suddenly as a 
 ' mighty rushing wind ' that ' filled all the 
 house where they were sitting.' The ' cha- 
 riots of Amminadib ' probably distinguished 
 for the speed at which they were driven. 
 * Amminadib ' possibly the name of a well- 
 known charioteer. The meaning of the 
 name — My ^villing, liberal, noble, or princely 
 people. May point to the love and devoted- 
 ness of the Pentecostal Church, when none 
 of them said 'that ought of the things 
 which he professed was his own ;' and when, 
 in the ardour of their love to one another, 
 and their consecration to the Saviour's 
 cause, they ' sold their possessions and goods, 
 and parted them to all men, as every man had 
 need ' (Acts ii. 45 ; iv. 32). A fulfilment 
 of the text also possibly in the boldness and 
 zeal of the Apostles and primitive Ciiurch, in 
 testifying for Christ and preaching His 
 Gospel in the world according to His last 
 and great commission : 'Go ye unto all 
 the world,' &c. From the text we may 
 observe — 
 
 1. Christ's affections moved by the contem- 
 ])latio}i of His ■people' s graces. More especially 
 — (1) Their earnestness in seeking Him 
 when absent, as Shulamite had previously 
 sought her absent Bridegroom. (2) Their 
 penitence for past indifference and unfaithful- 
 ness. (3) Their love in commending Him to 
 others. (4) Their zeal in carrying out His 
 wishes in regard to the world. Christ's joy 
 for a time at least fulfilled in the New 
 Testament Church, in their love to one 
 another, their obedience to His word, and 
 their devotedness to His service. Christ 
 glorified in His saints. Moved with an in- 
 tensity of feeling towards His people. ' As 
 the Bridegroom rejoiceth over the Bride, so 
 will the Lord thy God rejoice over thee ' 
 (Isa. Ixii. 5). His joy over them in propor- 
 tion as they show themselves His 'willing 
 people.' Tins their proper character (Ps. 
 ex. 3 ; 2 Cor. viii. 5). 
 
 2. Christ's people to be His chariot hi con- 
 
 veying the Gospel, and in winning others to 
 His side. The Gospel the cliariot in which 
 Christ goes forth with His bow in His hand, 
 'conquering and to conoucr ' (Rev, vi. 2). 
 His people in general, and preachers in par- 
 ticular, the bearers ot that Gcs])el, both at 
 home and abroad. Hence His ' battle-axe 
 and weapons of war ' for breaking in pieces 
 the nations (Jer. Ii. 20—25). 
 
 3. The cause of Christ's joy in His people 
 from and withiK Himself. ' My soul made 
 
 me like (or smipiy 'maae me') the cha- 
 riots,' &c. His own ' soul ' rather than any- 
 thing really in them. ' The believer has a 
 notable friend in Ciirist's own bosom. — Bur- 
 ham. ' Ot Me is thy fruit found.' ' Ye have 
 not chosen Me, but I have chosen you, and 
 ordained you that ye should go and bring 
 forth fruit ' (John xv. 16). 
 
 4. The privilege and happiness of Christ's 
 faithful and loilLing j^eople that they are made 
 
 His joy. 'These things have I spoken unto 
 you, that my joy might remain in you, and 
 that your joy might be full' (John xv. 11). 
 
 The Call to Shulamite. 
 
 Verse 13. 
 
 Return, return, 0, Shulamite; 
 
 Return, return ; 
 
 That we may look upon thee. 
 
 Probably the language of the King, speak- 
 ing in the plural as in chap. i. 11, perhaps 
 as being attended by companions. Expres- 
 sive of admiration of Shulamite's beauty, and 
 ardent desire for her presence and society. 
 Shulamite, though entreated to return, sup- 
 posed to be near enough to answer the call. 
 ' What will ye sec in the Shulamite ? ' Her 
 attempted fl[ight from the King, from what- 
 ever cause, supposed in the call. Probably 
 from conscious unworthiness, as indicated in 
 her answer, ' What will ye see ?' &c. The 
 reference in the words, and their connection 
 with the preceding, obscure. Clearer on the 
 supposition of the king relating his first 
 meeting with his future Bride, Perhaps the 
 allusion to the Bride's own narrative. The 
 spiritual application of the words little 
 affected by the obscurity of the reference. 
 The allegorical meaning, the principal matter, 
 sufficiently obvious. Similar language too 
 frequently addressed through the prophets 
 by the heavenly Bridegroom to His ancient 
 Church. The text in harmony with such 
 passages as Jer. iii. 1, 12—14, 20 — 23; iv. 
 1 : V. 23; xxxi. 22. Hos, xii. 6; xiv, 1. 
 Joel ii. 13 ; Zech. i. 3. May be viewed there- 
 fore as a prophetic intimation — (1) of Israel's 
 departure from the Lord in the time of 
 the kings, as well as in that of the Saviour ; 
 105 
 
ciiAi'. VI. IIOMILETIC COMMENTART: THE SONG OF SOLOMON. 
 
 and of the earnestness with which the Lord, 
 first by His prophets, then by Himself 
 personally in the llesh, and subsequently by 
 His Apostles and servants, sought to bring 
 back His backslidden people. The Gospel 
 to be first preached in Jerusalem and to the 
 Jewish nation, Christ's personal call and 
 that of His forerunner : ' Repent.' ' 
 Jerusalem, Jerusalem ! how often would I 
 have gathered thy children together as a hen 
 gathereth her chickens under her wings ! ' 
 The Apostles' call to the same people: 
 ' Repent and be converted.' (2) Of tlie same 
 tendency ui the New Testament Cliurch. 
 A similiar call on the part of the Bride- 
 groona heard in most of the Epistles to the 
 Seven Cliurchcs. Because iniquity should 
 abound, the love of many should wax cold. 
 The caution as necessary for the New Testa- 
 ment Church as for the Old: 'Take heed lest 
 there be in any of you an evil heart of unbe- 
 lief in departing from the living God.' The 
 Epistle to the Hebrews written especially to 
 guard the Hebrew Christians from backslid- 
 ing and apostacy. Paul's Epistle to tlie 
 Churehes of Galatia indicative of a similar 
 (ianger: 'O foolish Galatians, who hatii be- 
 witclied you, that ye should not obey the 
 truth?' ' Be not again entangled in the yoke 
 of bondage.' ' I marvel that ye arc so .soon 
 removed from Him that called you into tiie 
 grace of Clirist unto another Gospel.' ' Yc 
 (lid run well : who did hinder you that yc 
 siiould not obey the truth.' Practical as well 
 as doctrinal dej)artures even then to be 
 mourned over. ' Demas hath forsaken me, 
 having loved this present world.' Observe in 
 regartl to the 
 
 Call to Roliini. 
 
 I. The Paj^ty called. 'O Shulamite.' 
 Different significations assigned to the name. 
 (1) Bride of Solomon ; the name viewed as 
 the feminine form of Solomon. The Bride 
 thus named from her husband. So Christ's 
 new name to be written upon His faitliful 
 peo])lc (Rev. iii. 12). Disciples called 
 ' Cliristians ' or ' Christ's people.' The same 
 name given to both the heavenly Bridegroom 
 and the Bride: 'The Lord our righteous- 
 ness' (Jer. xxiii. G; xxxiii. IG). (2) One 
 tolio //fix been reconciled, or has obtained peace. 
 As Solomon is 'The Peaceful,' or 'The 
 Peace-giver ;' so Shulamite, ' The Pacified,' 
 or 'Tiic Peace - receiver.' 'Justified by 
 faith we have peace with God through our 
 Lord" Jesus Christ.' 'He is our peace,' 
 ' having made peace through the blood of 
 His cross ; and you hath He reconciled 
 in the bodv of His flesh tin-ough death' 
 Uom. v. J ;■ Eph. ii. I'i; Col. i. 20, 22). (3) 
 The perfect One. So chap. iv. 7; vi, 9. 
 lOU 
 
 Israel's beauty said to have been ' perfect ' 
 through Jehovah's comeliness put upon her 
 (Ezek. .\vi. ]4). Believers complete in 
 Christ. Called to be perfect as God is per- 
 fect ; to be ' perfect and entire, wanting 
 nothing;' to 'stand perfect and complete in 
 all the will of God.' (4) An inhabitant cj 
 Salem or Jerusalem (Ps. Ixxvi. 2). The Bride 
 made such by her union with Solomon. Be- 
 lievers, through union with Christ, made 
 citizens of the new and heavenly Jerusalem — 
 the Jerusalem which is above. Their citi- 
 zenship in heaven, from whence thev look for 
 the Saviour (Phil iii. 19: Hcb. xii.*23 ; Rev. 
 iii. 12; Gal. iv. 23). Jerusalem also literally 
 the birthplace of the New Testament Church, 
 which had its first meetings in that city, and 
 began from thence to publish the glad tidings 
 of salvation and peace to the world (Luke 
 xxiv. 47 ; Isa. xl. 9). (5) E'j/iivale/it to 
 Shulamite, or an inhabitant of Shunem, early 
 known as Sulcm, and corresponding with the 
 present Solam, a village about three miles 
 north of Jczreel. The 13ride thus apparently 
 identified with Abishag (1 Kings i. 3), anil 
 reminded of her native home and humble 
 origin. Believers not to forget the 'hole of 
 the pit' from whence they were taken, and 
 the dust and dunghill from which rich and 
 sovereign grace stooped to lift tiiem, in order 
 to 'set them among princes and make them 
 inherit the throne of glory' (1 Sam. ii. S; 
 Ps. cxiii. 7, 8 ; Isa. ii. 1). Tlie text, viewed 
 as Christ's call to His timid, down-cast and 
 backslidden jieoplc, thus given in the greatest 
 tenderness and love, as to those whom He 
 has already espoused to Himself. Reminds 
 them of their abiding union with and interest 
 in Him. Like that to Israel : ' Turn O back- 
 sliding children, saith the Lord; for 1 am 
 married to you ' (Jer. iii. 11). The bond 
 that unites Christ's people to Himself indis- 
 soluble. 'I have loved thee with an ever- 
 lasting love ; therefore, with loving kindness 
 have I drawn thee.' ' I will betroth thee 
 unto Me for ever ' (Jer. xxxi. 3 ; Hos. ii. 
 10). 
 
 II. ^ The Call itself. ' Return.' The call, 
 as addressed to Shulamite, not merely appli- 
 cable to Solomon's first meeting with her. 
 Her own narrative indicative of its subse- 
 quent appropriateness. ^Man's return to 
 God the aim of all Divine revelation and the 
 economy of redemption. Sin and the fall a 
 dejiarture from God. The first act of our 
 fallen parents symbolical of the moral state 
 into which the fall brought mankind — a 
 ficeing from our Maker. The tendency in 
 man's fallen nature continually to do tlie 
 same. Man now by nature actually in a slate 
 of departure and apostasy from God. The 
 Bible a continuous call to men to return to 
 
HOMILETIC COMMENTARY: THE SONG OF SOLOMON, chap. yi. 
 
 Him from whom tlicyhave revolted. Christ's 
 redeemed Cliurcli naturally in this state of 
 apostasy from God in common witli others. 
 The objeet of Clirist to bring her back from 
 her wandering. ' 1 came not call the righteous, 
 l)ut sinners to repentance.' Hence the para- 
 bles of the Lost Shec]), the Lost Piece of 
 Money, and the Prodigal Son. Every con- 
 verted soul an example of obedience to tlie 
 call in the text. The Gospel call : 'Turn ye, 
 turn ye ; for why will ye die?' 'Let the 
 wicked forsake his way, and the unrighteous 
 man his thoughts; and let him return unto 
 tlie Lord, for He will have mercy upon him.' 
 'Come unto ^Me all ye that labour and are 
 heavy laden; andl will give you rest.' Same 
 proneness to depart from God in the cai-nal 
 nature still remaining in the believer. Con- 
 stant tendency to backslide. The tendency 
 too often yielded to. Believers not unfrc- 
 quently in a backslidden state. The fir.st of 
 the Seven Epistles of the ascended Saviour 
 a reproof for having left ' first love,' and a 
 call to 'repent and do the first works.' The 
 last of them a similar call to 'be zealous 
 and repent .' Cowper's lament too frequently 
 1o be made by Christ's Bride: ' \Vhere is 
 the blessedness I knew, when first I saw the 
 Lord?' Believers, like Peter, often requiring 
 a second conversion. As addressed to be- 
 lievers, the call in the text to — [1) The 
 ardour of first love. So the call to tlie 
 Church at Ephesus (Rev. ii. 4, 5). (2) 
 ]{enewed zeal in His service. 'Do the first 
 works' (Kev. ii. 5). (3) To a holy and 
 Cliristlike life. (1) To closeness of walk 
 with God and with Jesus Christ. The 
 nature of sin to cause coolness and distance 
 between the soul and God. (5) To the 
 peace and comfort formerly enjoyed. David's 
 sin cost him broken bones and sleepless 
 nights. The joy of God's salvation lost 
 tiirough backslidinff, though the salvation 
 itself is not (Ps. li.^^, 12).^ 
 
 III. T/ie Manner of the Call. Indicated 
 in the fourfold repetition of the same word : 
 'Return.' Intimates — 
 
 1. Its carnesliicss. Like the Call in Ezc- 
 kiel : 'Turn ye, turn ye; for why will ye 
 ilie ?' Yet even tliat double call here 
 repeated. Shows the earnestness of Christ 
 both for the return of a sinner, and of 
 a backslidden believer. ' Oh, Jerusalem, 
 Jerusalem, how often would I have ga- 
 thered thy children together !' Corre- 
 sponds wit/li all that lie has done and sudercd 
 for the salvation of men. So lie stands at 
 tiu; door and knocks, as if unwilling to 
 depart. 
 
 2. Its rontiniionsii/'xx. Not once or twice, 
 but four times. 'All dav lonjj have I 
 
 stretched out my hand to a disobedient and 
 gainsaying people.' ' How shall I give thee 
 up, Ephraim ?' The patience of God with 
 His backslidden people, and the continuous- 
 ness of His call to sinners to repent, some- 
 thing wonderful. 
 
 3. Its /riiidf/fss. Each successive 'Return' 
 a declaration of His loving heart. One such 
 call to a sinner or backslider a token of love. 
 A\'hat when it is repeated four times over ? 
 
 4. The dijfficuUi/ of compliance. Great the 
 unwillingness to return, or the difficulty of 
 doing so, that requires a four times repeated 
 call to overcome it. jNlucli easier to stray 
 and backslide than to return. Departure 
 from God a downward motion. The return an 
 ascent. Impossible to renew a certain once fa- 
 vouredelasstorepentanee. Yet nothingimpos- 
 sible with God. Christ's fourfold call, entering 
 the ear and heart, the means of overcoming 
 the natural reluctance and fear, as well of a 
 sinner as a backsliding saint. The longer the 
 Prodigal's absenee,t he more difficult his return. 
 
 5. }l\\g nerioKSiiesfi of (he case. No slight 
 cause the occasion of a fourfold call. Awful 
 condition of the soul away from Christ. 
 ^Mournful, as well as hazardous, state of a 
 backslider. Such a thing as a ' drawing 
 back unto perdition.' Sad loss both to him- 
 self and others when a believer keeps at a 
 distance from God. 
 
 C. Tlie di'.fi/ and neressifi/ of immediate 
 eonipliaiice. When Christ calls earnestly to 
 return, hazardous as well as sinful to sit 
 still. Such a Call to be at once followed by 
 the Prodigal's resolution : 'I will arise and 
 go to my Eathcr.' 
 
 IV. The Object of the Call. ' That we 
 may look upon Thee ' — admire and enjoy 
 Thy beauty. The language of the king, 
 cither for himself alone, or for others wifli 
 him. Christ speaks to His people both in 
 His own name and the Father's. ' ]\ly 
 Ealher will love him, and we will come unto 
 him, and make our abode with him ' (John 
 xiv. 23). The object of the Call to sinners 
 and backsliders, to return that Christ the 
 EatJier may rejoice in their spiritual beauty 
 as restored, renewed, and saved souls. The 
 pleasure and glory of God necessarily the 
 objeet of all His dealings with His creatures. 
 ' He bath made all tilings for Himself.' 
 ' Eor Thy pleasure they arc and were created. 
 So with believers : 'This people have I formed 
 for Myself, that they may show forth My 
 praise' (Isa. iii. 2 ). Believers chosen by 
 God in Christ to be ' holy and witliout 
 blame before Him in lovt; ' (Eph. i. 4). God's 
 greatest glory and joy in looking on lost 
 sinners restored, renewed, and saved by the 
 obedience of His Son, and the grace of His 
 Spirit. Saved souls the Saviour's reward, 
 107 
 
HOMILFA'IC COMMENTARY : THE SONG OF SOLOMON. 
 
 ami the subject of His joy (Isa. liii. 10, 11 ; 
 Luke XV. 5). His love to sinners indicated 
 in tiie ioy lie feels in their salvation. [lis 
 love to His people siiown in the pleasure 
 lie has in their spirituality, beauty, and 
 prosperity. His joy especially in beholdinj,' 
 then returning from their wanderings, and 
 giving up all lor His sake. His delight in 
 their beauty an argumout for their entire con- 
 secration. ' Torget also thine own jjcople, 
 aud thy father's house. So shall the King 
 greatly desire thy beauty' (Ps. xlv. 10, 11). 
 The sinner exhorted to return for his own 
 sake ; the saint for his Saviour's. Yet a 
 powerful argument with the sinner that God 
 has pleasure in his salvation, not in his 
 destruction. 'Turn ye, turn ye; for wiiy 
 will yc die ? I have no jileasure in the death 
 of the wicked, but rather (hat he should turn 
 unto Me and live ' (Ezek. xviii. 18,23 ; xxxiii. 
 11). An irresistible motive in the hands of 
 the Si)irit both with the sinner and the saint, 
 that a Tiiree-One God is glorilicd and 
 rejoices iu his return. 
 
 SnuLAMiTK's Diffidence. 
 
 Verse 13. 
 
 What will ye sec in the Shulnmitc? 
 
 The question the reply to tiie Call. Shu- 
 lamitc little conscious of any such beauty 
 and attractiveness. Acknowledges herself 
 Solomon's wife ; or perhaps confesses to her 
 humble origin. ' AVhat am I, and what is 
 my father's house ?' So Gideon w^hen called 
 to be Israel's deliverer: 'My family is 
 poor in Manassch, and I am the least in my 
 father's house' (Jud. vi. 14, 15). One cllbrt 
 of grace to make us conscious of our unwor- 
 thiness. Moses, on coming down from the 
 Mount, wist not that his face shone. Isaiah 
 iu the Temple : ' I am a man of unclean lips.' 
 Peter iu the presence of a divine Saviour : 
 ' Depart from mc, for I am a sinful man, 
 Lora.' Job : ' Now mine eye seclh Thee ; 
 wherefore I abhor myself, and repent iu dust 
 and ashes.' The more light, the more de- 
 fects seen. Company with Christ discovers our 
 shortcomings. Formerly, before the mar- 
 riage, Shulamite defended her beauty before 
 the daughters of Jerusalem. After being 
 for a little with her Beloved, slie hangs her 
 head : ' I am but a common wildllower of the 
 plain — a lily of the valley.' Now, as the 
 King's married wife -. ' "What will ye see iu 
 the Shulamite?' So Paul, righteous iu his 
 own eyes before he had seen the Lord; 
 then, 'less than the least of all saints;' last 
 of all, * the chief of sinners.' Sight of Christ 
 shows us our own deformity. John "Wesley's 
 dying testimony : ' I the chief of sinners 
 108 
 
 am ; But Jesus died for nic.' That of 
 ^Villiam Wilberlorce : ' By the grace of God 
 I am what I am.' Humility, in God's esti- 
 mation the greatest beauty. * To that man 
 will I look who is humble.' The great Ex- 
 emplar meek and lowly in heart. Humility 
 the first lesson lie teaches. The 'poor in 
 spirit ' tiie heirs of the kingdom. Humility 
 to be the believer's clothing. A believer puts 
 on humility as he puts on Christ. The be- 
 liever's twofold testimony: 'I am nothing; 
 Christ is all.' The glow-worm hides itself 
 in the light which clothes it. The question 
 of the Shulamite that of Peter and John 
 after Pentecost : ' Why look ye so earnestly 
 upon us, as though by our own power or 
 holiness we had made this man to walk ':' 
 (Acts iii. 12). 
 
 Yet, notwithstanding unworthiness, be- 
 lievers still Christ's spouse. Thai; relation 
 to Christ to be maintained in the face of all 
 shortcomings. Believers not to deny the 
 grace of God in them and towards them. 
 Sense of sin and unworthiness quite compa- 
 tible with consciousness of acceptance in the 
 Beloved aud the joy of faith. 
 
 Tii£ King's Answeb, 
 
 Verse 13. 
 
 As it were the company of two armies. 
 
 The King's answer intended to disp(;l the 
 dilhdencc of the Bride. Exiuessive of her 
 grace and attractiveness in his sight. The 
 ' company ' properly a ' dance,' or a ' com- 
 pany of dancers.' Dances anciently a part 
 of religious worship. Especially practised in 
 connection with religious festivals, the cele- 
 bration of victories, and other solemn and 
 festive occasions. Performed by several 
 comiianies at once, and by ranks moving 
 in opposite directions. Always an ex- 
 pression of joy, w^hether in God or other- 
 wise (Exod. XV. 20, 21; xxxii. 19; 
 Judj^es xxi. 19, 1 Sam. xviii. 6, 7; Jer. 
 xxxi. l, l.'-i ; Ps, cxlix. 3, doubtful; Luke 
 XV. 25 ; Matt. xi. 11, 17). Keligious dances 
 still common in the East. Their introductipn 
 into the "West an idea of Savanarola. The 
 ' armies, or camps ' either literally armies of 
 men who, in celebration of a victory, engaged 
 insuchdances; ortheangclichosts ; the word 
 here used being the name given by Jacob to 
 the place where the angels of God met him : 
 Mahanaim, or, as iu margin, ' Two hosts or 
 camps' (Gen xxxii. 12). The dual form of 
 the word, though not necessarily implying 
 two, perhaps indicating two divisions or semi- 
 choruses, as of the women of Israel (1 Sam, 
 xviii. 7), or, of the Levites at the dedication 
 of the walls of Jerusalem (Neh. xii. 12, 31, 
 
nOMlLETlC COMMENTARY: THE SONG OF SOLOMON. 
 
 38, 40), the companies of Leviles being also 
 called 'camps' (1 Cliron. ix. 18, 19). The 
 comparison expressive of — 
 
 1. Grace and beav.iji. The Bride from her 
 beauty already compared to an army with l)an- 
 ners, whether as marsliallrd for battle, on the 
 march, or under review. The beauty, pcriiaps, 
 still j^reater of military companies engnged 
 in a martial or festive dance, or in peii'orin- 
 ini,' Iheir orderly evolutions. Even this much 
 short of the beauty of a company, or, rather 
 of two responsive bands of angels engaged in 
 holy dance, as expressive of their joy and 
 praise. Such the beauty and grace of the 
 Bride in the eyes of her Beloved. Such the 
 beauty of the Church in the eyes of Christ 
 amid all her blemishes and defects. The 
 mind of Christ Himself expressed by the 
 Apostle when he wrote to the Churcii at 
 Colosse : 'Joying and beholding your order.' 
 What the beauty of the Church when she 
 shall be presented to her Bridegroom, 'a 
 glorious Church, not having spot, or wrinkle, 
 or any such tiling ?' Beautiful and glorious 
 indeed when the Lord of glory Himself sludl, 
 on the day of His glorious appearing, ' be 
 glorified in His saints, and admired in all 
 them that believe' (2Tliess. i. 10). 'AVe shall 
 be like Him, for we shall see Him as He is.' 
 Our vile bodies changed and ' fashioned like 
 His own glorious body.' 
 
 2. Grandeur and (erribleness. The Bride 
 already said to be 'terrible as an army 
 wiili banners.' Something in great personal 
 heauty that awes while it charms you. 
 ' Terror in beauty.' So with spiritual beauty. 
 ' He perceived how awful goodness is.' So 
 with the Church after Pentecost. 'Of the 
 rest durst no man join himself to them ; but 
 the people magnified them ' (Acts ii. 13). 
 All that sat in the Council looking steadfastly 
 at Stephen, ' saw his face as it had been the 
 face of an angel.' A beauty in Christian 
 meekness and patience that awes even perse- 
 cutors. 
 
 3. ./()// and adoration. The comparison, 
 whether referring to things celestial or ter- 
 restrial, suggestive of joy and praise. The 
 dance, like music in general, expressive of 
 festive joy, and, like sacred song, employed, 
 as already noticed, in connection with divine 
 worship (Jud. xi. oi; xxi. 21). God to be 
 worshipficd with holy gladness. Joy espe- 
 cially becoming in the service and worship of 
 Him who is love itself and the fountain of 
 every blessing. ' O come let us sing unto 
 the Lord; let us make a joyful noise to the 
 rock of our salvation.' ' Make a loud noise, 
 and rejoice, and sing praise.' ' Sing unto 
 the Lord with the harp; with the harp and 
 til!; voice of a rsalm ; with Irumpets and 
 sound of cornet make a joyful noise before 
 the Lord the King.' ' Serve the Lord with 
 
 gladness; come before His presence with 
 singing.' * Praise Him with the timbrel and 
 dance; praise Him with stringed instruments 
 and organs ' (Ps. xcv. 1 ; xcviii. 4 — G ; c. 2, ; 
 el. 4). To rejoice in the Lord a repeatedly 
 enjoined duty. That joy, however, far re- 
 moved from levity and carnal mirth. Min- 
 gled with reverence and godly fear. A holy 
 awe in the true worship of God, which 
 deepens instead of damping the joy. Joy, as 
 well as love and peace, a fruit ot the Spirit, 
 (Gal. v. 22). Joy in divine worship probably 
 only hindered by the corruption of the heart 
 and its coldness in respect to God, from ex- 
 pressing itself, at certain times, in dance as 
 well as song. The beauty and attraetiveuess 
 of grace heightened by the deep and holy 
 joy which it produces. 
 
 4. Bijldness and courafje. A characteristic 
 of ' armies,' whether human or angelic. Holy 
 courage a grace of the Spirit. ' Adil to your 
 faith virtue,' or courage. Believers called to 
 rpiit themselves like men, and be strong. 
 The fearful classed with the unbelieving. 
 Courage the child of faith. By faith men 
 ' out of weakness were made strong, waxed 
 valiant in fight, put to flight the armies of 
 the aliens.' Veriiiedinthn Primitive Church, 
 and in times of persecution. The noble army 
 of martyrs. ' They loved not their lives unto 
 the death.' True courage, to fear God and 
 have no other fear. Such courage a part of 
 the Christian character. Tiie Cliurch while 
 on earth necessarily militant. The believer's 
 adversaries the world, the flesh, and the 
 devil. Carries in himself two contending 
 armies, the flesh and the spirit (Uom. vii. 
 23 ; Gal. v. 17 ; 1 Pet. ii. 1 ). The life of a 
 believer a warfare, but a blessed one (1 Tim. 
 i. IS ; vi. 12 ; 2 Tim. iv. 7). The Churcli 
 enlisted under Christ as 'the sacramental 
 host of God's elect,' to do battle against its 
 spiritual foes. Not less beautiful in the 
 Bridegroom's eyes because returning, like 
 himself, with scars and wounds. A penitent 
 and believing soul courageously fighting in 
 the Saviour's strength, against sin, Satan, 
 and an evil world, more beautiful in Christ's 
 eyes than armies of Seraphim (Luke xv. 6, 7, 
 10). 
 
 The whole redeemed Church of Christ 
 known as two armies — the Churcli militant 
 on earth, and the Church triumphant ia 
 heaven. With the latter the battle is fought, 
 and the victory won ; with the former, the 
 fight still continues, but the victory certain. 
 In the eye of the glorious Leader, both but 
 'one army of the living God.' The day at 
 hand when they shall be visibly one, as ' the 
 armies which are in heaven,' following their 
 victorious Commander, avIio, as the Kider on 
 the White Horse, ' witli righteousness doth 
 judge and make war ' (Rev. xix. 11 — 14). 
 
 109 
 
CHAP. VII. IIOIIILETIC COMMENTARY: THE SONG OF SOLOMON 
 
 Suulamite's Beauty CoMTEiirLATED 
 AXD Admired. 
 
 Chap. vii. Verse 1—7. 
 
 How beautiful are tliy feet with slices, 
 O Prince's (laughter ! 
 The joints of thy thighs are like jewels, 
 The work of the hands of a cunning 
 
 '.vorkiTian. 
 Tliy navel is like a round goblet, 
 That wanteth not liquor. 
 Thy belly is like a heap of wheat, 
 Set about with lilies. 
 Thy two breasts are like two young rccs 
 
 that are twins. 
 Thy neck is as a tower of ivory. 
 Thine eyes like the lishpools in 
 
 Heshbon, 
 By the gate of Bathrabbim. 
 Thy nose is as the tower of Lebanon, 
 That looketh towards Damascus. 
 Thy head upon thee is like Carnaei, 
 And tiie hair of thy head like purple; 
 The King is held in the galleries. 
 How fair and how pleasant art thou, O 
 
 love, for delights ! 
 This thy stature is like to a palm tree, 
 And thy breasts to clusters of grapes. 
 
 Shulamite, encouraged by his gracious 
 call, now appears in the presence of the King. 
 The King, probably accompanied by liis 
 female attendants, contemplates and admires 
 with Ihem her sweetness and beauty. Tlic 
 eye surveys her whole figure, including her 
 ornaments and attire, winch, as in the case 
 of the shoes, can alone meet the view. These 
 latter, liowever, admired and mentioned as 
 tending to set off her beauty. 
 
 The title here given to Shulamite observ- 
 able— ' Prince's daughter.' Probably not 
 so originally, but— (1) Through union with 
 Solomon. (2) As worthy to be such— her 
 beauty, dignity and grace, such as to become 
 a_ prince's daughter, while her spirit and 
 disposition were such as to suggest a roval 
 extraction. The Church of Christ, and be- 
 lievers individually, fitly so called, as— (1) 
 Born of God, the King eternal (John i. 12 ; 
 2 Cor. vi. 18 ; 1 Johii iii. 1). (2). United 
 to Christ, the ' Prince of the Kings of the 
 earth,' as His Bride (Ptcv. xix. 7 ; xxi. 9). 
 (3) Princely in their rank and possessions- 
 kings and priests unto God, heirs of God 
 and joint-heirs with Christ, to inherit all 
 things (Rev. i. 6; xxi. 7; Bom. viii. 17), 
 (4). Endowed with a princely spirit, disposi- 
 tion, and bearing (Is. xxxii. 5—8; Ps. 
 
 110 
 
 xxxvii. 21 ; 2 Sam. xxiv. 22, 23 ; 2 Cor. viii. 
 1 — 'I')- Believers raised by sovereign grace 
 as beggars from the dung-hill to sit with 
 jirinees, and to inherit the throne of elory 
 (1 Sam. ii. 8 ; Ps. cxiii. 7). 
 
 In the contemplation of Shulamite by the 
 the king and his attendants, and in tjie 
 description of her loveliness and grace, her 
 'feet,' or rather .rfe/;.?, and the 'shoes' she 
 wore, the first object noticed. Perhaps the 
 attention first struck by her graceful and 
 becoming gait as she ' returned ' and ap- 
 ]iroachcd the king. The shoes of Oriental 
 I'cmales of rank always beautifully and richly 
 ornamented. The feet thus adorned indica- 
 tive of a princely condition. The ' feet,' or 
 steps, suggestive of the believer's M'alk and 
 daily life. Practical holiness and devotion 
 to the Lord's service a great part of spiritual 
 beauty. Tliis especially noticed by the Lord 
 Jesus. ' Ye are my friends, if ye do whatso- 
 ever I command you.' Indolence and sloth 
 no part of a believer's character. The ' shoes ' 
 of the believer the ' preparation ' given him 
 by 'the Gospel of peace,' for holy active 
 service or patient enduring of the Master's 
 will. The feet to be ' beautiful with shoes,' 
 in imitating the Bridegroom who 'went 
 about doing good,' and, according to ability, 
 imblishing the glad tidmgs of peace (Is. 
 Iii. 7; Horn. x. 15). Carrying the tidings 
 of salvation to a perishing world, the work 
 peculiarly committed to the Bride of Christ, 
 and that in which great part of her beauty is 
 seen. The distinction of 1he Pentecostal 
 Church— they ' went every where preaching 
 the Lord Jesus ' (Acts viii. 4 ; xi. 19, 20 ; 
 2 John vii.). The New Testament Church 
 to be not merely evangclieal, but evangelistic. 
 Called not merely io hold, but to hold forth 
 the Word of Life (Phil. ii. 16). ller beauty 
 not merely in holy walking, but in lowly 
 working. The Church essentially a mission- 
 ary institution, estabhshed by her Lord before 
 He went up to heaven, and fitted for her 
 work by the promised gift of the Holy 
 Ghost (Matt, xxviii. 20 ; Luke xxiv. 40— 
 49). 
 
 The order in the former descriptions of the 
 Bride's ^beauty here reversed. Commencing 
 with the 'feet,' advances upwards. Perhaps 
 the Churcli here especially exhibited as seen 
 by men. The world can see the believer's 
 walk and judge of that. Men mark how 'the 
 Christian lives. His mtcanl life ' hid with 
 Christ in God.' The outward walk suggested 
 also by the next object mentioned in the 
 description. ' The joints (or roundings) of 
 tliy thighs are like jewels,' &c. The gait as 
 well as appearance of the Bride's figure 
 still probably in view. The comparison to 
 'jewels' perhaps suggested by the eye falling 
 on the Bride's jewelled girdle. The descrip* 
 
JIOMILETIC COMMENTARY: THE SONG OF SOLOMON. chap. vil. 
 
 tioii, as expressive of the life of the New 
 Testament Church, verified in Acts ii. 42— 
 47; iv. 32— :37; Heb. x. 32— 3G. That life 
 the production of a Divine workman (Epli. 
 ii. 10 ; Gal. V. 22). The Divine life of be- 
 lievers the result of the renewing of the Holy 
 Ghost (Tit. iii, 5). 
 
 In ihe description of this and the parts 
 next named, as in the case of t\\e/ee(, the 
 dress that clothed them only visible, and the 
 subjects only of tlie comparisons, namely -. 
 ' the navel ' or girdle-clasp which covered it, 
 and the belly or body with the breasts, 
 described by the light coloured dress of 
 golden tissue embroidered w(h white flow- 
 ers — the ' garments of wrought gold ' and 
 the 'raiment of needlework' worn by the 
 Bride (Ps. xlv. 13, 14). The comparisons, 
 like tiie mention of the parts themselves, 
 more according to the style of Oriental than 
 of modern European poetry. The parts now- 
 mentioned more especially connected with 
 maternity, always highly esteemed in the 
 East; and the comparisons chosen ac- 
 cordingly. The navel, or girdle - clasp, 
 compared to a round goblet, replenished 
 with wine ; the breasts to two young beauti- 
 ful gazelles — the emblems of love and 
 beauty (Pro v. v. 19) ; and the body, or the 
 robe which clothed it, to a heap of wheat sur- 
 rounded, as is said to have been the custom 
 at a harvest festivity, with lilies or other 
 ilowcrs. The Church, like Shulamite, to be 
 ' ]iot only a beautiful Bride, but a fruitful 
 mother.' The New Testament or Gentile 
 Church, the ' barren woman made to keep 
 house, and to be a joyful mother of 
 children' (Ps. cxiii. 9). To the free Jeru- 
 salem, which is above, and which is the 
 mother of all believers, the Prophet, followed 
 by the Apostle, cries: 'Rejoice, O barren, 
 thou that didst not bear ; for more are the 
 children of the desolate than of her which 
 hath an husband' (Isa. liv. 1: Gal. iv. 2G, 
 27). That Church represented by such as Paul 
 himself, when he says : ' My little children, of 
 whom I travail in birth again, until Christ be 
 formed in you.' * We were gentle among 
 you, even as a nurse cherisheth her children' 
 (Gal. iv. 19; 1 Thess. ii. 7). The bodily 
 parts, and the comparisons in the text, sug- 
 gestive of a mother, not only bearing, but 
 nourishing, her children. The goblet of wine, 
 the lily-girdled heap of wheat, and the two 
 fawn-like breasts, not unsuitable emblems of 
 the nourishment which the Cluu-eh, as a 
 spiritual mother, extends to her children in 
 the word and sacraments: tl'c cup of blessing 
 which she blesses, the bread which she 
 breaks, and the pure milk of the Word, which 
 she administers. A 'heap of wheat set about 
 with lilies,' a suggestive emblem of what 
 should be the character of 
 
 Ministerial Discourses. 
 
 1. A '■ licap ofvlirat^ Solid spiriiual food, 
 consisting of pure Scripture truth, the Ibod 
 God feeds His peo])le with. 'I should have 
 fed thee with the lincst of the wheat' (Ps. 
 Ixxxi. IG). The spiritual ' corn,' vvhicli, 
 under the New Testament, should 'make 
 the young men cheerful' (Zech. ix. 
 17). The ' truth as it is in Jesus ' the 
 ' bread that strengtheueth man's lieart,' and 
 makes it glad. ' Thy words were found unto 
 me, and 1 did eat them ; and Thy word was 
 the joy and rejoicing of my heart.' The Word 
 of God that by which the 'young men' are 
 made strong, and are eual)lcd to 'overcome 
 the wicked One' (1 John ii. 14). That 
 'wheat' Christ Himself in His person, 
 ofRces, and work. Christ the 'grain of 
 wJieat ' which, falling into the ground and 
 dying, brings iorth muelt fruit (Jolm xii. 24). 
 The bread of life which came down from 
 heaven, ' of whicli if a man eat he shall live 
 for ever.' A discourse to feed the souls of 
 the hearers, to be, not merely tntth, but 
 'the truth as it is in Jesus.' To be a heap 
 of Vj-heot. Therefore to be well winnowed. 
 Thechaff of mere human fancies, speculations, 
 or traditions, to be carefully excluded. 
 ' What is the chaff to the wheat ? saiih the 
 Lord. Is not my word like as a fire ? snith 
 the Lord ; and bke a hammer that breakcth 
 the rock in pieces ' (Jer. xxiii. 28, 29). The 
 most useful discourses those that have 
 most of Bible truth in Bible language. No 
 words, for power and efScacy, 'like the words 
 which the Holy Ghost teacheth ' (1 Cor. 2, 
 13). Discourses not only to have the truth, 
 but to have it in abundance. Not a handful, 
 but a heap of wheat. j\linisters to preach a 
 full Christ — a Christ who is both Prophet, 
 Priest, and King. Discourses to contain 
 both doctrine, promise, and precept; the 
 things to be believed, and the things to be 
 done ; the things done on God's side, and the 
 things to be done on ours. A fulness in 
 Christ and the truth concerning Him that is 
 inexhaustible. Discourses also to exhibit the 
 truth in a connected, orderly, and methodical 
 manner. A heap of wlieat — compact and 
 orderly, not mere loose and scattered grains. 
 Divine evangelical truth a compact whole, 
 with order, connection, and mutual depen- 
 dence in its parts. Both law and Gospel, 
 doctrine and duty, to have their proper place 
 and proportion. Christ taught the people as 
 they were able to hear it. The foundation 
 to be laid in first principles, and so ' to- go 
 on to perfection ' or higher truths (Heb. 
 V. 11 — 14; vi. 1). A natural and ordei-ly 
 arrangement in a discourse necessary as well 
 to its retention as its apprehension. 
 
 2. ^ Set about loith lilies' The heap of 
 
 in 
 
IIOMILETIO COJDIENTARY: THE SONG OF SOLOMON. 
 
 wheat surroundecl with lilies in the way of 
 ornament. The heap thus made more 
 attractive. 'Apples of gold' to be served 
 up in baskets of silver (Prov. xxv. 11.) The 
 wise preacher to ' find out acceptable words,' 
 while ' words of truth.' "Faithful discourses 
 not necessarily devoid of ornament. Solidity 
 in the matter to be connected with sweetness 
 in the manner of delivering it. The ' heap 
 of wheat' beautified and commended by 
 the 'lilies' that surrounded it. Style as 
 well as staple to be attended to. The lilies 
 not to be eaten with the wheat, yet not there- 
 fore without their purpose. The wheat of 
 solid and saving truth advantageously set 
 forth with the lilies of metaphor and simile. 
 Such lilies culled from the fields of God's 
 works as well as God's Word. Gathered 
 also from the words and works of men. 
 Truth both commended and conveyed by apt 
 illustration. Comparisons and illustrations 
 often the window that admits the light. Illus- 
 trations drawn from all quarters — history, 
 science, biography, external nature, common 
 life. The discourses of the great Teacher full 
 of them. The better able the preacher is to 
 introduce them, the more likely he is to be 
 usefvd. Yet the 'lilies' only to surround 
 the wheat. To be ' set about ' the heap, 
 not mixed up with it. Truth, not metaphor 
 or simile to be the staple. The garnishing 
 not to be confounded with the food with 
 which it is served. ' Very fine, sir, very 
 fine ; but people cannot live upon flowers.' — 
 Robert Hall. The truth to be the prominent 
 and commanding object. Illustration and 
 ornament to be only so far employed as may 
 render the truth more attractive and effective. 
 ' Lilies' not to take the place of the ' wheat.' 
 
 The neck, eyes, and nose of the Bride next 
 commended. The neck for its whiteness and 
 erectness compared to a 'tower of ivory.' 
 The eyes for their largeness and lustre, soft- 
 ness and serenity, compared to the two 
 ponds in Heshbon, the Amorite capital, 
 situated on each side of the gate of Bathrab- 
 bim. The nose, for its prominence and 
 majesty, compared to ' the tower of Lebanon 
 that looketh towards Damascus,' the active 
 enemy of Israel, that had been taken by 
 David, but recovered its liberty under Solo- 
 mon (2 Sam. viii. ; 1 Kings xi. 23 — 25). 
 Without straining the allegory and the com- 
 parisons, we may view this iiart of the descrip- 
 tion as suggestive in relation to the INIew 
 Testament Church of — 
 
 1. The believer'' X pur it i/ of life and liber tj/ 
 of spirit, as indicated by Sludamite's fair and 
 erect ' neck ' rising like a ' tovi'cr of ivory.' 
 White unspotted ivory, a fit emblem of tlie 
 life of one whom the grace of God teaches 
 'to deny Himself to all ungodliness and 
 
 112 
 
 worldly lusts, and to live soberly, righteously, 
 and godly in this present world ' (Tit. ii. 11, 
 12). A neck like an ivory tower sufficiently 
 suggestive of that ' liberty wherewith Christ 
 makes His people free '—a liberty from the 
 yoke of bondage both in regard to sin and 
 self-righteousness — a liberty not abused as a 
 cloak of maliciousness, but proving itself by 
 a self-denying love. 
 
 2. The believer's calmness, intelligence, and 
 hcMvenlymindedness, in the presence of a noisy, 
 anxious, and bustling world ; as symbolized 
 by Shulamite's soft bright eyes, suggesting 
 the placid pool, with its smooth, dee]), 
 transparent waters, reflecting the heavens 
 and heavenly bodies on their unruffled 
 bosom, on each side of the principal gate of 
 Heshbon, with its hum of court and market, 
 and its constant tramp of passengers. Be- 
 lievers taught of God not to be ' conformed 
 to this world, but transformed by the renew- 
 ing of their mind ' ; to ' look not at the things 
 which are seen and temporal, but at tliosc 
 which are unseen and eternal ' ; to be ' with- 
 out carefulness,' and to have their 'conversa- 
 tion in heaven'; to learn of Him who was 
 ' meek and lowly in heart,' aud to be, at 
 once, ' wise as serpents and harmless as 
 doves.' 
 
 3. The belieccrs boldness, vigilance, and de- 
 cision, in the presence of a world that either 
 persecutes or ensnares, and of the great ad- 
 versary that goes about ' like a roaring lion 
 seeking whom he may devour.' Symbolized by 
 a 'nose' that suggested the tower of Lebanon, 
 boldly confronting and keeping a vigilant 
 watch upon the hostile city of Damascus. 
 So the Council at Jerusalem marvelled at 
 the boldness of Peter and John in their pre- 
 sence. Believers taught to watch and be 
 steadfast in the faith ; to be strong and to 
 quit themselves like men ; to be sober and 
 vigilant, and not ignorant of Satan's devices ; 
 to' obey God rather than men, and to ' esteem 
 the reproach of Christ greater riches than 
 the treasures of Egypt.' 
 
 The description ends with the head, as it 
 began with the feet. ' Thine head upon thee 
 is like Carmel,' &c. Shulamite had com- 
 mended her Beloved's head as ' being like the 
 most fine gold.' Hers, perhaps still wearing 
 the marriage chaplet, now commended in 
 turn, as resembling the majestic Carmel, 
 towering up from the sea and the plain, and 
 crowned with foliage and flowers. Her hair 
 admired as resembling the richest purple, 
 as well from its lustre as its deep, dark 
 colom-. Her Carmel-like head suggestive of 
 the dir;nity of Christ's Church, and the 
 authority with whicli He invested her when 
 He said : ' Whatsoever ye shall bind on earth 
 shall be bound in heaven ; and whatsoever 
 ye shall loose ou earth shall be loosed in 
 
CHAP. -vir. 
 
 nOMlLETlC COMMENTARY: THE SOXd OF SOLOMOX. 
 
 licavcn. "Whosesoever sins ye remif, they 
 are remiited, and whosesoever sins ye 
 retain they are retained.' The ])o\ver of 
 Clu-ist excreised in His Church when act- 
 ing ill His name; and an authority given 
 unto her by Him for edification, but 
 not for destruction (1 Cor. v. 3 — 5 ; 
 2 Cor. X. 8; xiii. 10). Tlie 'hair/ given 
 to the woman for a covering, and serv- 
 ing as her ornament and glory (1 Cor. 
 xi. 15), suggestive of the precious fruits of 
 the Spirit proceeding from Christ, and form- 
 ing the true adornment of His Church — love, 
 joy, peace, long-suffering, &c., the 'fruits of 
 righteousness which are bv Jesus Christ to 
 the praise of God' (Gal. v/SS ; Phil. i. 11). 
 The believer's adorning not ' the plaiting of 
 the hair, or the wearing of gold, or the 
 putting on of apparel; but that of the liidden 
 man of the heart, which is not corruptible, 
 the ornament of a meek and quiet spirit ' (1 
 Peter iii. 4). 
 
 The last clause in verse fifth apparently a 
 parenthesis, expressing the admiration of the 
 observer and tiie attractive power of Shu- 
 lamite's beauty. 'The (or a) king is held 
 [bouud or captive] in tiie galleries '' (or ' by 
 the tresses'). No higher' commendation of 
 her charms than that a King— and such a 
 King as Solomon! — was held captive by 
 them. Suggestive of the spiritual beauty 
 put upon the believer, in contemplating 
 which the King of kings finds His delight. 
 ' Forget thine own people and thy father's 
 house, so shall the King desire thy beauty ' 
 (Ps. xlv. 10, 11). ' He shall rejoice over 
 thee witji joy ; He sliall rest in His love.' 
 That beauty as great as a Three-One God 
 can put upon a creature in order to fit that 
 creature for a Bride to tlie incarnate Son, 
 ' wiio loved the Church and gave Himself for 
 it, that He might sanctify and cleanse it by 
 the washing of water through the Word, 
 that He mi^ht present it to Himself a glo- 
 rious Churcli, not having spot, or wrinkle, or 
 any such thing ' (Eph. v. 2S). The clause 
 equally expressive of the love of Christ, as of 
 the Cliurch's beauty which He imparts to 
 her. Infinite condescension and love on tlie 
 part of Him who ' humbleth Himself to 
 behold the things that are done in heaven,' 
 that He is held bound, not by the beauty and 
 dazzling glory of the Seraphim that never 
 siimed, but by the imparted beauty of those 
 whom He raised from the dunghill of degra- 
 dation and sin, ' to set them among princes, 
 even the princes of His people' (Ps. cxiii. 
 5). Wonderful power of tlie believing sinner 
 over the loving Saviour. ' Drawn bv His 
 Church's prayers, He is held by the Cliurch's 
 ])raises.' 
 
 The contemplation of SJiulamite's beauty 
 loUowcd by an exclamation of admiration 
 
 and delight. 'How fair and how pleasant 
 art thou, love, for (or in) delights ! ' The 
 ciiaracter of 'fiiii- and pleasant' alreadv 
 a.-sciil)ed by Sliulainite lo her Beloved (chap. 
 1- IG). This twofold character now applied 
 by the King to herself. A mutual admira- 
 tion and delight Ijetween Christ and His 
 people. What He is in their eyes they arc 
 m His. Christ not only ' fair ' in Himself,' 
 I)ut 'pleasant ' to His people. Believers not 
 only made ' fair ' in themselves, but ' plea- 
 sant ' to Christ, Exhibited still further in 
 the ex])ression ' for (or in) delights.' An 
 amazing fact, and ex])ressive of inconceivable 
 grace on the part of Christ,— that the Son of 
 God and Lord of glory can and does find 
 dcliglit in His blood-bought Church, consist- 
 ing of sinners raised from the dust and dung- 
 hill of spiritual filthiness and corruption. 
 Yet such the case : ' The King shall greatly 
 desire thy beauty.' ' He shall rejoice over 
 thee with joy : He shall rest in His love ; He 
 shall joy over tiiee with singing.' 'Thou 
 slialt be called Hephzibah, Vor the Lord 
 delightetli in thee. As a bridegroom re- 
 joiceth over the bride, so shalPthy Lord 
 rejoice over thee ' (Isa. Ixii. 4, 5 ; Zeph. iii. 
 17; Ps. xlv. 11). That delight in His saved 
 peojjle as— (1) :Made what they are by the Holy 
 Spirit's grace,— conformed to Christ's owii 
 image ; (2) His own Bride, the gift of His 
 Father, and espoused by Himself; (3) His 
 redeemed Bride, for whom He has paid tlie 
 price of His own humiliation, agony, shame, 
 'l)lood, and deatji. His delight in them now, 
 in the midst of all 1 heir imperfections ; what 
 when they siiall bo presented to Himself 
 hereafter, 'a glorious Churcli, without spot or 
 , wrinkle, or any such thing?' Hence the 
 duty of believers : (1) To aim at perfect 
 holiness. Th<- holier a believer is, the 
 greater is Chri.;t,'s delight in him. (2) To 
 be much in fellowship with Jesus. That 
 iellowship the Saviour's joy. (3) To seek • 
 the conversion of others. Every converted 
 soul an addition to the Rridegroo'm'.s delight. 
 Tlie Bride composed of such souls. (1)' To 
 endeavour to promote tlie sanctification of 
 believers. Christ's joy enlianced as their 
 sanctification advances. ' An increase in their 
 holiness is an increase in His joy. 
 
 As if unable sufiiciently to adiiiirc the grace 
 and beauty of his .Bride, the king resumes 
 his description with tlie comparison of her 
 whole figure to a noble and beautiful palm 
 tree, with its rich clusters of dates and its 
 evergreen and elegant branches. This thy 
 .stature is like a palm tree, and thy breasts 
 like el 1 1. •^iers of grapes' (or rather '' dates '). 
 The paliu one of the most beautiful of trees. 
 Froin its erectuess and the general beauty 
 of its aspect, its Hebrew name (Thamar; 
 often given to women (Gen. xxxviii. 6 • 
 113 
 
€UAP. MI. IIOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 2 Sam. xiii.l; xiv. 27). Tlie fijjure of a 
 palm tree IVequentiii llic decoiaiiou of Solo- 
 mon's lem})le. At one time abundant iu 
 Palestine, and cliosen as the emblem of the 
 country. Now rarely to be met wiili. Judah 
 sits desolate under her solitary palm tree. 
 The palm tree, l)oth from its beauty, its 
 fruit fulness, and its character as an ever- 
 green, an emblem of the righteous (Ps. 
 xcii. 12). The eom])arison of Shulamite's 
 stature to a ])alm tree natural; the Bride 
 being regarded — (1) As a tall and elegant 
 female. (2) As tiie Chnveh of Christ con- 
 sisting of those who are both justilied antl 
 sanctilled in Christ Himself. Points sug- 
 gested in the com|)arisou of the Church and 
 the individual believer to a 
 
 Palm Tree. 
 
 1. Its ererh/ess. The palm straight and 
 upright. Believers upright in t heir principles 
 and conduct. Straightforward, as opposed 
 to the wicked, whose ways are 'crooked' 
 (Ps. cxxv. 5 ; Prov. ii. 15). Free and joyous, 
 as distinguished from the sjiirit of bondage 
 and fear that causes the back to be ' bowed 
 downalway' (Ps. Ixix. 23; Horn. xi. 10). 
 
 2. Its regnl arii 11 . The palm regular in its 
 growth and figure, both in respect to stem 
 and branches. The Apostle's joy in behold- 
 ing the Church's order. The believer's be- 
 haviour orderly. His spiritual growth re- 
 gular. His piety to be symmetrical. Atten- 
 tion to be given to (dl the will of God, and 
 to all the pattern shown in Christ himself. 
 
 3. lis, fi-ui/ftdi^eftfi. The fruit of the palm 
 tree both abundant and nutritious, growing 
 in very large clusters nearthc stem. Believers, • 
 united to Christ as the Life, bear in greater or 
 less abundance the fruits of the Spirit, love, 
 joy, peace, &c. To be fdlcd with the fruits 
 of righteousness. To abound in every good 
 word and work . Their fruit glorifying to God 
 and profitable to men. Continues to be borne 
 at all times and in all circumstances, even 
 unto old age (Ps. xcii. 13, 14). 
 
 4. Its i^erpetual greeii/iess. The palm an 
 evergreen. Always crowned with beautiful 
 green feathery branches. True grace an ever- 
 green. Inward spiritual life, which is Christ 
 Himself, abiding. Discovers its beauty and 
 freshness alike in prosperity and adversity ; 
 in health and sickness ; in youth and old 
 age. 
 
 5. Its eladicifij and mvincihleiiess. The 
 fibre of the palm so elastic that no imposed 
 weights can hinder its upward growth. Hence 
 probably its brances used as tokens of victory 
 and triumph. Nothing able to separate the 
 lieliever from Christ, who is his life, or to 
 prevent his spiritual growth and final perfec- 
 tion. In all things made more than a con- 
 
 114 
 
 qncror through Him who has loved him. Al 
 things made to work together i'or his spiritual 
 and eternal good. The Church, like its type 
 in Egypt, — ' the more they afHicted them, the 
 more they multiplied and grew' (Ex, i. 12). 
 The l)lood of the martyrs the seed of the 
 Church, 
 
 0. Its r/fiiiPj-al hfdid}/. The palm tree one 
 of the most beautiful objects in the vc^getable 
 world. The highest beauty seen ni true 
 religion and those exhii)iting it. Witnessed 
 in its perfection in the Lord Jesus Christ, 
 Seen, more or less, in all His members who 
 are to be conformed to His image. A loving 
 and consistent (Christian the admiration of 
 men. 
 
 The breasts of the Biide compared to 
 clusters of dates, tJie fruit of the i)alm tree. 
 The comparison natural from tlie dates grow- 
 ing in large clusters near the stem of the 
 tree. The fruits of tiie Spirit found in 
 believers sweet and refresiiiug to Christ. 
 Of these fruits, love, symbolized by the 
 breasts, the first in tlic inspired list (Gal. 
 v. 22), and the most precious to the Saviour. 
 The love of jMary, as shown by her anointing 
 His feet with costly' perfume, the subject of 
 the highest encomium ever passed by the 
 Saviour on any individual act : ' Why trouble 
 ye the woman ? for she hath wrought a good 
 work upon me. Verily, I say unto you, 
 Wheresovcr this Gospel shall be preached 
 in the whole world, there shall also this, 
 that this woman hath done, be told for a 
 memorial of her' (Matt. xxvi. 10—13). 
 A similar act, done from similar feelings by 
 another woman, as the expression of her 
 love to Him who had so graciously forgiven 
 her, rewarded with similar praise (Luke vii. 
 37 — 40). No perfume so sweet, and no 
 fruit so precious to the Saviour, as the ar- 
 dent love of a forgiven sinner. 
 
 The King's Resolution and 
 Anticipation. 
 
 Verses S, 9, 
 
 I said, I will go up to the palm tree : 
 1 will take hold of the boughs thereof 5 
 Now also thy breasts shall be as clusters 
 
 of the vine. 
 And the smell of thy nose like apples ; 
 And the roof of thy mouth like the best 
 
 wine, 
 (For my beloved), 
 That goeth down sweetly, 
 Causing the lips of them that are asleep 
 
 to speak, 
 
 ' I said,' indicative of the king's purpose, 
 
IIOMILETIC COMMENTARY: THE SOXG OF SOLOMON 
 
 whether secret or expressed, in ref^anl lo 
 Shulamite. TJie purpose- lirst, to iiiake her 
 his ]'>ride ami then to enjoy her fellowship as 
 such (Prov. V. IS, 19). Christ's doino's iu 
 regard to His Church the result of a l')ivine 
 purpose. His delights, prospectively, with 
 the children of men, before the foundation of 
 the world (Prov. viii. 31). His purpose to 
 give Himself for sinners, to unite them to 
 Himself as His Bride, and theu throughout 
 eternity 10 rejoice in tlieir fellowship and 
 love. 'Father, I will that they also whom 
 Thou hast given Me he with me where 
 I am, tliat they may behold My glory, which 
 Thou hast given Me ' (John x'vii! 2\). 'He 
 loved the Church and gave Himself for it 
 that He might sanctify and cleanse it by the 
 washing of water by" the A\'ord; that, He 
 might present it lo Himself a glorious 
 Church.' 'He gave. Himself for 'us that 
 redeem us from all iniquity, and purify unto 
 Himself a pecuhar people.' 'This 'people 
 have I formed for Myself (Eph. v. iiG ; Tit. 
 ii. 11; Isa. xhii. 21). Haviua: loved and 
 given Himself for His Churcli, He will 'rest' 
 and have delight 'in His love ' (Zepli. iii. 17). 
 Christ said, 1 will go up to the palm tree— 
 
 (1) Iu the cvcrlas'liug covenant when He 
 engaged to be the Redeemer of the world. 
 
 (2) When iu the fulness of time He gave Him- 
 self for His Church, and 'for tiic joy that 
 was set before Him, endured the cross de- 
 spising the shame.' (Ii) When He, according 
 to His loving purjiose, arrests the wanderer 
 in his sins, and, as the good sheidierd, lays 
 the lost one ' on his slioulders, and returns 
 with it rejoicing.' (4) When iVom tia\e to 
 time He lovingly manii'csts Himself to His 
 saved one, comes in and sups with him and 
 he with Him (Rev. iii. 2U). (5) When at 
 death He receives the believer to Himself, 
 that where He is he may be also (John xiv. 
 -'). Christ's resolution that of enjoying the 
 fruit of the travail of His soul, "and of 
 jmtting His people also in possession of it. 
 in His love He provided the feast, and with 
 His people He sits down to it. Planted the 
 tree when He ascended the cross, and eats 
 tiie fruit of it now that He has ascended the 
 throne. The hap|nness of the believing soul 
 to yield itself to Christ as the palm tree, for 
 llis enjoyment of the i'ruits of it. 
 
 Anticipation conned cd with resolution. 
 ' Now also thy breasts shall be as clusters of 
 the vine,' &c. The loving fellowship of his 
 beloved bride should be sweet and refresh- 
 ing to him as the clusters of tlic vine, the 
 liHgTunce of citrons, and the richest wine, 
 A similar anticipation and desire already ex- 
 ])resscd on tlie jiart of theRride iu reference 
 to her Rcloved (chap, ii, 5). x\ mutual 
 'comfort of love' between Christ and His 
 people. 'My soul desired the tirst ripe 
 
 8—2 ^ 
 
 fruit.' 'Iremem])er tlicc, the kindness of 
 Ihy youiii, the love of thine espousals.' 'I 
 lound Israel like grapes in the wilderness ' 
 (Hos. ix. 10 ; Jer.'iii. -2; ]\lic. vii. 1). This 
 joy experienced by Christ in the iirst love of 
 ihe New Testament, as well as that of the 
 ()ld Testament, Church. His dcliglit found 
 111 His ])eople in proportion as He finds iu 
 Ihem the graces of His Spirit (Ps. cxlix. 
 1 ; Jer. ix. 2 1). In the linished work of 
 the Iirst, creation, God 'rested and was 
 icfreshed ; ' much more iu that of the 
 second. The redeemed Church to be to Him 
 'lor a name, for an everlasting sign that 
 shall not be cut off.'— The spiritual breath of 
 th(^ regenerate soul sweet and fragrant to 
 Christ. ' The smell (or fragrancc'j of tliy 
 nose (or breath) like apj)lcs (or citrons)'. 
 Such l)reath the love and longing, the aspi- 
 rations and exjjrcssions, the ])enitcnee and 
 gratit ude, the confessions and thanksgivings, 
 the sii^hs and groans, the prayers and praises, 
 of the new and spirit-born nature. ' To this 
 man will I look, even to him who is poor 
 and of a contrite spirit, and that trcmbleth 
 at ^{y word.' ' I dwell in the high and 
 holy |)lace ; with him also that is of a contrite 
 and hundilc spirit, to revive the spirit of the 
 humble, and to revive the heart of the con- 
 trite ones' (Isa. Ivii. 15 ; Ixvi. 2). Marked 
 contrast between the wholesome breath of 
 a living soul and the noxious eflluvium of a 
 dead one. The fragrance of a luuuble aud 
 holy love breathed by a believer in propor- 
 1 ion as he walks wi'lh Christ and posseses 
 His spirit. The love and spirit ual-miuded- 
 ness of a pardoned soul the Saviour's 
 sweetest refreshment. Powcrl'ul motive to 
 the cultivation of a holy, lovimr, and spiritual 
 life. •■ V = 1 
 
 The loving self-surrender of the i5riJe 
 apparently imlicated in the words, 'for my 
 beloved ' (verse <)). Probably the words of 
 the Bride interjected while ttie Bridegroom 
 was speaking and comparing her love, and 
 the expression of it, to the best wine. The 
 Bride hastens to assure him that that wine 
 should be entirely for himself. He who was 
 so worthy of her love, and who ])ossesscd 
 such claims to it, should alone possess il. 
 As his happy aud favoured Bride she would 
 love him with an undivided love. The warm 
 anu devoted ahection of our heart the best 
 gilt we can oll'er; and, thi'ough grace, freely 
 given to Him who is most worthy of it, anil 
 has the best right to it. That all'eetion 
 desired aud prized by Him whom angels 
 delight to honour. Our highest happiness to 
 be permitted and enabled to render it. '0, 
 what am I, to love such a One, or to bo 
 loved by that high and lofty one I I think 
 the angels jnay blush to look upon Him. 
 Hell (as 1 now think), and all the pains in 
 U5 
 
CiiA?. vii. UOMILETIC C02niEKTABY: THE SONG OV SOLOMON. 
 
 it, laid on me alone, would not put me from 
 lovins;. Woe, woe is me ; 1 have a lover, 
 Christ, and yet I want love for Ilim. I have 
 a lovely and desirable Lord, who is love- 
 worthy, and who beggeth my love and heart, 
 and I have nothing to give Him.' — S. Ruther- 
 ford . 'Por my Beloved,' the appropriate 
 motto of a loving believers life. To be 
 inscribed on all we are and have. 
 
 Perhaps an intimation, in the conclusion 
 of the verse, of the effects of the believer's 
 love to Christ on others as well as himself. 
 The wine to which the Bride's love, and the 
 expression of ir. ( 'the roof of thy month') 
 is compared, said, according to onr English 
 version, to cause the lips of them that are 
 asleep {Margin, ' the ancient' ) to speak. The 
 language obscure, though indicating some 
 property or effect of the wine spoken of, 
 and so of that which is compared to it. 
 Perhaps the reference to its stimulating as 
 well as refreshing virtue. The influence 
 which Christ condescends to allow His 
 people's love to have upon Himself already 
 stated (chap. iv. 9; vi. 5). Its influence on 
 the world, asleep in the snare of Satan and 
 under the power of sin, to be found, indi- 
 rectly, in the success attending the efforts, 
 prompted by love to Christ and love to 
 souls for His sake, to reclaim the wanderer 
 and rescue the perishing, by conveying to 
 them the glad tidings of His love. Love to 
 Clirist the highest and strongest motive im- 
 pelling believers to self-denying endeavours 
 on behalf of a perishing world. ' Lord, thou 
 knowest that I love Thee,' naturally followed 
 by — 'Feed my lambs; feed ray sheep.' 
 ' Inasmuch as ye have done it unto one of the 
 least of these, my brethren, yc have done it 
 unto Me.' Silent lips constantly being 
 opened, from devotedness to Jesus, in the 
 praise of redeeming love. 
 
 Siiulamite's Joyful Self- Surrender. 
 
 Verse 10. 
 
 name of Jesus. (2) Certainty. No mere 
 hope or supposition. The matter placed be- 
 yond a doubt, Satan's object, to lead the 
 believer to question the reality of his sur- 
 render of liimself to Jesus. Such self-surren- 
 der to be madecertainby frequent repetition. 
 This the third time Shulamitc has made the 
 declaration (Chron. ii. 16; vi. o). So Peter 
 declared a third time his love to Jesus. A 
 matter of such importance not to be left in 
 doubt. Desirable to be constantly renewing 
 our self-dedicntion to the Loi"d. Much of 
 our comfort and growth in grace connected 
 with the assurance that we have truly sur- 
 rendered ourselves to Jesus, and are His. 
 Observe in regard to such — 
 
 Self-Surrender. 
 
 I. Its Object. (1) Por his sole poxsession . 
 One shall say : 'I am the Lord's.' ' Ye are 
 not your own.' (2) For His pleaavre and 
 enjoyment. 'For Thy pleasure all things 
 are.' Much more the Church whom He has 
 redeemed to Himself. Christ's unspeakable 
 condescension that He ilnds His enjoyment 
 in His Church. (3) For His service. 'I 
 am Thy servant.' Abigail, when consenting 
 to be David's wife, gave herself to be his 
 handmaid to wash the feet of his servants. 
 Mary's language 1 hat of tlie believer : ' Be- 
 hold the handmaid of the Lord.' Eve given 
 to Adam to be an ' lielp meet for him.' 
 Christ's Church at once His Bride and His 
 servants. Our honour to be made ' fellow 
 workers with Him ' in the salvation of others. 
 (1) For His free disposal . ' Be it unto me 
 according to Thy Word.' ' Let Him do with 
 me as secmeth good in His sight.' ' Not my 
 will, but Thine be done.' Such self- 
 surrender the soul of true religion. ' Re- 
 ligion ' a binding ourselves over to the Lord. 
 ]Slo man can serve two masters. Every 
 man and woman eitlier for Christ or for His 
 adversary. 
 
 I am my beloved's. 
 
 And his desire is towards me. 
 
 With her love, Shulamite's whole self is 
 given to her Beloved. The heart given, all 
 is given. The Believer's langnage t,o Jesus : 
 ' I am thine ; save me.' ' They gave them- 
 selves fn-st to the Lord, and then to us.' ' Tiie 
 Bride's language — (1) That of joy. The 
 believer's surrender of himself to Jesus a 
 joyfi'l one. ' O Lord, I am Thy servant, I 
 am Thy servant ; Thou hast loosed my bonds.' 
 ' Bind the saerilice with cords, even unto the 
 horns of the altar.' Tlie Apostles departed 
 from the Council ' rejoicing that they were 
 comilcd worthy to sudVr shame' for the 
 IIG 
 
 IL Its Character. Such surrender — 
 (1) h. toillinfj and cheer fid owa. 'The Lord 
 loveth a cheerful giver.' ' Not by constraint, 
 but willingly.' Christ's people willing in tiie 
 'day of His power.' (2) Kicholeai/dentireonc:. 
 No part kept, back. Body, soul, and spirit 
 given up. All we are and all we have. 
 ' Holiness to the Lord ' written on the bells 
 of the horse-bridle. Every ' pot ' holiness 
 unto the Lord. ' Not a hoof left behind ' for 
 the enemy. (3) A preseiit and eternal one. 
 Made now. Not put off till to-morrow. No 
 deferring till a more convenient season. The 
 surrender required now. Not to make it 
 now is a refusal. Made now, it is made for 
 ever. No taking back the gift. The sacri- 
 
HOMILETIC COMMENTARY: THE SONG OF S0L03WN. 
 
 fice bound witli the cords of a divine and un- 
 d^ing love to tlie horns of the altar. 
 
 in. T//e Ground of if, 'His desire is 
 towards me.' The desire tliat of a luisband 
 to the wife of his choice. Similar language 
 used of Eve in regard to her luisband (Gen. 
 iii. 10). A man's wife the desire of his 
 eyes (Ezek. xxiv. IG, IS). The desire of 
 Christ towards a sinner that of a Saviour and 
 a Husband. His desire towards us the 
 ground of ours towards Him. We love Him 
 because He first loved us. ' I am Tliy ser- 
 vant ; thou hast loosed my bonds.' His de- 
 sire towards the Church composed of 
 perishing sinners, a desire — (1) To sure and 
 /j/exs it.' 'He loved the Church and gave 
 Himself for it.' His desire towards sinners 
 lirouglit Him from heaven, and then nailed 
 Him to the Cross for their sake. His desire 
 towards His redeemed such that He can 
 withhold no good thing for them. His care 
 and concern for His Church that of a hus - 
 band for his wife. Bears with her indrmities, 
 sympalhizes with her sorrows, protects her 
 from danger, comforts her in trouble, pro- 
 vides for her wants, prei^ares for her a homo. 
 (2) To /w.sw.s-s- If as His oio/i. 'He gave 
 Himself for us, that He might redeem us from 
 all iniquity, and purify unto Himself a pecu- 
 liar people.' His desire, that they nuiy both 
 l)e ' l)rought to Him, and kept in Him ' 
 (John X. i(J ; xvii. 11). (3) To liaro it wUk 
 Himself for ecer. Is gone to heaven to ]irc- 
 parc a jilaee for them, that where He is, 
 tlicrc they may be also. Hence His inter- 
 cessory i)rayer: 'Father, I will lliat tiicy 
 also whom Thou hast given Me be with Me 
 wlierc I am' (John xiv. 3; xvii. 21). Rises 
 from His Throne of glory to meet and wel- 
 come the liberated spirit of His faithful 
 servant (Acts vii. .55). 
 
 Observe the iiidioidualilij of the desire. 
 'His desire is towards me^ Taith's triumph. 
 and tiie soul's comfort in that little word 
 me. Every sinner that accepts of Jesus as a 
 Saviour warranted to employ the language. 
 True even of the sinner before he accepts 
 the Saviour. His desire also towards the 
 unsaved one ; for, did He not come ' to seek 
 and to save that which was lost ? 
 
 The Bride's Proposal. 
 
 Verse 11-13. 
 
 Come, my beloved, 
 
 Let us go forth into the field ; 
 
 Let us lodge in the villages. 
 
 Let us get up early to the vineyards ; 
 
 Let U8 see if the vine flourish) 
 
 If the tender grapes pppear^ 
 
 And the pomegranates bud forth ; 
 There will I give thee rny loves. 
 The mandrakes give a smell, 
 And at our gates 
 Are all manner of pleasant fruits. 
 New and old, 
 Which I have laid up 
 For thee, my beloved. 
 
 Shulamite speaks, in reply to the King, as 
 having her heart on her native lields and 
 vineyards— the rural scenes and employments 
 in which she had been brought up. Tiiese 
 more attractive to her pure and simple mind, 
 with its genuine love of nature, than the 
 splendour and ceremony of a court. Probably 
 the wish also present, that her native locality 
 might enjoy the benefit of her exaltation. 
 But for all this, or whatever might be the 
 object of her proposal, her Beloved must go 
 along with her. Painful now any tliouglit 
 of separation from him. His presence and 
 society her only earthly happiness and joy. 
 
 The Church of Christ and believers indi- 
 vidually, happy as the Bride of the Son of 
 God, look, out in ]nty and in the bowels of their 
 Lord, on the lands of the heathen, and a 
 work! lying in wickedness, to which they had 
 (liemseives belonged. Thus the Church of 
 Pen! ccost soon ' went everywhere preaching 
 the "Word.' This according to the will and 
 conunissiou of her Lord. ' Go ye into all the 
 world,' &c. ' Ye shall be witnesses unto Mc 
 in Judea and Sanuu-ia, even unto the utter- 
 most ends of the earth.' The apostles and 
 disciples were to berjiii at Jerusalem, but not 
 to stop there. Strietlj% the resolution of the 
 Church at Autioeh, under the direction of the 
 Holy Ghost, the first full verification of the 
 text (Acts xiii. 1, &c). Subsequently, a 
 second made by the apostles, to visit tin; 
 places among the heathen where they had 
 jireached the Gospel, and 'to see how they 
 did' (Acts XV. 36). Shularaite's 'come' an 
 echo of her Beloved's (Chron. ii. 10 — 13). 
 The Church, in time, responds to Christ's 
 Call, and pleads the fulfilment of His 
 promise. The text suggestive of 
 
 The Church's Calling. 
 
 That calling a Missionary one. _ The 
 Church called to carry out the Mission of 
 Christ into all the world. To be no longer 
 the spring shut up, but streams flowing forth. 
 Made the bearer of the glad tidings of a 
 Saviour intended for all people. Clu-ist is 
 to be set up as an ensign in every laud. That 
 ensign to be carried and displayed by the 
 Church (Isa. xi. 12 ; Ps. Ix. 4). The ' day 
 of good tidings' to be shared in by a 
 nerishins world. The King's commission to 
 ^ ° 117 
 
CHAT. VTi. nOMILETIC COMMENTARY: THE ^ONG OF SOLOMON. 
 
 las servants, to go out into the hedges and 
 highways, the streets and lanes of the city, 
 1 invite in 1 he poor and needy, and even to 
 eompel them to come to the marriage feast. 
 'J'he Gospel to l)c preached in the 'villages,' 
 as well as the large centres of popnlation. 
 Bat observe — 
 
 1. The Lord's presence with the Church, ne- 
 cessary for success hi her efforts for the 
 pcanf/eli:atioH of lite v-orld. Shulamitc's 
 language to the King that of the evangelistic 
 Church pleading with Christ for His pre- 
 sence. ' Come, my beloved, let us go forth,' 
 &c. Moses' pleading with God to be that of 
 Hie minister and missionary before going 
 forth to deliver his message : ' If Thy pre- 
 sence go not with us, carry us not up hence.' 
 Preparation important ; but Christ's pre- 
 sence and power essential. Christ's word to 
 the faithful and tiioughtful preacher that to 
 Gideon as the Lord looked on him : ' Go in 
 this thy might; have not I sent thee?' 
 Christ's pronn'se to His sent servants : ' Lo 
 I am with you alway.' The promise, how- 
 ever, to be pleaded in ])raycr, and lajd hold 
 of by faith. The resolve'^or the Apostles: 
 ' We will give ourselves to prayer and the 
 ministry of the Word.' 
 
 2. Christ's presence necessary also for 
 Wis servants'" strength and refreshment in the 
 midst of their labonrs. Christ wont at times 
 to take His disciples apart (j\lark vi. 31 ; 
 John xviii. 2). Himself whole nights in 
 prayer. The Gospel-fishermen's nets to be 
 mended in private, as well as manaired in 
 public. To teach others successfully, we 
 need to be taught successively ourselves. The 
 wheels of the Gospel chariot llic better for 
 frequent oiling. To be ' endued with i'resli 
 jiower from on high,' the preacher needs to 
 ' tarry ' awhile with the Master. The lamp 
 shines more brightly in the pulpit after 
 being trimmed in the closet. Christ's pre- 
 sence lightens the jireacher's labour, and 
 carries him over every difficulty. In labour 
 or rest, the Master's presence the faithful 
 servant's Paradise. Nature only lovely and 
 delightfid, when the Lord of Nature is with 
 him. 
 
 o. Love to Christ to characterize every 
 preacher of the Gospel. Shulamite's language 
 to the King : ' Come, my Beloved.' Love to 
 Christ the source of ministerial devotedness, 
 and the secret of ministerial success. The 
 motto of the prince of preachers . ' The love 
 nf Christ constraineth us.' The charge : 
 ' Feed my lambs ; feed my sheep,' only given 
 to Peter after the thrice-repeated declaration 
 of his love to the Master. The i)reachcr to 
 labour as a portion of the Bride of Him 
 whom he preaches, and as tiierefore having 
 a personal interest in the work. ' The Spirit 
 and the Bride sav, Come,' 
 
 ]18 
 
 •f. Promptness and diligence necessary in 
 the Church's discharge of her calling. 'Let 
 us get up early to the vineyards.' The text 
 of joiui Wesley's last sermon, preached after 
 a laborious ministry of above half a century,— 
 ' The King's business requireth haste.' His 
 own practice was 1 o rise at four o'clock. The 
 New Testament Church early and zealous in 
 its labours for the evangelization of the 
 Avorld. Tlic A])ostlc, some time before his 
 death, speaks of the Gospel as having been 
 preached ' in all the world,' and ' to every 
 creature under heaven' (I Col. i. 6, 2c5). 
 Need for promptness. Men dying at the rate 
 of one every second. Thousands dying daily 
 without Cluist, and without even the know- 
 ledge of Him. Vast ' fields ' open, and 'white 
 to the harvest.' 
 
 5. The Chnrrh to inquire carefully into the 
 success of the (iospel and the spiritual state of 
 the 'corld, both at home and abroad. Minis- 
 ters and missionaries not merely to preach 
 and labour, but to look for results. The 
 work the servant's, and the success the 
 Pilaster's. True, but success promised, and 
 to be expected. God's promise that His 
 \Vord shall not return to him 'void.' 
 Generally the faithful and prayerful labourer 
 who expects iiiost, the most successful. 
 Pulfilmeut of divine promises in regard lo 
 t lie Church aud the world to be believingly 
 and earnestly looked for. All flesh to see the 
 salvation of God. The knowledge of the 
 Lord to cover the earth. Men to be blessed 
 in Christ, aud all nations to call Him blessed. 
 Christ to inherit all nations. The people to 
 be gathered to Shiloli. The idols to be ut- 
 terly abolished. 
 
 G. I'he believer's love to Christ to be dis- 
 jihiyed in his diligently carrying out the 
 Saviour's wish in regard to the evangeliza- 
 tion of the world, and the conversion of sin- 
 ners to himself. 'There will I give thee 
 my loves.' The Church and oeliever's 
 warmest love to Christ found in con- 
 nection with their most self-denying la- 
 liours in making Him known to others. 
 The believer then most acceptable to 
 Christ, when caring most for the souls 
 whom He bought with His blood. His 
 'loves 'given best to his Lord when going 
 in His bowels and in His steps after the 
 sheep that was lost. 'There,' — not on the 
 couch of selfish care and indulgence, but in 
 the place of labour aud sacrifice, in the 
 spirit and work of His Master, does He give 
 Him his 'loves.' 
 
 7. The Church's aim to bring forth 
 spiritual children to Christ. 'The mandrakes 
 give a smell.' The mandrake a very strong- 
 smelling plant' growing in Palestine. The 
 fruit, gathered in wheat harvester the month 
 of May, aud perhaps other parts of the plant, 
 
UOMILETIC COMMENTARY: THE SONG OF SOLOMON, chap, viii 
 
 thought by the Orientals to favour concep- 
 tion (Gen. XXX. 14— IG). The Cliurch to be 
 ' a joyful mother of children.' * Married ' to 
 Christ that ' she may bring forth fruit unto 
 God ' (Rom. vii. 4). The part of faithful minis- 
 ters and otiiers to 'travail in birth until Christ 
 be formed ' in the souls of others. When Zion, 
 in her nanisters and )nembers, travails, she 
 brings forth her children (Isa. Ixvi. 2S). 
 The preaching of the Gospel, accompanied by 
 faith, love, and prayer, on the part both of 
 preacher and people, the true means of the 
 Churcli's spiritual conception. 
 
 8. The result of the Church'' s labours an 
 ahundance of spiritual fruit. 'At (or over) 
 our gates (or door, according to the practice 
 iu Eastern houses) are all manner of plea- 
 sant fruits.' Such fruits the sample and 
 foretaste of what was to come. The 
 Church's fruits an acceptable gift to Christ. 
 'My soul desired the first ripe fruit.' 'I 
 have chosen you and ordained you, that ye 
 sliould go and bring fortli fruit. Herein is 
 My Father glorified, that ye bring forth 
 much fruit.' The minister's true ambition 
 to have many souls to present to Jesus at 
 His coming. 'Here am I and the children 
 whom thou hast given me.' The most ' plea- 
 sant fruits ' to Christ, the souls whom He 
 has redeemed with His blood, sought out 
 and brought to tlim by His loving people. 
 These fruits both ' new and old.' The 
 Ciiurch's converts from both Jews and Gen- 
 tiles, those of the Old Covenant as well as 
 the New, those that were 'nigh,' as well as 
 those who had been ' al'ar off.' In the New 
 Testament Church the graces of the age of 
 the Law increased by those of that of the 
 Gospel. ' Instead of the fathers shall be the 
 children.' Believers not to be satisfied with 
 first principles, but to go on unto perfection 
 (Heb. vi. 1). 
 
 9. All the Church's works to Ije Ijerjun and 
 carried on for Christ. 'Wiiich I have laid up 
 for thee, O my beloved.' Believers to do what 
 they do ' heartily, as to the Lord, and not 
 unto men.' Love to Christ to be the main- 
 spring of the believer's labours. The salva- 
 tion of a soul to be dear, but the glory of 
 Christ still dearer. The salvation of souls 
 to be dearest because Christ's glory is bound 
 up with it. The strongest motive with a 
 faitliful and loving labourer, that Christ shall 
 ' sec of the travail of his soul and be satis- 
 lied.' Love considers that best- bestowed 
 which is bestowed on its object. Mary's 
 precious ointment best employed in anohit- 
 ing her Saviour's feet. All services now 
 lovingly done for Christ to be one day called 
 for, acknowledged, and rewarded. 'Inas- 
 much as ye have done it unto one of the 
 least of these, my brethren, yc have done it 
 unto me.' 
 
 Shulamite's Wish. 
 Chap. viii. I — 4. 
 
 that thou wert as my brother, 
 Tiiat sucked the breasts of my mother ! 
 When I should find thee without, 
 
 1 would kiss thee. 
 
 Yea, I should not be despised. 
 
 I would lead thee. 
 
 And would bring thee unto my mother's 
 
 house, 
 Who would (or thou vvouldst) instruct 
 
 me, 
 I would cause thee to drink of spiced 
 
 wine. 
 Of the juice of my pomegranate. 
 His left hand should be under my liead, 
 And his right hand should embrace me, 
 I charge you, daughters of Jerusalem, 
 That ye stir not up, 
 Nor awaken my love, 
 Until he please. 
 
 Shulamite still addresses her Beloved, 
 perhaps now already on the way to the fields, 
 towards her mother's house. Expresses the 
 wigvi that she could be as familiar with him 
 even outside, as if he were her brother. She 
 had desired his kisses; and now wishes she 
 could becomingly repay them with her own. 
 She could wish to have him with her in her 
 mother's house, and be her instructor there ; 
 wlicrc on her side she would present him 
 with the best of the beverages she possessed, 
 as the fruit of her own labour in the vine- 
 yard. In language already employed iu rela- 
 tion to the enjoyment of his fellowship and 
 love (chap. ii. 6, 7), she pictures to herself 
 the joy she should thus experience, and the 
 care she would take that nothing should dis- 
 turb it. The whole the language of a loving 
 wife, expressed according to Oriental man- 
 ners, and iu the style of Oriental poetry. 
 Observe — 
 
 1. The renewed soul, brought to the realiza- 
 tion of Christ's preciousness and love, and to 
 the c.vperieuce of the blessedness of beinr/ 
 united to Uiia as His Bride, cannot be satis- 
 fed without the closest intimacj/ and unre- 
 strained enjoijment of His fellowship. An 
 intense longing alter more of His fellowship 
 and love, a mark of the heaven-born soul, 
 aiul of the Bride of Christ. Unable to 
 enjo'y in this world as much of that com- 
 munion with Christ as he desires, he looks 
 forward with wistfuluess to a better. 'I 
 liHvc a desire to depart, and to be with 
 Christ, which is far better.' In heaven, 
 believers see Him as He is ; are fed by 
 119 
 
CHAP. vin. IIOMILETIC COmiENTARY: THE SONG OF SOLOMON. 
 
 Ilim as His sheep, and led by Him to 
 ' Ibuntains of living waters.' 'Follow Him 
 whithersoever He goeth.' Their happiness 
 there not merely to enjoy Christ fully, but to 
 express, without restraint of fear or shame, 
 the ardour of tlieir love and aftection. ' I 
 would kiss thee.' Believers hindered in the 
 present world, by causes both internal and 
 external, from letting out their love on Christ 
 as they would. Tbe holy delight and satis- 
 faction in doing so reserved for a better 
 state. In reality, however, the language of 
 the Bride realized in relation to Christ. The 
 Bridegroom of the Church no longer as in 
 the time of Old Testament saints, the mere 
 infinite and absolute God — 'the King eternal, 
 immortal, and invincible, dwelling in that 
 light which no man can approach unto, 
 whom no man hath seen or can see.' The 
 longing of the Old Testament Church ful- 
 filled in the New. The Divine Bridegroom 
 now our very 'Brother' — seen witli our 
 eyes, looked upon and handled with our 
 hands (1 John i. 1). John leaned on His 
 bosom. Mary held Him by His feet. The 
 woman that had been a sinner kissed His 
 feet while she washed them with her tears. 
 Probably the disciples were in the habit of 
 kissing His cheek according to the custom 
 of the time ; though the only such kiss 
 recorded, alas! is that of the man that be- 
 trayed Him. His message after His resur- 
 rection — ' Go and tell My brethren.' ' Eor- 
 asmucli as the children were partakers of 
 ilesh and blood. He Himself likewise took 
 part of the same' (Heb. ii. 11 — 14). 
 
 2. Christ still i be J'oinid ' vnthout.' Be- 
 lievers have still to go forth unto Him 
 'without the camp.' Christ still to the 
 world at large ' a root out of a dry ground.' 
 The world no nearer knowing Hini now than 
 when He sojourned on earth. The ' reproach 
 of Christ' to be experienced till He shall come 
 again. Danger of being ' ashamed ' of Him 
 ' in this sinful and adulterous generation.' 
 Christ also found ' without ' in His cause, 
 and in the persons of those who are to be 
 gathered to Him out of the world, both at 
 home and abroad. ' Inasmuch as ye did it 
 unto one of the least of these, my brethren, 
 ye did it unto me.' Christ, in the person of 
 His redeemed, found by the Bride after Pen- 
 tecost in Judea, Samaria, and the lauds of 
 the heathen, and brought by her unto her 
 mother's house, the Church. 
 
 3. The desire of believers to hate Christ 
 brought into their mother's house. (1) Into 
 the Church at large, and especially that por- 
 tion of it with which they are more imme- 
 diately connected. 'Christ to be taken by 
 the believer from the closet into the sanc- 
 tuary.' Well when believers not only find 
 Christ in the Church, but take him there. 
 
 120 
 
 Jerusalem which is above, the mother of us 
 all : yet to every believer, in a narrower 
 sense, some section of the visible Church, 
 and some particular congregation or mission, 
 his 'mother's house,' in which he found 
 Christ and was born again. ' Of Zion it shall 
 be said. This man and that man was born 
 there.' (2) The circle of their own kindred 
 and relations. So Andrew found his brother 
 Simon, and brought him to Jesus. Christ's 
 direction to the restored Demoniac: 'Go 
 home to thy friends, and show them what 
 great things God hath done for thee.' Sal- 
 vation and blessing promised not only to 
 believers themselves, but, conditionally, to 
 their family (Ps. cxv. 14; Acts. ii. 39). 
 Hence households baptized with tlieir be- 
 lieving head. Individual conversion to be 
 followed by the conversion of the household. 
 ' The religion of the closet and of the sanc- 
 tuary tried and confirmed by that of the 
 family.' Parents saved for the sake of their 
 chiidren as well as for themselves. On the 
 other hand, the salvation of the children 
 often followed by that of the parents. Noah 
 was not only to enter the ark, but, his family 
 with him. Baliab was not only to be saved 
 in the destruction of Jericho, but her father 
 and mother, brother and sisters, along with 
 her. The happiest family that in which 
 Christ is made au inmate. ' No resting place 
 to the Sou of man sweeter than the bosom 
 of a pious family.' Such the family at 
 Bethany (Luke x. 38—12 ; John xi. 1, 2). 
 4. The 2^ricilege of beliecers to be under the 
 continued teaching of Christ and His Church. 
 ' Who would (or thou wouldst) instruct me.' 
 All needful instruction in the possession of 
 Christ. Christ the pro])het, as well as the 
 Priest and King of His Church. The Great 
 Teacher. Hid in Him are ' all the treasures 
 of wisdom and kuowledge.' Natural that 
 He should be the teacher of His Bride. 
 Divine teaclung promised to all the children 
 of the true Jerusalem. 'All thy children 
 shall be taught of the Lord.' Christ, ' the 
 wisdom of God,' made ' wisdom ' to those 
 who are in Him. Believers to grow in the 
 knowledge of their Lord and Saviour. Much 
 always to be learned. Here we know but in 
 part. Our privilege to have the anointing of 
 the Holy Spirit, that we may know all 
 things. Eye-salve given by Christ, that we 
 may anoint our eyes and see. Spiritual 
 instruction to be found in the Church, our 
 ' mother's house.' The Church furnished by 
 her Head with the means for such instruction. 
 Gifts of the Spirit bestowed for that pur- 
 pose (Eph. iv. 7 ; Horn. xii. 7). True pastors 
 and teachers Christ's gift. Believers to 
 leach and admonish one another. Our pri- 
 vilege always, with Mary, to sit at Jesus' 
 feet and hear his words. The Scriptures 
 
UOMILETIC COMMENTARY: THE SONG OF SOLOMON. ■ cnxv. \m. 
 
 given for our learning, that the man of God 
 may be perfect. The great commission, not 
 only to preach the Gospel, but to ' teach' 
 the Church's members (Matt, xxviii. 20). 
 The Bridegroom's voice to His Bride : 
 ' Learn of me ; for I am meek and lowly in 
 heart' (Matt. xii. 29). The most advanced 
 believers the most earnest and humble 
 learners. Believers never to be above ordi- 
 nances, yet always to look above them to 
 Christ. To be taught not by special revela- 
 tion, but in connection with instituted means 
 in their ' mother's house.' IMust lind the truth 
 in ordinances, or cease to attend them (Prov. 
 xix. 27). Will not hear the voice of strangers, 
 but 'flee from them.' Believers after Pente- 
 cost ' continued steadfastly in the doctrine 
 of the Apostles,' who ' daily in the temple 
 and in every house, ceased not to teach and 
 to preach Jesus Christ ' (Acts ii. 42 ; x. 42. 
 
 5. T/ie believe/ s duty and delifjht, to wake a 
 return for Christ's love with whatever he has or 
 is. ' I would cause thee to drink,' &c. The 
 inquiry natural : ' What shall I render 
 unto the Lord for all His benclits ?' Be- 
 lievers constrained by the mercies of God in 
 Christ to present their bodies to Him as a 
 living sacrifice (Rom. xii. 1). The love of 
 Christ constraineth us, to live not to ourselves 
 but 'to Him who died for us' (2 Cor. v. 10). 
 Our love desired in return for His. ' My 
 sou, give me thine heart.' Our love, mani- 
 fested by obedience and self-denying service. 
 His greatest refreshment and delight. ' I 
 have meat to eat which ye know not of.' 
 Christ refreshed and fed in His members. 
 ' Inasmuch as ye have done it unto one of 
 the least of these my brethren,' &c, ' He 
 that is taught in the word, to communicate 
 unto Him tliat teacheth in all good things.' 
 W^hat is given to His servants who teacli in 
 His name, regarded as given to Himself, ' He 
 
 that receiveth you, receiveth Me ' (Matt. x. 
 40—42). Believers after Pentecost 'sold 
 their possessions, and brouglit the price and 
 laid it down at the Apostle's feet ; and dis- 
 tribution was made uulo every man according 
 as lie had need ' (Acts ii. 45 ; iv. 31 — 37).' 
 
 G. Believers wallriz/f/faitl/f/fll// with Christ, 
 7carranted to expect the repetition of former 
 enjoyment in His fellowship and love. ' His 
 left hand should be under my head,' &c. 
 This happiness already, on a former occasion, 
 enjoyed and recorded (chap. ii. G). The 
 delight once experienced in special commu- 
 nion with Christ, and tiie enjoyment of His 
 manifested love, to be desired and expected 
 by the believer in the course of his i^ilgrim- 
 age. That experience usually found in propor- 
 tion to the desire after it, and in connection 
 with faithfulness in following Christ, confess- 
 ing Him before men, and seeking after the 
 lost. Special communication of His love- 
 often Christ's loving reward for faithful, self- 
 denying service. Yet an open door, and a 
 hearty welcome will bring Him in to su]i 
 with us (llcv. iii. 20). 
 
 7. Care always needed by the believer to 
 f/uard against disturbuuf influences while in 
 the enjoyment of Christ's presence and love. 
 ' I charge you, O daughters of Jerusalem,' 
 &c. The charge already given on two former 
 occasions (chap, xxvii. 3, 5). xii ways needful 
 so long as the believer is in this world. 
 Seasons of spiritual rest and enjoyment to be 
 cherished and improved to the utmost (Acts 
 ix. 31). Care to be taken not to grieve or 
 quench the Spirit (Eph. iv. 20; 1 Thess. v. 
 19). Disturbing influences both within and 
 without. Believers to keep the heart tender 
 and watchful in entertaining a found Christ. 
 No absolute freedom from interru])tioii in the 
 enjoyment of Christ till we see Him as He 
 is. 
 
 Scene Second. Place : The Country in ike neighbourhood of Shulamite's native home. 
 Speakers : The King, Shulamite, and Country People. 
 
 Chapter VIII. Verses 5—7. 
 
 Shulamite Admired by the Country 
 People, 
 
 Verse 5. 
 Country People. 
 Who is this 
 
 That Cometh up out of the wilderness, 
 Leaning upon her beloved? 
 
 Shulamite's proposal to "o forth into the 
 country lovingly accepted oy the King. The 
 journey commenced, and now nearly com- 
 pleted. The happy pair now arrived at the 
 
 neighbourhood of Shulamite's native home. 
 Seen approaching, as she leans on her hus- 
 band's arm. The Bride an object of admira- 
 tion to the rustic inhabitants, who exclaim : 
 ' Who is this ?' &c. Beautiful and instruc- 
 tive picture of the believer while in this 
 world. True always ; especially true in the 
 Pentecostal or primitive age of' the Church. 
 Notice in regard to 
 
 Tlie Believer's Posture. 
 
 L The Posture itself. Two features — 
 121 
 
cii-vr. VIII. ■ EOMILETIC COMMENTABY : THE SONG OF SOLOMON. 
 
 1. ' Coiiiing vp out of the wihlerness.' (1) 
 ' Comiiir/.' The life of believers a journeij. 
 Like Moses to Hobab : ' We are journeying 
 to the place,' &c. Sinners not pardoned to 
 sit still. Brought up out of the horrible pit, 
 and our feet set upon the rock, our 'goings' 
 are established. The healed and pardoned 
 paralytic takes up his couch and goes to his 
 liouse. Believers have a home, and they go 
 to it. (2) Coming ' up! The journey of 
 believers an v.pwanl one, Their home on 
 high. The ' heavenly J erusalcm ; ' the house 
 with 'many mansions;' the 'better country, 
 that is, an lieavealy.' Their all'ectious set on 
 things above. Their journey an ascent. 
 Tlieir motto. Excelsior. Higher and higher. 
 Progress heavenv.-ard characteristic of the 
 believer. On the ladder, and ascending by 
 it. Ascent often difficult and laborious. 
 Descent easy, and requiring little effort. Sal- 
 vation to be wrought out with fear and 
 trembling. All diligence required to add to 
 our fait h, virtue, &c. (3) Coming up ' out of 
 the u-iltJer,/ess.' The world in which the 
 l)eliever finds himself, a wilderness. So Israel's 
 journey to Canaan lay through a desert. A 
 wilderness is — (i.) A place of hunger and 
 thirst, (ii.) A place of thorns and briars. 
 (iii.) A place of danger both for man and 
 beast. The world unable to satisfy the wants 
 and cravings of the soul. Pull of trials 
 and temptations. The place of the roaring 
 lion, who seeks whom he may devour. An 
 enemy's country. Believers, like others, 
 once abiding in the wilderness. Willing lo 
 remain in it, though finding neither rest nor 
 satisfaction. Aroused by a gracious voice : 
 ' Arise and depart yc ; tins is not your rest.' 
 Made to see it to be a wilderness. Like the 
 prodigal son, tiiey see their misery, and think 
 of a home. Taking Jesus as their Saviour, 
 they set out for it. Their back now to the 
 wilderness, and their lace to heaven. In 
 the world, but no longer of it. 
 
 2. ' Leaning on her Beloved.'' Implies — (1) 
 The compang of her Beloved. Christ's pre- 
 sence ]iromised to His people in their journey 
 t hrough the wilderness. ' l'"ear not, for I am 
 with thee.' ' I will never leave thee nor for- 
 sake thee.' 'lam with you alway, even unto 
 the end of the world.' Hence their fearless- 
 ness. ' Yea, though I walk ' through the 
 valley of t lie sliadow of death, I will fear no 
 evij ; for Thou art with me ' (Ps. ii. 3, 4). 
 (2) The support of her Beloved. Christ tlie 
 ' strength,' as well as ' righteousness,' of His 
 l)eo])lc" His promise : ' My grace is suHleicnt 
 fur thee; My strength is made perfect in 
 Mcakness.' Believers taught the, ' liappy 
 art ' of depending on Chribt for all thing?., 
 ' I can do all things through Christ Vv-liich 
 strengtheneth me.' Believers 'lean' on 
 (Jlirist — (i.) for acceptance with God, throucli 
 
 in 
 
 His perfect obedience, (ii.) For holiness and 
 victory over sin, through the grace of His 
 Spirit ; (iii.) For protection and preservation, 
 by His Almighty power, (iv.) For strength 
 and grace for the performance of every duty, 
 and the endurance of every trial. Constant 
 supplies of grace needed and received out of 
 Christ's fulness for the wilderness journey. 
 Great part of heavenly wisdom to lean on 
 Christ at every step, and at every turn of the 
 road. The life of believers a life of faith and 
 dependence on Christ. The part of faith to 
 lay the whole weight of our salvation, and the 
 burden of every duty and difficulty on the Be- 
 loved. Believers only go upward as they lean 
 on Christ. Resting on Christ essential to pro- 
 gress in holiness. Spiritual growth marked 
 by conscious weakness leaning on perfect 
 strength. Hence Milton's paradox : ' The 
 omnipotence of human weakness.' Christ 
 honoured and pleased by such dependence. 
 To further it, He often removes from us every 
 other support. Hence Paul's ' thorn in the 
 flesh.' 
 
 The believer's life therefore — (1) A labo- 
 rious one. An upward journey through a 
 wilderness. (2) A pleasant one. The com- 
 pany of the Beloved. Pleasant company 
 makes pleasant travel. (3) A scfe one. An 
 Almighty arm to lean upon. 
 
 IL The Enquiuy. ' Who is this ?' The 
 sight — (1) A rare one. Far from common 
 to see an individual going up from the wil- 
 derness, with his back to the world and his 
 face to lieaven, and especially as leaning on 
 Jesus as his Beloved. The opposite of the 
 character of the Avorld. The sight every- 
 where met with is, worldliness, pride, and 
 self-dependence. (2) h. beautiful and engag- 
 ing one. Beautiful in itself, and beautiful in 
 tlic eyes of God, angels, and all right-minded 
 persons, to sec an individual giving up sin 
 and the world, and with Jesus as his Beloved 
 and only trust, earnestly proceeding on his 
 way to heaven. Believers most amiable when 
 seen going up out of the wilderness leaning 
 on tlieir Beloved. Worldliness and pride 
 t he blight and banc of the Church. A proud 
 and worldly-minded professor a stumbhng- 
 bloekto the world. A humble and heavenly 
 walk attractive even in the eyes of ungodly 
 men. (3) An open and conspicuous one. 
 Believers, going up from the wilderness lean- 
 ing on Jesus, not able to be hid. A city set 
 on a hill. The Master's Avill that they should 
 be seen. ' Lrt your light so shine before 
 iiKMi,' &c. Tiie object not, that they should 
 be admired, but that God their Father should 
 be glorilicd. Believers to be 'livuig Epistles 
 of Christ, known and read of all men.' ' He 
 that doeth truth cometh to the light, that 
 his deeds may be made manifest, that they 
 
HOMILEriC CQMMmTARY: THE SONG OF SOLOMON. cii.\r. \m. 
 
 are MTOuglit in God.' Believers to be God's 
 \yitiiesses in a sinful world. Their holy aufl 
 heavenly life to be tlis constant testimony. 
 .Men to take knowledge of them that they 
 have been with Jesus. Made a 'spectacle to 
 the world ' for God's glory and the world's 
 good. The heathen's testimony to the early 
 Church: 'See how these Cliristians love one 
 another.' Men to be drawn to Christ not 
 vnerely by the preacher's lips, but by the be- 
 liever's lil'e. 
 
 The 1xeminisc£nce. 
 
 Verse 5. 
 
 The King, 
 
 To Shulamite, ivJio cnlers v-ith him, lecniiiir/ 
 Oil his arm. 
 
 I raised thee up under the apple tree : 
 There thy mother brought thee forth, 
 There she brought thee forth that bare 
 thee. 
 
 One of the obscurest passages in the 
 poem. Apart from Jewish pointing, nothing 
 in the form of the words to indicate who is 
 the speaker. Tliat pointing, comparatively 
 modern, makes the words to be addressed to 
 the King, and thus to be spoken by Shula- 
 mite. More reason, however, with all the 
 Greek Fathers, and many of tlie Latin ones, 
 to regard the King himself as the speaker, 
 and Shulamite the party addressed. Moved, 
 perhaps, by the sight of a familiar object as 
 they approach her mother's dwelling, he re- 
 minds his beloved of what took place there 
 at an early period of their connection; points 
 her to the apple or citron-tree growing near 
 the house, which had witnessed his endeavours, 
 under its pleasant shade, to gain her affec- 
 tions, and his subsequent happiness when he 
 there received her as his betrothed at her 
 mother's hand. 'I raised thee up (or 'ex- 
 cited thee ' to love) under the apple tree : 
 tliere thy mother brought thee forth (rather 
 'pledged thee' to me), there she brought 
 thee forth (pledged thee) that 'bare thee.' 
 Observe — 
 
 1. First loce and espoumls between Christ 
 raid the beliccer necer to Ije forgotten. Never 
 forgotten on Christ's side. ' I remember 
 thee, the kindness of tliy youth, the love of 
 thine espousals' (Jer. ii. 2). Believer's first 
 love greatly prized and loudly looked back 
 upon by the Saviour. ' I have somewhat 
 against thee, because thou hast left thy lirst 
 love ' (Rev. ii. 4). Believers, on their part, 
 to cherish the remembrance of Christ's early 
 gracious dealings with their soul, and of their 
 
 early affection and surrender of themselves 
 to Him. 
 
 2. Clivist the first maimer in the savinrj con- 
 nection l)etween a soul and Himself. '1 raised 
 thee up'— excited thee to love. 'Ye have 
 not chosen Me, but I have chosen you.' The 
 ilrst spark of love to Christ in the soul kindled 
 by Christ Himself. ' We love Him because 
 He Jirst loved us.' ' I have loved thee with 
 an everlasting love; therefore with loving- 
 kindness have I drawn thee.' ' I will betroth 
 thee unto Me in lovingkiudness and in mer- 
 cies ' (Hos. ii. 19; Jer. xxxi. 3). The soul 
 espoused by Christ first ' raised up ' by Him 
 from spiritual death. 'Raised up' from a 
 state of degradation and misery. Raised as 
 a 'beggar from the dunghill, to i)dierit the 
 throne of glory' (1 Sam. ii. 8). 'Raised 
 up ' from the deep spiritual sleep into which 
 sin has cast mankind' (Eph. v. 1-1). 'Raised 
 up,' finally, from the dejection and despon- 
 dency couunon upon conviction of sin ' (Acts 
 ii. 37, 38 ; xvi. 30, 31). 
 
 3. Those places precious and memorable to 
 the beliecer that are associated with his early 
 love and espousals to Christ. The place of 
 the altar where the Lord first appeared to 
 Abraham in Canaan fondly remembered by 
 liim. Jacob reminded by the Lord Himself 
 of the phicc where He first appeared to him 
 as his covenant God. Those places of early 
 love and communion afterwards gratefully 
 visited. Their frequent remembrance pro- 
 fitable to the reviving and stimulating of love 
 and devoteduess to the Saviour. 
 
 ■1. Spiritual ordinances, in whicli Christ 
 meets and espouses soitls to Himself, fill'/ 
 compared to an 
 
 Apple Tree. 
 
 (1) Bcc&use full of Christ, the True Apple 
 Tree (chap. ii. 3). (2) From the siceet re- 
 freshment afforded in them to quickened souls. 
 The apple or citron tree distinguished for. its 
 refreshing fragrance. (3) Fron\ the rich, 
 and revicinrj fruit enjoyed in connection 
 with them. 'Thy words were found unto 
 me, and I did cat them; and Thy words 
 were the joy and rejoicing of my heart.' 
 ' My fiesh is 'meat indeed, and My blood is 
 driiik indeed.' (1) From the comfort and 
 strcnijlh afforded in them in times of tempta- 
 tion and trial. The citron-tree remarkable 
 for its shade. The Psalmist's experience: 
 ' One tiling have I desired of the Lord, and 
 that will i seek after, that 1 may dwell in 
 the house of the Lord all the days of my 
 life; to behold the beauty of the Lord and 
 to inquire in His temple : for in the time of 
 trouble He shall hide me in His pavilion. 
 Mine head shall be lifted up above mine 
 enemies round about me ' (Ps, xxvii. 4— G). 
 123 
 
IIOMILETIC COMMENTARY: THE SONG OF SOLOMON 
 
 5. The pcirf. of the Chvrch of CJrnst -not 
 Oiili/ to ' hrhui forfli,' but to ' pledf/e ' sonis to 
 Him (iR ///.? Bride. The Clmrcli to be a 
 mother of cliildren, who, with herself and 
 tlirougli lier mstrunieutality, shall be es- 
 poused to Christ. Paul, as a minister of 
 Christ, a representative of the Church when 
 he says : ' My little children, of whom I 
 travail in birth, until Christ be formed in 
 you.' ' I have espoused you to one hus- 
 band.' The Church never to forget her high 
 calling, and never to be satisfied unless 
 ' pledging ' souls to Christ as His Bride. 
 
 6. The (livinety institnted ordinances of the 
 Chvrch, the ineanx bi/ which soirls are ordi- 
 7uirHij ' bro2(f)ht forth ' to a spiritual life and 
 pledged to Christ as His Bride. ' There thy 
 mother brought thee forth ' (pledged thee). 
 The ordinances of the Church instituted by 
 Christ Himself for this purpose (Eph. iv. 
 8 — 12). ' In Christ Jesus have I begotten 
 you by the Gospel.' Paul and Barnabas at Ico- 
 nium 'so spake that a great multitude both of 
 the Jews and also of the Greeks believed ' 
 (Actsxiv. 1). 
 
 The Bride's Request. 
 
 Verses 6, 7. 
 
 SilULAMlTE, io the King. 
 
 Set me as a seal upon thy heart, 
 As a seal upon thine arm : 
 Per love is strong as death, 
 Jealousy is cruel as the grave : 
 The coals thereof arc coals of fire, 
 Which hath a most vehement flame. 
 Many waters cannot (jucnch love ; 
 Neither can the Hoods drown it. 
 If a man would give all the substance 
 
 of his house for love, 
 It would utterly be coutcmnecl. 
 
 Shulamite, still leaning on her Beloved, 
 and taking occasion from the tender recol- 
 lection he had just uttered, expresses on her 
 side a desire indicative of the ardour and 
 steadfastness of her afi'eetion. ' Set me as a 
 seal upon thine heart,' &c. As a plea for her 
 rccpiest, she urges the nature of true love. 
 'I'or love is strong as death, &c. Ob- 
 serve — 
 
 I. The Request. 'Set me as a seal,' 
 &c. S.n'ls well-known to have been used, as 
 iliey still are, Tor ratifying and confirming 
 eoveiiauts (Neh. ix. 38 ; Jer. xxxii. 10, 44; 
 KoKi. iv. 11). Used also for security (Deut, 
 xxxii. 34f ; Job xiv, 17 ; Matt, xxvii. 66 ; 
 Horn. XV. 28). May here allude to the prac- 
 tice of impressing marks upon the person 
 
 134 
 
 with henna dye, or other material (Rev. vii. 
 3; xiv. 1 ; xx. 3). Shulamite's desire to 
 have her name or likeness stamped upon her 
 Beloved's heart and arm ; on his heart or 
 breast as the seat of affection, and on his arm, 
 where it might be constantly in view. The 
 desire of every loving heart to be kept in 
 aflectionate remembrance by one who is the 
 object of its love. Love must have love in 
 return. A fear, however, that love might be 
 diminished by distance, especially where 
 it may have rivals. Love tremble's at the 
 thought of the proverb proving true : ' Out 
 of sight, out of mind.' The believer's 
 strongest desire to be loved and affectionately 
 remembered by his Saviour. ' Lord, remem- 
 ber me,' a prayer both in the Old and New- 
 Testament (Ps. evi. 8 ; Luke xxiii. 42). 
 The believer conscious how unworthy he is 
 of Christ's love, yet cannot live without an 
 assurance of it. That assurance granted 
 in the words of the inspired prophet: 
 ' Can a woman forget her sucking child, that 
 she should not have compassion on the sow 
 of her womb ? Yea, she may forget ; yet will 
 I not forget thee. Behold I have graven thee 
 upon the palms of my hands ; thy walls are 
 c.ontinuall;i fjefore me ' (Isa. xlix. 14 — 16). 
 Typical of this fact, the names of the twelve 
 tribes were engraved on the High Priest's 
 breast-plate and slioulder-picccs, and carried 
 M'ith him into the Holy of Holies before the 
 Lord (Exod. xxviii. G— 30). The import of 
 the request — (1) Trcc.ioi'siicss and clearness 
 in the sight of the Beloved (Jer. xxii. 24; 
 Haggai ii. 23). (2) Nearness to, or rather 
 oneness with. Him. (3) An nnclianging and 
 permanent jilare in His affection. (4) A 
 con-slant rcmrmbrancc by Him. Observe — 
 
 1. Present- communion to be improved by 
 importunate pleading. 
 
 2. Love evinces its reality and ardour by 
 seeking greater nearness and unchanging 
 steadfastness. 
 
 3. The believer's earnest desire and distin- 
 guished privilege to be cherished by Christ's 
 heart, and supported by Christ's arm. 
 
 II. The Plea. ' Por love is strong as 
 death,' &e. The ardour and strength of 
 Shulamite's affection, the reason of the desire 
 to have an abiding place in that of her 
 Beloved. Ardent love can only live on love. 
 Conscious of the ardour and steadfastness of 
 her own affection, she desires it to be reci- 
 procal. Love which is not ardent and stead- 
 fast unworthy of the name. Hence Shula- 
 mite's descant on the 
 
 ?f at lire of True Love. 
 
 1. Its strength and irresistibleuess in the 
 subject of it. ' Strong as death.' Love no 
 
HOMILEIW CGMMENTAlir-. THE SONG OE SOLOMON chaf. viii. 
 
 more to be resisted in its approaches than 
 death. Sbulamite under the power of it in 
 regard to her Beloved. Unable to resist it, 
 she must love and be loved in return, or die. 
 Like death, love must have its object. So 
 Christ gave up His own life in order to have 
 the Church -whom He loved (John xv. 13; 
 Eph. V. 25). Believers must have Christ, or 
 die. 
 
 2. Its fcnacUi/. 'Jealousy is cruel as the 
 grave.' Jealousy an intense, vehement love, 
 lliat cannot brook a rival (Prov. vi. S-i). 
 Same word rendered ' zeal.' Is ' cruel ' — 
 severe, unyielding, and tenacious, ' as the 
 grave.' Like the grave, love will not quit its 
 hold but at the command of Omnipotence. 
 Jealousy implies — (1) Ardent affection ; (2) 
 rervent desire of enjoyment; (;3) Impa- 
 tience of anything coming between love and 
 its object; [^) Grief for any apparent want 
 of return. Such the case with Christ's love 
 and the believer's. Jealousy of Christ's 
 love a proof of the strength of our owii. 
 Love to Christ makes us jealous of all that 
 would come betwixt Him and us. Christ's 
 love to His people can endure no rival in 
 theirs to Him. ' I would thou wert either 
 cold or hot.' Believers too apt unjustly to 
 suspect Christ's love to them, while Christ 
 has too much cause to be jealous of their love 
 to Him. 
 
 o. Its ardoi',- and i,ile,isi/i/. The coals 
 (or rather ' flames ') thereof are coals 
 (Uames) of lire, which liath a most vehement 
 ilame' (or, 'aflame of Jali,' or Jehovah,— 
 expressive either of its greatness, or its 
 origin). The comparison common to all 
 countries. Tiie Song itself an exemiilill- 
 cation of the text. True love not only in- 
 tense, but painful and consuming, unless 
 able to obtain its object. Believers not to 
 be satisfied w'ith a Inkewann love to Christ. 
 Everything in Him to beget a fervent, 
 burning love. Such a love sought by Him 
 (John^xxi. 15—17; Bev. iii. l'^). "Christ 
 infinitely lovely and infinitely loving. Con- 
 jugal love to be ardent, intense, and self- 
 sacrificing: love to Christ to be still more 
 so. Christ's own love of that nature. 'Tlu^ 
 zeal of thine house hath eaten me up ' 'He 
 loved the Church, and gave Himself for it.' 
 True, holy love, a 'flame of Jehovah,' from 
 its origin as well as its ardour. Especially 
 true of love to Christ. No triielove to Christ 
 which has not, been kindled by the Holy 
 Ghost. A divine flame of love to Clirist 
 kindled in the breast of every believer. 
 ' Tliere let it to Thy glory burn, 
 
 Witli incxtinguisliable blaze; 
 And, trembling to its source retsru, 
 In ardent love and fiU'vcnt ])raisc.' 
 The text the only passage in the Song appa- 
 rently containing the divine name : 'a llaiiie of 
 
 Jah.' This, if the correct translation, ])erliaps 
 intended to afford the key to the whole book. 
 The Song of Solomon not only a ' Song of 
 Loves,' but a Song oi divine loves — of the love 
 of Jehovah- Jesus to His Church, and the 
 Church's love to Him, as kindled by tli« 
 Holy Ghost. 
 
 4. Its Jinqucncliahleness. ' Many vaters 
 cannot cpiench love,' &c. True love survives 
 all discouragemeids, and even coolness on 
 the part of its object. Superior to all suffer- 
 ing endured on account of it. The love of 
 Shulamite and the King had stood both tests. 
 To exhibit, under an allegory, the unqueneh- 
 ableness of the love between Christ and His 
 Church, probably one great object of tlie 
 poem. A leading feature in love or charity, 
 as described by Paul, that it ' sulfereth long, 
 beareth all things, endureth all things, and 
 never faileth ' (1 Cor. xiii. 4; 7, 8 }. The 
 unquenchableness of the believer's love to 
 Christ exhibited by ' the noble army of 
 martvrs' (Rom. viii."^35— 37 ; Rev. xii. 11). 
 By Paul himself (Acts xx. 21 ; xxi. 13). 
 By many among the Jews, in the persecutions 
 by Antiochus Epiphanes (Dan. xi. 32, 33). 
 Love's unquenchableness exhibited in its 
 perfection by the Lord Jesus Christ (Eph. v. 
 25 ; John xiii. 1). His love not drowned by 
 the floods of suflering t hat men, or devils, or 
 God Himself, as the righteous Jiulge dealing 
 with the sinner's Surety, could pour upon 
 it (Ps. Ixix. 1, 2). 
 
 5. J/s unpurcliusiecthlenesR uiul precionsness. 
 ' If a man would give all the substance of 
 his house for love, it would utterly be con- 
 tenmed.' Three ideas— (1) Lorecaiimt he jmr- 
 clutaed In/ MOiiri/ or e.r/ej-,nil ffijh. Too pre- 
 cious to bo bought. Love will beget love, 
 but money cannot buy it. ' Money answer- 
 eth all things ■' but cannot purchase love. 
 The poorest peasant possessed of a treasure 
 whicii the wealth of a millionaire cannot 
 buy. A man's botly and labour may be 
 pu'rehascd, but not 'his love. Kind words 
 and acts may generate it. Self-denying de- 
 votedness nmy give a claim to it, and may 
 win it. But no money can be accepted as 
 its price. Riches may gain the hand, but 
 not the iieart. Shuiamile's love, though 
 that of a hund)le peasant, not won by Solo- 
 mon's crown and kingdom, but by his excel- 
 lence nud love. J5elievcr's love Christ not for 
 what He has, but for what He is. God is loved 
 not because He is the greatest, but because 
 He is the IjcxI of beings. Christ's goodness 
 rather than His gifts, wins the sinner's heart. 
 His cross the 'apple-tree' under which He 
 gains the believer's love. Sinners drawn by 
 ilie cords of a man and the bands of love 
 (llos. xi. 4). 'We love Him, because He 
 first loved us.' Christ gave for the sinner's 
 love, not the 'substance of His house,' but 
 ];i5 
 
tliAr. VI I i. IlOMtLETW COMMEKfARY: 'IIlE SOXG OF SOLOMOH. 
 
 tlie blood oi" His licavl; (Rev. i. 5 ; v. fl). (2) 
 KoUiinq cici he [I u- en. or arccp/nl ax k .s/ihsll- 
 tnie for lore. Solomon's wliole kingdom 
 despised by Slmlamite if od'crod \\\ the 
 ])!acc of liis love. The riches of Uie uni- 
 verse contemptible to a quickened soul as a 
 substitute for Christ's love. Heaven itself, 
 with ;dl ils ;jIorv, Avere it possible, wilhout 
 llie love of heaven's Kin;?, but a poor gift 
 to the soul that loves Him. Hell made 
 heaven with the enjoyed love of Christ, and 
 heaven no heaven witliont il. ' In His 
 favour is life.' 'Thy loviiir;- kindness is 
 better tlian life.' On the part of man, all 
 his gifts, without love, contemptible. (1 
 Cor. xiii. 3). Love the pearl in the oyster- 
 shell. The shell without the pearl con- 
 temptible. ( o ) Love not lo he detached h// the 
 aijh of ciHolher. True love superior to 
 llattering- promises as well as threatened 
 penalties. Satan's bait only successful where 
 love to Christ is nominal. The world able 
 to withdraw Demas from his ju'ofession, but 
 not John from his love. The believer not to 
 be separated from the love of Christ by the 
 
 height of prosperity, any more than by the 
 deptli of adversity. The believer's love, 
 like Christ's own, superior to all enticements. 
 His language, even at the stake, with a par- 
 don offered for apostasy : ' If you love my 
 soul, away v.ith it.' ' None but Christ, none 
 but Christ!' Love rejects with disdain the 
 most llattering lemptntions to withdraw 
 the soul from Clirist. Esteems the reproach 
 of Christ greater riches that the treasures of 
 Egypt. Prefers a dungeon Avitli Christ to a 
 palace without Him. 
 
 This brief didactic discourse on the nature 
 of true love, remarkable as here introduced 
 into the Song. Apparently intended to give 
 the key to the whole book. Remarkable 
 also for its resemblance to Paul's discourse on 
 the same subject in 1 Corinthians xiii. The 
 passage probably a i)rophetic intimation of 
 that exhibition of Divine love to be made 
 in the fulness of time, in the incarnation, 
 suffering, and death of the Son of God, as 
 liie Bi-idegroom of His Church, and the 
 Saviour of the world. 
 
 Sbc ^)vibc's JuUvct^siou for |jcr l^'iitlc Sister. 
 
 Chaptek VIII. 8—14. 
 
 Scene Tiiied, Place: t^lndmiUe's Mother's House in. the Count nj. Speakers: The King 
 
 and Slmlamite. 
 
 Verse 8. 
 
 SnULAMITE. 
 
 We have a lit lie sister, 
 And she hath no breasts. 
 What shall we do for our sister. 
 In the day when she shall be spoken 
 for ? 
 
 Now reposing with her beloved in her 
 mother's house, Slmlamite seeks lovingly to 
 turn the visit to the advantage of a younger 
 sister. The family being poor, she asks of 
 her royal husband what they should do for 
 her in the event of her being sought in 
 marriage. ' What shall we do for our sister "r" 
 &'e. Observe — 
 
 1. Union and commvnion with the Saviour 
 to be inq^roved by ilie belietcr to the advantage 
 of others, especiaUij of his rein lions and 
 
 friends. So Esther with x\hasuerus at the 
 banquet of wine (Esther vii. 3.) Comnui- 
 nion seasons, especially, to be improved as 
 times of intercession. 
 
 2. The duty of believers to interest litem-- 
 126 
 
 selves in the n-elfare of others, and especlallj/ 
 of those with uhoiii theg are more imhiedialelg 
 connected. Believers not to be satisfied to 
 enjoy Christ and heaven alone. One indivi- 
 dual' saved for the benefit of others as well 
 as himself. The privilege and duty of be- 
 lievers to save others (James v. 19, 20 ; 
 .Tude 23). Souls saved and blessing bestowed 
 on others, .in answer to believer's prayers. 
 'O that Ishmael may live before thee!' 
 ' I have given thee all them that sail with 
 thee' The nature of grace to desire that 
 others may share our happiness. The effect 
 of sin to render men selfisli and indifferent 
 to the welfare of their neighbour. Godlike 
 and Cliristlike not only to he good but to 
 V/o good and to communicate.' Believers 
 ])Oss'essed of the Divine nature; and therefore, 
 ' look not on their own things, but on the 
 things of others.' All men' our brethren. 
 A brother or a sister seen in every child of 
 Adam, however poor and degraded. The 
 ' little sister ' ever at our doors. Also found 
 in China and Japan, in central Africa and 
 New South Wales. More especially within 
 the circle of our nearer kindred. Grace not 
 to cancel, but to consecrate earthly relation- 
 
nOMlLETIO COmiEKTART: ItllE SOKG Oi' S0L02I0X. CHAV. Mil. 
 
 sliips. Men 'set in families' t.liaf, one may take 
 more special interest, in tlic M'ell'are of aiiollicr. 
 The happiness of one member to be made 
 the liappiness of the rest, Andrew '(indetli 
 his own brother Simon,' and ' brought iiimto 
 Jesus.' Noah was to enter tlie ark and bring 
 his family with liim. Lot. was to take his 
 kindred witli him out. of Sodom. l-iahai)'s 
 relatives to be saved with herself in llie 
 destruction of Jericho. A promise given to 
 the believer concerning his house as well as 
 himself. Hence whole households baptized 
 at once. The language of Moses to his 
 father-in-law to be that of believers to 
 their kindred and fellow-men : 'Come thou 
 with us and we will do thee good' (Num. x. 
 29). The new Testament Church to be 
 Christ's witnesses and the bearers of Ills 
 salvation to ' Judaea and Samaria, and the 
 uttermost ends of the earth' The ])ieturc 
 in the text verified in the Church's inter- 
 cessions for a perishing world, begun in the 
 upper room at Jerusalem and continued to 
 this day. 
 
 3. Ill carhifi and intercediiuj for o[hers,v:e 
 do if for Christ's brethren as well as onr 07C/i, 
 ' We have a little sister.' Marriage makes 
 community of kindred. United to Christ, 
 what is ours becomes His, as what is His 
 becomes ours. Our brethren His brethren 
 also, by virtue of His incarnation and a com- 
 mon nature. The poorest and most degraded, 
 a 'little sister' of Christ as well as of His 
 people. 
 
 -i. The young to have a special place i/i the 
 care and intercession of the Church. The 
 ' little sister ' not to be overlooked because 
 little. None too little to be saved, or to 
 need salvation. Children cared for by Christ, 
 and to be cared for by His people. ' Suffer 
 the little children to come unto Me, and 
 forbid them not.' The Iambs gathered with 
 His arm, and carried in His bosom. His 
 iirst charge to the penitent Apostle : ' Feed 
 My lambs ; ' His second : 'Feed My sheep.' 
 The most healthy, prosperous, and useful 
 Church, that where the shepherd looks well 
 to the lambs. The Church's wisdom, as well 
 as duty, to remember the ' little sister ' in 
 her prayers and ministrations, 
 
 5. Times lohen, in the providence of God, 
 nations and individuals are favoured with the 
 gracious offers of a Saviour. ' The day when 
 she shall be spoken for,' or sued in marriage. 
 Such a time contemplated by Shulamite as 
 likely to occur, sooner or later, to her still 
 •little' sister. The faithfully preached 
 Gospel an offer of Christ as the sinner's 
 Saviour and Husband. A demand made in 
 it for the sinner's heart on the part of the 
 heavenly Suitor. Every Gospel hearer 
 wooed by the King of Glory to become 
 His Bride. Every faithful minister, like 
 
 .Tohn the Taplist, the friend of the Bride- 
 uronm, so(;kiug to bring about a match 
 between Christ and His liearcrs. The Gos- 
 ]icl offer is the question put to Eebekah : 
 Wilt thou go with this man? Paul's lan- 
 gnagi! to his couvei'ls: 'I have espoused 
 you to one hu'^band ' (2 Cor. xi. 2). This 
 ollVr made to all who hear the Gdspol. The 
 Gospel itself intended to be ])reaehed to all. 
 let, in the providence of God, only reaches 
 some. Time required for its promulgation. 
 The harvest great ; the labourers few. 
 Labourers to be soit forth. Doors to be 
 o)ionod by Him who rules among men. The 
 Church's duty to cuter those doors as they 
 are opened. That duty too slowly performed. 
 The preacher directed in his mission bv the 
 Holy Ghost (Acts viii. 20—29; xiii. 2; 
 xvi. 0, 7). The Gospel preached with power 
 is an 'accepted time,' and ' day of salvation' 
 (2 Cor. vi. 2). Blessed when men knov/ the 
 day of their merciful visitation. 
 
 (). The Church not onlj/ to inlcrccdc tcilh 
 Cod on ichalf of their f-lloiv-rnen, but also to 
 act as hi» fellouj-icorkers for their salvation. 
 ' Wiiat shall we do for our sister in the day,' 
 &c. ? Shulamitc's duty in relation to her 
 'little sister' not completed when she had 
 interceded for her; something to be doneiov 
 her. Praying for others to be followed by 
 doing for them. The Gospel not only to be 
 taken or sent to them, but something to be 
 done while it is so. The Gospel, when 
 preached, to be accompanied with earnest, 
 believing prayer for its success. The 
 heavers of it, as opportunity is afforded, to 
 be counselled to accept of its gracious offer. 
 Believers to be on the watch for souls when 
 the Gospel is pressed home on men's hearts. 
 The value of the Inquiry Room. Believers 
 to help the preacher by endeavouring lovingly 
 no bring the hearer to decision. Impressions 
 1 be fostered. Young converts to be care- 
 fully and tenderly watched over by the 
 Church. All, however, to be done only along 
 with Jesus. ' What shall n-e do ? ' &c. 
 Poor work when even the believer goes to 
 it aloue. 
 
 The lloYAL IIespoxse. 
 
 Verse 9. 
 
 The King. 
 
 If she be a wall, 
 
 We will build upon hei' a palace of 
 
 silver ; 
 If she be a door, 
 We will enclose her with boards of 
 
 cednr. 
 
 127 
 
UOMILETIC COMMENTARY: THE ,SOi\G OF SOLOMON. 
 
 The King graciously receives Slmlamite's 
 suit, and promises that, with her co-opera- 
 tion, he will take proper care of, and amply 
 provide for her little sister, according as her 
 circumstances and conduct may appear to 
 require. 'If she be a wall,' sleadfastly re- 
 sisting temptation, 'we will build upon her 
 a palace (or tower) of silver ' — endow her 
 with a rich and ample dowry. ' If,' on the 
 contrary, ' she be a door '—open to all 
 comers — ' we will enclose her with boards 
 of cedar' — impose upon her due restraints, 
 or bestow on her a dowry of much less value. 
 Observe — 
 
 1. The Saviour never regardless of Ills 
 people's intercessions on behalf of others, 
 r^pecialli/ of their oion kindred. ' Ask Me 
 of things to come concerning My sons ; and 
 concerning the work of My hands, com- 
 mand ye Me.' As for Ishmael, I have heard 
 thee ; behold, I have blessed him (Gen. xvii. 
 20 ; Isa. xlv. 11). 
 
 2. Christ associates His people loith Him- 
 self in blessinrj and saving those for ivhmn they 
 intercede. ' IFe will build upon her,' fcc. 
 Believers to be ready to employ means, as 
 well as to offer prayers. Abraham com- 
 mended for ' commanding his children and 
 his household after him,' that the Ijord 
 might bring upon him that which He had 
 'spoken of him ' — the blessing lie had pro- 
 mised (Gen. xviii. 19), 
 
 3. Prai/er for others not answered in all 
 cases alike. The answer given according to 
 the circumstances of the case. Kegard had 
 to the requirements and behaviour of the 
 party prayed for. Onr comfort to know 
 that prayer will be answered according to 
 the judgment of infinite wisdom and good- 
 ness, ishmael l)lessed in answer to Abra- 
 ham's prayer, but not with the blessing of 
 Isaac. 
 
 4. A principle in the Divine procedure, 
 ' to him that hath shall more be fjiren, and he 
 shall have abundance.'' Gilts increased or 
 withdrawn according to their improvemoit. 
 'If she be a wall,' &c. A ilrm and steadfast 
 ' wall,' to bo adorned with a ' tower of silver' : 
 an open and yielding ' door,' to be nailed up 
 with ' boards of cedar.' 
 
 .J. Chrisf (I liberal ijicer. 'We will bnild 
 upon her ' — not any ordinary dwelling, hut 
 — a 'palace; ' not a palace of stone, but one 
 of ' silver.' 'Able to do exceeding abun- 
 dantly above all that we ask or think.' 'Able 
 to make all grace abound toward us.' And as 
 willing as He is able. Giveth to all liberally, 
 and upbraideth not. ' Is the Spirit of the 
 Lord straitened ? ' 'Ye are not straitened 
 in us : but YC are straitened in your own 
 bowels' (2'Cor. vi. 12; Mic. ii. 7). No 
 limit to the grace of Christ. Our privilege 
 to receive ' out of His fulness, and grace for 
 128 
 
 grace,' and to be ' filled with all the fulness 
 of God.' 
 
 6. Prai/er sometimes answered hjj affliction 
 and chastening. ' We will enclose her,' or 
 nail her up. To be nailed up, though with 
 ' boards of cedar,' rather like a blow than 
 a blessing. Yet, in the circumstances, the 
 greatest boon. ' By terrible things in righ- 
 teousness wilt thou answer us.' llestraints 
 of divine Providence often our greatest 
 blessing. Often a special mercy when the 
 Lord ' iiedges up our way,' so that we ' may 
 not find our paths' (Hos. ii. 6). 
 
 7. The loork of grace in the heart, a ' build- 
 ing.' 'We will build upon her.' 'Ye are 
 God's building.' The foundation of that 
 building Christ Himself, accepted and trusted 
 in as the only and all-sufficient Saviour. 
 Christ also, by His Holy S[)irit, the Great 
 Master-builder. ' On this rock I will build 
 My church.' Taithful ministers, and be- 
 lievers in general, according to their several 
 gifts, subordinate builders and labourers. 
 The building the joint work of Christ and 
 His people : ' JFe will build.' The building 
 a glorious one — a palace of silver! rich, 
 pure, and resplendent in glory. The resi- 
 dence of the King of Kings. 'An habitation 
 of God through the Spirit ' (Eph. ii. 19—22 ; 
 IPet.ii. 5; Col. ii. 7; Jude 20.). 
 
 8. The dntij of each, both before and after 
 conversion, to seek grace to keep the heart and 
 to resist temptation. Our interest in being 
 a ' wall ' to resist, rather than a ' door ' to 
 admit, the tempter. ' Your adversary, the 
 devil, goeth about like a roaring lion, seeking 
 whom he may devour ; whom resist, steadfast 
 in the faith.' Joseph a 'wall,' and becomes 
 governor of Egy])t, to 'save much people 
 alive.' Dinah a ' door,' and after liUing a 
 town with bloodshed and misery, goes down 
 into forgctfulness, leaving behind her only 
 a dishonoured name (Gen. xxxiv. 1). 
 Steadfast adherence to Christ's truth in the 
 face of persecution, kindly noticed and gra- 
 ciously rewarded by the Master (Rev. iii. 
 10). 
 
 9. The text realized in the Pentecostal 
 Chnrch. That Church ^icull — (1) Against tlie 
 attacks and threatening of their adversaries 
 (Acts iv. 13—20; V.' 27—33, 41, 12; vi. 
 9—15; vii. 54—00). 'Overcame by the 
 word of their testimony, not loving their 
 lives unto the death.' Enriched, in con- 
 sequence, with all grace and spiritual gifts 
 (Acts ii. 41— 47; iv. 33— 37; Kom.xv.l4; 
 J Cor. i. 4-7; 2 Cor. viii. 1, 2; Heb. x. 
 32 — 34). (2) Against the attempts ofJuda- 
 i.:ers to bring the Church v.nder the bondage of 
 the Mosaic law (Acts xv. 1 — 29). Paul a 
 'wall' throughout; Peter, at one time, in 
 danger of becoming a ' door ' (Gal. ii. 4, 5, 
 11—14). A world of evil, introduced when 
 
HOMILETIC CmU/LWrjRr: TJIE SONG OF SOLOMON. 
 
 Hfterwards the Church became a • door,' ad- 
 mitting corruptions from Judaism, Gentile 
 riiilosophy, and Pagan superstition. At- 
 tempts, however, made by faithful men from 
 time to time to enclose and nail up the door. 
 Notably in the Reformation of the sixteentli 
 century, by Luther, Calvin, Knox, and 
 others. 
 
 Siiulamite's Thankfulness. 
 Verse 10. 
 
 SnULAMITE. 
 
 I am a wall. 
 
 And my breasts like towers ; 
 Then was I in his eyes 
 As one that found favour. 
 
 The Bride reminded by the King's words 
 of her own happiness in the preservation of 
 lier purity and the enjoyment of his love. 
 Arrived at a chaste womanhood, she had 
 been honoured, notwithstanding her poverty 
 and obscurity, to become the spouse of the 
 King. Observe — 
 
 1. An pjixpeakable /iierri/ to be presei'veil, 
 expeciaUj/ in the time of youth, from the ulture- 
 liients ami tfrnptafioi/s of an evil world. Tliat 
 mercy to be tiiankfuUy acknowledged. 
 
 2. The believer'' s duty to recor/iiize the Lord's 
 T/iercy in his preservation and spiritual (/rowth. 
 A mercy to be in a state of grace ; an addi- 
 tional mercy to know that we are. A divine 
 injunction to know ourselves. 'Know ye 
 not your own selves, liow 1 hat Jesus Christ 
 is in you, except ye be reprobate ? ' The 
 grace of assurance, liowever, commordy the 
 result of faitliful adherence to Christ, resist- 
 ance to temptation, and growth in grace. 
 ' Tribulation worketh \i&\ icnce ; and jiatience, 
 experience (or proof) ; and experience, 
 hope.' 
 
 ■5. Grace, a thinrj of progress and increase. 
 ' My breast like towers.' Not always so. 
 Shulamite once like her ' little sister,' with 
 ' no breasts.' The ])reasts also considerably 
 grown since she began to have them. A 
 world of dill'erence l)ctweeu a man who is a 
 true Christian and one who is not. But a 
 great difl'ercMice also between one true Chris- 
 tian and another. iSoiue Christians only 
 'babes in Christ;' others 'full grown men.' 
 Believers not to be satisfied with a low state 
 of grace, but to go on to perfection. 'Be 
 no longer children, but men.' ' Grow in 
 grace, and in the knowledge of j'.e Loi-d aiul 
 Saviour Jesus Christ.' 
 
 ■!•. TJie part of believers to be helpful tu 
 others. Breasts given not for the use of the 
 mother, but her infant. The Church to be a 
 
 joyful mother of children. Each believer to 
 be helpful in nourishing these children. 
 ' Able to admonish one another.' ' Edify 
 one another, even also ye do.' 'Exhort one 
 another daily while it is called to-day.' 
 ' Teaching and admonishing one another "^iu 
 psalms, and hymns, and spiritual songs.' 'Feed 
 my lambs,' an injunction not confined to 
 Peter or to ministers. The body strength- 
 ened by ' that which every joint supjjlieth.' 
 ' Let every one please his neighbour for his 
 good to edifleatien ' (Bom. xv. 2, li ; Col. iii. 
 IG; Heb. iii. 13). 
 
 5. ChrisCs pleasure hi His faithful people. 
 The soul most pleasing in Christ's eyes that 
 has, in His strength, resisted and overcome 
 temptation. ' Then,' when I appeared as a 
 wall, ' I was in his eyes as one that found 
 favour.' ' Because thou hast kept the word 
 of My patience, I also will keep thee,' &c. 
 (Rev. iii. 10). 
 
 G. A man' s greatest happiness to find favour 
 in Christ's eyes. Recorded by Shulamite in re- 
 lation to Solomon as her great happiness: 'I 
 was in his eyes as one that found favour ' (or 
 peace). If the favour of an earthly monarch 
 may count for so much, whai of the favour 
 of the King of Kings ? ' In llis favour is 
 life.' Thy ' loving-kindness is better than 
 life.' ' 3Iany will entreat the favour of the 
 prince' (Prov. xix. 0). Alas! that so few 
 .should entreat the favour of Him who is tJie 
 ' Prince of the kings of the earth.' The day 
 approaching when all men will see how little 
 it matters in whose eyes we may find favour, 
 if we have not the favour of Hun who shall 
 sit upon the ' great white throne.' Happy 
 for us that the poorest, liumblest, and vilest 
 may find favour in His eyes, not through 
 any merits of our own, but by believing His 
 Word, and heartily accepting the offer He 
 makes of Himself in the Gospel. 'Justified 
 Ijy faith, we have peace with God through 
 Our Lord Jesus Clu-ist; by whom we have 
 access into this grace, wherein we stand' 
 (Kom. v. 1). True ' peace ' found in finding 
 and accepting Christ, who is 'our peace.' 
 ' VViioso iindeth Me findetli life, and shall 
 obtain favour of 1 he Lord ' (Prov. viii. 35). 
 
 SiiULAiriTE's Selp-Dedication. 
 Verses 11,12. 
 
 Siiulamttb. 
 
 Solomon liad a vineyard at J'aalhamon : 
 He let out the vineyard unto' keepers : 
 Every one for the tniit thereof 
 AVas to bring a thousand pieces of silver. 
 My vineyard, which is mine. 
 Is before me ; 
 
 129 
 
CHAP. viii. IIOMILETIC COJlMEXTARr.- TTTE SONG OF SOLOMON. 
 
 Thou, Solomon, must have a thousand, 
 And those that keep tlie fruit thereof 
 two hundred. 
 
 Shulamite, iiiiciiscly happy in the pos- 
 session of lier Beloved, gladly consecrates to 
 him and to his service herself and her little 
 all. She should he to him as his choice 
 vineyard at Baalhamon, — perhaps a fictitious 
 or poetical name, suited for the allegory, and 
 denoting the ' lord of noise,' or ' possessor 
 of a multitude.' As Solomon for his vineyard 
 received a thousand pieces of silver as its 
 rental, he should receive no less for what 
 she brought him, while the keepers of the 
 fruit should also receive suitable remunera- 
 tion. She speaks of what she devoted to 
 him as her own vineyard : ' My vineyard 
 which is mine.' The language peculiar and 
 emphatic. Probably intended to indicate no 
 mere piece of landed property whicli she 
 possessed, and which she now made over to 
 her husband ; but rather that which, both in 
 itself and to Solomon, was worth more than 
 the widest domains that conld have been 
 presjuted to him, — iiKrvS£Li\ The same 
 figure already apparently employed by her in 
 the beginning of the Song, when she con- 
 fessed to the ladies of the Court: 'They 
 made me keejier of the vineyards, but mine 
 ovv-n vineyard have I not kept ' (Cli. i. 6), 
 This vineyard of her own person, she seems 
 to say, she will no longer, as before, neglect ; 
 but would, for her husband's sake, cultivate 
 it with all due attention, that she might be 
 to him all that she coi'ld be, and, if possible, 
 all that he could desire. ' My vineyard, 
 which is mine, is befoi-e me ; (present to my 
 thoughts, and the object of my attention 
 and care) ; thou, Solomon, must have a 
 thousand ' (or rather, ' the thousand '—the 
 full and ample revenue, as of the vineyard at 
 Baalhamon). Those who should aid her in 
 this self-cultivation should also receive a 
 liberal remuneration : ' The keepers thereof 
 two hundred '—a fifth of the revenue. 
 
 In Solomon's ' vineyard at Baalhamon ' 
 we may have a picture of the ' Kingdom Of 
 God,' with its privileges and blessings, as 
 committed originally to the favoured de- 
 scendants of Abraham. The parallel to the 
 passage may probably be found in the parable 
 of the Yineyard (Matt. xxi. 33—43; Isa. 
 V. ], &c.). Tbe vineyard, in the Prophet, is 
 nscribed to the ' Beloved ' (' My Beloved,' 
 aamely, the Messiah), as here to Solomon, 
 uis type. Christ the Head of the Theo- 
 cratic Kingdom in the Old Testament, as 
 truly as He is head of the CImreli in the 
 New. lu His incarnation, ' He came unto 
 His own,' literally, ' His own things,' His 
 Dwn khigdom or vineyard ; ' and His own 
 (his own peo))h, the form of the word being 
 
 130 
 
 altered), received Him not' (Jolni i. 11). 
 The ' vineyard' or kingdom, Christ's; as — 
 
 (1) It has been given Him by the Patlier. 
 
 (2) He has been constituted its Head and 
 King, (3) He has purchased its blessings 
 with His blood. This vineyard at ' Baalha- 
 mon ; ' the * Kingdom of God ' being set 
 busy up in the midst of the world with 
 its multitudes, its noise and unrest. The 
 kingdoni at first set up among the descen- 
 dants of Abraham thus separated from 
 the nations for a special purpose, after- 
 wards extended to aU the nations of, the 
 earth (Matt, xxviii. 19).. The extension in- 
 dicated in the change of Abraham's name, 
 the added syllable being a modified form 
 of the second part of the name in the text 
 Baal-hamon. The transference of the king- 
 dom or the ' vineyard ' from the Jews to 
 rhe nations of the world jirobably indicated 
 in this part of the allegory, in whicli Simla- 
 mite becomes the vineyard of Solomon 
 instead of that at Baalhamon. From the 
 whole, observe — 
 
 1 . The parf, of a hdiecer fo coiiaccraie 
 h'm.sfilf and liis all fo CIiri.it and Uis service. 
 Such dedication on the part of the bride to 
 her husband, understood in the case of* earthly 
 espousals. No less real in the case of the 
 heavenly ones. 
 
 2. The IjelieKcr himxelf i.idlrjidnalbi, as 
 v-ell as the. Church cot lecti rely, a ' vinej/ard ;' 
 as reclaimed from the wilderness of the 
 world, hedged in, cai-ed for, cultivated by 
 Hie Divine husbandman, and bringing forth 
 precious fruit for its owner (John xv. 1 — 8 ; 
 Isa. v. 1, &c.). 
 
 3. Believers to make their own souls and 
 those of their lirethren the object of their 
 special care ainl attention. 'My vineyar 
 which is mine, is before me.' Each has 
 naturally his own soul to care for and attend 
 to. But only a Cain asks : ' Am I my bro- 
 ther's keeper?' Our own vineyard to be 
 carefully looked after : ' Keep thy heart 
 with all diligence.' ' Keep yourselves in the 
 love of God.' ' He that is of God keepeth 
 himself, and that wicked one toucheth him 
 not.' Great part of 'pure and undefiled 
 religion,' to keep ourselves ' unspotted from 
 the world.' Believers to work out their own 
 salvation ' with fear and trembling.' Each 
 to interest himself in the welfare of his 
 brethren and of the Church at large (1 
 Cor. xii. 26). 'Look not every man on 
 his own things, but also on the things of 
 others.' ' Seelc not every man his own' 
 wealth,' or welfare. 'Looking diligently 
 lest any man fail of the grace of God.' ' Ex- 
 hort one another daily, lest any of you be 
 hardened by the dcceitfulness of sin.' 'Teach- 
 ing and admonishing one another \\\ all 
 wisdom.' • Let every one of us please bis 
 
tlOMlLimC COMMENT AliY: THE SONG OE SOLOMON. cuAr. \iii. 
 
 iicig-libour for his pood unto rdifioation ' 
 (Rom. XV. 2). The care rcquirod for our own 
 and our noighbom-'s soul indicated iii the 
 expression — 'Is before me.' Denotes — (1) 
 ThouglitfiiJness. (2) Attention. (3) AVatch- 
 fulness. (4) Diligence. 
 
 4. T/ie aim of the belierer^x carr over Ilix 
 own sold and Ihat of ofhers to he that 
 Chrixf mmf be fjlorfed, rr/id God in lli//i, 
 ■in an abundance of fruit. 'Tiiou, O 
 Solomon, must, liave a thousand.' ' Here- 
 in is My Father fjlorified,' that ye l)earmueh 
 fruit ; so shall ye l)e my disciples.' ' T ha^e 
 clioscn you and ordained you, that ye should 
 go and bring forth fruit, and that your fruit 
 should remain' (John xv. 8, 10). The IVuir 
 brought forth by believers tin- ren'ard of 
 Christ's suiTering for Iheirsalvalion (Isa. liii. 
 11). The 'joy that was set before Ilim' in 
 enduring ' the cross.' That fruit the ' fruits 
 of the Spirit, being produced tiirough His in- 
 ward aiid spiritual agency. These fruits: 
 Love, joy, peace, long-suti'ering, gentleness, 
 goodness, faith, meekness, temperance, or 
 self-control (Gal. v. 22). The spiritual 
 benefit received through us by others, put 
 down as' ' fruit ' to our account (Rom i. 13). 
 
 .O. Special heeperaofthefn'it oftherineyard 
 appointed and to berecofinized. ' The keepers 
 of the fmit thereof.' The care of these some- 
 thing over and above that wliich Shulamite 
 herself should exercise over her vineyard. 
 These appointed by her in conjunction with 
 her husband, as her servants and helpers. 
 The charge belonging to each believer in 
 reference to his own soul and the souls of Lis 
 brethren, neither to supersede nor be super- 
 seded l)y ttie special charge of others. ap- 
 pointed for that specific purpose. These 
 special ' keepers ' given and appointed by 
 Christ Himself for the benefit of His Church. 
 ' He ascended up on high, and gave gifts : 
 some, apostles ; some propliets ; some evan- 
 gelists; and some pastors and teachers, for the 
 perfectingofthesaints'(Eph.iv.^)). The general 
 title of these in the New Testament, elders or 
 Presbyters ; called also, fronx the nature of 
 their charge, bishops or overseers, and 
 deacons with a temporal charge (Acts xiv. 
 23 ; XX. 17, 2S ; 1 Peter v. 14 ; Phil. i. 1). 
 These given by Christ, but chosen by the 
 believing people, guided by their knowledge 
 of the gifts bestowed, and formally appointed 
 by those already in office (Acts vi. 2, G; xiv. 
 93 (Greek); I'Tim. iv. 4, 14). All these 
 the Church's servants for Jesus's sake (2 
 Cor. 4, 5 ; 1 Cor. iii. 21, 22). _ The spiritual 
 charge of these ' keepers ' indicated in such 
 admonitions as these ; ' Take heed unto 
 yourselves and unto the flock over the which 
 the Holy Ghost hath made you overseers, to 
 feed the Church of God, which He hath pur- 
 chased with His own blood.' ' Feed the 
 
 flock of God, which is among you, taking the 
 oversight thereof not by constraint, but wil- 
 lingly; not for filthy lucre, but of a ready 
 mind; neither as being lords over God's 
 lieritage, but being ensaraples to the flock.' 
 ' Remember them which have the rule {Mar- 
 ijin, are the guides) over you, who have 
 spoken unto you the word of God.' 'Obey 
 themtliat have the rule ci\cv {Margin, guide) 
 you, and submit yourselves: for they watch 
 ibr your souls, as they that must give account' 
 (Acts XX. 2S ; 1 Pet. v. 2, 3 ; Heb. xiii. 7, 
 17). 
 
 fi. Thofte occupied in the sped v I cliarije of 
 ('lni:if\t Chnrch, or Vineyard, to reccicc x/dt- 
 attle remuneration. * 'fhe keepers thereof, 
 two hundred.' A portion of that remunera- 
 tion liere, in— (1) The esteem and love of 
 those to whom they minister (1 Tiiess. v. 12, 
 13; 1 Tim. V. 17). (2) A sufiicient niain- 
 tenance (1 Cor. ix. 7 — 14 ; 1 Tim. xvii. IS). 
 Tlieir principal remuneration, if faithful, 
 hereafter (1 Pet. v. 4 ; 2 Tim. iv. S ; Dan. 
 xii. 3). Christ a liberal paymaster. To 
 work faithfully for Him is to do the best 
 thing for ourselves, thougli not done with 
 that object. When Ciirist receives Uis due 
 among a people. His servants will not come 
 short of theirs. Where the Master gets his 
 ' thousand,' the ' keepers ' will receive their 
 ' two hundred.' 
 
 The Brtdeorooh's Request. 
 
 Verse 13, 
 
 The King. 
 
 Tliou that dwellest in the gardens, 
 The companions hearken to thy voice . 
 Cause me to hear it. 
 
 I'usiness arraugemeuls over, the Bride- 
 groom appears to desire his Bride to gratify 
 1 he expectant friends as well as himself, with 
 one of her songs. A similar request had on 
 another occasion been made and complied 
 with (chap. ii. 14—17). Then only the 
 Betrothed of Solomon; now, his married 
 M-ifc. Then, dwelling alone in the clefts of 
 the rocks; now, a happy resident 'of the 
 gardens.' Observe — 
 
 1. Tlte characteridic of New Tcsla.;icnt 
 believers, that thei/ ' dwell in the gardens.'' 
 ' Gardens ' indicative of separate congrega- 
 tions. The Church, as a whole, one large 
 garden — the Church Catholic, as found 
 scattered over the habitable globe. 'One 
 body, one faith, one baptism.' But this 
 one garden of the Church universal divided 
 into numerous lesser ' gardens.' These 
 also called Churches or congregations— a 
 131 
 
IIOMILETIC COiniMTAllY : THE SOKG OF SOLOMON. 
 
 larger or smaller number of believers living 
 in liie same locality, and united together as 
 the professed followers of Jesus lor Divine 
 worship, personal edification, and the fur- 
 therance of His kingdom. Believers dwell 
 together in unity. Jerusalem a city compact 
 together. Such absemblies, gardens; as — 
 (1) Separated from the wilderness of a world 
 lying in wickedness. (2) Under spiritual 
 and Divine cultivation. (3). Productive of 
 the fruits of righteousness. (4) Pleasant 
 to God, angels, and renewed men. The 
 part of believers to have their place in these 
 assemblies, not as mere visitors, but as re- 
 gular menibcrs. Believers introduced out- 
 wardly into these 'gardens' by baptism; 
 spiritually by regeneration and faith, in 
 Jesus. The visible bond and expression of 
 their fellowship, the Lord's Supper, or ' break- 
 ing of bread' in commemoration of His 
 death. The delight as well as outward place 
 of believers is in these 'gardens.' 'Lord, 
 I have loved the habitation of Thy house, 
 and the place where thiiie honour dwelleth.' 
 'How amiable are Thy tabernacles!' 'All 
 my springs are in thee ' (Ps. xxvi. 8 ; Ixxxiv. 
 1 ; Ixxxvii. 7). These ' gardens ' especially 
 the place where the voice of the Bride is 
 heard in praise, prayer, and public testimony. 
 ' Blessed are tliey who dwell in Thy liouse ; 
 they will be still praising Thee ' (Ps. l.xxxiv. 
 4; Ixv. 1, 2). The 'Pentecostal Church 
 exhibited as ' dwelling in the gardens.' 
 ' They continued steadfastly in the Apostle's 
 doctrine and fellowship, and in breaking 
 bread, and in prayers. And they, con- 
 tinuing daily with one accord in the temple, 
 and breaking bread from house to house, did 
 eat their meat with gladness and singleness 
 of heart, praising God ' (Acts ii. 42, 40, 
 47). Hence, the Juippiness of a heliecer's 
 life. To ' dwell in the gardens ' a picture of 
 enjoyment. Believers not always dwelling 
 alone ' in the clefts of the rock.' A new 
 song put into their mouth, ])raise unto their 
 God (Ps. xl. 3). These gardens, ' Paradise 
 Kegained,' and a picture of the 'Paradise 
 of God.' Wisdom's ways pleasantness even 
 in this life. Her children not dwellers in the 
 desert, but ' in the gardens.' ' Inst oad of the 
 thorn, shall conu^ up the fir tree ; and instead 
 of the briar, the myrtle tree.' Believers 
 blessed with a double heaven, one in the 
 hand', and another in the hope. ' The re- 
 bellious dwell in a dry laiul ' (Ps. Ixviii. (i). 
 
 2. The pari of Ijelicrcrs to ' hear/reii ' lo 
 the voire of the Bridi'. The roiiiparnonn 
 hearken to Thy ' voice.' The voice of the 
 Church heard both in its members and its 
 ministers. To be ' hearkened to,' as uttered 
 -:-(l) Tn testimony and teaching. (2) In 
 counsel and admonition. (3 ) In warning and 
 reproof (jMatt. xviii. 15, ]7). To be 
 
 132 
 
 hearkened to with — (1) With attention. (2) 
 With deference. (3) With submission (1 
 Pet. V. 5). Yet not with blindness and 
 bondage. The voice of the Church to be 
 distinguished from that of her Head. The 
 Bride may err, but not the Bridegroom. 
 Infallibility in the Bible but not elsewhere. 
 'To the law and to the testimony.' The 
 Bereans commended for ' searching the Scrip- 
 tures daily whetlier ' the things spoken by' 
 the Apostles 'were so' (Acts xvii. II). 
 Even councils may err and have erred 
 (Article XXI). Believers to try the spirits. 
 To ' prove all things.' Believers them- 
 selves^ as part of the Bride, possessed of 
 the anointing whereby to know all things. 
 ' Judge ye what I say.' ' He that is 
 spiritual judgeth all things ' (I Cor. ii. 15 ; 
 X. 15 ; 1 Thcss. v. 21 j J John ii. 20; iv. 
 I). Even Peter at one time to be blamed 
 in his acting, and withstood by Paul to the 
 face. ' Subjection ' not to be given to fajse 
 teacliers and corrupters of the truth, ' no 
 not for an hour.' ' God accepteth no man's 
 person' (Gal. ii. G, II). 
 
 3. Believers to praise andjiraj/ in fell oio ship 
 loith each other. ' The companions hearken to 
 Thy voice.' Believers the 'companions' 
 both of Christ and one another. David's 
 testimony : ' My goodness extendeth not 
 unto thee, but unto the saints that are in 
 the earth, and to the excellent, in whom is 
 all my delight.' . ' I am a companion of all 
 them that fear Thee' (Ps. xvi. 2 ; cxix 63). 
 ' They that feared the Lord spake often one 
 to another' (Mai. iii. IG). Praise comely 
 every where ; especially in ' the congregation 
 of saints' (Ps. cxlix. 1). A special promise 
 made to united prayer (^latt. xviii. 19, 20). 
 Believers not to forsake tiie assembling of 
 themselves together for these purposes. An 
 ill sign with a man when he ' separates him- 
 self ' from the brethren (Judc 19 ; Heb. x. 
 25). 
 
 4. The will of Christ that Ills jieople, amid 
 all their occupations^ should frequentli/ address 
 themselves to Him and to the Father in the 
 lanfjuarje of praise andprai/er. Ilis repeated 
 wish at the Last Supper, that His disciples 
 should, after His departure, continually ad- 
 dress Him or the Father in His name, in 
 
 Pray or. 
 
 His will revealed through the apostles : 
 ' Pray without ceasing : in everything give 
 thanks; for this is the will of God in Christ 
 Jesus concerning you' (1 Thess. v. 17, 18). 
 The first business in which the disciples en- 
 gaged after Christ's ascension accompanied 
 with prayer, apparently addressed to Christ 
 PIimself(Acts24, 25). 'Prayer seen to occupy 
 a large place in the life of the Pentecostal 
 
llOmiETIO COMMENTARY: THE SONG OF SOLOMON, chap. viii. 
 
 Church, and of the Apostles themselves (Acts 
 ii. 42 ; vi. 4). The last utterance of the 
 Bible, a prayer on the part of the Bride 
 addressed to Jesus Himself (Rev. xxii. 20). 
 Blessed to speak of Christ; more blessed 
 still to speak to Him. The voice of the 
 Bride, however, to be heard not only in 
 prayer, but in 
 
 Praise. 
 
 The Sacrifice of praise to be offered to God 
 through Christ continually, ' the fruit of our 
 lips, giving thanks to His name ' (Heb. xiii. 
 15). Praise and thanksgiving to form a large 
 portion of a believer's life. ' In everything 
 give thanks.' If so in the Old Testament, 
 properly still more so in the New. David's 
 life : ' Seven times a day do I praise thee.' 
 ' At midnight I will rise to give thanks unto 
 thee' (Ps. cxix. C2, 1G4). The New Song 
 of the Redeemed in heaven learned and 
 begun on earth. Believers have ' harps ' for 
 their praises as well as 'vials' for their 
 prayers (Rev, v. S). The 'praises of Israel' 
 God's chosen dwelling place (Ps. xxii. 3). 
 Believer's fellowship witli each other to con- 
 sist largely in songs of praise (Eph. v. 10). 
 'One word of Christ before we part.' — Arch- 
 bishop Usher. Praise t o be connected with 
 our warfare and service in the Lord's cause. 
 Jehoshaphat's army sang jiraise before the 
 battle, as certain of victory (2 Chron. xx. 21, 
 23). Paul and Silas not only ' prayed,' but 
 ' sang praises ' in the prison at Philippi. The 
 ransomed of the Lord to return to Zioii with 
 songs (Is. XXXV. 10). Christ our example in 
 praise and thanksgiving (Luke x. 21). Sang 
 a hymn with the disciples before going to 
 Gethsemaue. Sings praises in the midst of 
 the Church (Heb. ii. 12). 
 
 Shulamite's So>;g. 
 
 Verse 14. 
 
 Bedlamite. 
 
 Make haste, my beloved ! 
 And be thou like to a roe, 
 Or to a young hart 
 Upon the mountains of spices ! 
 
 At the request of her Beloved, Shula- 
 mite lifts up her voice in song. Her song 
 resembling a former one (chapter ii. 17). 
 Expressive of her delight in her beloved, and 
 her desire for his constant society. ' Make 
 hajte (or flee), my beloved, and be thou like 
 to a roe or to a young hart (in swiftness as 
 in loveliness and love), upon the mountains 
 of spices.' The sweetness of his presence 
 and the joy of his coming transferred to the 
 
 mountains over which he was to pass. The 
 very mountains which his feet should touch 
 made 'mountains of spices.' His abode, 
 wherever it might be, made fragrant by his 
 presence. Observe — 
 
 1. The believer's so?iff to hate Christ for its 
 subject as well as its object. Isaiah's prelude 
 to his song : ' Now will I sing into my 
 well beloved a song of my beloved' (Isa. 
 V. 1). David's : 'My heart is inditing a good 
 matter : I speak of the tilings which I have 
 made touching the King' (Ps. xlv. 1). The 
 Psalms full of Christ. 'Let the Word of 
 Christ dwell in you richly, teaching and ad- 
 monishing one another in psalms, and hymns, 
 and spiritual songs ' (Col. iii. 16). The tes- 
 timony of a heathen that the early Christians 
 met together in the morning of the first day 
 of the week and ' sang a hymn to Christ as to 
 God.' The Church's hymns naturally full of 
 tlie Bridegroom. 
 
 2. The jmrt of the believer to lonr/ for the 
 presence of Christ. ' Make haste, my beloved.' 
 His spiritual and unseen presence desired 
 here. Ordinances themselves barren and 
 insipid if Christ be not in them. No pleasure 
 to the loving believer if his ' Beloved ' be 
 not there. ' Thy presence makes my paradise.' 
 His visible presence desired hereafter. Paul's 
 desire to ' depart and be with Christ.' Absent 
 from the body, present with the Lord. 
 Hence 'to die is gain.' More especially 
 His presence at His second appearing. That 
 event the Church's ' blessed hope.' The 
 Bride e,xpects not merely to go to heaven 
 to Jesus, but for Jesus to come from heaven 
 to her. 'Our conversation is in heaven 
 from whence v/e look for the Saviour ' (Phil, 
 iii. 20). His bodily return promised by the 
 angels as He ascended into heaven. 'This 
 same Jesus shall so come in like manner as 
 ye have seen Him go up into heaven ' (Acts 
 li. 10, 11). Preached by Peter after Pente- 
 cost : ' God shall send again Jesus ' (Acts 
 iii. 20). Promised by Jesus Himself after 
 His ascension : ' Behold I come quickly ' 
 (Rev. xxii. 20). The subject of the Cliui'ch's 
 last recorded and inspired prayer : Even so 
 come Lord Jesus.' This prayer of the be- 
 loved Disciple in the name of the Churcii 
 apparently an echo of that of the Bride in 
 the text. The same prayer concludes the 
 Song of Solomon, and the Book of Revela- 
 tion. Believers characterized as those wlio 
 
 ' look for ' Christ, and who ' love His ap- 
 pearing.' Old Testament saints looked and 
 longed for His first Advent ; those of the 
 New for His second. Natural to long for 
 the presence and return of those whom we 
 love. To love Christ is to 'love His appear- 
 ing.' Christ's highest glory and the deliver- 
 ance of creation bound up with it (2 Thess. 
 i. 10 ; 2 Tim. iv: 1 ; Rom. viii. 17- 21 ). His 
 133 
 
CHAP. VIII. IIOMILimC COMMENTARY: THE SONG OF SOLOMON. 
 
 appearing tlie full redemption of His saints 
 (Luke xxi. 28 ; Epli. i. 14). 
 
 3. Christ's presence sweetens all. ' Upon 
 the mountain of spices.' His presence makes 
 lieaveu, whether above or below the skies. 
 Even rugged mountains converted by it into 
 ' moinil ains of spices.' Samuel Rutberford, 
 in his banishment, dated his letters from 
 ' Christ's palace in Aberdeen.' The * Mount 
 Zion ' in heaven, all that it is to the re- 
 deemed, because Christ, the Lamb slain, is 
 upon it (Kev. xiv. 1). His presence /^e/i?, the 
 first fruits ; yonder, the full harvest. His 
 
 presence hereafter to be followed by no 
 parting. His coming, tlierefore, the sweet- 
 est and most joyous event to His waiting 
 Clmrch, who shall then, as a whole, ' be for 
 ever with the Lord.' 
 
 Blessed to conclude all our works and 
 services, and to cud each day of our lives and 
 life itself, as Solomon concludes his Song, 
 and John his llevclation, with the earnest 
 and loving prayer, ' Make haste, my beloved, 
 and be like to a roe or a young hart upon the 
 mountains of spices.' 'Even so come, Lord 
 Jesus ! Amen.' 
 
nOMILF.TIC COmiEXrARY: THE SOXG OF SOLO}[ON. 
 
 flofcs. 
 
 CHAPTEE I. 
 
 Verse 1 : The Song of &nf/.i Klveh h 
 Solomon's. 'TheSougof Songs,' Q^n^li'n "I'l^ 
 
 {uhlr hashsUrim). T'ti^ {shir), a song 
 or poem, as opposed to prose : but dis- 
 tiuguislied from nQTQ {mizmor), a song 
 
 with musical accompanipeut, a psalm. Ew- 
 ALD, ZoCKLEK, iii Laxge. According to 
 some, a series. Kleuk. August:. T\'W 
 in its original acceptation, a string or chain ; 
 Arab poets speaking of stringing their verses 
 as pearls. Good. ' Song of Songs,' a He- 
 brew reduplication denoting excellency. An 
 instance of the Hebrew superlative, like 
 £zek. xvi. 7 ; Dan. ix. 24' ; the finest or 
 most beautiful of songs, the comparison 
 however probably not with other poetry of 
 Solomon. Noyes. Not, as Gesenius, asong 
 consisting of many songs. Nor, as Kiiiciii 
 and otliers, a song out of many Songs of 
 Solomon. Tiie High Song (das Hohclied). 
 LuTiiEE. Tlie excellent song. Geneva 
 Bible. Indicates emphatically the most ex- 
 cellent of its kind. Ewald. The noblest 
 and sweetest song. Sancxius. The most 
 excellent song, and made up many songs ; or, 
 comprehending all the songs, not only of 
 Solomon but of the Proplicts : the sum, 
 kernel, and marrow of all sacred songs. 
 CoccEius, Mercek. The most beautiful 
 song. De "VVette. A song consisting of 
 many songs, or excelling other songs ; indi- 
 cating also the unity of its contents. De- 
 LiTzscH. So called either from the excel- 
 lence of the composition or the subject. 
 LowTii. Most excellent song of all in the 
 sacred Ijooks ; in elegance of structure, ful- 
 ness of mystery, and sublimity of meaning. 
 Cakpzov. Most important, excellent and 
 precious of songs ; reference to the subject of 
 it ; to prophets and apostles, a reservoir of 
 the treasures of Divine love existing between 
 the Creator and His saved and sanctified 
 creatures ; the title claimed not by Solomon, 
 but by tlie Holy Spirit. Weiss. Other 
 sonirs celebrate the King's victory and the 
 deliverance wrought for His Church ; this 
 His marriage with her and His love to the 
 Bride. Tiieodoket. Ten songs have been 
 sung ; but this excels thein all. Targum. 
 The song which is above all songs. Rashi. 
 
 All the Scriptures are holy; the Song of 
 songs, the Holy of holies. Akiba. All the 
 songs of Scripture are the Holy place ; the 
 Song of songs, the most holy. K. Joshua. 
 
 'Which is Solomon's' (ilb'^tt''? lll^S} 
 asher li-Sheloiuoh). The relative probably 
 not, as Gesenius thinks, added here on 
 account of the article in D"'T^^"1 as if— 
 'the songs which are Solomon's. The ante- 
 cedent either 'yii) or Dn/l^il; most likely 
 "Vp, U^'V'pT^ being added as a Hebrew form 
 of the superlative. Ewald,Hitzig, Bleek. So 
 theSEPTUAGiNT, bco-Ti, 'whichis.' nD7ti^^ to 
 or of Solomon.' rtb'?li^ {S hela mo) ixom D'?!!:^ 
 
 (s/ialom) peace, with the termination rj or i, 
 identical with ]\ and forming the concrete 
 from the abstract. Meaning alluded to in 1 
 Chronicles xxii. 2. Gesenius. Davidson 
 fancifully suggests rtas the representative of 
 J^^n ' he ' ; as if, ' He is the peace ' like 
 Micah v. 5 and Ephesians ii. 11. The Alex. 
 Septuagint has — to, for, or of Solomon 
 (to." 2.). T'he Vulgate : Solomon's. As re- 
 ferring to Solomon or ascribed to him. Vata- 
 BLUS. Both by and concerning Solomon, 
 i.e., Christ. Cocceius. Solonion as a type 
 of Christ, both the author and the subject. 
 AiNSWOKTH. Words ' so contrived as to 
 mean either. Patkick. Concerning Solo- 
 mon, that is, the Messiah. Midkasii. 7 
 
 not used liere merely to indicate the author- 
 ship : = ' devoted or delivered to ;' as Psalm 
 vii. 2 ; Jeremiah xv. 2 ; 1 Chronicles xxix. 2. 
 Weiss. Of Solomon as the author. Mercer, 
 &c. As the author inspired by the Holy 
 Ghost. Caupzov. Belonging to Solomon, 
 and so placed among the sacred books. Aben 
 Ezra. Solomon as the author : Amplifies 
 what David his father had begun in the 45th 
 and G8th Psalms : the Bridegroom in the 
 song called Solomon, either from the dignity 
 of the name (Peaceful), or as suiting the cir- 
 cumstances, or because Solomon was a tyjic 
 of Christ, which was probably known to 
 Solomon liimself. Sanctius. According to 
 Ewald, the title ascribes the poem to Solo- 
 mon, but was given at a later period, pro- 
 135 
 
HOMILETIC COMMENTARY : THE SONG OF SOLOMON. 
 
 bably after the exile. Delitzsch : Indicates 
 unity of authorship. Zocklee. : Wliich is 
 by Solomon, His title of ' King,' assumed 
 in Proverbs and Ecelesiastes, here laid aside 
 in contemplating tlie celestial person of 
 whom he speaks. Patrick. Also, lest So- 
 lomon should be thought, the King here in- 
 Tcndedj the book being a 'Song of Loves.' 
 Gill. Concerning Solomon : hence not a 
 book of King Solomon's, but of some other 
 inspired author. Haumeii. Concerning 
 Solomon — the true Solomon, the Lord Jesus 
 Christ; no reference being made to King 
 Solomon in any part of the book. Hawkek. 
 Solomon the inspired author, yet not speak- 
 ing in bis own person. Pky, 
 
 Verse G. Loo/,- not upon me because I am 
 black, becaiise the nun hath looked upon me : 
 my mother's children loere angry with vie ; they 
 made me keeper of the vineyards ; but uy otcn 
 rineyard have I not kept. ' Look not upon 
 .'ue ' ""P^"^^ /'^ al iiruni. Look not at mc. 
 ZocKLEK. Gaze not on mc. Williams. 
 With surprise aud doubt, as if wondering at 
 her presumption. Noyes. In admiration of 
 her beauty. HiTZiG. With scorn or disdain. 
 WiTHixGTON, GiNSBUKG. With too niuch 
 scrutiny. Taylor. With indignation. Dur- 
 ham. With delight at my affliction, as 
 Obadiahr2. Ainsworth. With an evil eye. 
 Mercer. Do not survey me in my vile 
 dress, but consider how I have it. Del Rio. 
 Allerjorically ; Targum : Spoken by the Con- 
 gregation of Israel to the nations : Do not 
 despise me because I am more sorrowful 
 than you, having done according to your 
 deeds in worshii)ping your false gods, and 
 liaving brought upon myself the Divine dis- 
 pleasure. Poliot : Do not look so much at 
 my sufferings, as at the reason why I endure 
 them, and the fruit which I shall receive 
 from them. Weiss ■: Addressed by Israel 
 to the nations wondering at their boldness 
 after the sin of the golden calf, or astonished 
 that they could commit so great a sin. 
 
 ' Because the sun hath looked upon me.' 
 ^jnerti^^ sheshzaphathd; from "Itl^ shazaph ; 
 to burn or scorch ; to blacken ; hence also to 
 look upon, as Job. xx. 9 ; xxviii 1. Prom TW 
 by the change of 1 into t- Vulgate : Hatli 
 discoloured mc. Aquila : Hath blackened 
 me. WiCKLirr : Has scorched inc. Cover- 
 dale : Has shiued ou me. Luther : Has 
 so burned me. Diod.\ti : Has touched me 
 with his rays. JM.vrtin: Has looked on 
 mc. Vatablus : Has fixed his rays on me. 
 TiGURiNE Version : Striking me with his 
 beams. Parkhurst : Has looked down on 
 me, or has shined on me. Williams : Has 
 beamed upon me. Pry : Properly, looked 
 with penetrating rigour. Weiss : Has 
 
 136 
 
 glanced or gazed on me. Burroughs and 
 GiNSBURG : Has browned me. Thrupp : 
 Piercely scanned me. Zockler : Scorched 
 me. Mercer : The blackness not natural 
 but accidental. Rashi : Not natural, and 
 therefore may be removed. A, Clarke ob- 
 serves that the brown complexion of the 
 Egyptians is attributed to the influence of 
 the sun or climate. But probably no 
 Egyptian in the text. Ai/cf/orically ; Tar- 
 gum : Israel made black by the worship of 
 the sun. Pausset: Scorched with God's 
 anger, executed ou her through the world- 
 powers, because of her unfaithfulness before 
 Messiah's coming. Gregory, &c.: The sun of 
 righteousness blackens the soul by the suffer- 
 ings endured on liis account, or by showing 
 it its own blackness in his presence. Piiilo 
 Cari'athhjs: Do aiot despise me for my 
 sins ; since Christ the sun of righteousness 
 has shone upon mc. Ainsworth, Gill, &c. : 
 The Church blackened by the sun of perse- 
 cution. Rosexmuller : By miseries and 
 calamities. 
 
 'My mother's children were angry witli 
 me.' ^I'^TITO O^k/iarn tjhi) ; from Hin 
 
 to burn, or Picl of IH^ Ewald. Sep- 
 tuagint, Vulgate, &c. : Pought against me, 
 CovEBDALE : Had evil will. Luther, Dio- 
 dati, M.vrtin : Were angry with me. So 
 Ewald, Delitzsch, and Gesenius. Acted 
 severely against me, A. Clarke, Were 
 severe "with me. Percy, Good, Booth- 
 ROYD. Despised mc ; literally snorted at 
 me : expresses the ill-treatment she re- 
 ceived from her relations in exposing her to' 
 servile emjUoymeuts, which caused her dark 
 com))lexion. Hence the Bride of low ex- 
 traction compared with her royal Bridegroom. 
 Pry. 'My mother's children' synonymous 
 with brothers : her father probably no longer 
 living at the time of this transaction. Zock- 
 ler. The children those of her mother by a 
 former husband. Houbigamt, Umbreit, 
 Ewald, &c. Her countrymen. Harmer. 
 Allegorically ; Targum : Palse prophets 
 and teachers, the cause of God's anger 
 against Israel. Rashi : The children of 
 Egypt, among whom I was brought up, and 
 who came up from Egypt with me ; and the 
 the offspring of my mother in the wilderness. 
 Keil : Israel experienced, in consequence of 
 their sin, the anger of the nations, and lost 
 their beauty and glory. Weiss: The 
 Egyptians were incensed against Israel ou 
 account of Noah's curse on Ham, and his 
 blessing ou Sheni, aud so treated them cruelly, 
 CoccEius, &c. : Persecuting Jews. Muns- 
 TEK, &c. : Palse prophets and kings. Sanc- 
 Tius: The Gentiles. Mercer:' Nominal 
 members of the Church. Dutch Annota- 
 TOBS : Pal&e brethren. Piscator : Affec- 
 
HOMILETIG COMMENTARY: THE SONG OF SOLOMON. 
 
 tions of carnal corrupt nature. Menochius : 
 All enemies, external or internal. 
 
 'They made me Keeper of the vineyards.' 
 Q^p13n hak-keraram, plural of 0^3 },-erem, 
 a vineyard; from the unused root Q"p 
 :^ '"^to be of a noble disposition; hence 
 noble, fruitful ; D"|Dj land planted 
 with noble plants (Jud. xv. 5 ; Job. xxiv. 18). 
 Gesenius. a vineyard, possession, estate. 
 EvTALD. Tiie noblest, most valued posses- 
 sion. ZoCKLER. Ground cultivated like a 
 garden ; used generally of vineyards, gar- 
 dens, and plantations. Simon. ' Made me 
 keeper,' &c. ; made her a drudge in their ser- 
 vice, to her own personal injury; keeping 
 vineyards, a servile work. Pekcy, Cobbin. 
 BossuET, on the supposition of the bride 
 being an Egyptian princess, observes : ' The 
 princess, by one of those family intrigues 
 connnon at Eastern Courts, had perhaps been 
 banislied to some southern part of Egypt, 
 where she had been employed on secular 
 labour, till by a counter intrigue and revolu- 
 tion equally common, she was recalled from 
 her banishment.' Allcr/oricall// ; Takgu.m : 
 Taught me to worship their idols and to walk 
 in their statutes. Meucek : Forced me to 
 observe rites not prescribed by God. Du 
 Veil : Made me a zealous observer of their 
 human traditions. Saxctius : Forced me 
 to follow sinful pleasures and practices. 
 Cocceius : Excommunicating me from their 
 synagogues. Aixswortii : To fall in with their 
 corrupt worship and vain traditions. Scott : 
 Drawn by original sin to evil things against 
 my will. Theouoket, however, takes another 
 view of the words, applying them to the 
 Apostles : They gave me (the Gentile Church) 
 the divine ordinances to keep. Okigem views 
 them as spoken by the Apostles and others, 
 who anxious about the salvation of men, suf- 
 fered outwardly themselves. Lyka applies 
 them to the drudgery of Israel in Egypt. 
 Del Rio thinks the vineyards were in the 
 first instance the synagogue, then the Churches 
 of the Gentiles. So Cocceius also views 
 the vineyards as including the congre- 
 gations of the faithful. Fkomondi sees the 
 pastoral office indicated: Dispersed me among 
 the Gentiles, and caused me to be made pas- 
 tors and keepers of the Gentile ChurcQes. 
 DAViDSOjf : The Christian Church charged 
 ■with the care both- of Jew and Gentile vine- 
 yards, in consequence of the Jews' rejection 
 of God and His laws ; or made the depository 
 of the oracles of God with which they are to 
 be fed, Ha.hk : The brothers, or Hamitic 
 Heathendom, having withdrawn from the ser- 
 vice of God and given themselves to the ser- 
 vice of Sataoj and so made their vineyard or 
 
 the vineyard of God to become a vineyard of 
 Satan, alienated the weaker sister from 
 the service of God, and drew her into that of 
 Satan, causing lier to keep the vineyard, like 
 themselves, in his service. 
 
 ' But mine own vineyard have I not kept.' 
 ''y'p ''P"\3 fflran' 5//e//?, ' my vineyard which 
 belongs to me.' Mercer : which was com- 
 mitted to me. ZoCKLER : ^li/ {shelli), not 
 only gives special emphasis to the sufllx 
 ' my,' but distinguislirs her vineyard as quite 
 distinct and of another kind from what she 
 had been forced to keep, viz., herself, with 
 all she has and is. Gesenius, Ewald, &c., 
 apply it in like manner to her beauty. Saxc- 
 Tius : That with which she was bought as 
 her dowry, according to usual practice'^(Hos. 
 iii. 2); the same mentioned in chap. viii. 12. 
 Allegoricullu-, Targum: The Lord who is 
 my God I have not served. The vineyard, 
 according to Theodoret, the traditions 
 received before accepting ChristiariJ.y ; or, 
 her own soul. Sanctius : Tlic more noble 
 ))art of our nature. Bernard, &c. : The 
 Jewish ))cople (Is. v. 1) ; or, the primitive 
 Church composed of Jews, to whom Christ 
 and the Apostles were first scut. Meno- 
 chius : The charge of all the world's vine- 
 yards, and especially that of the synagogue, 
 was committed to nic. Del Ilio : I forsook 
 the vineyard, at first conmiitted to me on 
 account of the conduct of the Jewish hus- 
 bandmen in killing the heir (Matt, xxii.) 
 Junius: I departed from my duty. Piscator: 
 Did not adhere steadily to the worship of 
 God. Ainswortu : The charge not kept 
 either from her own infirmity and negligence, 
 or from the tyranny of others, or from both : 
 persecutions and afflictions often the eflect 
 of chastening for sin. Patrick : I was like 
 one set to keep the vineyard of others, and 
 could not look after his own : picture of the 
 Gentiles seduced by false teachers into idol 
 worship. GiLL: Her own vineyard, either 
 the Church or her own soul : not kept, either 
 from fear or infirmity, or both. Scott : The 
 treatment she received proved a temptation 
 to neglect her duty and the care of her own 
 soul, and so conduced to mar her loveliness. 
 Hawker : Neglected her own soul while 
 engaged in the service of others. Rosen- 
 3IULLEE : Her own country's religion and 
 institutions forsaken. De "VVette : The 
 Jewish vineyard neglected by the Jewish 
 shepherds (Ezek. xxxiv. 7 — 9 ; Zech. xi. 8). 
 Thhupp : The religious culture of all Israel. 
 Hahn. The vineyard committed to her in 
 the service of Satan she has not kept; 
 liaving awoke to the painful feeling of ner 
 unrest, and learned to long after the better 
 home with Israel's King. 
 
 137 
 
NOTES. 
 
 HOMILETIC COMMENTARY: THE SONG OF SOLOMON 
 
 Verse 9 : I have compared thee, my love, 
 to a company of horses in Pharaoh's chariots. 
 'To a company of horses' (^JlDDp le- 
 
 sHsathi) HD^D (susah), fern., from DID 
 {sus), a horse, may be either ' a mare/ or, as 
 a collective noun, 'a stud or company of 
 horses.' In the latter case, the final yod 
 paragogic, as in Samuel i. 1; Isaiah, i. 21. 
 Gesenius inclines to the former view, flunk- 
 ing the comparison of a single loved one 
 to a body of horse not so congruous. 
 The latter favoured by Rosenmullek, De 
 Wette, Notes, and others. The versions 
 divided. Sepxuagint : My mare. Vulgate : 
 My cavalry. Luther: My spirited team. 
 Wickllff": My riding. Diodati {Italian) 
 and Dutch : The mares. Geneva : The 
 troops of horses. Martin {French) : The 
 most beautiful pair of horses that I have. 
 Montanus : My mare. Cocceius : My 
 cavalry. Yod redundant. Mercer, Veta- 
 BLUS. Not superfluous ; ' Mi/,' because, 
 chosen for his own. Del Rio : ' My mare,' 
 i.e., my most beautiful mare. Bossuet : My 
 well trained steed. Percy: One of the 
 steeds ; Yod paragogic. GooB, Booturoyd. 
 'My horse ;' a favourite mare of the King; 
 a particularly fmc and sjjlendidly caparisoned 
 specimen of those good mares which Solo- 
 mon had for his chariots (1 Kings x. 26). 
 Zockler. On the otlicr hand, Rosenjiuller 
 thinks there is no case of a beautiful woman 
 praised- by com[)arison to a mare. ' My 
 horse,' a collective noun for all iiis cavah-y 
 (1 Kings X. 26) Weiss. My stud. Gins- 
 burg. My horses. Hodgson. The team 
 of horses. Hahn. I'hilo has : ' As a swift 
 horse that wins the prize. An Arab's marc 
 his most valuable possession, and dearer to 
 him than his fortune. Greeneield. Theo- 
 critus compares the comeliness of Helen to a 
 Thessalian marc in a chariot ; mares used in 
 preference to horses both for riding and in 
 chariots in the East, as being swifter and 
 more able to endure hardship, and go longer 
 without food. A. Clarke. 
 
 ' In Pharaoh's chariots.' Pharaoh a name 
 conmion to the Egyptian Kings ; denoting in 
 Coptic, and according to Josephus, 'the 
 Khig.' Gesenius inclined rather to derive 
 the title, iu its Hebrew form at least, from 
 ^"19 {phara'), 'to lead in battle;' hence, 
 
 i^^3 {phera), 'prince,' with the forma- 
 tive rt {oil)- "' In the Pharaonic, or Egyp- 
 tian chariots of Pharaoh ; ' more exactly, such 
 a stud as was used on state occasions in 
 Solomon's Pharaonic chariots; those costly 
 
 teams which Solomon had imported from 
 Egypt (1 Kings x. 28, 29.)" ' In Pharaoh's 
 magnificent team.' Delitzscu, Ewald. 
 Horses of Egypt remarkable for their beauty 
 and stateliness, and eagerly sought for the 
 Kings of Syria. Harmer. Egyptian horses 
 as the very best; and Egyptian horses in 
 Pharaoh's chariots as the very best of aU. 
 Clay. Pharaoh, Solomon's father-in-law, 
 supplied him with most of his chariots. 
 Eromondi. a reference needlessly supposed 
 by many to the chariots of Pharaoh at the 
 Red ^ea. So the Targuji and the Rabbins, 
 as well as the Roman Catholic and other 
 Christian interpreters. Bernard andFoLiOT: 
 ' The Lord's cavalry or angelic host who 
 overthrew Pharaoh's chariots iu the Red 
 Sea.' Sanctius : * Such as are described in 
 the Psalm concerning the triumph over 
 Pharaoh.' Del Rio : ' With the chariots of 
 Pharaoh, i.e., when they were drowned.' 
 Hailgrin: 'In [crushing] the chariots of 
 Ph'. Henry : ' My company of horses that 
 triumphed over Pharaoh's chariots ' (Hab. iii. 
 15). M. Stuart and Fausset: 'In the 
 chariots of Pharaoh ' at the Red Sea ; such 
 being to Israel incomparable for swiftness 
 and splendour. 
 
 The pomts of comparison : Swiftness and 
 spirit : flies to her bridegroom like a horse 
 which is spurred in the course. Theodoret. 
 Drawing equally and elegantly together. 
 Sanctius. Power to overcome enemies. 
 Del Rio, Erojiondi. Grace and beauty. 
 Du Veil. Beauty and speed. Mercer, 
 PiscATOii. Stateliness, strength, and cour- 
 age. Durham. Comeliness. Assembly's 
 Annotations. Stateliness and beauty. Poole. 
 Affection. Percy. Beauty, courage, state- 
 liness, ahd other excellencies. Davidson. 
 E-itends to the sumjituous trappings and 
 ornaments. Good. Splendid decoration : 
 these horses led forth on days of State, per- 
 haps in some late procession of a royal mar- 
 riage. Ery. Glittering ornaments of the 
 head and neck. Weiss. The proud bearing 
 of the horse (Job xxxix. 19). Ewald. Their 
 harmony and usefulness. Tract Society's 
 CoMM. Her youthful freshness and un- 
 affected behaviour. Delitzsch. Ardour 
 and beauty. Fausset. The formidable 
 character of Pharaoh's horses at the Red 
 Sea. TiiRL'pr, Wordsworth. Their swift- 
 ness and splendour. M. Stuart. The 
 resemblance founded as much on, the Bride's 
 dress and ornaments as on her beauty. Noyes. 
 Orientals spare no expense in ornamenting 
 their horses with the most costly trappings, 
 while the ladies decoi'ate themselves in a 
 similar manner. Willujis. 
 
 138 
 
UOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 NOTES. 
 
 CHAriER II. 
 
 Verse 1 : / am the rose of Sluiroii, and llie 
 lily of the valleys, 'I am,' &c. Opiuious 
 divided as to who is the speaker. The 
 Bridegroom. Origen, Theodoret, and the 
 great majority of Latin and Greek Fathers. 
 The Bride. Targum, Puilo, Psellus, 
 Gregory op Nyssa, and the great body of 
 modem commentators. Either the Churcli, 
 expressing the excellence of her grace and 
 beauty received from Christ; or rather, 
 Christ Himself, setting forth liis own excel- 
 lence. Gill. The Bridegroom, acknow- 
 ledging the praises given to him by the 
 Bride.' Patrick. More i)robably' the 
 Church, showing her graces received from 
 Christ. AiNswoRTH. Spoken Ijy either ; 
 but rather by Christ, commending llimseU' 
 to the notice, love, and acceptance of His 
 people, like Isaiah Ixv. 1. Hawker. By the 
 Bridegroom ; the comparison made out of 
 condescension. Durham, M. Stuart. By 
 Bride ; no instance in the Song of cither 
 Bride or Bridegroom praising themselves. 
 Weiss. Spoken by Bride M'itii a becoming 
 modesty. Percy. In self-depreciation. Busii. 
 llepreseutiug her beauty as nothing extraor- 
 dinary. NoYES. Speaks of herself as an 
 object mean and contemptible amidst the 
 beauties of the surrounding scene. Fry. 
 Asserting she had no claim 1 o such beauty as 
 was ascribed to her. BooTiiRdYD. Con- 
 sidering herself almost too mean for llu; 
 Bridegroom. Bartu {Bible Manual). Speak- 
 ing as well with self-respect as humility. 
 Delitzsch. As lowly, yet lovely. Fausset. 
 
 ' The rose of Sharon ' {\r\^ri rh'^^T) 
 KhahhaUscleth hashsharon). PO'^'AT} here 
 rendered 'rose,' according to ancient inter- 
 preters, either the lily, as the Septuagint, 
 Vulgate, and Targum of Isaiah xxxv. 1 ; 
 or the narciss/'s, as the Targum hrrc ; or llu; 
 rose, as the Venetian Greek, Kimcui, and 
 i\_BEN Ezra. According to most ' modern 
 Hebraists, the rose to be rejected, as the flower 
 must be one with a bulbous root, from 7i»ZI 
 
 ihetsel), a bulb. According to Bochart, 
 Haun, and De Wette, the narcissus. Ewald 
 and Gesenius : the Meadow Saffron {Colchi- 
 I'.ii.m Aitiunuialc), a meadow and autumnal 
 flower like the crocus, with a buliious root. 
 
 So MlClIAELIS, JS'OYES, WoRDSAVOIiTll, &V. 
 
 Ewald derives the name from 7iill and 
 
 yDH 'sour.' Means, radically, a plant with 
 
 a. pungent bulb, — inapplicable to the rose. 
 Fatjsset. Hitzig, however, connects the 
 
 word with yDH 'red.' Parkhurst, fol- 
 lowed by Williams, derives the word from 
 rT2n, to hide, and ^i{, a shadow; as 
 if a rosebud, or rose shaded with the calyx. 
 The Septuagint, Vulgate^ and Theodo- 
 TioN iiave here simply, ' a flower.' Aquila : 
 a ' flower-cup.' The Syriac : ' a lily,' as in 
 second clause. Wxckliff and Douai Ver- 
 sion : a ' flower.' Geneva Bible : a ' rose.' 
 Bisiior's Bible : a ' lily.' So Munster, 
 Mercer, Cocceius, Rasiii. A flower, — 
 left indeflnite. Castalio. Flower or rose. 
 J. H. MiCHAELis. The flower, par excellence, 
 — the flower of the whole earth. Withing- 
 TON. The flower; only, howcvei', in a generic 
 sense. Green. A wild-flower. Ginsrurg. 
 Witiiingxon. The tulip. Magnus, Vai- 
 liiNGER. The daisy. Tjirupp. pili'H pro- 
 perly, the Plain ; from 1I^\ to be straight. 
 Gesenius. Or from yw, to look forth 
 
 or around. BocuArvT, Ewald. The word 
 used as a proper name, and applied to the 
 plain i)etwecn Ca^sarea and Joppa, fertile 
 and abounding in lilies, roses, and narcissuses. 
 Ges., San'gtius. That between Mount Tabor 
 and the Lake of Galilee. Ewald. Bride 
 refers to her native jilace. Good. Sharon, 
 the name of a districl, then of a city in it 
 (i Chron. v. l(i ; Acts i\. oo). Mercer, 
 PisCATOR. pTt'j a plain; any considerable 
 portion of level ground, whether fertile or 
 otherwise : more than one in t he land of 
 Israel: the great Sharon, that beyond Jor- 
 dan, in the land of Gilcad and Bashan (1 Chron. 
 V. IGj : here, that between Tabor and the 
 lake of Tiberias, rich in pastures, but not 
 therefore suitable for roses and lilies. Weiss. 
 Septuagint : a flower of the plain. Vulgate 
 and V/iCKLlFF : allowcr of the licld. Bisuor's 
 BiULE : the lily of the field. Diodati 
 and Martin : The rose of Sharon. Sanc- 
 Tius : A flower of the held ; fenced around 
 with no hedges ; set forth to the eyes and 
 I'or the use of all. Fromondi : 1 am a 
 flower of the open held, where you wUl 
 rather iiud mc than on the green bed. Hak- 
 juut, Peucy, &c. : A mere rose of the field, 
 where thousands and thousands grow of 
 equal value : the thought su-ggested by the 
 assemblage of beauty coUceled at the royal 
 nuptials. Williams. The spouse compares 
 herself with the more humble natives of the 
 fields and valleys. Wituington. Is disposed 
 to humility by reflecting on her present good 
 fortune as the King's Bride. Zockler. A 
 139 
 
NOTES. HOMILETIC COMMENTARY : THE SONG OF SOLOMON. 
 
 flower of the field; alluding to Christ's 
 humiliation aud incarnation. Theodobet. 
 A humble scarlet flower ; Christ lowly and 
 red in His own blood. Honorius. Christ 
 the flower of the heavenly plain, who far 
 excels all cherubim aud seraphim, and gives 
 them all their beauty and excellence. Foliot. 
 The flower of this whole world, of which 
 Christ was the glory, inviting all to enjoy 
 His sweetness. Origen, Ambrose, Bede, 
 Del Rio. The Church of Israel with the 
 Shekinah in her midst. Targum. The Church 
 lowly, and delightful for odour and beauty 
 (Hos. xiv. 7). AiNSWORTii. Gratefully ac- 
 knowledges the beauty given her by her 
 Lord. Davidson. The humilit.y and faith 
 expressed in Isaiah xlv. 2i ; Psalm xxxiv. 2. 
 Weiss. Self-humiliation, the effect of a real 
 manifestation of God to the soul. Fry. 
 'The lily of the valleys.' (D^prjyn nW')^ 
 
 shoshunnatk ha-amaqhii), ilili/'lti^ shoshunnuh 
 
 (from iif^Ii? shmh, an unused root, 'to be 
 wliito or splendid'), a noun of unity, from 
 yHh^ ahoshan, a lily; a llowcr growing 
 
 wild in the fields of Palestine and adjacent 
 countries; of various colours, but especially 
 white and light blue ; also ajiparcnily red 
 (chap. V. 13). Gesenius. Pliny speaks of 
 red and purjile lilies. Modern Jews, followed 
 by LuTiiER, Munster, audCASTALio, make 
 '[itiy^ a rose, instead of a lily. Koicui, 
 
 a violet. Signifies a lily in Hebrew, Aramaic, 
 Arabic, and Persic; a six-petallcd flower, 
 from Wp_ (x/iexli), six : hence, not the roscj 
 
 which has only five petals : only it is the red 
 lily,familiarintheEast. Delitzsch. Notour 
 Lily of tlie Valley (lilimuroiioallium); but the 
 noblest flower that adorns our gardens, and 
 which in Palestine grows wild m the fields. 
 Williams. One of the plants in which the 
 number six predominates in the distribution 
 of their parts, as the Crocus, Asphodel, Daf- 
 fodil, Lily, &c. KiTTO. Takes its name 
 from its six leaves or petals, and from its 
 vivid silver whiteness : a perfect specimen has 
 seven flowers on the spike— one at the head 
 and six on the sides of the stem. Threefold 
 Mystery. Mercer and Ainsavorth think 
 it may be the woodbine, which grows and 
 flourishes in hedges, aud is sometimes called 
 the ' lily among thorns.' A common flower 
 that throws itself out on every spot of ground. 
 Harmer. 'The Huleh lily is very large, 
 and the three inner petals meet above and 
 form a gorgeous canopy, such as art has never 
 approached: this incompatable flower de- 
 lights most in the valleys, but is found also 
 on the mountains. Thomson's Land and the 
 Book. D''f5?3i^n from "pOV (^emeq), a val- 
 
 ley. The name not applied to ravines, but 
 140 
 
 to the long broad sweeps sometimes found 
 between parallel ranges of hills. Stanley. 
 Low places also fruitful places (1 Chron. 
 xxvii. 29). AiNswoRTH. Lily of the ' val- 
 leys ' more beautiful than those of the moun- 
 tains, because always watered and less ex- 
 posed to the heat. Rashi. Indicates a 
 district not far from Sharon, as mentioned 
 with it (1 Chron. xxvii. 29). M. Stuart. 
 The expression denotes an isolated and wild 
 lily in the valleys. Weiss. The point of 
 comparison in both cases is both the diminu- 
 tive size of these plants, compared with 
 cedars, cypresses, &c., and also tlieir beauty 
 and elegance ; the Bride, though referring 
 to her lowliness and rural simplicity, yet 
 saying nothing derogatory to herself. Zock- 
 
 LER. 
 
 Verse 4 : His banner over me was love. 
 'His banner,' 17.3^ (,dif/lo), from byi 
 
 {dcr/cl), a military standard. The Septuagint 
 and Vulgate read the word as a verb ; the 
 former in the imperative: 'Marshal (™faTe), 
 love against me ;' the latter in the indicative : 
 ' He marshalled {ordiiiavit) love against me.' 
 Wickliee : He ordained me in charity. 
 Luther : Love is his banner over me. Dio- 
 UATi : The banner which he lifts up to me. 
 Martin : Which I carry. Theodoret, 
 expounding from the Septuagint : Teach me 
 the manner of love. Rasui : My band 
 who guide me to him is love. Munster, 
 Montanus, and Pagninus : His banner over 
 me or about me. The expression, according 
 to Menociiius, equivalent to — ' He drew me 
 with the cords of love.' Merger : He held 
 love before me as a banner to attract me to 
 himself. Grotius: 'He cai-ries his love as 
 an ensign before me,' — I serve under his 
 banner, which is love. Similarly Gesenius : 
 ' I follow the banner of love which my Be- 
 loved presents to me, as soldiers follow a 
 military standard aud never desert it.' Tiri- 
 Nus : 'Love,' that is, his love to me, by 
 which be might subdue me to himself; and 
 mine to him, that he might take me and all 
 I have for his own. Piscator, Junius, and 
 Me]{C£R : ' Having love towards me for a 
 standard, — by which to call or draw me to 
 himself.' Sanctius, expounding from the 
 Vulgate : ' By his numerous kindnesses and 
 sweetest blandishments he drew up all the 
 array of his love against me.' So Du Veil : 
 He subdued me entirely to himself under 
 the banner of love : he caused that I should 
 cleave to him alone in love, as soldiers follow 
 their standard. Patrick: I am enlisted 
 under his banner whose motto is love : he 
 has overcome my heart so as to submit en- 
 tirely to bis wonderful love. Michaelis: 
 He attacked me under the banner of love. 
 EosDiTUULLEB : His banner for me is 
 
IIOSriLETW CmniBNTJRi': THE SOi^G OF ^OLOJIOX. 
 
 love, — his love to me is conspicuous as a 
 banner in an army. Ewald : Love was as 
 a iirotectingbannerover my head. Zockler: 
 Love waves as a protecting and comforting 
 banner over my head when I am near him. 
 So DoPKE, Wordsworth, and Bukkoughs. 
 Pekcy, and Boothroyd, reading the word 
 as a verb in the imperative : ' Spread the 
 banner of love over me.' Frt, following 
 one of Dr Kennicot's mannscripts: 'They 
 liave set up their banner over me.' Fausset : 
 The banner inscribed with the name of the 
 Captain who rescued us, Love. Some view 
 the word as denoting the luminous standard 
 carried before marriage processions. SoPark- 
 iiURsr; alsoHARMER: A cresset, or jjortable 
 fiery standard. Others, perhaps still more 
 correctly, as a 'flag or pendant, probably 
 displayed on festive occasions.' So Wil- 
 liams. A banner usually displayed on the 
 festive tent or banqueting house; perhaps 
 having on nuptial occasions the word 'Love' 
 inscribed on it. Percy. A canopy, such as 
 is carried over a Bride in the East. IIuG. 
 
 Verse 12 : T/ie tinif of the siiigvuj of birds 
 is come. 
 
 'The time of tlie singing,' 1V.2Tn ili' 
 
 {efh ha-zamir). Two meanings given to ")^DT 
 (zamir). Gesenius and others derive it from 
 npt (z(tmar), 'to prune,' as in Leviticus 
 
 XXV. 3 ; and so understand the expression as 
 the 'time of pruning the vines,' or s])ring. 
 So the Septuagint, A^ulgate, and the ancients 
 generally. Rasiit, Kimciii, Aden Ezra, 
 and most of the modern interpreters, under- 
 stand the word rather as denoting ' singhig,' 
 from ']f2'^, ' to sing.' So Ewald, who ob- 
 serves that vineyards are not mentioned till 
 verse 33, and that the Greek \!/d\\eLi> {pml- 
 lein), equivalent to ")0l, is used of the 
 
 singing of birds. Zockler understands the 
 word of siiifjiiiff, but rather the ' merry songs 
 as of shepheids and country peojile.' Some 
 understand it of the 'plucking and gathering 
 of flowers.' So Grfgory of Nyssa, T)u 
 A'"eil, Tirinus, and Poole. Harmer and 
 KiTTO think allusion is- made to the niglitin- 
 sale, which is heard in Palestine during the 
 gfeater part of the garden season, singing 
 delightfully in the day time among tlio ])ome- 
 granatc groves, and from trees of loftier 
 growth in the night season. Tiio time of 
 nngiiiii, as more aijreeing with that of Ihc 
 turtle's cooing. Eausset. Sanctius ob- 
 serves that viiu's are not pruned in spring, 
 and prefers—' the time of cutting the Cyprus 
 in order to obtain its ])alsam in the gardens 
 of Egedi.' LuTTiER simply translates : The 
 time of spring. Variously allegorized. Tais- 
 (-u:m : Time of cutting o'fl' 1lie lu^l born in 
 
 Egypt. Rabbins : Time of Israel's redemp- 
 tion, cutting off of the first born, and roofing 
 up of idolatry. Weiss : Cutting off of the 
 idolatrous nations of Canaan. Origen : 
 Pruning at the end of the world, when the 
 axe of judgment is laid to the root of the 
 trees. Gregory : Removing the reprobate 
 from the Church, that the end of the world 
 may come. Del Rio : A spiritual pruning 
 in baptism and repentance for the remission 
 of sins. EoLTOT : In sacred confession. Wil- 
 LERAMUS: By the preaching of the Word. 
 Cassiodorus : The pruning of the saints in 
 and by Christ. Puilo : A daily pruning 
 from all sin necessary to those who wish to 
 be Christ's spouse. IIonorius : Pruning 
 the Church of its rebellious members. Ero- 
 MONDi: Putting off of the old man and 
 cutting away ot' the old shoots of vices. 
 WiCKLiFF : By the preaching of the Gospel. 
 TuREEEOLD ]\iv.sTERY : Pruning of the Gen- 
 tiles after Christ's coming. Aben Ezra. 
 Time of singing the song by the Red Sea. 
 Brouguton : Time of tli'e Jew's return from 
 the Babylonian captivity. Eausset : Time 
 of rejoicing at the advent of Jesus. 
 
 Verse 1 5 ; Tal-e m the foxes, the Utile 
 fo.rex, that xpoil the viiies. D^/^^ {shu- 
 (flim) foxes. So the old translators. Some- 
 times also used for jackals, as Judges 
 XV. 4 ; P.salin Ixiii. 11. Gesenius. Proba- 
 bly both these dangerous animals ; the word 
 being a general name for animals of the 
 fox and jackal species. Ewald. A term 
 including jackals. Eausset. Jackals pro- 
 liably meant wherever tiie word occurs in 
 the bid Testament. Dr. Smith. Zockler, 
 however, inclines to foxes, as jackals are 
 always called D^'^J, or ]n. But, as 
 Ewaid observes, ttiese rather poetically 
 so called. Bociiatit : jackals. IIarjier: 
 Jackals gregarious, t)ut not foxes; distin- 
 guished from tiie latter as 'little foxes.' 
 IIasselquist calls the jackal the 'little 
 Eastern fox.' .fackals roam in troops about 
 the villages at night. Very destructive in 
 Jruhea. BofjTiiROYD. CoBBiN: 'Eastern 
 foxes very unlike ours : small delicate crea- 
 tures ; and while seemingly gentle and harni- 
 less, creep ([uietly into any chink left in the 
 fence of a vineyard, and nibl)le at the young 
 shoots which are thus injured or destroyed.' 
 'Little foxes.' Zockler: Young ones. 
 jMercer: Little; as more hurtful to the 
 vineyard, and more bold in doing damage. 
 Saxctius : As more easily taken than when 
 full grown. Del Rio : Still '(cw and feeble 
 in spring, 1 he time of germinating : the donblr 
 expression used for a single one; 'the foxes, 
 1 say, while still little!' Ewald : In llie 
 .arly part of the year a prudent farmer will 
 eNjK-l the foxes, especially the voung ones. 
 ]Il 
 
II02IILETIC C03IMENTARY: THE SONG OF SOLOMON 
 
 ' Take us,' &c. ; catcli us foxes, &c. A 
 little viuliige sonp;, or a fragment of one, 
 sung by ilie ]5ri(le. IIerhkh, ZofK.i,KK. 
 Sung while she hastens to her Beloved ; the 
 song bearing a delicate allusimi to their love- 
 relations. i)ELiT7.scu. An intimation that 
 she was not disinelined to his taking part 
 with her in the eare of her vineyard. ZuCK- 
 LER. Spoken by the Bride. Goon, Bur- 
 roughs, KoYES, TiiRUPl*. Words borrowed 
 from a popular song, but receiving a new 
 meaning here from their connection. Green'. 
 The beloved is conceived by the Bride as 
 commanding the servants and bystanders. 
 EwALD. 'Let thy servants catch,' iSre. Cob- 
 bin. Addressed by Solomon to his rom- 
 panions. Mercer," Botiiroyd. Sending 
 
 them on their assigned employ. Fuv. Spoken 
 by the virgins to the friends of the Bride- 
 groom. AViLLiAMs. ]>y the Bridegroom to 
 Shulamite, directing her to look well to her 
 vineyard. WoRnswoRTii. A summons to 
 tiie chase. Taylor, WiTniNCTOx. Bride- 
 groom's words to his servants reported by 
 the Bride as heard in her sleep. Del Rio. 
 Spoken to Siiulamite by her brothers. GiNS- 
 TiDRR. Uncertain whether spoken l)y Christ, 
 or the Ciuireh, or l)oth: more probably by 
 Christ, aiul chiefly addressed to the ministers 
 of the Church, directing them to discover 
 and refute the errors of false teachers and 
 heretics; and to judge, censure, and cast 
 them out of the Church, or to avoid them if 
 not of ir. AixswoRTfi, Durhvm, Gill. 
 
 CHAPTER HI. 
 
 Vep.se 7. Behold his Lrrl which /« .SV>/o- 
 iiion's. ' Plis bed,' ^JI^D {nii/la(ho) from H^J 
 {iidtah), Jo stretch or rceliiu-. Not the same 
 word as in verse lirst, which i)roperlycx- 
 ])rcsses a place for lying down upon. Tlie 
 word here generally understood to denote a 
 palanquin or litter. A bcil of repose, es- 
 pecially u-^ed by the rich (Amos vi. \). Same 
 as the ' chariot ' in verse ninth, where it is 
 described as; now before the eyes of 
 spectators. Ewai.d. A royal bridal chariot 
 or palanquin, afterwards called a ' chariot.' 
 Stuaiit. a travelliiig litter. Fai'sset. A 
 l^ortable bed. Delitzsch. For the convey- 
 ance of the bride. Harmer. a palanquin 
 of State large enough to convey both the 
 Bride and I'.ridegroom. Wit.i.ums. A 
 connnon vehicle in which the great are 
 carried throughout the East. Cobbix. Tlie 
 bed in which Solomon rests and is conveyed. 
 IIaiix. (^idy such a bed as the Bride used 
 to be carried in from her father's house to 
 lliat of her Bridegroom. AVielia.ms. A 
 throne which, in the Kasl, was in the form 
 of a bed or couch. Batkick. A palanquin, 
 sedan, or portable vehicle, in which Kings in 
 the East used to be cari-ied when on a long 
 journey ; also a sort of pleasure couch, or 
 sofa, on which they reposed by day when 
 fatigued with business, or after a repast 
 (Esther vii. S ; Gen. xlvii. 31). Sometimes 
 also used instead of 33li^P {mishcah), ihc 
 bed used at night for sleeping on (2 Sam. iv. 
 5; Ps. cxxxii. 3). Weiss. ' His bed; ' as . 
 used by hiin alone. Brocghtox. As made 
 by liim". Saxctids. ' Which is Solomon's ' 
 (ribSi;;'?!^ shelU-shelomoh.) The relative 
 ^'» with a suiTix, gives au intensive 
 " 143 
 
 signitlcalion. Zockler. His bed, namely, 
 that of him who is Solomon — the bed of 
 Solomnn himself. ^Mercer. Solomon's 
 own palanquin. Williams. A form of 
 expression not elsewhere found in the 0. T.; 
 but proper here, as used by the common 
 people. EwAl.t). Of the King whose name 
 is IVace. Babbixs. Thename of Solumon 
 in the Song to be taken historically of King 
 Solomon. "Gexebrarp. The Bridegroom's 
 ])alanfpiin and attendance compared to that 
 of Solomon. Sanctivs. Describes the jjomp 
 of mi earthly King, and probably Solomon's 
 own royal state. -Bkide or Christ. 
 Though Solomon lie named, a greater than 
 Solomon is here. Dr. Chalmers. Solomon 
 as the type of Messiah. MlKRAsir. In the 
 scviuty-second I'salm, Solomon viewed as 
 the Messiah. Tarcim, Abex Ezra, 
 KiMciii, Kasiii. Solomons bed the 
 Temple built by Solomon. TaRcum. The 
 Taljcrnaclc of the congregation and the Ark, 
 whicii were carried in the wilderness. 
 l^Asm. The Ark of the Covenant brought 
 by David to Jerusalem. AVeiss. The 
 S'eri])tures. Tiieodoret. Christ Himself 
 in which the soul rests. Ambrose. The 
 Church in which Christ rests. PuiLO^ 
 Gregory, Bede. The Temple of His 
 body. CoTTOX, Brovghton. His hu- 
 manity or llis Cross. Aeoxius. The loving, 
 devoted soul. Gregory. The hearts of the 
 elect. Cocceivs, Aixswortii. Historically, 
 refers to Jesus returning from the wilderness, 
 full of the Holy Ghost. M. Stu.^.rt. His 
 grave ; His, as new. David?ox. 
 
 Verse 9. A7//y Solomon made himxelf a 
 chariot of the wood of Lebanon. ' A chariot ' 
 pn3K aphreyoii, a palanquin, or portable 
 
nOMILETIC COMMENTARY: THE SOXQ OF S0L02WX. 
 
 bed; probably from TMQ *to be borue 
 quickly.' Gesexius. According to the 
 Talmudists, a bed, or nuptial couch, from 
 n"13 ' to be fruitful.' Ewald and 
 Delitzsch derive the word from niE) 
 (^Vrabic ^ to cleave, labour, elaborate: 
 
 the chariot elaborately made as a state 
 coach ; more so than tlie bed, or travelling 
 litter, in' verse 7. So Fai'sset. Cocceius 
 supposes that the Greek word here used 
 (cjiopJior) might liavo come from the Hebrew 
 through tiie Phrr'nician. The Syrian renders 
 the word a throne; T\'[cltki\ a chair; 
 CovERDALE and Matthews' Bible, a bed- 
 stead; Cranmer and P.isiiors', a palace; 
 Geneva, a chariot ; Doiai, a chariot or 
 bed. PiscATOU: A couch. Moxtanls. 
 A bridal bed. Pagninus : An edillee. 
 MuNSTER: A palace. The Fir.oRiNE : A 
 canopy. V.\TAitus : .V tent. Merceu: A 
 portable coucii,in whioli the i^ridc was 
 carried for display. liRiiiiiTMAN : A chariot, 
 showing his Majesty before the multi- 
 tude. jTXiusand Tremei,liu.s : A throne. 
 Patrick: An open chariot, with a bed or 
 cushion. Gitj, : Used in the Mishna for a 
 nuptial bed, or open chariot, in which the 
 Bride was conveyed from her father's house 
 to that of her' husband. "Williams: A 
 palanquin of state, probably largo enough to 
 carry both the Bride and Bridegroom. Good : 
 A bridal couch. ^I. Stuart : A royal bridal 
 chair, or palanquin, borne on men's 
 shoulders. Del Rio. The Latin name 
 fferculum), a conveyance used by the 
 Komans for carrying the spoils or tokens 
 of victory before the conqueror in a 
 triumph; here something carried for show. 
 
 HiTziG: A conveyance distinct from the 
 nJ3D, or bed, in verse 7 ; Solomon riding 
 
 in that, whde the Bride rode in this. 
 Zockler : A portable couch, or litter ; 
 identical witli the HLSp or bed, according 
 to Rabbinical traditions and ancient 
 versions, spacious enough to afford room 
 for Solomon and Shulamitc; though the 
 former probably rode in a less showy 
 vehicle by her side. Variously alle- 
 gorized, 'Targum: The Temple. Aben 
 I^ZRA : The Holy oi Holies. Alsiiecu : 
 The Tabernacle of witness. Weiss : The 
 Throne-chamber, or Holy of Holies, with the 
 Ark and the Cherubim, called 'the chariot' 
 (I Chron. xviii. 1— IS). il. Stu.^rt : 
 Acconnt agrees with the Tabernacle, more 
 especially v.ith the Holy of Holies and Ark 
 of the Covenant, borne' on the shoulders of 
 the Levites, like an eastern palanquin. 
 Fausset : The Temple as compared with 
 the Tabernacle, typical of Christ's body, 
 Theodoret : The Apostles who carried 
 Christ's name to the Gentiles. Rupert 
 ami Mercer: The Word of God. Gre- 
 (;0RV, Ambrose, &c. : The human nature of 
 Christ. AVestmixster Assemelv and M, 
 Sir ART : The person of Christ. Gregory, 
 Del Rio, D.vvidsox: Christ's Church and 
 people ; the renewed believing soul in which 
 J[e dwells. Saxctius, Cocceius, Durham: 
 The work of the Covenant of Redemption. 
 Gill, ■ Scott : The Covenant of Grace, 
 TiiRurr : The Cross of Christ, Williams : 
 The Gospel in its onward progress. Hexgs- 
 TEXBERG : The means by which Christ 
 brings the nations " into His kingdom, 
 Chalmers: May relate to the glories of 
 heaven, and of His own person. 
 
 CIIArTER IV 
 
 Vf.RSE fi : Until the dcii/ dawn, und tlir 
 (shadows Jtew aicaj/, I trill get rue to the moun- 
 tain of myrrh and to the hill of fruitkiiirense. 
 'Until the day dawn' (DVH Vm^j-y^, 
 
 adh shey-yaphiiakh luty-rjor.i), H^S'Ii', com- 
 posed of ::•, for ll^hJ, that, and niS)'' 
 from mS, to blow or breathe ; literally, 
 
 till the day breathe. According to some, 
 before the cool of the day ; a cooling breeze 
 usually blowing at that time in the East. 
 So EwALP, Gesex'US, Rosenmuller, and 
 most of the moderns. Reference to the 
 easterly gale which frequently accompanies 
 the approach of the sun to the horizon. 
 
 Parkiiurst, Percy, A. Clark. Plixy 
 observed that a wind blows fresh both at the 
 rising and setting of the sun. Gill. Accord- 
 ing to the earlier interpreters, the reference 
 to the morning gale or dawn of day. A 
 local beauty: in those hot countries the 
 dawn of day is attended with a fine refresh- 
 ing breeze much more grateful than the 
 return of light itself. Vatablus. Reference 
 to the morning still preferred by some 
 moderns. The refreshing breeze of dawn in 
 the East, or air of life, which distinguishes 
 morning from the death-like stillness of 
 night. M. Stuajit, Fausset. ' Breathe :' 
 a ligurative ex])ression for the reviving of 
 the day after its apparent death. Good. 
 143 
 
IIOMILETIC COMMEKTARY: THE SONG OF SOLOMON. 
 
 Till.tlic (ky breathe forth, i.e., lif/ht ; may 
 also refer to tlic blo\\in^ of the wind at the 
 hreakofday. Aixswomii. Piscator has : Till 
 the day respire or refresh himself, i.e., the sun, 
 after the labours of the day. Ancient ver- 
 sions and Fathers connect withtiic preeeding 
 'until evening,' when having fed, they {i.e., 
 the rocs) return home. Junius and Dur- 
 iia:\i refer it to the day in which the marriage 
 was to be consummated. According to De- 
 LiTSCH and ZuCKLr.n, the words spoken by 
 Siiuhimite, as well as in chap, ii., 17. Ac- 
 cording to the former, the Bride modestly 
 wishes to leave the hall for a more solitary 
 place in the precincts of the palace, till eve- 
 ning shall bring her again into the King's 
 ]ire'sence. So Bartii {Bible Manual) -. tlic 
 Bride unable to hear herself so higldy com- 
 mended, and desiring to prepare herself for 
 the Bridegroom. Others, probably more 
 correctly, ascribe the words to the Bride- 
 groom. So EwALD : Till the day declines 
 {i.e., soon) would 1 enjoy thy l)eauty. Gill 
 views the words as spoken by lii-ni in rejily 
 to the request of the Bride in cbap. ii. 17. 
 According to the author of the Tlireefold 
 Mjixfiyrji, he intimates the coming cliange — 
 his witiub-awal for a season— with, however, a 
 word of hope. Allegorically : Till the eve- 
 ning of the world, wlien I will take thee to 
 myself. Piscator. FnoMONni : 1 will go 
 during tiie niglit of this present life. Diu- 
 HAM: Till the day wluni llie Bride shall be 
 taken into immediate communion with the 
 Bridegroom. Fry: 'J'ill Hie day of Christ's 
 second appearing. Faussf.t : Till the ever- 
 lasting day: typically, God's taking up bis 
 abode in the Temple till the daybreak of 
 Messiah's llrst appearing. !Mf.r(er and 
 others: Day of the Gospel Dispensation, 
 when the shadows of the law should pass 
 away. Gili-: 'Jlie day of grace, and then 
 the day of glory to elect souls. 
 
 'I will get me to the mountains of myrrh,' 
 &'C. According to some, the reference to 
 certain localities. ZiJcKi.r.R : Localities about 
 Hie royal palace: solitary shady spots, ])er- 
 haps beds of balsam (verse 1:5). I'mbreit: 
 'I'he region of Shulamite's home. lliTzir. : 
 Zion, as the seat of tlie Court. Wn.u a:\is : 
 The Lelianon : the allusion to tlie fragrant 
 groves of spices to be found in tliat country. 
 A. Clarke: Probably the monutaius of 
 I'ether. Corrix : 'I'he olijeet to obtain per- 
 fumes for the Fair One. Others regard the 
 luuguage as iigurative and denoting the 
 J'>ridc herself. Grotius: The breasts of 
 the Bride, with allusion to the fragrant sub- 
 stances upon them. J'ercy : The Bride 
 compared to an entire heap of ])erfumes. 
 J'hvALn : Shulamite's beauty so con\pared, as 
 inviting from its sweet perfume. Allegori- 
 cally: The temple on ]\Iounl Moriah. Tar- 
 
 144 
 
 gum, Basiii, Abex Ezra. Mount Moriah, 
 where the oil was made out of pure myrrh : 
 Mount Zion as a figure of the Ciiureh. IIeng- 
 stenrerg. ^Vhere Isaac was offeredi Old 
 Coninirnfafor.t. Where frankincense was 
 ofl'ered on the altar of incense; the Lord 
 promising to dwell in the Temple now dedi- 
 cated to Him (2 Chron.vii. 12 — 15). Weiss, 
 Fausset. lleferencc to tlie Temple and its 
 prayers and services, where Jesus often 
 brought the devotion of lioly prayer. Del 
 Pi 10. Heaven. Pisc.\.tor. The heavenly 
 Jerusalem. Junius. As the place of special 
 holiness. Sanctius. The abode of mar- 
 tyrs and confessors. IIoNORius. The abode 
 of angels, spoken of in the East as having 
 bodies of perfume. Harmer. The media- 
 torial kingdom of Christ, where lie presents 
 to the Father the incense of His finished 
 atonement. Hawker, and the author of 7'/ /w- 
 fold Mjf.itei-f/. Kcfersto the crucifixion and 
 death of Jesus. Gregory, Christ went 
 willingly to death : the mountain of myrrh 
 His death, the hill of frankincense His resur- 
 rection and ascension. Tmeoooret. Christ'3 
 mountain full of rich gifts, but only avail- 
 able for us by the bitterness of His death. 
 Dei. Rio. Historical reference to Calvary, 
 and the emhalming of the Lord's body with 
 the myrrh and aloes till His resurrection. 
 M. Stuart. The Bride or Church of Christ, 
 even now lovely and precious in His eyes as 
 the mountain of myrrh. Patrick. The 
 Church, where the graces of His people ilow, 
 and where their prayers are as incense. 
 Durham. Where C'hrist takes \ip His abode 
 till His second coming. Gii.u. The Church 
 assembled under the Gospel ministry, where 
 the name of Jesus, like frankincense, fills the 
 hearts of His people with the savour of His 
 l)resence. Hawker (A'f/c.v). On the sweetly 
 smelling sacrificial fragrance of the mountain 
 of myrrh (his Bride) he will delight himself 
 from morning till evening. Hahn. Souls 
 whose tleshly lusts are mortified by tlie myrrh 
 of repentance. FudMONni. Keference to a 
 life of prayer and contemplation. Tirinus. 
 As spoken by the Bride. Tiie Clnirch will 
 fiee lor safety from her persecutors to the 
 place prepared for her in the wilderness 
 (Rev. xii. 14). Cocceius. Will wait for 
 the d:iy, retiring for jirayer and meditation. 
 Hawker. To the mountain of sacrifice and 
 ihe hill of praise. Davihsox. The soul in 
 great distress lleeing to Christ for refuge in 
 prayer and meditation. Ainswortk. 
 
 N'erse 8. Cumeirith mejforn l^hauoii, my 
 x/ioii.se, irlfh iiie froiit Lebanoii ; tool- from the 
 liiji (f Aiiiaiia, from lie fop of Slienir and 
 Ih'rmon, from the lions' deiix, froni the. 
 moimlaiiix of the lcopard.s. 
 
 'Come with me' ITIN^ '^}i3n fahhoi 
 
BOMILETIC COMMENTARY: THE SOXG OF SOLOMOX. 
 
 i(fi). ^'^^^ sometimes read as the impera- 
 tive of rrrii^ 'to come.' So the Sep- 
 TUAGixT aud Vulgate, followed by Cover- 
 dale and LuTHKR. Viewed by most as 
 from Jli;^ ' with' and *» 'me.' So the Tati- 
 GUM, DiODATi aud ^Martin. . By others as 
 denoting 'to mc.' Solomon invites the 
 Elide to his anus as a place of safety. 
 Percy, Willlvjis, Bootiiroyd. Ewald 
 strangely sui)poses the words put by 
 Sliulamite into her absent lover's moutli. 
 Bridegroom invites the spouse to come into 
 more pleasant and secure places. Patrick. 
 To make an excursion vith him to admire 
 together the grand and beautiful scenery. 
 Doderleix. To see the mountains men- 
 tioned, and to be crowned with their flowers. 
 Del llio. Bride, after last meeting, had 
 returned home, and, being a shepherdess, 
 liad been feeding her ilocks as far as Lebanon, 
 &c. " Bride ofChrist.'' Solouiou meets his 
 betrothed on the summits of Lcl)anon, and 
 invites licr to leave it along Avith him. M. 
 Stuart, Delitzscu. Announces to her 
 that her home sliould hcncefortli be with 
 him in the royal palace. Zockleb. 'Le- 
 banon ' Cl'l^^? from 127 lubaii, * to be 
 wliite,' the 'white mountain, the Mont Blanc 
 of Palestine'), the magnificent range of 
 mountains, so - called, situated between 
 Pha-nicia and Syria, with a double line, 
 called tlie Lebanon and Anti-Lebanon. Ke- 
 niarkable for the grandeur of its appearance, 
 its silvery aspect, its fertility and beauty. 
 The abode of wihl beasts (2 Kings xiv. 9). 
 A forest or wilderness ni comparison with 
 otiicr places (Isa. xxix. 17). Place of the 
 Bride's nativity and upbringing. Sanctius. 
 Bride exhorted to leave her paternal abode 
 witli the Bridegroom. Tiieodoket. Solo- 
 mon recalls her descent from a simple 
 shepherd's family in the mountain region of 
 Northern Palestine. Zocklkr. The Bride's 
 seven-fold beauty the ground on which she 
 comes down with the King from Lebanon 
 and its mountain ])eaks, and from the haunts 
 of lions and panthers, where she had dwelt 
 on the other side of Lebanon. Haun. 
 Allegorically : The congregation of Israel 
 invited to come to the Temple, and dwell 
 with the Lord there. Targum. The 
 divhic presence promised to Israel when 
 they •should be carried captive from Lebanon, 
 and should return thither. Easiii. Prom 
 the Temple, or the city aud land where it is 
 situated. Kosi:xmuller. Israel to leave 
 the temporary sanctuary and follow the 
 I^ridegroom in the spiritual way of perfec- 
 tion, being assured of His presence with her 
 in the path of sulferini:. AV'eiss. Lebanon 
 10 
 
 the Temple from which Christ calls His 
 people to remove (Zech. ii. 1 ; compare 
 Matt. xxi. 13). M. Stuakt. The Church 
 called to forsake idols, and to leave all and 
 follow Christ, her Bridegroom ; like Psalm 
 xlv. 10. TiiEODORET, Davidson. Called 
 from the splendour of worldly glory. Ho- 
 ng Rius. Prom some situation of danger. 
 Busu. Prom false Churches and societies 
 of wicked people, to walk with him in new 
 ness of life. Ainswortii. The Church in- 
 vited to heaven. Piscator. 
 
 ' My spouse.' n^3 (callah) a bride ; 
 according to Gesenius, from 773 calal, to 
 crown, ' the crowned one ; ' but according to 
 others, from 'iy^ to perfect; a term of 
 
 affection and esteem, used to express the 
 relation of a sou's wife to his father and 
 mother — a ' perfect one.' Parkhurst, Wil- 
 liams, Simon. Never used with ?«y. The Bride 
 so called in direct relation to her husband's 
 parents rather than to tiie husband himself; 
 equivalent to "■ <lav(jhtpr-in-law ;' the title 
 being retained as long as her husband's 
 parents were living (Gen. xxxviii. 11, IG, 
 21; Kuth i. 0— S), Pry. More directly 
 applied in refi-rence to the Bridegroom or 
 husband (1 Sam. iii. 10) : the idea of the 
 word hc'nvj:roiiq)lrfioi>, totnlilj/ ; a family being 
 oidy complete upon a son's marriage, and 
 the prospect of issue in the male line; the 
 Bride, or daughter-in-law, being the person 
 through whom the name, honours, and inhe- 
 ritance were to be continued. ' Tliree-fold 
 ,,11/steri/.' Sliulamite here, for the first time, 
 called the Bride : hitherto only ' love ' or 
 ' friend ;' this section immediately following 
 the consummation of the marriage. Percy, 
 So-called on account of the day being 
 appointed for the marriage. Junius. 
 
 'Look from the top of Amana,' &c. 
 ^")_Vi£,'i^ {(asliii.ri) susceptible of two meanings 
 —to 'look ' and to set out on a journey.' The 
 latter preferred by Zockler and others as 
 parallel with ^NIHD- Thus understood 
 
 by the Septuagint (SiaAfuor}) So Luther. 
 The Vulgate : Tliou shalt be crowned ; 
 eitiier from "il^ to rule (Sanctius), or 
 
 from "l'>i^»^ to be happy (Del Rio). So 
 Calmet : The Bridegroom promises to deck 
 her with a crown, and make her his Bride. 
 Targum : Thou shalt see persons coming, 
 ie., with presents. So Eosemuller. 
 Grotius : I will conduct thee through the 
 most pleasant parts of my kingdom. Coc- 
 CEius : Come and enter into possession : 
 look forth on the inheritance. Percy : 
 She may now look down in security amidst 
 145 
 
110:\IILETIC COMMEXTAUY: TUB SOXG OF SOLOMOX. 
 
 any dancfcrs of wliich she was apprcliensivc. 
 Fju' : The Bride, in passing fVom licr lionic 
 to hci' husband's abode, would obtain from 
 the hciglits of tliese mountains a pratifving 
 prospect of the laud of promise. Dklitzscii : 
 Solomon woidd concluct her from one 
 summit of Lebanon to another, and give her 
 to sec and enjoy llie prospect of his wide 
 
 domhiions. ' Amana ' (nyjK), the name of 
 
 a mountain in the north of Palestine. 
 Hash I. At present not precisely known: 
 probably belonging to tiie same range of 
 mountains in Antilibanus as Shenir and 
 Hermon. Uiciss. jS'ot likely, as A. 
 Clarke, the mountains dividing Cilieia and 
 Assyria. Williams : A )nouutain in Syria ; 
 the valley and the river called by tlie same 
 name, Amana and Abana (2 Kings v. 12; Am 
 nj*.2hi Amana). Gesexius : The name of 
 a river rising in Antilibanus and watering 
 Damascus, and giving its name to that part 
 of the Lebanon. According to later Jews, 
 only the name of a river. Ewald : Amana, 
 some part of Lebanon not far from 
 Damascus, whence a small river of 
 similar name iiad its rise, called Abana. 
 MiciiAELis: Abana probably the river 
 now called Fiji. ZiiCKLEU : Amana, the 
 peak lying I'arthest to the cast and north- 
 east of the Anlitibanus range. 'Shenir' 
 n''Il*»i^' better read 1'^'>^ Saiir), Ihe name 
 of Mount Hermon with the Amonites 
 (Deut. iii. 9); as Sirion ^V^'^p) was with 
 
 the Sidonians. In a stricter sense, a part 
 of Hermon or Antilibanus lying to the north, 
 and now called by the Ara\is, Jefjel Siiiir ; 
 Hermon being distinguished from Shenir 
 both here and in I Chronicles v. 23. Gese- 
 xius. Shenir the more northern, Hermon 
 the more southern, of the principal peaks in 
 the Hermon or Antilibanus range. ZoCKLr.ii. 
 Sirion identical with Shenir, meaning a 
 breastplate; referring probably toils glitter- 
 ing breastplate of ice. Stanley. ' Hermon ' 
 (pD"in). A high mountain of Antilibanus 
 
 covered with snow, now called Je//rl S/iei/r//. 
 Sometimes as here, and iul Chronicles v. 23, 
 distinguished from Shenir, the common 
 usage ajiparently lluetuating. Hermon con- 
 sisted of more mountains than one (Ps. xlii. 
 7), these mountains being called also Ziou 
 (Deut. iii. !) ; iv. 4S). ' Gesexius. The 
 poet here only varies the names, because one 
 meant the same as another to him. HiTZio, 
 ZoCKLER. Amana, Shenir, and Hermon, all 
 ditrcrent mountains of the Lebanon chain. 
 CoBBix. The Septl'agixt, strangely trans- 
 lating the lir'^t name, Amana, has : ' From 
 the begimiing of the faith.' lu the second 
 14() 
 
 clause, however : ' From the top,' &c. ; as 
 the Vulgate in both clauses. The passage 
 thus allegorized. Tiieodoret : Shenir and 
 Hermon the law or legal life. Weiss: 
 ^Vild mountains of Israel's captivity. David- 
 son : The whole laud of Gentile Ksau — the 
 Gentile and est ranged wilderness. P.\trick : 
 From the horrid mountains, where thou wast 
 exposed to the rage and cruelty of furious 
 and troublesome men, look down and behold 
 the goodly heritage 1 have purchased for 
 thee. PrsCATOH: Heaven to oe beheld by 
 faith. Durham: Elevate the heart to 
 heaven ; /oo^; at least. Frv : The believer, 
 like !Moses on Pisgah, obtains a prospect of 
 the promised rest. Gill : The Church 
 calleu to look down and sec how the Gospel 
 was received by the nations: or, Christ's 
 call to His Church to leave the society of 
 the wicked men of the world, and go along 
 with Him (2 Cor. vi. 17; Hcv. xviii. 1). 
 'Lion's dens and mountains of leopards.' A 
 poetical exaggeration of the mountains 
 around Shunem. as if to be compared with 
 Jiebanon ; alluding, in a general way, to the 
 wild beasts and inhospitable character of 
 the region of Shulamite's home (Zech. ii. 3; 
 Jer. xii. 5; Deut. xxxiii. 22). Zockler. 
 Allegorically, the inhabitants of strong 
 towns, who are strong as lions. Targum. 
 Furious Jews and crafty Gentile philoso- 
 phers. Tiieodoret. ^Malicious, cruel, and 
 hypocritical men. Jerome, Gregory. Here- 
 tics. PniLO, An.selm. False brethren. 
 HoxoRius. Persecuting tyrants. Pi.scator, 
 DuiuiAM. Regions of idolatry, of which 
 Egypt whence the Bride came (^) was one 
 of "the most remarkable Haumer. Baby- 
 lonian lions and Chaldean panthers. Weiss. 
 Savage, beastly, and idolatrous people. 
 AlsswoRTU. These mountains, thus beauti- 
 ful but dangerous, put in cont rast with the 
 mountain of myrrh and hill of frankincense. 
 
 BlKUOlGIIS. 
 
 Verse 9. 2'/ion liasl nirished uiy heart, mt/ 
 sis/er, my spouse ; Ihou hasl ravished r,i^ 
 heart icilh one of thine eyes, icith one chaiii 
 of thy nerlc. 'Thou hast ravished my heart' 
 ('JiliZlIl? litiJnibhtini, a verb formed froni 
 32^ IMM, from the noun ai*? letjliaJJi, 
 a heart); 'thou hast wounded or taken away 
 my heart.' Gesenius. ' Hast enchanted 
 me, made me wholly thine own.' Zockler, 
 Delitzscii. According to this view the 
 Picl form of the verb has a juivative signi- 
 fication like -SP {siH-el), to clear away 
 stones ; or lifTi* (^shcrc-s/i), to uproot. Ac- 
 cording to othersi 22?, like the same in 
 Syriac, denotes to give heart or encourage. 
 So the niphal form of the verb iu Job. xi. 12. 
 
nOMlLETlC COMMENTARY: THE SOXG OF SOLOMON. 
 
 ^DpJ, to get a heart or -wisLlom. So Gre- 
 GOKY. CoccEius, EwALD, and otlicrs : Thou 
 liast heartened, or emboldened me. Words- 
 AvoRTii and some llabbiiis: Behearted me— 
 coupled my heart to thine. Siii'XU.VGiNT : 
 Tliou hast hearted us. Syjimaciius : Hast 
 emboldened me. Vulgate, followed by 
 Covp:kdale, Matthews, Geneva and Douai 
 versions : Hast wounded my iicart. Cjian- 
 mi;r and Bishop's Bible :"Hast bewitched 
 my heart. Luther, Montanus, Piscatou, 
 Mercer : Hast taken away my heart. Dio- 
 DATi and Dutch Version: Hast robbed 
 me of my heart. Maktik : Hast ravished 
 my heart. So Junius and Tkemellius, 
 Bakkhurst, Percy, Good, Boothuoyd. 
 ;Muxster: Hast fascinated my heart. Tiui- 
 Nus and Tigukixe version : Hast taken 
 possession of my heart. So Patrick. Abex 
 Ezra: Hast taken away my heart. KiM- 
 ciii : Hast wounded it witli tlie arrow of 
 thine eyes. Bashi : Hast drawn my heart 
 to thee. Targum : Written on the tablet of 
 my heart is thy love. Aixswortu : Thou 
 hast taken, pierced, wounded my heart, 
 rnvishing it with love and delight. He 
 "W'ette : Hast robbed me of my heart. 
 NovEs : Hast taken my heart captive. Um- 
 BREiT: Hast robbed me of courage. 
 Haiix: Hast unhearted me. Weirs: Hast 
 cherished, known, esteemed, and loved me. 
 Clay : The word not found elsewhere in the 
 Bil)le in this form and sense : Christ's love 
 so unspeakable, new words to be coined to 
 cxjires-s it. — * With one of thine eyes' : 
 ^T7!):J?. J^L^b'^ be-alhnJh me-cnaih) 
 ' AVith one of the glances proceeding from 
 thine eyes.' Zocrler, Hengstexrerg. So 
 Juxius, Le Clerc, Percy, Good, See. ; sup- 
 posing that sometliing, as >J^"1, has either 
 been dropped out of the text, or is to be 
 understood after '^lJ'!^-?. Masorites pro- 
 posed reading J"^^^^2 instead of TrTJ^Q, 
 y*'^ bcini:: feminine. So tlie Kcri and 
 many MSS. Bwald : With a single one 
 of thy glances. Dklit/.scii: With one of 
 thy looks. Ainsworth : Even a side or 
 profde view of her face charms liim. So 
 Williams. Paj^khurst: The least glance I 
 liave of thee and of thy beauty. Kenxicott : 
 At once with thine eyes. So Boothroyd, 
 CoBBix, HoDGSox. IIasui: I would have 
 loved thee with only one of thy charms. 
 Saxctius : Perhaps one eye hidden by 
 the veil or crown. Eastern women uu- 
 imvciled only one eve in couversation. 
 
 Tertulliax, NiERUHR, NoYES. — ' With onc 
 chain of thy neck' (TIT^^P ?IV. "^'Ib'^' 
 he-ahhttcW aiUKi mits-tsavromik). pJl' {tnuui) 
 a collar, from p^y> ' to adorn or clothe the 
 neck ' (Ps. Ixxiii. 6). Gesenius. With onc 
 chain of thy necklace; Shulamite's neck 
 looking so charmingly in it. Zockler. Tit 
 word however only to be taken figuratively. 
 Percy. With one stone of thy necklace. 
 EwALD. In Eastern description's, the dress 
 and ornaments quite as much praised as the 
 person : so in our own old ballads. " Bride 
 of Christ." Patrick understands a ' wreath 
 of hair.' So Hitzig : A ringlet or lock of 
 the tirst hair hanging down on the neck. 
 A. Clarkk thinks the reference to the play 
 of the muscles of the neck. So Good and 
 Percy : With one tiu-n of thy neck. Booth- 
 royd : At once with the turning of thy 
 neck. V^y^ {(savroti), a diminutive of en- 
 dearment, from "1i^^^ {tsavmr) ; 'thy tiny 
 neck.' Gesenius, Ewalu. The dual or plural 
 used to indicate the hair hanging on both sides 
 of the neck. Aixswortu. Septuagixt: With 
 one ornament of thy neck. Symmachus : 
 With one necklace. Aquila: One lock. 
 Vulgate: One hair or ringlet. Luther : 
 Onc of thy neekehains. Hiodati and Mar- 
 tin : Onc of the necklaces of thy neck. So 
 Mercer, Pagninus, &c. ]Muxster : With 
 one iillet. 
 
 'My sister, my spouse' A bride also 
 called ' sister ' among the later Arabians : 
 so soror applied to a mistress in Tibullus. 
 Gesenius. The designation of a certain 
 relationsiiip: the spouse now Solomon% 
 lawful wife, and next to him as a sister to a 
 brother. Zockler. 'My sister,' a word ol 
 tenderness and endearment, used by iius- 
 bands to their wives : so Tobit, vii. IG ; viii. 
 4, 7. Patrick. Relations and kinspeople 
 called by the Jews brethren and sisters. 
 Gill. The Cliureh Christ's sister by His 
 assumption of our nature ; His spouse, by 
 love and marriage-covenant. Bede. The 
 Church so called out of love, and in respect 
 to regeneration and adoption (Heb. ii. 11). 
 Ainsworth. The Lord's heart drawn by 
 even one right thought directed towards Him. 
 Sanctius. Christ easily and willingly over- 
 come by His own. Durham. The Bride's 
 poverty of spirit looking forth behind the 
 veil of her dove-like eyes, one of the two 
 jrreat features of her beauty that won the 
 heart of tiie King; her humility of spirit the 
 other. Haun. 
 
 U1 
 
HUMlumc COMMEA'TAliV: TUB SONG OF SOLOMON. 
 
 CHAPTER V. 
 
 Verse 2: / sleep, bid mjj heart wukelh. 
 'Sleep/ '"'^^^ 1/e/fhenah, a participle or 
 adjective, from ^tif^ to sleep. Gesenius. 
 The coiiuectiou with what follows skives to 
 T\'W\ and "^V the sense of imperfects : * I 
 was sleeping,' &c. Zockler, IIitzig. So 
 Good, Percy, Boothkoyd, <tc. Diodati, 
 !Martin, and Duxcir: I slept or was asleep. 
 AVas sleeping as if inebriated with tlclight^. 
 MicllAELis, A. Cla)ike. Had laid her head 
 down on her couch, waiting for her bcloveil, 
 and had fallen asleep, and now n'latcs her 
 dream to her eomi)anions. Gkegohy. Ko- 
 counts an adventure, or perhaj)S a dream. 
 Percy. Most likely the latter. A. Clarke. 
 A dream, indicating ])erplexity and uiicon- 
 nectedness, and containing reminiseenees of 
 the former one. Ewald. Another part of 
 the poem begins here : in Solomon's ab- 
 sence, the Bride relates a dream to her 
 attendants or the daughters of Jerusalem. 
 Delitzsch. a dream, indicative of her 
 state of mind some days alter the marriage 
 festivities, her longing having been awakened 
 for her native home. Zockler. Tiic scene 
 transferred to the Bride's lowly coUajje in 
 the city, where she refused her fiusbann ad- 
 mittance at night ; a scene in accordance 
 with her original iiositiou, but most incon- 
 sistent with her present rank, and explicable 
 only on the ground of allegory. M. Stuart. 
 Second half'of the Book begins here, shew- 
 ing the Bride's original condition, and how 
 her longing for the King was brought about. 
 Hahn. 'My heart waketh.' Bather, was 
 waking or awake. So Ewald, Zockler, 
 &c. 3':). (IMi) *niy heart;' used iu the 
 
 O.T. sense, of the centre and organ of the 
 entire life of the soul. Zockler. My sou). 
 Ewald. My mind. Davidson. The intellec- 
 tual faculties or region of thought. IIitzig. 
 Her sleep nearer waking than sleeping. 
 Sanctius. Like Balaam,"fallen asleep, but 
 with the eyes open (Num. xxiv. 1). Patrick. 
 Spoken of one asleep, or partly so, being 
 excited by an unexpected call. Fry. Her 
 mind awake and lilled with the object of her 
 affection. Koyes. Thus allegorized ; Tar- 
 gum : Israel, witen carried to Babylon, like 
 a man asleep and unable to awake. Kabiuns : 
 Asleep as to the conmiandments, but my 
 heart aM-ake to the duties of piety : asleep as 
 to my redemption, but the Blessed One 
 awake to redeem uic. "Weiss : Ancient 
 Church relates her experience after the dedi- 
 cation of the Temple (:i Chron. xii. 1 ; Isa. i. 
 21 ; v. 7; Jer. ii. 21; Sam. iv. 1); a moral 
 sleep intended; a state of spiritual drowsi- 
 148 
 
 ness and inact ivif y. Atnsworth : The spouse 
 having eaten and drunk largely of the bless- 
 ings of Christ, begins to remit her zeal, and 
 neglect the works of faith and love: the 
 lieart, however, or inner man, the spirit, or 
 the man as he is regenerate, still awake. Del 
 Bio : Awake in the inward soul, while the 
 external senses were lulled. IIahx : An 
 unnatural sleep; the original condition of 
 1 he Bride or I he dent ilc nations living without 
 (ind; a life without liveliness, as a sleep. 
 Zrifki.EuandllENGSTKXBERG : A dark scene: 
 Apostasy of inibclicving mankind from God; 
 (■si)ecially the rejection of the Saviour. Gre- 
 GOKY and early interpreters : Saved from the 
 billows, the Church falls asleep on the shore. 
 BuouGnioN and Cotton: State of the 
 Church in Constantine's lime. Davidson: 
 The disciples before Christ's resurrection. 
 
 A' ERSE 4: ^^;/ hclored put in his liand bi/ 
 the hole of the door. ' By the hole of the 
 
 door' (linrT"l?p, rnid hu-lhor ; literally 
 
 * from the hole '). Through the latticed win- 
 dow. Zockler. Theopening which served for 
 a window. Ewald. At the window or ease- 
 ment. Patrick. Probably rather a hole in 
 the door. The hole in or near the door. 
 Basiii. Above the lock. IIaiin. In the 
 wall. IIitzig. The attempt made to open 
 the lock inside. Oriental nouses still made 
 with a hole iu the door, or rather door-post, 
 by which the master and domestics open the 
 locks by putting in their hand, while strangers 
 neither dare nor know how to do so, the 
 locks being variously made : at night, addi- 
 tional bolts and bars so fasten the door that 
 it cannot be opened from without. AVeiss. 
 When the bolt was too strong for the linger 
 to move, or the hole too small, a key was 
 used : otherwise, the finger inserted into the 
 hole could move the bolt and open the door: 
 at night, a ])in was passed before the fore 
 part of the bolt, to prevent its being opened 
 on the outside : the Bridegroom had put in 
 his linger to see if this had been omitted. 
 Dkl Bio. A key in the East usually a piece 
 of wood with pegs or pins iu it corresponding 
 1o small holes in a wooden bolt within, and 
 is inserted through a hole in the door to push 
 back the bolt. "Eausset. The locks are 
 placed on the inmle of the doors of gardens 
 and outer courts, and even on those of inner 
 rooms of some places. To enable the owner 
 to open them, a hole is cut in the door, 
 through which he thrusts his arm and inserts 
 the key. Tiio:>lsox, Ijand and Book. Sef- 
 tuagint: Withdrew his hand from, (S;c. So 
 Burroughs and Ginsburg. A''ui.g\te, 
 followed by Martin ; Put his hand. 
 
nomiETW COMMENTARY'. THE SONG OF SOLOMON. 
 
 LUTIIRR, DiODATI, WiCKLIFF : Tlirougli the 
 hole. Geneva : Throuq-h the hole of the 
 door. PisCATOK and Montanus '■ From the 
 hole. Junius uud Tkemellius : Had put 
 down his hand from, &c. Tiieodoret : To 
 awaken the Bride. Piscatou : To effect an 
 opening. Sanctius : To remove the bolt. 
 Patrick : As if attempting to draw her out 
 of her bed, or threatening to punish her. 
 HiTZiG : As if intending to climb in by the 
 window. Hengstenbeiu; andWoRDSwoRxii: 
 Forcibly to break a hole through the wall, 
 like Ezekiel viii. 7, 8. Allegorically : His 
 hand, the Divine energy. Tiieodoret. A 
 secret inspiration on the heart. Fromoxdi. 
 Something tending to awaken the Church. 
 Brightman. To arouse the lingering and 
 learful. Cocceius. His vengeance in the 
 days of Ahaz. Rasiii. Efficacious grace. 
 Gill. Historically, the reference to the in- 
 carnation. HoNORius. To the scene in the 
 judgment-hall of Caiaphas. M. Stuart, 
 Fausset. To the resurrection of Christ. 
 PiiiLo. To the inward working of His 
 Spirit, as at Antioch (Acts. ii. 19,^21. Aixs- 
 worth, Fausset. 
 
 Verse 5 : Mi/ hands dropped with myrrh, 
 and my fingers with sweet siiiellinr/ on the handles 
 of the lock: 'Dropped with myrrh.' li:2"13:p^ 
 nalephi mor, literally 'dropped myrrh.' So 
 Septuagint, Vulgate, Luther, &c. Mar 
 TIN : The myrrh dropping from my hand. 
 The myrrh "from Solomon's having taken 
 hold of the lock on the outside with pro- 
 fusely anointed hands. Zockleu, Williams. 
 From the unguent flowing in from the outer 
 lock through the keyhole. Hitzig. Some 
 drops inserted by her lover through the hole 
 or above the door, and trickling down on the 
 inner lock, showhig how richly anointed he 
 had come to her. Delitzscii. Left on pur- 
 pose by himself. Ewald, Ti:rupp, Uoave. 
 Proceeding from the moisture of his hand 
 when he introduced his finger to remove the 
 bolt. Del Rio, Noyes, Hahn. She ima- 
 gines how her beloved, while calling her, had 
 smeared the lock with perfume for its smell 
 to meet her. Ewald. Lucretius speaks of 
 lovers perfuming the doors of their mistresses. 
 Some, on the other hand, view the perfume as 
 having been brought by the Bride herself. 
 So Wordsworth.' Sanctius : Not having 
 time to perfume her garments, she pours the 
 myrrh on her hand, wishing thus to receive 
 and gratify her Bridegroom. Fausset :_ 
 Anointed herself profusely, as the best proof 
 she could give him of a hcarty_ welcome.^ 
 Weiss : Just having gone to anoint herself 
 as a delicate lady among the Romans. 
 Patrick and Percy: Havmg taken it to 
 anoint her husband's head with it, she in her 
 haste spilt it on her hands. A. Cl.arke: 
 
 Those who brought the Bride to the Bride- 
 groom's house often anointed the doorposts 
 with fragrant oils, and sometimes the Bride 
 herself anointed them: hence luor, for 
 ■laixor. Allegorized by the Fathers generally 
 as indicating penitence, chastity, and morti- 
 fication of the flesh. Durham : Lively exer- 
 cise of faith and other graces. Ainsworth : 
 Godly sorrow, faith, and love ; or the sweet 
 alluring odour left by Christ. Patrick: 
 Most ardent love with which the believer 
 seeks to entertain his Saviour. Brightman : 
 Her endeavours as most acceptable to God. 
 Del Rio: The Bridegroom moving his 
 Church to undertake the work of preaching 
 the Gospel with the desire to endure hard- 
 ship and oven death for His sake. Cocceius : 
 The Ciiurch's begun labour that she and the 
 brethren might be partakers of Christ. 
 Davidson: The application to the Church 
 of all tiie efficacy of Christ's atonement and 
 resurrection, symbolized by the myrrh with 
 which His boiy was embalmed, and which 
 flows from Him as the Head to His mem- 
 bers. Three/bid Mystery : The setting forth 
 anew of the precious doctrines of the atone- 
 ment and mediation of Christ. M. Stuart : 
 Historically, the reference to the disciples 
 with myrrh seeking Jesus in the tomb. 
 Fausset : Also, to bitter repentance as the 
 fruit of the Spirit's anointing (2 Cor. i. 21. 
 22). 
 
 Verse 6. 'My soul foiled when Be spal-e.' 
 ' My soul failed.' n|<r ^1^3: 
 
 naphshi yatseah, literally, ' went forth.' 
 Failed, or fainted ; breath forsook me ; my 
 soul almost went out of me. Zocrler, 
 Ewald, Deliztsch. Sunk. Burroughs. 
 I swooned away, and was like a dead body 
 (Gen. XXXV. IS). Fry. I was not in my 
 senses. De Wette, Noyes, Sanctius. 
 My sold melted with anguish. Rowe. 
 With sweet cfl'usion of love. Fromondi. 
 Left me and flew away to my Bridegroom. 
 Del Rio. Was in great terror. Cocceius, 
 Was in suspense. Theodoret. There 
 remained no more spirit in her. Davidson. 
 VuLCATE: My soul was melted. Luther : 
 Went out. Martin : Fainted. Diodati : 
 I was out of myself. Coverdale and 
 Matthews: My heart could not refrain. 
 TiGURiNE: My mind was disturbed. 
 'When he spake.' ''"'^14 fjedhabbero, 
 ' at his speaking ; ' from "1^"^ dibl/er, to 
 speak. So Gesenius. When he spoke. 
 Ewald, Delitzsch. While he yet spoke. 
 Weiss, Mekcek, Le Clerc, &c. When 
 he was speaking, i.e., through the window. 
 Zockler. Had failed as he spoke; a 
 supplementary remark. Dopke. Septua- 
 gint : At his word. Vulgate : When he 
 149 
 
IIOMILETIC COJLMLWTJRF: THE SOXG OF SOLOMON. 
 
 spoke. Symmachus : While he spoke. 
 WiCKLiFF : As he spake Coverdale and 
 M-iTTJiEws : Now like as aforetime when lie 
 spake. Luther : After his word. Dutch: 
 Ou account of Iiis word. 'M.*.utin' : From 
 haviuo: heard hiiu speak. IIasui : Wiicn he 
 spoke; this word. Juxius: On account of 
 the word with wliich he addressed nic. 
 Assembly's Annoiations : My neglect of his 
 speech troubled me wlieu he was irone. 
 Brioutman, Aikswortii. Boothroyd: 
 ()a romcmbcriiiji^ his words. Burroughs: 
 In consequence of what he had said. Scott: 
 
 Eitlicr remembering his tender and affec- 
 tionate apeal, or hearing a roprovini,' word 
 as he withdrew. Noyes and De Wette : 
 I was not in my senses wliile he spoke— 
 acted insanely in not admitting my beloved 
 at his request. Ewald proposes to read 
 ''"^^^3 ' at his going away. IIitzig views 
 tiie word as equivalent to ^^'^^^^ « after 
 him.' Umbreit : 'In order to follow liim ; 
 from "^^^ to follow. Some propose 
 inDm ' ou his account.* 
 
 T : • 
 
 CHAPTER VII. 
 
 Vekse 12. Or ever I was aware, ?»// sonl 
 muds me like the churiols of Amminadib. 
 
 The speaker in this and the preceding 
 verse diilcrently understood by expositors. 
 According to many, the Bridegroom is tlie 
 Speaker. Among' the moderns, IIahn ob- 
 serves : The Khig liad gone down to enjoy 
 the beauty of spring in his native plains, 
 after the virgin's refusal. Kitto : Had gone 
 down to his garden to admire its beauty. J. 
 II. MiciiAELis : Bridegroom relates his joy- 
 fid doing ;nul suviug. A large portion of in- 
 teriHTt crs view t he Bride as t he speaker. TllE- 
 ODORET : Bride gives the reason for her not 
 obeying the Bridegroom's call. Deutzsch : 
 Bride relates where she had been. Ewalu : 
 Begins to relate how she had been surjjriscd 
 by the royal cortcf/e while in her garden, and 
 ■what happened to her on her first being 
 brougiit to the King's Court. Zockler : 
 Describes how she had been occupied before 
 being brought to the royal Court, and how 
 ihat had taken place. Percy, Good, and 
 Boothroyd : Spoken by the Bride, who 
 had gone to meet her spouse. M. Stuart : 
 The Bride always the narrator in the Song. 
 Some expositors, however, view the Bride- 
 groom as the Speaker in the preceding verse, 
 and the Bride in this. 
 
 * Or ever I was aware,' ^J^i^T ^^ 
 lo yadJui'ti ; literally, I knew not. Gese- 
 Kius : I observed or expected not ; Vy 
 used also of observing. Zockler : ' I knew 
 not ; ' viz., that her lover was the King. 
 Delitzsch : That my soul exalted me,' &e. 
 EwALD : ' That my pleasure brought me,' 
 &c., i.e., it happened witiiout my knowing it. 
 'Mv soul made me like the chariots of Am- 
 minadib' (nnr^py J^'i^?'":^ '^OP'f 
 
 scimaf.hni markebhoth amvii-iKidlii/jli). A 
 construction like Psalm cxxxiv. 2, and Kzekiel 
 xvii. 5. Perhaps ninSip for nin3")D3, 
 
 160 
 
 as 1 Samuel viii. 11. Most of the MSS. 
 read ^^7^ ^Pi^ as two words {ammi iiadib 
 ie, my willing people) ; though upwards of 
 twenty read as one, like the Septuagint and 
 Vulgate. According to Gesexius, ^QP is 
 the construct state of UV with Yod 
 annexed, but not as the pronominal 
 suQlx, my. Ewald, however, reads with 
 the suffix, — my people, i.e., the people 
 to which I belong. Gesknius understands 
 the noun as denoting friends or com- 
 pany (from 2?!^ to collect) ; and ^^^ 
 as another noun, ' the prince ; ' from 
 ^"7^ 'to impel;' hithpacl, 'to ofl'er one- 
 self willingly ; ' hence ^HJ ready, prompt, 
 
 liberal, princely ; and as a noun, a prince : 
 the expression in the text denoting 'the 
 Prince's people or company.' Noyes : The 
 prince's train. M. Stuart : the attendants 
 of tlie prince. Zockler: Expresses the 
 full display of the pomp and power of the 
 kingdom. According to others, the two 
 words are united in the proper name of 
 a person celebrated for his swift chariots. 
 So Mebceu, Grotitjs, Patrick and others : 
 some noted ca])tain, who easily pursued his 
 victories with the swiltcst chariots. H.\R- 
 MER : a furious driver of the age; the ex- 
 pression indicating the greatest precipitation. 
 According to some Latin writers, xVmmina- 
 dib, the father of Nausson. Por ^^J^?^ 
 Diidcrlcin • reads ^JJlQi' ' made me 
 amazed;' apparently the reading of the 
 A'ulgate, which has : My soul disturbed me 
 ou account of the four-horsed chariots of 
 Amminadib. Similarly, Symmachus : I was 
 in perplexity for, fee. Tlie Septuagint 
 has : My soul knew not (reading /li'^T) 
 he (or it) made me, &c. Wickliff and 
 
HOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 the DouAi Version follow the Vulgate : 
 My soul distmbed or troubled me. for, &c. 
 Ckanmer aud the Bishop's Bible : I knew 
 Hut that my soul had made me the chariots 
 of the people that be under tribute. Gexeya 
 Veusiox : I knew nothing ; my soul set me 
 as the chariots of my nol)le people. Cover- 
 dale and Matthews : Then the chariots of 
 the proud of my pco^ilc made me suddenly 
 afraid. Lutuek : ^ly soul knew it not, that 
 he had set or made nic the chariots of 
 Amminadib. Diodati : I was uot aware 
 that my desire rendered mc like tlie chariots 
 of A. Martin : I did not perceive myself, 
 that my ailcction rendered mc like the 
 chariots of A. Dutch: Before I knew it, 
 my soul set mc on tiic chariots of my willing 
 people. Castalio : My soul rendered me 
 unawares like, &c. Mercer : I knew not, 
 my soul made or placed mc the chariots, &:c. 
 Pagkinus and Bkigiitman : As the chariots, 
 &c. Munster : To be the chariots, &c. 
 PiscATOR, Junius, and Tkemellius : When 
 I perceived not this, viz. : that the vines 
 were budding, &:c. Ainsavortii : My soul 
 set mc, i.e., 1 put myself, &c. ; tlic lanjjuage 
 of earnest desire audatlcction, as Ecclcsiastes 
 vii. 2S ; Canticles i. 7. Durham: I was made 
 like, or, 1 was set on the chariots, &c. Edilor 
 o/'C.\LMtT: 3Ly afl'cctions transported mc 
 like, &c. J. it. MiCHAELiS: 1 knew not 
 how, my soul placed mc on, &c. Percy, 
 Good, BooTiiROVD : I knew not the irreso- 
 lution of my mind, which made mc withdraw 
 swift as tiic chariots, &c. Del Kio : I 
 perceived not [thy love to mc, because] my 
 mind disturbed me on account of, &c. Ro- 
 SENMULLER : Made mclikc, i.e., swift as the 
 chariots, &c. Holden : Before I was aware, 
 my soul hurried mc away with anxious 
 thoughts of my beloved. Pry : My heart 
 made mc like, &c. Sanctius: !>o coura- 
 geous in following after the missing Bride- 
 groom. Umbrfit : Made me into a chariot 
 of. Sec, i.e., a princess. Gesenius, IIitzig, 
 EwALD : Transported me ; made me happy 
 among the chariots, &c. Hodgson : My fancy 
 conceived myself ou the chariot s, &c. M ercer 
 explains : Unawares an incredible desire im- 
 pelled me to goto the garden whore my beloved 
 was ; audi went with such speed that 1 did not 
 perceive I was like, &c. Junius and Pis- 
 CATOR : Not seeing the Bride ready for the 
 marriage, I took speedy counsel what I should 
 dofor^ier until that time. Vatablus : I 
 used the quickest carriages, those used by 
 prince ; so quickly did I return to my 
 Bridegroom. Sanctius : I knew not that 
 the Bridegroom had gone down to the gar- 
 den ; my soul disturbed me for the chariots, 
 &c., lest I should meet them ; or Icijt i 
 should not be permitted to ascend them. 
 Patrick ; I did not know it, or think so, — 
 
 was not conscious of such perfections : thy 
 praises put such motions in my soul as to 
 make me to aim at the highest perfection, 
 and use all haste to its attainment. DuR- 
 iiAH : I knew not till I was transported 
 with an irresistible power of love to my 
 Bridegroom. A. Clarke : Implies strong 
 agitation of mind, palpitation of heart. 
 Pry : Descril^es the iluttering of fear, being 
 taken by surprise and driven to flight. 
 Percy : Expresses a heart palpitating be- 
 tween love, bashfulness, fear, and other ten- 
 der passions ; the meeting probably by ap- 
 pointment. Pry: I was not aware, — her 
 retirement being suddenly interrupted. 
 Gesenius : Suddenly, while walking in the 
 garden, I unexpectedly saw myself sur- 
 rounded with the chariots of the king's com- 
 panions. Williams : The affection of the 
 prince carried him to meet his Bride with the 
 rapidity of a chariot of A. Kitto : Solomon 
 unexpectedly sees Shulamite. Clay : His 
 soul bounds towards her in swift affection as 
 siie now makes her appearance in the gar- 
 den. Delitzsch : I knew not that my soul 
 exalted me, &c. ; it was not by self-exalta- 
 tion, but by the impulse of her own love, — 
 not forgetful of her humble origin. M. 
 Stuart : Expresses her ignorance as to 
 where he was, and her diligence in seeking 
 him ; her great haste from the strength of 
 her affection, or her courage and resolution 
 in surinountins: all difficulties for his sake. 
 ZocKLER : Indicates sudden elevation to 
 royal dignity, and her desire to be wholly 
 his. 
 
 The passage variously allegorized. Tar- 
 gum : The Lord consults with Himself for 
 the good of Israel. Hasiii : Israel com- 
 plains of the consequence of her sin in 
 falling under the i)ower of Home. Theo- 
 DORET : The Church comjilauis of the hea- 
 then whom she sought to evangelize, but 
 who attacked her and became as Satan's 
 chariot. Amhrose : Tiic soul's subjection 
 to the four ])assi()ns till Christ mounts the 
 chariot. Del Ilio: The Jews converted 
 in the latter days excuse their long con- 
 tinuance in blindness and obstinancy. 
 Brightman : The conversion of the Jews as 
 a thing beyond all expectation, and the 
 ready aid given by the Gentiles in their 
 restoration (Isa. Ixvi. 20). Gregory and 
 many of the Latins view the chariot as 
 that of Christ, drawn by the four evan- 
 gelists. Cocceius sees in the passage a 
 prophetic reference to the warlike expedi- 
 tions of the Hussites under Ziska ; Christ's 
 pity for His oppressed people, aud his ready 
 assistance to their endeavours. Ainsworth 
 observes, that Christ uses His servants as 
 chariots, for His ' willing people ' to be 
 brought as an oblation to the Lord. (Isa. 
 151 
 
JIOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 kvi. 20). Gill sees in the passage the swift- 
 ness as well as the majesty and glory with 
 with which Christ visits His Church: not 
 finding the plants as He expected, He 
 speedily employs methods for making them 
 so : or, He returns with a transport of love 
 to His Church. Bride of Christ : Christ in 
 viewing the plants planted by His Father, is 
 filled witli the joy of one who finds himself 
 suddenly surrounded with His willing people. 
 Hawker: The Bride conscious of the effect 
 of Christ's visit to her, her soul being sud- 
 denly and blessedly on lire. ]\I. Stuart : 
 The Bride suddenly transported with desire 
 to return to her Lord and King. J. H. 
 MiciiAELis : Christ speaks after the manner 
 of men, as if not expecting such an event, or 
 not knowing what to do. So Calovius and 
 CoccEius. Davidson : Christ takes His 
 williug people, as it were, in the chariots of 
 Tlis commands, and brings them to Mount 
 Zion, the Christian Church. Thrupp : The 
 Church unexpectedly made the source and 
 channel of victorious might to all the willing 
 people of God. Hahn : The Gospel in its 
 fourfold history carried rapidly through the 
 world; and, witliout thinking a moment 
 longer, const !.'uued by the long restrained 
 love of His heart, Christ mounts, as Captain 
 of the Host, the chariots of His people, to 
 bring the penitent to Himself, and to fulfil His 
 vocation, as Israel's King, in bringing back 
 conquered Heathendom into the tents of 
 Shem. 
 
 Vekse 13. Relurii,rcturH,0 SJmlamite ; 
 return, return. 'Return.' "^"IW shuhhi, 
 return, come back. So most ; though some, 
 as De Wette, Hahn, and Sanders render it, 
 ' turn round,' for which a different word 
 would probably be used. Spoken by Solomon 
 and his female attendants. Ewald. By 
 bride's companions, who desire her to return 
 back to the garden with them. Delitzscii. 
 By the bridegroom's servants. Theodouet. 
 By his friends. Houbigant, Percy. By 
 chorus of women. Menochius. The Bride, 
 finding her beloved, takes leave of the women, 
 who call her to return. Mercer. Gill : 
 Observing her bashfulness, they call her to 
 turn her face, that they may behold it. Har- 
 mer : Spoken by Solomon or his attendants 
 to the Jewish Queen, who had fled as not 
 able to bear an interview with the King. 
 Sanctius : Spoken by the ' daughters of 
 Jerusalem,' desiring to see her beauty for 
 themselves. M. Stuart : By the 'daughters,' 
 desiring in the King's absence to see the 
 Bride. Weiss : By first division of the 
 ' daughters.' Try : by the company who 
 had broken in upon her retirement, while she 
 turned away to conceal herself. Noyes : By 
 the court ladies. Zockler : The ladies cali- 
 
 15^ 
 
 ing to her when appearing to leave the court. 
 Hahn : The call of the King and his host 
 out of the chariots to the virgin in her home 
 which they have speedily reached. Wil- 
 liams : Seeing her at a distance, the king 
 instantly turns back and flies to meet her. 
 Thus allegorized. Targum: The Lord calls 
 Jerusalem to receive His prophets. Rashi : 
 To return to Himself. Theodoret: Christ's 
 servants call to the Church, not to fear the 
 attacks of persecutors. PniLO, Tres 
 Patres : Call to the imperfect to repent. 
 Ambrose : To return to the way of virtue and 
 of heaven. Bernard : Bridegroom calls to 
 the Church to return from lukewarmness, 
 torpor and pride — from foolish joy and useless 
 grief. Del Rio : The call of the C]n-istian 
 Church addressed to the latter day Jews in 
 the four quarters of the world. Hahn : The 
 call of the Gospel of peace to the heathen 
 world. Wordsworth : The summons re- 
 iterated, as addressed to Jew and Gentile to 
 return to God. Thru?? : Call to the Church 
 to return in peace from victorious conflict. 
 Hawker : The call of the Triune Jehovali. 
 ' Shulamite.' TY'tp'^^t'T} huShulammith. 
 
 Different meanings and derivations of the 
 name given. Probably named from Solomon. 
 rib 7^ Shelomo ; 'she who is Solomon's 
 
 Bride ;' or, ' she who lias been visited with 
 peace.' Gesenius. ThcBepeaced. Thrupp. 
 A dialectic variation of Sliuneniite, from 
 Shunem, also called Solam, the place of her 
 abode. Zockler. Sliunem called Solam as 
 early as the time of Eusebius, who refers to 
 1 Kings i. 3 ; ii. 17, as a possible explanation 
 of the term. Gesexius. Inhabitant of Salem 
 or Jerusalem. Aben Ezua,Kimchi,Cocceius, 
 Patrick, &c. From D^Tif perfect, or D_;>ti^ to 
 
 restore ; tlic perfect or restored one. Weiss. 
 Perfect in thy faithfulness. Rashi. Sep- 
 TUAGINT : Sunamitc ; though the Complu- 
 tensian and Royal Editions have Sulamite. 
 Vulgate, Syriac, and Arabic : Sulamite. 
 Aquila : She who is at peace. Wickliffe : 
 Sunamytis. The name here used to remind 
 her of her condition as Solomon's bride, and 
 so to remove her bashfulness. Percy. 
 
 Ibid. As it were the companj/ of two 
 armies. The answer given by the Bride- 
 groom. So Theodoret and the Fathers. By 
 his friends. Calvin. By the ' daughters.' 
 Zockler and many moderns. A continua- 
 tion of the Virgin's question. De Wette 
 and others. 'As it were tlie company,' &c. 
 ^\}^J^ ■^'P'^?? {Jdmkholath mahanaim). 
 TMtV2 (^mekholah) a choir or dance, to cele- 
 brate a victory; from ^IH, to turn or go 
 round, to dance. Gesenius. tT]^ {nmkhul) 
 
HOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 always a religious dance, ordanceat areligious 
 festival (Exod. xv. 20 ; Jud. xxi. 19; Jer. xxxi. 
 4, 13). EwALD. y\r\12, a circular dance, well 
 
 known and common to the Orientals in feasts 
 and solemn occasions, performed by several 
 companies at once and by ranks, moving in 
 opposite directions; performed anciently 
 round heathen idols. Weiss. n7np, like 
 ^iriD, a chorus or dance; processions or 
 bands constantly employed on occasions of 
 public rejoicing. Fry. D^^QD {mahanaim); 
 dual or plural of H^JTO, a camp or army ; 
 from T\1U, to pitch tent : here, according 
 to some, the heavenly hosts or angels. So 
 Gesenius and Delitzscii. Two hosts or 
 choral bands. Peiicy, Good. Two bands; 
 alluding probably to the two choruses or 
 semi-chorusses that accompanied the Bride 
 and Bridegroom. Williams. Two camps. 
 A. Clarke. Simpl}', Mahanaim : 'The dance 
 of Mahanaim.' Zockler. What resembles 
 the dance of M. : they would see her 
 dance. Eavald, who observes: Mahanaim 
 was an old city on the other side of Jordan 
 celebrated in Jacob's time (Gen. xxxii. 3) : 
 must have become in the poet's time cele- 
 brated for its female dancers at the solemn 
 religious festivals, having been a holy city 
 from antiquity through Jacob's abode in it : 
 lu nee such dances, as at Shiloh (Jud. xxi. 19), in 
 the Kingdom of Israel, at first only at Dan and 
 Beersheba (1 King xii. 2S, 29), afterwards in 
 in many other cities (Amos iv. 4 ; v. 5). These 
 remarks, however, made on the supposition 
 that the Song was composed by a later poet 
 than Solomon. The Septuagint has : As 
 choruses or dances of the camps. Vulgate : 
 Unless the choruses of camps. Wickliff : 
 But quires of tents. Douai : The dance of 
 the angelic choirs. Luther : As the ranks 
 at Mahanaim. Dutch: A row of two 
 
 armies. Diodati and Maktin : As a dance 
 of two companies. A''atablus, Pagxinus, 
 Merger, &c. : As the chorus of a camp or 
 camps. Junius and Tremellius : The quire 
 of Mahanaim. Bright-Man : What but as 
 the company of an army. Sanctius : Indi- 
 cates sweetest pleasure, whether it be a 
 chorus of dancers or instrumental music. 
 Refers to the songs or praises of warriors. 
 lluPERT. Singing a triumph as conquerors. 
 Theodoret. As it were the meeting or 
 conflict of two hosts. Percy. Rather the 
 amiable junction of two friendly companies 
 as in a dance. Harmer. The rushing to- 
 gether after the manner of dancers. Good. 
 The squadrons of two hosts dazzling by their 
 armour, and performing their evolutions with 
 the greatest order and beauty. Boothrovd, 
 CoBBiN. Indicates the stateliness and ma- 
 jesty of two armies in battle array. Gill. 
 Allegorically : In the Church is both warfare 
 and festivity, choirs and camps; fighting 
 first and singing afterwards. Theodore'l\ 
 Indicates the glorious presence of God in 
 the Christian Cliurch, resembling what Jacob 
 saw at Mahanaim, or in the hosts of heaven. 
 Patrick. The deliverance of Shulamite 
 from her miseries, and the joy of men and 
 angels for her victory. Ainsworth. The 
 union of Jews and Gentile; or rather, the 
 conflict between the flesh and tlie spirit in a 
 believer. Gill. Indicates only a certain ter- 
 rible and wonderful majesty. Mercer. The 
 Church's excellence. Durham. A band of 
 two camps united under one leader : seen in 
 the desire of Luther and others in regard to 
 the Bohemians in 1522. Cocceius. Points 
 to the time when tiie Beloved shall be as an 
 ensign to the nations, and the two armies of 
 Jews and Gentiles shall be united. Weiss. 
 Something as magnificent and transporting 
 as the dance of the angel bands at Mahanaim ; 
 the sight of Shulamite one of angelic beauty 
 and heavenly sublimity, Zockler. 
 
 CHAPTER VII. 
 
 Verse 5 : The Kiu/j is held in the galleries. 
 'In the galleries.' D^pilin {ba-rehatim), 
 plural of ZOn*], a gutter, rafter, gallery, a hair 
 or ringlet ; from JOIll, au unused root, like 
 the Aramaic lOn*! to run or flow. Here, 
 according to most moderns, a ringlet or lock. 
 A king is fettered in the locks. Ewald, 
 De Wette, Delitzscii. Her locks or curls 
 viewed as nets or snares. Zockler. The 
 king is held captive in the flowing ringlets. 
 Good. Captivated by the locks. Noyes. 
 According to other 'interpreters, the word 
 
 is used in the sense of ' galleries ' or ' cor- 
 ridors,' that run along fhe sides of a house, 
 or pass from one chamber to another. 
 Places to walk in. Junius, Piscator. 
 So the Septuagint : A king is bound in 
 the galleries (n-apa«opon<iis), Dutch version : 
 The king is as bound on the galleries, 
 MuNSTER : Bound to the galleries to con- 
 template thee. Junius : Any king would 
 thus be held in the galleries. According to 
 others, the word here denotes beams or 
 rafters. Mercer : Is bound as it were to 
 the beams of the house to look at thee. 
 Vatablus : Bound to the beams of his own 
 153 
 
JIOMinLTIC COMMENTARY: THE SONG OF SOLOMON. 
 
 bouse for excessive love. Some connect the 
 word "^7^ {inelek), a king, with the last 
 
 word in tlie preceding verse, ' the purple 
 of a king,' or royal purple, and thus under- 
 stand D''ipn"|3. of the 'gutters,' or canals 
 used by dyers for dybig tlie purple. So the 
 Vulgate. The purple of a king bound in 
 the canals. "W'icivLIFf and Douai Veu- 
 siON. Joined or tied to water-pipes. 
 So Ar.EN EzHA, Leo Juda, Goguet, &c. 
 Othei's, following the same construction, 
 translate 'plaits or folds.' Covekdale and 
 Matthews. The purple of a Idng i'olden up 
 in plaits. LuTiiiiU. Bound in folds. Dio- 
 D.U'i, giving the meaning of ' rafters.' 
 Attached to scaffolds. Houbigaist. Eoyal 
 purple hanging in a knot from the ceiling. 
 I'liY. Bound on the rafters : allusion to 
 some rich canopy of state suspended from 
 the roof of the palace. Tiiiiurp. Like 
 royal purple fixed anions: the waiuscottings. 
 Saxctius gives a different mcaniug lo 
 D'pnill—gold or silver headbands. So 
 Michaelis. As the king encircled with a 
 straight turban. Tlius allegorized : ll.isiii. 
 The King — God himself — is bound by the 
 love and obedience of His people. Aben 
 Ezra and Alsiiech. The King — Messiah — 
 born, according to ancient llabbies, on the 
 day Jerusalem was destroyed. Kupert: 
 Tiie Saviour's passion, the more glorious the 
 longer it was preceded by typical sacrifices. 
 AiNSWORTii and Gill. Ciirist the King ab- 
 ruptly breaks off in His description of tlie 
 Cliurcli's beauty, to discover to lier His love 
 and affection. Davidson and Wordsworth. 
 Tiic Church's King dispenses His grace 
 tbrough the appointed channels, — the ordi- 
 nances of the Gospel, and the Scriptures of 
 truth. Haun. The love of the King and 
 his people gained by the beauty of Shula- 
 mite's humility and ]Joverty of spirit. 
 
 Verse 9. And the roof of thj mouth like 
 the Ijest wine for my beloved, that goeth down 
 siceetlu, caitsing the lips of those that are 
 asleep to speak. Tor my beloved,' ''li"'? 
 le-dhodhi. Understood by Aben Ezra, 
 S.\nctius, and many moderns, a^ a sud- 
 den interruption by the Bride. So 
 
 IIOSENMULLER, DeLITZSCH, NoYES, &C. 
 
 Spoken by the Bride, who takes up the 
 king's words to continue the description, 
 shewing that she fully responded to his love. 
 ZoCKLER. Viewed by many as spoken, like 
 the preceding, by the virgin-attendants, one 
 speaking in the name of the rest, or the 
 whole choir considered as one person. M. 
 Stuakt. The virgins viewed, like the Bride, 
 as both one and many, and claiming the 
 Eride's beloved for their own. So Mekcek, 
 154 
 
 Ainsworth, and otliers. Durham. 'For 
 my special friends ; ' or as personating 
 the Bride in an abrupt expression of her 
 love to the Bridegroom. Some, like the 
 Si'ptuagint, connect the expression with 
 "=l7^n {holech) 'that goeth,' and either 
 translate ' that goeth pleasantly,' as Pisca- 
 TOR, Junius and Tremellius, Percy, and 
 BooTiiROYD ; or, ' that goeth towards my 
 beloved,' or, ' that goelh down for my 
 beloved,' as De Wette, Hahn, and others ; 
 or, ' for my friends ; ' or, ' sent to those 
 whom I love ; ' as Patrick and Williams. 
 EwALD would put the word in brackets, 
 as ]n'obably an error of the transcribers, 
 but long before the Masorites, as only want- 
 ing in one of Kennicot's MSS. (715), and 
 that, perhaps, by oversight. Houbigant 
 
 conjectures ""3117 'to my palate,' as the 
 original word. Glassius supposes it to be 
 used cuphonically for DHil^ as chap, 
 viii. 2; 2 Kings, xi. lo! Septuagint. 
 That goeth to my beloved. Vulgate. 
 Worthy of my beloved to drink. So Wick- 
 lifee and the Douai Version. Luther. 
 That enters my beloved. Martin. In 
 favour of my beloved. Diodati. Which 
 goes to my friend. Dutch Version. To 
 iny beloved ones. 
 
 'That goeth down sweetly,' "=12"''"' 
 (nil^) Dni^\^'7 holech {le-dhodhi) le- 
 mesharim. Literally : ' That goeth to or for my 
 beloved, to or in straightncss, or straightly.' 
 DnTp\p the plural of 11^^'^? {meshar) 
 
 straight; with the prefix 7 to or for, — 
 straightly or directly. So Gesenius and 
 EwALD. Smoothly, or 'according to even- 
 ness.' Zockler and De Wette. Smoothly, 
 that is, pleasantly. Weiss. That goeth to 
 him directly and idtroneously, as entirely 
 belonging to him. Sanctius. Some con- 
 nect W'yii^^, not with "Tfbin, but with 
 
 nn? * those whom I love for their upright- 
 ness.' So Williams. Or, ' whom I love 
 uprighlly,' i.e., from the heart. So IIashi. 
 Septuagint : Going to my beloved 
 straightly (eJseveOTrjxa). VuLG.iTE, perhaps 
 reading D'Jlli'Db I Worthy for my beloved 
 to drink. Luther. Which enters my be- 
 loved smoothly. Diodati. Which goes 
 directly to my friend. Cranmer and 
 Geneva Bible. Which goeth straight to 
 my well-beloved. Dutch. Which goeth 
 right to my beloved ones. Montanus and 
 Mercer. Carrying itself rightly. Mun- 
 STER. Going by straight ways. Pagninus 
 
TIOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 Going directly. Junius and Tremellius. 
 Most rightly. Cocceius. Flowing to my 
 beloved most smoothly. Ains worth. So 
 delicious that it goes down glibly. Fry. 
 Moving to my bciov; d as it ougtit ; indicating 
 the Bride's desire that her conversation should 
 be agreeable to her husband. Weiss. Like 
 the choice wine poured on the altar of burnt 
 olfermg, Avhich mounts directly to heaven. 
 Davidson supplies a copula, and translates : 
 For my beloved, and for the upright ones. 
 TiiEODORET, using the Septuagint : For di- 
 rection to the souls that love thee. 
 
 'Causing the lips of those that are a'^lecp 
 to speak.' ^^^"T dobhcbh, from ^2"^, to 
 which the Tulmudists give the meaning of 
 speaking; 'making the lips of those who 
 sleep to speak,' i. c, in dreams. So 
 Mercer, Hexstenberg, Delitzscii, &c. 
 Williams. Causing to murmur. Weiss. 
 To lisp. Sanctius. Inducing hitoxication, 
 and making the stammerers eloquent. 
 Patrick. Making men speak with the lips 
 of the ancient, i.c.io utter excellent sayings. 
 A. Clarke. As wine causes the most back- 
 ward to speak, so thy charms make the most 
 taciturn eloquent in thy praise. Fry : 
 Effervescing against the lips, &c. Others, 
 however, give to ^^"^ the meaning of 
 ' to creep or flow over.' So Ew^yld, Gese- 
 Nius, De "Wette, &c. ' Gliding over the 
 lips of sleepers,' that is, he who drinks is 
 insensibly overtaken with sleep ; the adjec- 
 tive being taken, as frequently, from the 
 effect. ZocKLER, Ewald, Noyes. Flowing 
 down. Percy. 'Those that arc asleep.' 
 '^''^^! yeslLenim, may be cither ' persons 
 sleeping,' or ' old men; ' the former prefera- 
 ble, as from Itif'' to sleep, So Gesenius and 
 most. IIaiin. Persons already sinking into 
 slumber, as if, overcome by the sweetness of 
 the Avine, they were unable to remove the 
 cup again from their lips. Some understand 
 it ligurativcly of tlie dead. Patrick. ' Old 
 men; ' those asleep or dead, or at the point 
 of death. Septuagint, reading '^'W'S and 
 ''j~l-)Ii^: Reaching my lips and teeth. Vul- 
 gate. Suitable for the lips and teeth to 
 ruminate. So Wicklife, Bishop's, and 
 DouAi Version. Coverdale and Mat- 
 thews. The lips and teeth shall have their 
 pleasure. Cranmer. Which bursteth forth 
 from the lips of the ancient Elders. Dutch, 
 DioDATi, and Martin. Making the lips of 
 the sleepers to speak. Luther. And 
 speaks of what is afar off. Mercer. Awa- 
 kening the slumbering senses, and refreshing 
 the mind. Vatablus. AVho (viz., the 
 friend who drinks it) speaks with the lips of 
 them that sleep. Castalio : To my friend 
 
 who (in consequence) babbles with sleeping 
 lips. Targum, allegorizing. As Elisha and 
 Elijah raised the dead, and as Ezekiel pro- 
 phesied, and awoke the dead iti the valley 
 of Dura. IvAsiii. Even my fathers in the 
 grave shall rejoice and give praise for their 
 portion. Rabbins. Causing, by the Spirit, 
 given in answer to the Church's interces- 
 sion, the lips of the nations who were asleep 
 before to be opened, and to show forth the 
 praises of the Lord. Weiss. Perhaps an 
 allusion to the Israelites expecting silently 
 the prayer made by the priests in the 
 Temple, or by the leader in the synagogue, 
 when the lips only moved : the daughters of 
 Jerusalem thus intimating that, while the 
 Church was requested to offer fervent prayer 
 in their behalf, they would silently rejjeat it 
 after her. Ainswouth. Sinners awakened 
 and quickened by the word preached fEnli. 
 V. 14) ; also others who from negligence icJl 
 asleep, and are enabled by this spiritual 
 wine to speak (Isa. Ivii. 113, 19). 
 
 Verse lo. The manfh-akes (jke a simU. 
 
 ' Mandrakes.' DP^'lin ha-diidhaim ; 
 plural of ^"l^T a lovc-api)le, from *TT7 to 
 
 love. So Gesenius and others. 'Aman- 
 dragora {Afropa maudi-ar/ora, Liiviams) \ a 
 plant with large leaves, like the beet; its 
 root like that of a turnip, divided in the lower 
 part; and somewhat resembling the human 
 form ; employed in preparing love philtres, 
 as having a soporiiic power, and thought to 
 possess a virtue in matters of love, which is 
 still ascribed to it in the East.' A wild plant 
 common in Palestine, especially in Galilee ; 
 of the same genus as the Belladonna, with 
 small whitish blossoms, which, in May or 
 June, become small yellow apples, with a 
 strong and disagreeable odour; very early re- 
 garded as an artificial provocative of sensual 
 love, not only in the East, but also by the 
 Grt'cks and Romans, and still called by the 
 Arabs tuffcili csh-shuitaii, or Satan's apples. 
 Zockler, Ewald. According to others, a 
 ])articular kind of melon called in ihe east, 
 from its shape, chamama. or "Woman's 
 breast, corresponding to the Hebrew name in 
 the text. So CALiiiiT and Fry. Taylor. 
 Some lovely fruit or flower. De Wette. 
 Some beautiful sweet - smelling plant. 
 CoBiiiN. A kind of highly-flavoured melon. 
 Some read D^J^lTl dtidhaim, 'baskets' (as 
 Jer xxiv. 1). So IIahn : Baskets full of all 
 kinds of precious fruits. According to 
 to the Talmudists: Violets or lilies. Rashi. 
 The Jasmine. Tabguii. The Balsam. 
 Septuagint and Vulgate. Mandragora. 
 Luther. Lilies, According to others, as 
 Ludolf and Simon, the Indian Fig. Patrick 
 and others needlessly object to the man- 
 ]55 
 
IIOMILETIC COMMENTARY: TEE SONG OF SOLOMON. 
 
 drake, as having au offensive smell. ' Give 
 a smell,' — give forth their odour ; thcrei'orc 
 referring to the fruit, not the blossoms, nor 
 the plant ; and so looking forward to a more 
 
 advanced season than in verse 13, the fruit 
 not being ripe till the wheat harvest ' (Gen. 
 
 XXX. 14. ZoCKLER. 
 
 CHAPTER VIII. 
 
 Verse 5. I raised thee 7ip tinder the apple 
 tree: there thy mother hroiight thee forth ; 
 there she hrought thee forth that bare thee. 
 
 * I raised thee up,' ^^^"lliV 'orarticha, 
 Pilel of "1-1i^, to be awake ; literally, I awaked 
 thee out of sleep ; according to many 
 moderns, here applied to awakening the 
 previously slumbering affections. So Zock- 
 LER. I incited thee [to love] ; discovering 
 mine to thee, I obtained thine. Gesenius. 
 I inspired thee with love ; properly, aroused 
 thee. De Wette, Boothroyd. Excited 
 tliee to love. Williams. Wooed thee. 
 Percv, Good. Ery : Kaised thee up ; per- 
 haps, resuscitated thee, — the Bride originally 
 found by her husband an exposed infant 
 (Ezek. xvi. 3— 6). The Masoretic pointing 
 in our Hebrew Bibles probably in tliis case 
 faulty, as determining the speaker to be the 
 Bride instead of the Bridegroom, to whom 
 the words appear much more naturally to 
 belong, and to whom they are ascribed by all 
 the Greek Eathers, and many of the Latins. 
 ' Under the apple-tree.' Under this apple- 
 tree, — pointing to it; one immediately ad- 
 joining her mother's house, and probably 
 shading one of the windows. Zockler. 
 This apple-tree one among many other 
 places recalling their lirst love-intercourse. 
 Delitzsch. Keminding her of their first 
 interview. Boothroyd. Referring to the 
 place of her birth. Sanders. In the woods, 
 as rustic and poor. Sanctius. Reminding 
 her of her humble origin. Ery. Refers to 
 the scene in chap. ii. 3. Williams. Sep- 
 TUAGiNT, and Vulgate : Under an apple- 
 tree I awoke thee up (cfijyeipa). Coverdale 
 and Matthews : I am the same that 
 awakened thee up among the apple-trees. 
 Ewald prefers adhering to the Masoretic 
 pointing, and understands by the apple-tree 
 the place where the Bride sometimes awoke 
 the Bridegroom whenrestingat raid-day, and 
 which had seen him born, — 'There she 
 brought thee forth that bare thee.' '^'0^^^ 
 TcUbbelathecha ; Piel of 7'2.T], to bend, 
 twist ; hence Piel, to bring forth with pain. 
 So Gesenius and most. There, where that 
 apple-tree stands, or the dwelling shaded by 
 it, she travailed with tliee, Zockler. 
 Others, however, understand the verb as 
 156 
 
 from t'ln to plight, as Exodus xxii. 26; 
 
 Deuteronomy xxiv. G, 17 ; ' pledged or con- 
 tracted thee to me.' So Houbigant, Michae- 
 Lis, A. Clarke, Good, Boothroyd, &c. 
 Delitzsch. Under the same tree, Shulamite 
 received from her mother her life, from Solo- 
 mon his love. Williams. Reference to 
 the scene in cliap. ii. 3, where we may sup- 
 pose the Bride's mother to have been pre- 
 sent, and some ceremony here alluded to 
 to have taken place. Percy. Bridegroom 
 makes a solemn recapitulation of the contract 
 they had entered into. Septuagint. There 
 thy mother travailed with thee {iiSivntre o-c). 
 Vulgate, using a different reading : 
 Was corrupted. EoUowed by the Douai 
 version. Coverdale. Bare thee. So 
 Luther, Diodati, Martin, and the 
 Dutch version. Pagninus. Conceived 
 thee. Piscator, Junius, and Tremellius : 
 Was in labour with thee. AUegorically : — 
 WicKLiFFE. ' The voice of Christ to the 
 synagogue; of the holy cross. Douai. Christ 
 redeemed the Geutiles at the foot of the cross. 
 Mattheavs. Voice of the Spouse before the 
 spouseless. DelRio. Bridegroomrelates that 
 the beginning and increase of his love to his 
 beloved had manifested itself under the 
 apple-tree ; reminding her of her original 
 misery and poverty, in order to keep her from 
 pride and elation. Eromondi. I raised 
 thee up when dead under the forbidden tree, 
 by sprinkling thee with the blood of my 
 cross ; that as death reigned by one tree, he 
 might be conquered by another. Sanctius. 
 I raised thee up when abandoned by thy 
 mother to perish (Ezekiel xvi. 3 — 6). 
 Davidson. Raised thee up after the fall; 
 or, by the preaching of the Gospel. Weiss. 
 I, the risen Saviour, aroused thee under the 
 apple or citron tree ; the cross, where the 
 sleeping Church was aroused ; for example, 
 John, Joseph, Nicodemus, the thief, &c. 
 Gill. The apple-tree Christ Himself, or 
 the ordinances of the Gospel. Rashi, fol- 
 lowing the Rabbinical pointing. The Bride 
 seeks to stir up the love of her Beloved. 
 CoccEius. The Bride arouses Christ by her 
 prayers in time of trouble and persecution, 
 as the disciples did in the storm. J. H. 
 Michaelis. Arouses Him by earnest prayer 
 to shew Himself more than formerly. Ains- 
 "WOKTH, Taking hold of the covenant of 
 
IIOMILBTIO COMMENTARY: TtlE SONG OF SOLOMON. 
 
 grace and tlie promises of life in Clirisi, ilie 
 apple-tree of life and o-race (cliap. ii. 3), slie 
 stirred Him up by prayer for lier help and 
 comfort. Gill : Not finding Him in ordi- 
 nances, she raised Him up by earnest prayer. 
 Eaus.set : I excited thy comparsion to 
 come and save mc from mv sin and misery 
 under the apple-tree in Eden; — spoken by 
 converted Israel as the type of the whole 
 redeemed humauitj^ M. Stuart : She 
 reminds the king of his own outcast condi- 
 tion. Haiin : Pledges herself solemnly 
 to the king for ever, and the king liimself 
 to her, in tlie cool shade of the ap])le-tree of 
 the garden (chap. vi. 11) ; in his home-land 
 in Canaan, her misery out in the open field 
 moved his loving heart to sympathy. Ac- 
 cording to Ambrose and others : The syna- 
 gogue the Church's mother, who brought 
 forth the Church, by shedding the blood of 
 Christ through which she is born again. 
 TiiEODOEET : The grace of the Holy Spirit 
 in connection with baptism. Honorius : 
 The tlesh of Eve or human nature. Dur- 
 ham: Believers the mother of Christ, as 
 bringing forth His image in the souls of men, 
 and so giving Him a being in their heart. 
 AiNswoRTH : By the preaching of the Gos- 
 pel, attended with labour, sorrow, and diffi- 
 culty. J. H. jNIichaelis : By doing the 
 Eather's will, and conceiving in themselves 
 the image of Christ by a true faith. Mer- 
 cer : When fleeing to Him for refuge. M. 
 Stuart : Kefers to the time of sorrow or 
 birth - pangs that preceded Christ's resur- 
 rection from,, the dead. Hahn : With pain 
 His people brought Him forth to themselves 
 as their King. 
 
 Verse 6. T/ie coals thereof are coals of 
 fire tchich hath a most vehement Jlanie. ' The 
 coals thereof.' H^SIi?") reshapheha, plural 
 of ^^"7 resheph, a flame ; from the un- 
 used root '^^'^ to inflame or kindle. Ge- 
 SKNius, ZocKLER. A blazc or flash of 
 lightning. (Deut. xxxii. 24-; Job v. 7; 
 Hab. iii. 5) Weiss. Evvald derives rather 
 from *lkJ^"l to creep, creep forth ; applied to 
 the plague, and so the heat of the plague : 
 hence, heat or flame in general. Septuagint : 
 Its wings. Vulgate and Aquila: Its 
 lamps and torches. Symmachus -. its at- 
 tacks. Syriac: Its sparks. Luther : Its 
 flame or heat. Diodati and Martin : Its 
 burning coals. So the Kabbins, who make it 
 like ^.i") relsei)h, a coal, and who are fol- 
 lowed by Pagkinus, Montanus, Mercer, 
 PiscATOR, &c. MuNSTER has ' torches.' 
 AiNSWORTii : Burning coals or darts of love 
 that pierce and enflame the heart. So Pa- 
 trick : Darts or arrows. Percy prefers 
 
 ' sparks.' Sanctius applies it to 'jealousy', 
 which tortures like fire. — 'Which hath a 
 most vehement flame.' H^JlIin'ptt^ shulhe- 
 
 bhcthyah, from '"^^"^^ lehahhah, ^'i[?imc' 
 with '^ 'which.' Anotlicr reading, the 
 Recension of Ben Naphtali, divides it into 
 two words, rr r\2pb^, shulhelheth Yah, 
 ' the flame of Yali, or Jehovah.' Ewald 
 Ihinks that probably both words were origi- 
 nally read, (' its flames are the flames "of 
 Jehovah,') and that one of them dropped 
 out; and remarks that I'T"' for nirf was 
 seldom used before Solomon's time, its use 
 having risen when the name of Jehovah 
 l)egan to be added as a surname ; and that it 
 occurs only once in the Pentateuch (Exodus 
 XV. 2). ZoCKLEE, who translates, a 'blaze 
 of Jehovah,' observes that this name of God 
 is mentioned only in this passage of the 
 Song, ' the radiant apex in the developeraent 
 of its doctrinal and ethical contents.' Ac- 
 cording to ZocKLER, the flame not natural, 
 but kindled and sustained by God Himself; 
 love, and jealousy, its intense synonym, ap- 
 jiearing here like a brightly blazing fire, send- 
 ing forth a multitude of sparks or flames 
 into men's hearts. So Delitzscii : A flame 
 of Jehovah, as kindled by Him ; hence un- 
 quenchable. Patrick: 'Eire of the flame 
 of the Lord,' i.e., mighty and exceedingly 
 scorching. Simon derives the word from 
 the Chaldee or Syriac Unbti' to burn ; 
 the "^ servile marking tiie Shajihal species 
 (Green). Parkuurst derives it from ^'^ 
 to loose, and 3117 a flame, — a dissolving fire 
 Weiss, in like manner reading as one word," 
 explains as ' a stream, volume or torrent of 
 flame, as Ezekiel xx. 47; a conflagration of 
 flames (Job xv. 30). Percy: 'A flame of 
 Jab,' — which Jehovah kindles in the clouds, 
 — a most vehement flame (Jobi. 16). Wil- 
 liams refers the expression to the sacrificial 
 flame, which, according to Jewish tradition, 
 no rain could extinguish. The Septuagint 
 has simply : 'Its flames.' Vulgate: 'And 
 of flames,' connecting with ' fire.' Targum : 
 Like the coals of the fire of hell, which the 
 Lord shall kindle at the last day. Coverdale 
 and Matthews : A very flame of the Lord. 
 Geneva : A vehement flame. Dutch : As 
 a flame of the Lord. Diodati : A very 
 great flame. Martin : A very vehement 
 flame. Tirgueine : Which have been 
 kindled by the flame of God. Mercer and 
 Montanus : A flame of the Lord. Junius 
 and Tremellius : A Divine flame. CoccE- 
 lus : A flame of God,— bright and inextin- 
 guishable. Pagninus: a most vehement 
 flame. Grotius : As a flame of God, i.e., 
 a whole b\irnt-offeriug. Vatablus : As the 
 157 
 
IIOMILETIO COMMENTARY: THE SONG OF SOLOMON. 
 
 flame of Jali or God, i.e , most velicmeut. 
 PiscATOK : Which Jehovah kindles ; the 
 genitive of Authorship. Junius : Tiie 
 greatest flame, as being the Spirit's most 
 powerful light, to endure for ever. AiNS- 
 woGTii : The vehement consuming flame of 
 the Lord ; piercing and devouring lightning ; 
 the fire of His Spirit. PATracK : Burning 
 with a violent and inextinguishable beat; 
 mightily moved by the Lord. 
 
 Verse 9. // she be a wall, ice will huild 
 iipon her a palace of silver : and if she be a 
 door, we icill enclose ho with hoards of 
 cedar. ' If she be a wall.' rTDlIl khomah, 
 from the unused root i^^'? ^'harauh, to 
 surround, defend, protect 5 a wall. Spoken 
 of a chaste damsel, difficult of access. Ge- 
 SEXius and Ewald. Liaccessible, unwilling 
 to receive suitors, or to be married. Notes. 
 Invincible ; if she olfers firm and successful 
 opposition to all immoral enticements. De- 
 LiTZScn. rirm in her love against all wiles. 
 Menochius. Conveys the idea of the firm 
 resistance that checks the first advance of 
 foes. HiRZEL. Spoken by the King : If she 
 be able as a strong wall to resist all attacks 
 of others ; the sister's fortune will depend 
 entirely on herself. Haiix. Spoken by 
 Shulamite's brothers, careful for the honour 
 and purity of their little sister; or by the 
 Bridegroom: If she be fortified against all 
 stratagems. Sanctius. Patrick. According 
 to others : A wall adapted to rear and sup- 
 port a family. ■\Yillia:ms. Implies that 
 nothing was materially defective. Eky. Alle- 
 goricaily; Takgum: If she (Israel) be es- 
 tablished as a wall among the nations. 
 Eashi: If she is strong in lier faith and 
 religion, so as to be before the nations as a 
 wall of brass. Gregory : Able to resist 
 adversaries. Del Rio : If firm and stead- 
 fast in my love and worship aganist the 
 wiles of suitors and attacks of the wanton,— 
 in allusion to the last, times. Mercer and 
 CalVxN: If she remain firm in the faith, in 
 the truth and in the worship of God. Coc- 
 ceius : If she stand firm on the true founda- 
 tion. Durham : If she be joined to Christ. 
 Gill: Built on a sure foundation; well 
 walled. AiNSWORTir : Strong and well 
 grounded in the truth. Patrick : Faithful 
 and constant. Weiss : Converted and 
 built up as the first wall in the temple of God; 
 or those of her who shall prove a wall. 
 
 ' We will build uponlier a palace of silver.' 
 JlTtO tirath, a tower, citadel, or palace ; 
 
 from the unused root 'y^\^ {tur), to surround 
 So Gesenius. According to others, from 
 Tlia, properly n^, to fastai, enclose. Va- 
 TABLUS. H'T'tp (lira/i) a small but strong 
 castle, tower, or bulwark. Zockler. A 
 158 
 
 pinnacle or battlement crowning a wall. Hit- 
 ziG, Heiligstadt. a palace. KiMcur. 
 Eair and goodly turrets. Patrick. A fair 
 and goodly building wont; to be set 011 the 
 walls of strong cities. Ainswortu. A habi- 
 tation. Hengstenberg. Splendid tokens of 
 victory, marking the wall of proud fortresses. 
 EwALU. Septuagint and Vulgate : Breast- 
 works and bulwarks. Luther : Bulwarks. 
 Dutch Bible : Pinnacles. Diodati and 
 Ma?".tin : A palace. Figuratively : We will 
 find for her an illustrious husband. Gro- 
 Tius, Calmet, a. Clarke. Will provide for 
 her a marriage. Williams. Will ask a high 
 dowry for her. Kosenmuller, De Wette. 
 Bestow a handsome dowry on her future 
 marriage. Percy. Give her an ample for- 
 tune. BooTiiROYD. Improve her appearance, 
 and ornament her person. Pry. Treat her 
 in the most dignified manner. Harmer. 
 Build her up and that in full glory. Thrupp. 
 WiU accord to her the freedom and honour 
 due to her virgin purity and steadfastness. 
 Delitzscii. She shall be enriched and 
 honoured. Cobbin. Allegorically ; Tar- 
 guji : We will surround her (Israel) as with 
 borders of silver, so that the nations shall 
 not be able to rule over her. Kasiii : We 
 will be to her a strong city and a crown of 
 beauty; and we will build for her the holy 
 city and the chosen house. Tiieodoret : 
 Silver towers orbulwarks — words resplendent 
 with reason (Ps. xi. 7), whence we may assail 
 the enemy. Bede : Eloquent men con- 
 verted to Christ and then employed as 
 preachers of the Gospel. Mercer : We 
 will add strength, and adorn her with gifts 
 and graces. Eromoxdi : AVill strengUiea 
 her to resist adversaries. Piscator, Aixs- 
 woPvTir, Durham : We, i.e., the Trinity ; 
 or Christ and His people,— the former by His 
 grace, the latter ministerially by the lV''ord. 
 Cocceius : We will endeavour that the 
 Churches be adorned with a knowledge of 
 the truth in its completeness and connection, 
 and with a holiness corresponding to it. 
 Gill. Will fortify her by minisiers and 
 ordinances ; or, make her an habitation for 
 God by His Spirit. Chalmers : Let every 
 good work in her be perfected : let us gral't 
 on her capabilities what may advance into a 
 full-grown Christianity. AVeiss : With her 
 aid, we shall call in and build up the Gentiles 
 on tills first wall, this (ii'st Church built up 
 iu Jerusalem. 
 
 ' If she be a door.' J^^"^ {deleth), a door, 
 
 from np"! {dahih), to hang: figuratively, 
 
 a damsel easy of access. So Gesenius. A 
 door whose sanctity any one may violate. 
 Ewald. a door open to all. Tirinus. 
 Easily tempted and overcome, — a gate pass- 
 able 'to all, Sanctius. If she gives way. 
 
ROmiETW COMMENTARY: THE SONG OF SOLOMON. 
 
 BuiGirniAX. Giviug a ready reception to 
 every suitor. Noyes. According to others : 
 A door to keep safe wliat may be preserved 
 iu the house. Theodoret. If it be too 
 weak or mean, Patrick. Iu a low cou- 
 diriou ; only a door instead of a wall. Gill. 
 Allegorically ; JIashi : If she (Israel) be 
 open to seducers. Aben Ezra: Liable to 
 turn aside to other lovers. Del llio : Open 
 to the Lord alone, and to His grace. Fro- 
 MONDi : The Church a door into eternal life. 
 Mercer : A wall the stronger and more 
 condrmed believers ; a door, tlie weaker and 
 those not yet conlirnied in the faith. Weiss: 
 Tiiose undecided and doul)ting, — moving to 
 and fro on the liinges of unbelief. Aixs- 
 woRTH : If she go forward in the faith and 
 practice of the Gospel, built up, according to 
 Nehemiah (chap, iii.), with doors for the 
 safeguard of the inhabitants. Cocceius, on 
 the contrary: A door admitting uncertain 
 opinions, by which the ungodly may creep 
 into her communion. Durham: A door 
 giving entrance to Christ by faith. 
 
 ' '^\''e will enclose her with boards of cedar.' 
 Tlil^ iiafsur, from "l^ik> to press, enclose, 
 restrain. Gesexius. Ewald adds: With 
 the additional idea of making unhappy. Will 
 block or stop up. Delitzscii. Witli boards 
 or planks put on the inside to prevent it from 
 turning and opening. Zockler. A door 
 open to every one must be fastened with 
 boards nailed to it. E'wald. Eiguratively : 
 We will keep her in strict conUuement, so 
 that access to her shall be diilicult. Noyes. 
 Will keep her in. Brightman. Will take 
 means to resti'ain and prevent her (Hos. ii. 
 7). Aben Ezra. Sanctius. Her false free- 
 dom to be in that case limited. Haiix. We 
 will so watch over that she shall be ap]n-oach- 
 able to no seducer, and no courtier ajjproacli- 
 able to her. Will safely enclose her, so as 
 not to be a mere thorouglifare. M. Stuart. 
 Eausset. According to others: We will 
 render her lirmer. Mercer. Fence lier 
 about. AixswoRTii. Further strengthen 
 and adorn her. Durham. Provide for her 
 in a manner suitable to her rank and 
 circumstances. Williams. She shall be 
 the graceful entrance to my favour and 
 friendship. Good. Allegorically; Tiieodo- 
 ret : We will give her rulers and pastors of 
 the Church not liable to be corrupted. Coc- 
 ceius : We will endeavour to fix. and con- 
 firm her in doctrine and discipline. Mer- 
 cer : Impart fresh grace to strengthen and 
 adorn her. Tirixus : The weak to be care- 
 fully strengthened, and occasion of falling 
 removed. Bkightmax: We will, by means 
 of the civil magistrate, fortify and defend 
 lier against all foes, and make her to flourish. 
 Gill : Will adorn her with grace here and 
 
 glory hereafter. Weiss : Will plunge he 
 into awful calamities (Isa. xxix. i. 1). 
 
 Verse 11. Solomon had a cincijurcl at 
 
 BaalhamoH.. X^UTpV^, from ^^'2 bacd, 
 a lord, or according to some, a place ; and 
 ■JlDn {Jiamoi)^ a multitude, from ni^n, to 
 make a noise ; ' the lord or place of a multi- 
 tude.' Gesenius, from Judith viii. 3, thinks 
 the place was in the Holy Land, and especially 
 to be sought in Samaria. Eavald rather 
 thinks it may be Hammon (Josh. xix. 2S), 
 in the tribe of Asher, in the most fruit- 
 ful part of Palestine. Zockler prefers 
 the Belamon mentioned in Judith viif. 3, in 
 the tribe of Issachar, a locality not very far 
 from Shunem ; and thinks it mentioned "here 
 by Sliulamite as an instance, very near her 
 home, of a royal property let out at a 
 high rent, in order to illustrate by it her 
 relation to the king, as well as to her 
 brothers : ' A vineyard became Solomon's,' 
 i.e., he has it now, — not, he had it once. 
 He thinks the name may have been derived 
 from the Tyro-Egyptiau god Amnion, who 
 may have been worsliippedthere. Miciiaelis, 
 after Ikexius, thinks it another name for 
 Baalbec. Gill : Perhaps Baalgad (Josh, 
 xi. 17), in the valley of Lebanon. AV'eiss 
 understands Jerusalem, a 'place of tumult or 
 confusion' at the time referred to. Saxctius 
 understands tiie name as denoting ' a place 
 of many people,' i.e., desired by sucli to have 
 a possession in it— a rich and fertile district, 
 the place where the vineyard which was Shu- 
 lamite's dowry lay — the same as Engedi. 
 Abex Ezra and Grotius think it a place 
 not far from Jerusalem. The Vulgate 
 reads : Tiie Peaceable liad a vineyard in her 
 that has peoples. The Arabic, Wicklife, 
 and the Douai Version: In Jerusalem. Dif- 
 ferent views as to the reason of the introduc- 
 tion of the vineyard here. According to Saxc- 
 tius, Shulamite means that siic did not love 
 her 13ridegroom for the dowry he gave. The 
 vineyard simply adduced by way of example. 
 Delitzsch, Zockler. Introduced for con- 
 trast with her own vineyard, namely, her 
 beauty or person, for which she did not wish 
 any pecuniary income. Noyes. Mentioned 
 as an example of Solomon's riciies, of which 
 she may have heard ; spoken only in the 
 way of narrative, to be alterwards applied to 
 herself. Ewald. A vineyard or estate of 
 Solomon's, with whicii she compares one given 
 to her by him for her residence. Fry. The 
 vineyard which Shulamite had possessed in 
 Baalhatnon, but which now appertained to 
 Solomon as tlie dowry she had brought him, 
 and wiiicli she now wishes to be given to her 
 younger sister. Goon. The adult sister, as a 
 newly-married bride, declares her estate, and 
 159 
 
IIOMILETIC COMMENTARY: THE SONG OF SOLOMON. 
 
 Ilie dilin-ence witli which she would cultivate it 
 for the benefit of her Bridegroom, comparing 
 it witli Solomon's in the same neighbourhood. 
 Del Rio, Mercer, &c. Allegorically ; 
 WiCKLiEP and INIattiiews : The synagogue 
 speaks of tlie Church. CoccEius : Solomon 
 the type of Christ; Baalliamon the world, 
 among whicli Christ has His Church. 
 PiscATOR, &c. : The vineyard, the Church 
 or congregation of the righteous. Theo- 
 DOREi :"Men who apply themselves to religion 
 and to Christ According to Maimoniues 
 and the Kaebins : The literal Solomon is 
 here meant, and a comparison made between 
 some literal vinevard and the Church of 
 
 God. Del Eio : The vineyard the Jewish 
 Cliurch, with which is compared the Gentile 
 Church, composed both of Jews and Gentiles. 
 Gill, Davidson, &c. : Baalliamon the Gen- 
 tile world. M. Stuart : Jerusalem, or the 
 land of Israel ; spoken by tlie joint Church of 
 Jew and Gentile, or by the little sister. 
 IIaiin : The heathen world a vineyard 
 belonging to the king of Israel, in the land 
 of unrest and dispeace. Brightman : Christ 
 compares Himself and His vineyard to 
 Solomon and his : Solomon unable to look 
 to his own vineyard, while Christ personally 
 attends to His Church (Matt, xviii. 20 ; Rev. 
 ii. 1). 
 
Iittiev of ^uLjcds moit ox less Ijcrmilctitann inixU^ m ih ^looh; 
 
 Auswcrs to Prnyer ... ... ... ... 85 
 
 Apple-tree, Christ compared to an 
 
 [see Christ)... ... ... ... 44 
 
 . Spiritual Ordinances compared to a 
 
 (i^e Ordinances) ... ... ... 123 
 
 Appropriation of Clirist — ' This is iny 
 Beloved,' &c. ; implies — 
 
 1. Personal apprehension of His loveli- 
 
 Tiess and excellence. 
 
 2. Choice of Him in preference to all 
 
 others. 
 
 3. .Appropriation and personal possession. 
 
 4. Consciousness of such choice and appro- 
 
 priation. 
 
 5. Unchanged and unchanging attach- 
 
 ment. 
 
 6. Fnll satisfaction and glorying in Him 
 
 as our choice and portion. 
 
 7. Bold and fearless confession of Him as 
 
 such 91 
 
 Army with Bauuers, the Church com- 
 pared to an — 
 
 1. Christ its Commander-in-Chief. 
 
 2. Marshalled under subordinate leaders 
 
 3. Arranged in goodly order, and go- 
 
 verned by wholesome discipline. 
 
 4. Divided into various sections. 
 
 5. Animated with one spirit. 
 
 6. Furnished with suitable armour and 
 
 weapons. 
 
 7. Distinguished by appropriate banners 
 
 97 
 
 Backsliders 86 
 
 Bauquetiii^-house, Christ's 
 
 Believers brought into it by Christ Him- 
 self— 
 
 1. By his electing love. 
 
 2. By his renewing grace. 
 
 3. By his gift of faith. 
 
 4. By his conquest of the heart. 
 
 5. By his helping the soul over every dis- 
 
 couragement. 
 
 6. By his pouring his love into the heart 40 
 
 Beauty, of believers 32, 37 
 
 of Christ:— , 
 
 1. Its greatness. 
 
 2. Its character 38 
 
 Believers, ' black but comely ;' — 
 
 I. Black: 
 
 1. With sin : believers are — 
 
 (1) Black with inbred corruption. 
 
 (2) Conscious of the blackness. 
 
 (3) Not afraid to acknowledge it. 
 
 (4) Its confession a turning-point iu 
 the soul's history. 
 
 (5) Their whole nature black. 
 
 (C) Black with sin so long as in this 
 world. 
 2. With siifferwt/ : causes of believers' 
 sutl'ering: — 
 
 (1) Their heavenly Father's love. 
 
 (2) The world's hatred. , 
 
 (3) Satan's malice. ^ 
 
 (4) Their own sin. 
 
 (5) The sins and sufferings of others. 
 
 (6) Their faithful and self-denying 
 
 eftbrts for the good of others. 
 
 II. Comely: 
 
 1. Through Christ's imputed righteous- 
 
 ness. 
 
 2. Througli the Spirit's imparted holiness. 
 
 III. Combination of the Two : 
 
 1. Believers to be as conscious of their 
 
 comeliness in Christ as of their black- 
 ness in themselves. 
 
 2. Our duty and privilege to confess both 
 
 our blackness and our comeliness. 
 
 3. Our comeliness to attract the world. 
 
 4. Much in the believer that is mysterious 
 
 and incomprehensible to others. 
 
 5. The glory of Christ's work that the 
 
 black are rendered comely 21 
 
 Believers, remarks in reference to ... 24, 2? 
 . Compared to ' horses in Pharaoh's 
 
 chariots' ... ... ... ••- 31 
 
 Their spiritual beauty ... 32, '6'i 
 
 — Compared to 'lilies,' in respect 
 
 of— 
 
 1. Their beauty. 
 
 2. Their purity. 
 
 3. Their humility. 
 
 4. Their fragrance 42 
 
 Believers, Posture of; 'Who is this 
 
 that cometh?' &c. 
 I. The Posture itself. 
 
 1. ' Coming up out of,' &c. 
 
 (1) Coming— a journey. 
 
 (2) Coming up— au ascent. 
 
 (3) Coming out of the wilderness— a 
 
 separation. 
 
 2. ' Leaning on her Beloved ;' implies — 
 
 (1) The Company of Christ. 
 
 (2) His support. 
 Believers lean on Christ — 
 
 (i) For acceptance with God. 
 (ii.) For holiness and victory over sin. 
 (iii.) For protection and preservation. 
 
 (iv.) For strength and grace 121 
 
 {see also 101) 
 
IIOMILETICAL INDEX. 
 
 Beloved, Christ the believer's : 
 
 1 . For what lie is in Himself. 
 
 2. For what He is to us. 
 
 3. For what He has done for us. Im- 
 
 plies — 
 
 (1) Wonderful coudesccusion and love 
 
 on His part. 
 
 (2) Precionsness of grace that enables 
 
 us to make Him our Beloved, 
 
 (3) Blessed condition of believers ... 91 
 IMackness of believers 21 
 
 (>S'ee Believers). 
 Bride, the ; her first Desire — ' Let liiiii 
 kiss me,' &c. 
 
 I. The Person desired. 
 
 II. The Thing 7, 8 
 
 — Her Second Desire — ' Draw me,' &c. 
 
 I. The Request: Implies — 
 
 1. Acquaintance with him and apprehen- 
 
 sion of his preciousness. 
 
 2. Love to him. 
 
 3. Desire after him and the enjoyment of 
 
 his fellowship. 
 
 4. Conscious weakness and inabihty ... 14 
 
 Her joy in the King 17 
 
 —— Her gratitude to the King J 8 
 
 Her remembrance of his love 18 
 
 Her Third Desire—' Tell me,' &c. ;— 
 
 I. The Petition itself. 
 
 i I. The Reason of it 25,26 
 
 Bmle of Cliristj remarks in couuection 
 
 with the 30,61 
 
 Her Duty and Responsibility ... 31 
 
 — — Compared to ' Pillars of Smoke;' 
 
 as — 
 
 1. Having an upward motion and ten- 
 
 dency. 
 
 2. Visible at a considerable distance. 
 
 3. Their fouudatiou out of sight. 
 
 4. Constant and continuous iu their ascent. 
 
 5. That ascent however not always uni- 
 
 form and undisturbed ... ... 62 
 
 Compared to a 'Palm Tree;' from — 
 
 1. Its Erectness. 
 
 2. Its Rcffularity. 
 8. Its Fruit fulness. 
 
 4. Its perpetual Greenness. 
 
 5. Its Elasticity and Invincibleness. 
 
 6. Its general Beauty ... ... ... 114 
 
 Bri<legTOO)ii, Portrait of the ... 89, 91 
 
 C 
 tiill, ihe Saviour's First— to siuuers; 
 
 ' Arise,' &c. 
 I. AVhat it cost to make it. 
 ] I. The Meaus through which it is addressed. 
 
 III. The Arguments employed: — 
 
 1 . His love to the Called ; 
 
 2. The removal of hindrances ; 
 
 3. The joy and blessedness of compliance ; 
 
 IV. The Call itself. 
 
 1. To Come to Christ. 
 
 3. ToCome«//^>-Him ... ... ... 52 
 
 »—— The Saviour's Second — to Believers ; 
 ' my dove,' &c. 
 I. The Title of the Called ones. 
 
 II. Their Place and Condition. 
 
 III. The Call itself; implying the desire of 
 
 Christ — 
 
 1. To enjoy their fellowship. 
 
 2. To see them trustf'J, cheerful, and 
 
 happy. 
 
 3. To witness their faith and love. 
 
 4. To enjoy their beauty. 
 
 5. To hear their voice, — 
 
 (1) la speaking to him as well as of 
 him 
 
 (2) In cheerful songs. 
 
 (3) In thanksgiving and praise. 
 
 (4) la confessing him. 
 
 (5) In prayer and supplication. 
 
 IV. The Reason of the Call ... 55,56 
 Call, another to Believers, — ' Come with me 
 
 from Lebanon,' &c. 
 
 I. The Call itself— 
 
 1. To leave the world in heart and all'ec- 
 
 tion. 
 
 2. To leave it in life and practice. 
 
 3. To leave its friendship and society. 
 
 4. To leave it at death. 
 
 5. To leave it at Christ's second coming. 
 
 II. The Character of the Journev. 
 
 III. The Comfort and Aid held forth in it— 
 
 1. Tlie Everlasting presence of Christ at 
 
 the end of it. 
 
 2. His Company and Support all the way 
 
 through 70 
 
 Call of Christ to the Sleeping Church — 
 ' Open unto me,' &c. 
 
 I. The party called. 
 
 II. The state implied. 
 II r. The knocking. 
 
 IV. The call to open ; — 
 
 1. To invite his entrance. 
 
 2. To give him hearty welcome. 
 
 3. To remove hindrances to his entrance. 
 
 4. To receive Him as an entire Saviour. 
 
 V. The Plea for Admission : 
 
 1. His relation to the sleeper. 
 
 2. His love. 
 
 3. What He has endured on the Sleeper 
 
 behalf 81 
 
 Call, of Christ to the Holy Spirit : 
 I. Tlie Caller. 
 n. The Called. 
 
 III. The Call itself. 
 
 IV. The Object of the Call , 76 
 
 Calling-, the Church's 117 
 
 Chambers, the King's : 
 I. The Chambers themselves. 
 II. Admission into them from the King 
 himself ; — 
 
 1. By procuring access through his own 
 
 merits. 
 
 2. By giving the desire to enter. 
 
 3. By encouraging approach through his 
 
 invitations and promises. 
 
 4. By imparting faith and inward light. 
 
 5. By subduing and restraining inward 
 
 corruption. 
 
HOMtLEIICAL INDEX. 
 
 III. Personality of the Admission--' Hath 
 brought me :' the language of — 
 
 1. Joy and thankfulness. 
 
 2. Wonder and surprise. 
 
 3. Consciousness and certainty 17 
 
 Chariot, Solomou's 
 
 Christ, His love 
 
 His excellence and swettuess : 
 
 I. He has ' Ointments.' 
 
 II. These Ointments ' good :' 
 
 1. Good in themselves ; as seen — 
 
 (1) In His spirit and disposition. 
 
 (2) In His words. 
 
 (3) In His actions. 
 
 (4) In His suffering and death. 
 
 2. Good in their efccts ... 
 
 His Name (^ee Name) 
 
 Christ as a Shepherd {See Shepherd) 
 
 aKing... 
 
 the Bridegroom of His Church 61 
 
 His Beauty ... 
 
 His Pleasantness 
 
 ^- — Compared to an ' Apple (or Citron) 
 Tree ' from — 
 
 1. Its Appearance. 
 
 2. Its Shade. 
 
 3. Its Fruit. Christ's Pruit— 
 
 (1) The Redemption on the Cross. 
 
 (2) The Doctrines of Grace. 
 
 (3) The Ordinances of the Gospel. 
 His Calls {See Call). 
 
 His Sufferings for His Church and for 
 
 Sinners 
 
 -^ — His Superiority as a • Beloved ' and 
 ' Frieud ;' as — 
 1. More excellent and lovely in Himself. 
 2i ^lore satisfying as a portion. 
 8. More durable and unchanging. 
 
 4. More loving and kind. 
 
 5. The longer and better known, the more 
 
 loved and admired ... 
 
 His spiritual Portrait 
 
 Appropriation of Hiui 
 
 - — - The Church's Teacher 
 
 Church, the, Christ's Bride .,. 
 
 • Christ's Sister ... 
 
 Her beauty commended ... 
 
 The Pentecostal, or New Testa- 
 
 63 
 
 10, 11 
 12, 13 
 .. 26 
 36,65 
 65,67 
 .. 38 
 
 raeut 
 
 The Millennial 
 
 Compared to an enclosed garden 
 
 to a sealed spring, id. ; to an orchard, ib. ; 
 to the morning, 101 ; to the moon, 
 102 ; to the sun, i(>. ; to an army, 97, 
 102 ; to the starry host 
 
 ; ' Christ's Garden 
 
 Her Beauty 95,98; 
 
 Her Comeliness 
 
 — — Her Terribleness 
 
 Her Eicellence 
 
 Her Unity 
 
 Her Numbers 
 
 Her Posture and Appearance 101 
 
 " ■ — Her Calling 
 
 90 
 
 91 
 
 121 
 
 102 
 
 73 
 
 , 102 
 
 96 
 
 99 
 
 96 
 
 100 
 
 100 
 
 102 
 
 117 
 
 Christian Asseniljlics, 
 compared to Gardens, as — 
 
 1. Separated from the world. 
 
 2. Under Spiritual Culture. 
 
 3. Produce Spiritual Fruits, 
 
 4. Pleasant to God, angels, and renewed 
 
 men 131 
 
 Comeliness of Christ 39 
 
 — of the Church 96 
 
 Concern for others to accompany and result 
 
 from communion with Christ ... 126 
 Covenant of Grace 63 
 
 Day of Clirist's second appearing ... 6.") 
 
 Dedication, self ... ... ,., ... yi 
 
 Delig'lit, the Saviour's in His people, as — • 
 
 1. Made what they are by His grace. 
 
 2. His Bride given Him by His Father, 
 
 and espoused to Himself. 
 
 3. Redeemed by Him at the price of His 
 
 humiliation and death 113 
 
 Desire, the Saviour's towards His people — 
 
 1. To save and bless them. 
 
 2. To possess them as His own. 
 
 3. To have them with Him for ever ... 117 
 Discourses, ^linisterial, to resemble — 
 
 1. A 'heap of wheat.' 
 
 2. Such a heap ' set about with lilies ' 111 
 Dove, Distinguished for — 
 
 1. Gentleness and meekness. 
 
 2. Afl'ectiou and lidelity to its mate. 
 
 3. Purity and cleanliness. 
 
 4. Timidity and retiring disposition ... 38 
 An Emblem of the Holy Spirit, is — 
 
 1. Distinguished for its faithful love. 
 
 2. The cleanest and most delicate of birds. 
 
 3. A timid creature. 
 
 4. A gentle bird. 
 
 5. The turtle dove takes up its abode in 
 
 the land renewed under the genial 
 
 breath of spring " ... 51 
 
 An emblem of Believers ; as — 
 
 1. Helpless. 
 
 2. Simple. 
 
 3. Timid. 
 
 4. Sensitive, 
 .5. Beautiful. 
 
 6. Cleanly. 
 
 7. Harmless. 
 
 8. Alfectionate and faithful. 
 
 9. The bearer of tidings. 
 
 10. Resorting to, and making its abode in, 
 
 the rocks ... ... ... 55 
 
 Believers Christ's Dove ; as— 
 
 1. Given him by the Father. 
 
 2. Purchased by His own blood. 
 
 3. Wooed and won by Him as His Bride 55 
 Drawing-, the Saviour's — " Draw me " 
 
 I. Its Meaning and Import. 
 1. A Threefold Drawing : — 
 
 (1) In conversion io Him. 
 
 (2) In following ofier Him. 
 
 (3) In communion Ki//i Him. 
 
HOMILETWAL INDEX. 
 
 2, Christ draws — 
 
 (1) Our attention to Him. 
 
 (2) Our desire and longing after Hira. 
 
 (3) Our afrection. 
 
 (4) Our resolution. 
 
 (5) Our self-surrender 
 
 (6) Our confidence and faith. 
 
 II. The Means by which He draws. 
 
 1. By revealing His own love, loveliness, 
 
 and preciousness. 
 
 2. By discovering to us our entire and 
 
 absolute need of Him. 
 The Agent employed, His Holy Spirit; 
 
 the Instrument, His own Word. 
 More especially lie draws — 
 
 (1) By the doctrines He teaches. 
 
 (2) By the promises He makes. 
 
 • (3) By the Providences He employs. 
 
 III. The Motive and Ground of the 
 
 drawing. 
 
 IV. Its Personality, " Draw we '' ... 15 
 
 See also under " Banqueting-housc." 
 
 E. 
 
 88,92 
 
 Enquiry after Christ 
 
 Excuses for not accepting the Saviour's 
 call— 
 
 1. Want of time and leisure. 
 
 2. The difficulty and sacrillce involved. 
 
 3. The intention to give more heed to it 
 
 at a future time. 
 Answered— 
 
 1. Nothing of an earthly nature to be 
 
 compared to the interests of the soul. 
 
 2. No difficulty involved in accepting 
 
 Christ and His salvation which grace 
 will not enable us to overcome. 
 
 3. The present moment only our own. 
 
 4. Persons of all classes and in all circum- 
 
 stances and conditions, continually 
 receiving Christ and His salvation ... 
 
 Feast, a threefold one, prepared by 
 Christ for His Church — 
 
 1. In their personal and private experience 
 
 while in this world. 
 
 2. In the ordinances of His House, more 
 
 especially in the Lord's Supper. 
 
 3. In the marriagc-supper of the Lamb 
 
 above ... ... ... ... 7'J 
 
 Flock, of Clirist— 
 
 I. JIis Flock, as — 
 
 1. Given Him by the Father, 
 
 2. Redeemed by His own blood. 
 
 3. Sought and found by Himself. 
 *. Called by His grace. 
 
 5. Quickened by His Spirit. 
 
 6. Kept and preserved by His Power. 
 
 7. Cared for and tended "by His love. 
 
 II. Its CHARACTERl?riC9 
 
 1. A ' httle flock.' 
 
 2. A 'beautiful flock.' 
 
 3. A • flock of slaughter.' 
 
 4. Known by their life — 
 
 (1) Hearing His voice and obeying His 
 call. 
 
 (2) F'ollowing Him to the end. 
 
 (3) Avoiding and refusing to follow a 
 stranger. 
 
 III. Their Privileges:— 
 
 1. Led by Christ. 
 
 2. Guarded and protected by Him. 
 
 3. Helped, supported, and carried by Hira. 
 
 4. Fed, sustained, and comforted by Him 26 
 Flock, Footsteps of the 28 
 
 Footsteps of the Flock — 
 
 1. Obedience. 
 
 2. Faith. 
 
 3. Self-denial. 
 
 4. Meekness and humility. 
 
 5. Love 28 
 
 Fountain, Christ and the Church com- 
 pared to a 74 
 
 Friend, Christ the believer's — 
 
 I. His Character as such — 
 
 1. Loving, generous, and sympathizing. 
 
 2. Faithful and true. 
 
 3. Unchanging. 
 
 4. Rich and powerful. 
 
 5. Tried and proved. 
 
 II. His Acts and Offices as such— 
 
 1. Pays our debts. 
 
 2. Redeems our persons. 
 
 3. Supplies our wants. 
 
 4. Comforts us in trouble. 
 
 5. Counsels us in difficulty. 
 
 6. Warns us of danger. 
 
 7. Reproves and corrects our faults. 
 
 8. Confides to us His secrets. 
 
 9. Delights in our society. 
 
 10. Entrusts us with His interests. 
 
 11. Defends our name and character. 
 
 12. Takes our part 91 
 
 Fniit, Christ's — 
 
 1. The Redemption on the Cross. 
 
 2. The doctrines of Grace. 
 
 3. The Promises of the Word. 
 
 4. The Ordinances of the Gospel. 
 This fruit Christ's ; as — 
 
 1. Procured through Him. 
 
 2. Found in Him. 
 
 3. Communicated by Ilim ... ... 44 
 
 Fruits of the Church 73 
 
 Garden, the Church comparea to a ; as— 
 
 1. Reclaimed from the world. 
 
 2. Safely enclosed, 
 
 3. Carefully cultivated. 
 
 4. Planted with choice plants. 
 
 5. Designed for pleasure and enjoyment. 
 
 6. Kept clean and orderly 73 
 
 The Church Christ's Garden, as — 
 
 1. Given to Him by the Father. 
 
 2. Chosen by Himself as His own. 
 
HOMILETICAL INDEX. 
 
 3. Purchased by His blood. 
 
 4. Keclaimed by His Spirit. 
 
 5. Employed for His owa use and pleasure 75 
 'Garden Enclosed,' the Church a ; in- 
 dicative of — 
 
 1. Its preciousness. 
 
 3. The care taken of it. 
 
 3. Its preservation for the divine owner's 
 
 special enjoyment ... ... ... 73 
 
 Garden of Nuts {see Nuts). 
 
 Gardens; Christian assemblies compared to 
 
 such {see Churches), 
 Gathered Lilies; heaven a place of ... 93 
 
 H 
 •Heap of 'Wheat,' emblematical of evan- 
 gelical discourses (see Discourses) ... Ill 
 Heaven, a place of gathered lilies ... 93 
 
 Holy Spirit, compared to a wind — 
 
 1. From His invisibility. 
 
 2. From His power. 
 
 3. From the universality of His operations, 
 
 4. From the mysterious natui'e of His 
 
 movements ... ... ... 76 
 
 Jah, or Jehovah 123 
 
 Jealousy: Implies — 
 
 1. Ardent affection. 
 
 2. Fervent desire of enjoyment. 
 
 3. Impatience of anything coming between 
 
 love and its object ; 
 
 4. Grief for any apparent want of return 1 23 
 
 Joy, in Christ^ 
 I. The joy itself ; 
 II. The object of it; 
 III. The resolution regarding it ; 
 IV. The persons who are the subjects 
 
 of it 18 
 
 Joy, the Saviour's : 
 
 1. The fellowship of His believing people 
 
 on earth ; 
 
 2. The presence of His people in heaven ; 
 
 3. The contemplation of His people's 
 
 graces ... ... ... 93, 103 
 
 {See Delight.) 
 
 K 
 
 Key to the Song 126 
 
 King, Christ a 33 
 
 Kisses ... ... ... ... ••< 8 
 
 Knocking, of Christ :— 
 
 1. By His Word. 
 
 2. By His Providence. 
 
 3. By His Spirit 81 
 
 Lily — Emblem of believers ... 
 ' Lily among thorns : ' indicative of — 
 
 1. The believer's situation in the world 
 
 2. His superiority to the ungodly— 
 (V) In character, 
 
 (2) In usefulness. 
 
 (3) In final destiny 
 
 Lilies, gathered 
 
 Lilies, tise of 
 
 Lord'9 Supperi the «4 >„ 
 
 42 
 
 ... 43 
 
 ... 93 
 
 ... Ill 
 
 34, 07, 79 
 
 Love, Christ's : 
 
 1. The love itself : — 
 
 1. Its character. 
 
 2. Its manifestations 9 
 
 Excellence of Christ's love ; from— 
 
 ) . The nature of love itsulf. 
 
 2. The person wiiose love it is 9 
 
 ' Better than wine ;' as — 
 
 1. More gladdening and refreshing; 
 
 2. More satisfying. 
 
 3. More beneficial. 
 
 4. More lasting in its effects ... 9,10 
 Christ's love, is — 
 
 1. An electing love. 
 
 2. A redeeming love. 
 
 3. A covenanting or bridal love 46 
 
 Christ's love to be remembered : — 
 
 I. Wherein? 
 
 1. In its manifestations 
 
 2. In its greatness. 
 
 3. In its costliaess. 
 
 4. In its fruits. 
 
 II. Why ? Such remembrance is— 
 
 1. A duty. 
 
 2. A delight. 
 
 3. A necessitj. 
 
 Its remembrance brings— 
 
 1. Glory to Christ. 
 
 2. Benefit to our neighbour. 
 
 3. Quickening and refreshment to our- 
 
 selves. 
 HI. How — or by what means ? 
 
 1. By reading the Word. 
 
 2. By observance of the Sabbath. 
 
 3. By frequent celebration of the Lord's 
 
 Supper. 
 
 4. By fellowship with living and loving 
 
 believers 9, 10 
 
 Christ's Love, the sensible enjoyment of— 
 
 1. Precious ; as — 
 
 (I) Endearing the Saviour. 
 (2.) Engaging us to His service. 
 (3) Deadening us to the world, and 
 crucifying sin. 
 
 2. Temporary and uncertain in the present 
 
 life. 
 
 3. Requiring great care in order to 
 
 preserve it. 
 
 4. Its continuance Christ's desire. 
 
 5. Its suspension occasionally necessary 48 
 Love to Christ ; * The Virghis love thee.' 
 
 I. The Persons who love Him. 
 
 1. Genuine believers, or renewed souls. 
 
 (1) Christ only loved by such. 
 
 (2) Is loved by all such. 
 
 (3) The glory of Jesus that He is so 
 loved. 
 
 2. Young converts. 
 
 3. Men of single and sincere hearts, 
 
 4. Angels who have never sinned. 
 
 II. The Love itself. 
 1. Its character :'^ 
 
 (1) Natural and reasonable. 
 (3) Ardent and sincere. 
 
 (3) Paramount and supreme. 
 
 (4) Undivided and admitting no rivaL 
 
IJOmLETICAL JKUKX. 
 
 2. Christ draws— 
 
 (1) Our attention to Him. 
 
 (2) Our desire and lonping after Ilini. 
 
 (3) Our alTection. 
 
 (4) Our resolution. 
 (')) Our self-surrender 
 
 (C) Our confidence and faith. 
 
 II. The Means by whieh He draws. 
 
 1. By revealing His own love, loveliness, 
 
 and preciousuess. 
 
 2. By discoverini; to us our entire and 
 
 absolute need of Him. 
 The Agent employed, His Holy Spirit; 
 
 the Instrument, His own Word. 
 More especially lie draws — 
 
 (1) By the doctrines He teaches. 
 
 (2) By the promises He makes. 
 
 (3) By the Providences He employs. 
 
 III. The Motive and Ground of the 
 
 drawing. 
 
 IV. Its Person.\litt, " Draw me" 
 
 See also under " Bauquctiug-housc." 
 
 E. 
 
 Enquiry after Christ S8, 
 
 Excuses for not accepting the Saviour's 
 call — 
 
 1. AVaut of time and leisure. 
 
 2. The ditliculty and sacrilice involved. 
 
 3. The intention to give more heed to it 
 
 at a future time. 
 Answered — 
 
 1. Nothing of an earthly nature to be 
 
 compared to the interests of Jhe soul. 
 
 2. No difliculty involved m accepting 
 
 Christ and His salvation which grace 
 will nut enable us to overcome. 
 
 3. The present moment only our own. 
 
 4. Persons of all classes anil in all circum- 
 
 stances and conditions, continually 
 receiving Christ and His salvation ... 
 
 F. 
 Feast, a fhrcct'olil one, prepared bv 
 Christ for His Church— 
 
 1. In their personal and private cipericnce 
 
 while in this world. 
 
 2. In the ordinances of His House, more 
 
 especially in the Lord's Supper. 
 
 3. In the marriagc-snpper of the Lamb 
 
 above 
 
 !■ lock, of Ciirist— 
 
 I. ilisriock, .as— 
 
 1. fiiven Him by the Father. 
 
 2. Kcdeemed by His own bluod. 
 
 3. Sought and found by Himself. 
 *. Called by His grace. 
 
 5. Quickened by His Spirit. 
 
 0. Kept and preserved by His Power. 
 7. Cared for and tended by His love. 
 
 II. Its C»ARACTER1^KS» 
 
 1. A 'little dock.' 
 
 2. A 'beautiful Mock.' 
 
 3. A • flock of slaughter.' 
 
 4. Known by their life — 
 
 (1) Hearing His voice and obeving His 
 call. 
 
 (2) Following Him to the end. 
 
 (3) Avoiding and refusing to follow a 
 stranger. 
 
 III. Their Puivii.F.GES:— 
 
 1. Led by Christ. 
 
 2. Guarded and protected by Him. 
 
 3. Helped, supported, and carried by Him. 
 
 4. Fed. sustained, and comforted bv Him 26 
 Flock, Footsteps of the ' ... 28 
 
 Tool steps of tlic Flock — 
 
 1. Obedience. 
 
 2. Faith. 
 
 3. Self-denial. 
 
 4. Meekness and humility. 
 
 5. Love 28 
 
 Fountnin, Christ and the Churcli com- 
 pared to a 74 
 
 I Friend, Clirist the believer's — 
 I. His Character as such — 
 92 1- Loving, generous, and sympathizing. 
 
 I 2. Faithful and true. 
 
 3. I'nchanging. 
 
 4. Kicli and powerful. 
 
 5. Tried and proved. 
 [. His Acts and Ofkkes as such-^ 
 
 1. Pays our debts. 
 
 2. Redeems our persons. 
 
 3. Supplies our wants. 
 
 4. Comforts us in trouble. 
 
 5. Counsels us in difliculty. 
 fi. Warns us of dancer. 
 
 I 7. Reproves and corrects our faults. 
 
 8. Confides to us His secrets. 
 
 ' 9. Delights in our society. 
 
 10. Entrusts us with His interests. 
 
 ■ 11. Defends our name and character. 
 
 S3 12. Takes our part 91 
 
 Fruit, Christ's— 
 
 1. The Redemption on the Cross. 
 
 2. The doctrines of Grace. 
 
 I 3. The Promises of the Word. 
 , 4. The Ordinances of the Gospel. 
 
 This fruit Christ's ; as— 
 I 1. Procured through Him. 
 
 2. Found in Him. 
 
 3. Commimieated by Him ... ... 44' 
 
 Fruits of the Church 73 
 
 Garden, the Church comparea to a; as- 
 
 1. Reclaimed from the world. 
 
 2. Safely enclosed, 
 
 3. Carefully cultivated. 
 
 4. Planted with choice plants. 
 
 5. Designed for pleasure and enjoyment, 
 fi. Kept clean and orderly 
 
 The ('liurch Christ's Garden, as — 
 
 1. Given to Him by the Father. 
 
 2. Chosen by Himself as His own. 
 
HOMILETICAL INDEX. 
 
 3. Purchased by His blood. 
 
 4. Reclaimed by His Spirit. 
 
 5. Employed for His own use and pleasure 75 
 'Gardeu Enclosed,' the Church a ; in- 
 
 dicative of — 
 1. Its preciousness. 
 3. The care taken of it. 
 3. Its preservation for the divine owner's 
 
 special enjoyment 73 
 
 Garden of Nuts {see Nuts). 
 
 Gardens; Christian assemblies compartd to 
 
 such {see Churches), 
 Gathered Lilies ; heaven a place of ... 93 
 
 H 
 'Heap of Wheat,' emblematical of evau- 
 
 fielical discourses {see Discourses) ... Ill 
 Heaven, a place of ^atheied lilies ... 93 
 
 Holy Spirit, compared to a wind — 
 
 1. From His invisibility. 
 
 2. From His power. 
 
 3. From the universality of His operations, 
 
 4. From the mysterious nature of His 
 
 movements ... ... ... 76 
 
 ... 123 
 
 Jah, or Jehovah 
 
 Jealousy : Implies — 
 
 1. Ardent all'cction. 
 
 2. Fervent desire of enjoyment. 
 
 3. Impatience of anything corning between 
 
 love and its object ; 
 
 4. Grief for any apparent want of return 123 
 
 Joy, in Christ^ 
 I. The joy itself ; 
 II. The object of it; 
 
 III. The resolution regarcHug it ; 
 
 IV. The persons who are the subjects 
 
 of it 18 
 
 Joy, the Saviour's : 
 
 1. The fellowship of His believuig people 
 
 on earth ; 
 
 2. The presence of His people in heaven ; 
 
 3. The contemplation of His people's 
 
 graces ... 93,105 
 
 {.See Delight.) 
 
 K 
 
 Key to the Song 126 
 
 King, Christ a 33 
 
 Kisses 8 
 
 Knockini?, of Christ : — 
 
 1. By His Word. 
 
 2. By His Providence. 
 
 3. By His Spirit 81 
 
 Lily — Emblem of believers 42 
 
 * Lily among thorns: ' indicative of — 
 
 1. The believer's situation in the world. 
 
 2. His superiority to the ungodly— 
 {V) In character, 
 
 ?2) In usefulness. 
 
 (3) In final destiny 43 
 
 Lilies, gathered 93 
 
 Lilies, use of ••• HI 
 
 Lord's Supper, th« ..I ... _ ... 34,67,79 
 
 9,10 
 
 Love, Christ's : 
 I. The love itself : — 
 
 1. Its character. 
 
 2. Its manifestations 
 
 Excellence of Christ's love ; from— 
 
 1 . The nature of love itself. 
 
 2. The person wliose love it is ... 
 ' Better than wine ;' as — 
 
 1. More gladdening and refreshing 
 
 2. More satisfying. 
 
 3. More beneficial. 
 
 4. More lasting in its etlects ... 
 Christ's love, is — 
 
 1. .\n electing love. 
 
 2. A redeeming love. 
 
 3. A covenanting or bridal love 46 
 
 Christ's love to be remembered : — 
 
 I. Wherein? 
 
 1. In its manifestations 
 
 2. In its greatness. 
 
 3. In its costliuess. 
 
 4. In its fruits. 
 
 II. Why ? Such remembrance is^ 
 
 1. A duty. 
 
 2. A delight. 
 
 3. A necessity. 
 
 Its remembrance brings — 
 
 1. Glory to Christ. 
 
 2. Benefit to our neighbour. 
 
 3. Quickening and refreshment to our- 
 
 selves. 
 
 III. How — or by what means? 
 
 1. By reading the Word. 
 
 2. By observance of the Sabbath. 
 
 3. By frequent celebration of the Lord's 
 
 Supper. 
 
 4. By fellowship with living and loving 
 
 believers ... ^ 9, 10 
 
 Christ's Love, the sensible enjoyment of— 
 
 1. Precious ; as — 
 
 (1) Endearing the Saviour. 
 
 (2) Engaging us to His service. 
 
 (3) Deadening us to tiie world, and 
 
 crucifying sin. 
 
 2. Temporary and uncertain in the present 
 
 life. 
 
 3. Requiring great care in order to 
 
 preserve it. 
 
 4. Its continuance Christ's desire. 
 
 5. Its suspension occasionally necessary 48 
 Love to Christ ; ' The Virgins love thee.' 
 
 I. The Persons who love Him. 
 
 1. Genuine believers, or renewed souls. 
 
 (1) Christ only loved by such. 
 
 (2) Is loved by all such. 
 
 (3) The glory of Jesus that He is so 
 loved. 
 
 2. Young converts. 
 
 3. Men of single and sincere hearts, 
 
 4. Angels who have never sinned. 
 
 II. The Love itself. 
 1. Its character ;— 
 
 (1) Natural and reasonable, 
 (3) Ardent and sincere. 
 
 (3) Paramount and supreme. 
 
 (4) Undivided and admitting no rivaL 
 
IWMILETICJL INDEX. 
 
 II. Its Excellence: A Song of Songs: 
 from — 
 
 1. It8 character as a CJinposition. 
 
 2. Its subject. 
 
 3. Its treatment of that subject 
 
 Second Part of Title : ' Which is Solomon's :' 
 iudicates — 
 I. The author of the Book. 
 II. The subject of it. 
 III. Its desifiin. 
 
 1. The glory of the true Solonioa. 
 
 2. His personal use ... ... ... 5, 6 
 
 Two things needful for its profitable study 
 
 and reading. 
 
 1. A Christian experience. 
 
 2. A loving heart 7 
 
 Spring- ; its lessons : — 
 
 1. That God is love. 
 
 2. That He rules by His Providence. 
 
 3. That He is faithful to His promises. 
 
 4. That He is the author of beauty ,,, 51 
 
 Spring', emblematical of spiritual Revi- 
 val.— 
 
 1. At the return of the Jews from Baby- 
 
 Ion. 
 
 2. At the Saviour's incarnation and 
 
 earthly ministry. 
 
 3. At Pentecost, the Reformation, and 
 
 other periods of the Ciiurch's history. 
 
 4. In the believer's personal experience. 
 
 (1) At the first realization of Christ's 
 
 redeeming love. 
 
 (2) At subsequent repetitions of that 
 realization. 
 
 (3) In revived life and joy after a 
 
 period of deadncss and discomfort. 
 ^ (4) At their departure for the better 
 
 country ... ... ... ... 50 
 
 " Streams from Lebanon ; " emblematical of 
 the Saviour's grace, in — 
 
 1. Its fulness. 
 
 2. Its freeness. 
 
 3. Its liveliness. 
 
 4. Its beauty. 
 
 5. Its abundance. 
 
 C. Its refreshing nature ... ,., ... 74 
 
 Surrender, of self to Christ — 
 
 I. Its Object. 
 
 1. His sole possession. 
 
 2. His pleasure and enjoyment. 
 
 3. His service. 
 
 4. His free disposal. 
 
 II. Its Characters. 
 
 1. Willing and cheerful. 
 
 2. Whole and entire. 
 
 3. Present and eternal. 
 
 III. The Ground of it: "His desire is 
 
 is towards me ; " Christ's desire — 
 
 1. To love and bless. 
 
 2. To possess as His own. 
 
 3. To have with Himself for ever ... iI6 
 
 Terriblcness, the Church's— 
 I, The Gboi'nds of it 
 1, Her holy spiritual character. 
 
 2. The presence ot Clirist in her 
 
 3. The power committed to her— 
 
 (1) In her prayers. 
 
 (2) In her ordinances. 
 
 (3) In her discipline. 
 
 II. The OBJtCTS of it. 
 
 III. Its Nature 97 
 
 Thorns, Emblem of the ungodly ; as— 
 
 1. Unsishtly 
 
 2. Hurtful. 
 
 3. Unprofitable. 
 
 4. Destined to destruction 43 
 
 Turtle-Dove; emblem of the Holy 
 
 Spirit (see Dove). 
 Voice of, heard — 
 
 1. When the Gospel is preached in its 
 
 purity. 
 
 2. When it is preached with power. 
 
 3. When the fruits of it appear in the 
 
 lives of those who hear it 51 
 
 Vineyard, Christ's ; the Church such ; 
 as — 
 
 1. Given Him by the Father. 
 
 2. Christ constituted its Head and King. 
 
 3. Its blessings purchased by His blood 130 
 
 The believer's 24,131 
 
 Virgins ; true believers sucli ; from — 
 
 1. Their pure and undivided affection to 
 
 Christ. 
 
 2. Their chaste and faithful adherence to 
 
 Jeius and His cause. 
 
 3. Their true and scriptural views of Him 
 
 and His religion. 
 
 4. The purity of their worship and general 
 
 conversation. 
 
 5. Their meekness, modesty, and tender- 
 
 ness of conscience. 
 
 6. Their moral beauty and comeliness of 
 
 spirit. 
 Visible Church, the 24 
 
 Visit, Christ's, to His Church; ' I went 
 down to sec,' &c. : — 
 
 I. The Place of the Visit—' Garden of nuts.' 
 
 1. Unspeakable condescension in such 
 
 visits. 
 
 2. Christ seeks pleasure in His Church. 
 
 3. Mature believers Christ's especial de- 
 
 light. 
 
 II. The OB.TKrT of it—' To sec,' &c. : 
 
 1. Christ delights to see the spiritual 
 
 fruits of Hi* Church. 
 
 2. Christ careful in observing the spiritual 
 
 condition and progress of His people. 
 
 3. Grace found in various stages. 
 
 4. Different kinds of fruit in Christ's gar- 
 
 den. 
 
 5. Various characteristics and types among 
 
 believers. 
 
 III. The Kesult of it,— ' Or ever I was 
 
 aware,' &:c. : 
 
 1. Christ's affections moved by the con- 
 
 templation of His people's graces. 
 
 2. His people made His chariot in con- 
 
 veving the Gospel and winning others. 
 
HOMILETICAL INDEX. 
 
 3. The cause of His joy ia His people in 
 
 and from Himself. 
 
 4. The privilege and happiness of His 
 
 people that they are made His joy ... 103 
 
 W 
 
 Wall, a ; the Cliurcli aud believers such — 
 
 1. Against the attacks and threateu- 
 
 ings of adversaries. 
 
 2. Against the attempts of false teachers 128 
 
 Wheat, a heap of ... ... Ill 
 
 Wilderness; emblem of the world, as — 
 
 1. A place of hunger and thirst. 
 
 2. A place of thorns and briars. 
 
 3. A place of dauger from man and beast 121 
 
 Wiud, the, au emblem of the Holy Spirit 
 {See Holy Spirit). 
 
 Witlidni wings, Divine ; fire— 
 
 1. Real. 
 
 2. Such as are to be observed and known. 
 
 3. The knowledge of them profitable for 
 believers and others. 
 
 4. The result of love. 
 
 5. Made in wisdom. 
 
 6. The believer's greatest distress. 
 
 7. Artect the joy of Christ's presence, but 
 
 not His love 85 
 
 World, the ; compared to Lebanon, as — 
 
 1. A place of discomfort. 
 
 2. .\ place of danger. 
 
 3. Yet a place not without attractions ... G9 
 
^tmxnl |ntit*'. 
 
 Abaua 
 
 Abishag 
 
 Amana 
 
 Amarillis, "White 
 Ambrsoc, Ilyniu of 
 AmminaJib 
 
 Anointing oil, the Holy 
 Answers to prayer 
 Autiochus Fpiphanus 
 Apple-tree, the 
 Apples 
 
 Armour, the Christian 
 Army with banners 
 Attila 
 
 Baalharaon 
 
 Backsliders 
 
 Backsliding 
 
 Banners 
 
 Banquets 
 
 Banquctiug-house 
 
 Bathrabbim, gate of 
 Beauty of the Church 
 
 terriblcncss in 
 
 Bed, Solomon's 
 Believers, posture of 
 Bernard, quotation from St. 
 Bishops 
 
 Bride 
 
 Bride of Christ 
 
 of Solomon 
 
 Bridal couch or bed 
 Bridegroom, the royal 
 Brother, Christ the Church's 
 Building, the spiritual 
 Bundle of myrrh ... 
 Buuyan, John 
 
 74, 146 
 ... 106 
 68, 146 
 ... 42 
 ... 34 
 105, 150 
 36,73 
 ... 85 
 ... 125 
 44, 123 
 ... 48 
 
 ... y? 
 
 ... 97 
 
 ... 130 
 86, 107 
 ... 106 
 yS, 140 
 ... 46 
 ... 46 
 ... 112 
 , 'J8, lO'J 
 95, 109 
 142, 143 
 101, 121 
 ... 7 
 29. 131 
 61, 145 
 30,61 
 ... 106 
 61, 63 
 ... 65 
 ... 120 
 ... 128 
 ... 36 
 ... 97 
 
 Calvin, John 
 
 Camphor 
 
 Canopy, marriage 
 
 Carmel 
 
 Cfcsar's wife 
 
 Chalmers, prayer of Dr 
 
 Chambers, the king's 
 
 Chariot, Solomon's 63, 
 
 Christ's 
 
 Chariots of Amminadib 
 
 Choir 
 
 Chkist, meaning of 
 
 the bridegroom of the Church 
 
 His kisses 
 
 His love ... 
 
 His excellence and sweetness 
 
 His titles, ollices. &c. 
 
 ' the shepherd , 
 
 192 
 37 
 141 
 112 
 102 
 ,75 
 16 
 143 
 151 
 ... 150 
 ... 152 
 ... 12 
 64,66 
 ... 8 
 ... 9 
 ... 10 
 ... 12 
 ... 26 
 
 142, 
 105, 
 
 Christ, the Church's husbam: 
 
 His first and second advent 
 
 His teaching 
 
 ... 30 
 
 58.65 
 ... 120 
 88. 101 
 ... 98 
 
 Christian and Faithful 
 Christianity no failure 
 
 Church, the 22 
 
 Christ's spouse 6? 
 
 Christ's sister 71 
 
 Christ's vineyard ... ... ... 130 
 
 of the New Testament 60 
 
 the Millennial tli. 
 
 compared to a garden 75 
 
 to a garden of nuts ... 103 
 
 to an army with banners 
 
 97, 104 
 
 the abode of the Spirit 
 militant and triumphant 
 iier missionary character 
 
 Churches 
 
 Citron-tree ,,. ... 
 
 Citrons 
 
 Comeliness, the Church's 
 
 Coming, Christ's Second 
 
 Couceru for others ... 
 
 Conquest, love's 
 
 Courage 
 
 Covenant of grace ... 
 
 Cowper, the lament of 
 
 Crocus 
 
 Crowu, nuptial 
 
 Cypress 
 
 Damascus 
 
 Dance 
 
 Dances, religious 
 
 Daughters of Jerusalem 
 Day, to the Church 
 
 of Christ's appearing .. 
 
 Delitzsch, quotation from .., 
 
 Diadems ... i 
 
 Diligence, ministerial 
 Direction to inquirers 
 Discipline, the Church's 
 Door, the Chureh a 
 
 Dove, the 
 
 the Syrian 
 
 Emblem of the Holy Spirit 
 
 Emblem of believers . . . 
 
 Eyes of 
 
 Her place of refuge ... 
 
 Christ's 
 
 Dream, the Bride's supposed, 
 
 second 
 
 Dreams 
 
 Durham, quotations from ... 
 Dying testimony of John Wesley 
 
 Wilberl'orce 
 
 99 
 ... 109 
 ... 110 
 ... 29 
 ... 44 
 ... 48 
 ... 96 
 65,60 
 ... 126 
 ... 83 
 ... 109 
 ... 63 
 ... 107 
 ... 42 
 ... 64 
 ... 37 
 
 112 
 
 152 
 
 ... 108, 109 
 
 23 
 
 58 
 
 58, 65 
 9 
 
 32. 33 
 
 118 
 
 28 
 
 97 
 
 129 
 
 38,55 
 
 id. 
 
 51 
 
 55 
 
 38 
 
 55 
 
 55 
 
 59 ; her 
 
 80,148 
 
 59 
 
 84,105 
 108; of 
 108 
 
GENERAL INDEX. 
 
 Early Christians 
 
 Elders 
 
 Emmanuel, meaning of 
 
 Engedi 
 
 Enquiry after Christ 
 Espousals, Solomon's 
 
 Christ's 
 
 Eve, a type of Christ's Bride 
 Excuses ... 
 
 F 
 
 Feet, the Chnrfh's 
 
 Fellowship, Christian 
 
 Females, Syrian 
 
 Flagons 
 
 Flavel, experience cf 
 Flock, Christ's 
 Footsteps of the Hock 
 Fountain, the Church a 
 Fountains, Eastern ... 
 
 Foxes 
 
 Frankincense, Ilill of 
 Fruits ia Christ's Garden ... 
 
 ... 101 
 29,131 
 ... 11 
 ... 37 
 SS, 92 
 ... 64 
 
 ... 110 
 ... 132 
 ... 38 
 ... 48 
 ... 48 
 ... 26 
 ... 28 
 ... 74 
 ... 73 
 56. 57, 141 
 68,73 
 ... lOi 
 
 Garden, Solomon's 
 
 of nuts 
 
 the Church compared to a 
 
 Gardens, Oriental ... 
 
 separate churdies such 
 
 Gale of Bathrabbim 
 
 Gate;- Oriental cities 
 
 Gathered lilies 
 
 Gazelle 
 
 Girdle, jewelled ... 
 
 Girdle-clasp... 
 
 Golden Calf, sin of the 
 
 II 
 
 Hall, Robert, saying of 
 
 Ilea]) of wheat 
 
 Heathen testimony to Early (Christians 
 
 Henna 
 
 Henry, Matthew, quotations from 
 Hermon 
 
 lleshbon 
 
 Hole of the door ... 
 
 Homer, quotations from ... 
 
 Hopeful ... 
 
 Horses, Egyptian ... ... 
 
 Arab 
 
 Hiijipah, the 
 Hyniu, Ambrose's 
 
 Hymns, (Jharles Wesley's 
 
 Moravian, 
 
 Illustrations, use of 
 Infallibility ... 
 Inquiry Koom, the 
 
 Jackals 
 
 Jah, or Jehovah 
 
 Jealousy 
 
 Jerusalem ... 
 
 ... 92 
 
 ... 103 
 
 73, 103 
 
 ... 73 
 
 ... 131 
 
 ... 112 
 
 ... ih. 
 
 ... 93 
 
 ... 40 
 
 ... 110 
 
 ... 41 
 
 ... 30 
 
 ... 112 
 ... Ill 
 22, 133 
 ... 37 
 59, 83 
 69, 146 
 ... 112 
 ... 148 
 ... 102 
 ... 101 
 31,138 
 ... 32 
 ... 61 
 ... 34 
 ... 47 
 ... ib. 
 
 Jesus, meaning of 
 
 Jewels 
 
 Joy, the Saviour's ... 
 
 in the Lord and His service 
 
 Kedar, tents of 
 Keepers of vineyards 
 
 ot the fruit 
 
 Key, Oriental 
 
 Kids 
 
 King, chambers of the 
 
 Kisses 
 
 Knox, his prayers ... 
 
 his work 
 
 Land, the better 
 
 Lattice 
 
 Lebanon 
 tower of 
 
 Leo the Great 
 
 Lily, the 
 
 of the valley 
 
 Lilies, use of 
 gathered 
 
 Little foxes 
 
 Lock. Oriental 
 
 Lord's Supper, the 
 ] Love 
 
 j nature of 
 
 I of Christ 
 
 : to Christ 
 
 I conquest of 
 
 Love-sickness 
 
 Luther 
 
 !Mahanaim 
 Mandrakes 
 Marriage, Solomon's 
 
 112 
 132 
 127 
 
 of), 141 
 ... 125 
 ... 125 
 ... 96 
 
 processions 
 supper of the Lamb 
 
 Married life 
 Martagon, the Scarlet 
 Martyrs, army of 
 Mary, Queen of Scots 
 Jl'Cheyne, Robert :M. 
 Meadow Saifrou 
 
 Militant character of the Church 
 Milton, quotations from 
 
 his paradox 
 
 Ministers 
 
 lessons for 
 
 Missing Saviour 
 
 jMissions, the Church's callin" 
 
 Moon, beauty of the 
 
 bride compared to the 
 
 Morning, bride compared to 
 
 ■ and evening bretzcs 
 
 Mother, the Church a 
 
 Mother's children 
 
 house 
 
 Mountain of myrrh... 
 
 Myrrh 
 
 — — mountain of . . , ... 
 
 .. 11 
 81,32 
 ,.. 93 
 ... 109 
 
 ,. 21 
 
 ,. 131 
 
 ,. ib. 
 
 ,. 148 
 
 ,. 28 
 
 ,. 16 
 
 .. 8 
 
 .. 97 
 
 .. 129 
 
 , 54 
 
 53 
 
 68, I4r, 
 
 119 
 
 97 
 
 41,140 
 42, 140 
 
 Ill 
 
 93 
 
 57 
 
 1J8 
 
 ... 34,40,79 
 
 40 
 
 124 
 
 ... 9, 10, 48 
 14, 20, 21, 25 
 
 83 
 
 48, 87 
 129 
 
 ... 108 
 
 ... 118 
 ... 64 
 ... 61 
 
 ... 65 
 ... 56 
 ... 42 
 ... 109 
 ... 97 
 ... 7 
 ... 43 
 ... 109 
 95, 102 
 ... 122 
 
 59,86 
 ... 118 
 
 59, 60 
 ... 117 
 ... 102 
 ... ib. 
 ... 101 
 ... 143 
 111,119 
 24, 136 
 ... 120 
 OS, 144 
 
 36, 73 
 IS, 79, 84 
 
GENERAL INDEX. 
 
 Name of Christ 
 Night to the Church 
 
 Nightingale... 
 Nuts, gardea of 
 
 11 
 
 58 
 141 
 103 
 
 
 
 .. 10 
 12,33 
 10, 33 
 .. 73 
 39.40 
 
 Oil, holy anointing , 
 
 Ointment ... 
 
 Ointments ... 
 
 Orchard 
 
 Ordinances ... 
 
 Oriental customs, 2 ; in reference to vine- 
 yards, 24 ; horses and camels, 32; 
 perfumes, 35, 36, 37 ; marriages, 
 61, 141 ; dress, 110, 111 ; hou"se9, 
 114, 148; harvest Ill 
 
 Oriental courts 99, 137 
 
 poetry 48,111,119 
 
 rich specimen of 89 
 
 spring 52 
 
 gardens 73 
 
 fountains ... ... ... ... if). 
 
 Oriental views : in reference to female com- 
 plexion, 34; female beauty, 68 ; horses 31 
 
 Oriental manners 119^ I49 
 
 comparisons Ill 
 
 Ornaments of Eastern women, 32 ; of horses 
 
 and camels, ib. ; of believers ib. 
 Overseers 29, 131 
 
 Palanquin, bridal 61, 63, 142 
 
 Palm-tree, the ... 113 
 
 an emblem of the Church and 
 
 believers 
 
 Paradox, the believer's 
 
 Miltou's 
 
 Pastors 
 
 Pharpar 
 
 Pillars of smoke 
 
 Posture, the believer's 101, 
 
 Praise ' 
 
 Prayer 
 
 answers to ... 
 
 on behalf of others 
 
 its place in the Pentecostal Church 
 
 Preachers, lessons for 
 
 Presbyters 29, 
 
 Primitive Church 
 
 Procession, bridal 
 
 Promptness, ministerial 
 
 Pruning of vines ,,, 
 
 Pythagoras, disciples of 
 
 114 
 
 21 
 
 122 
 
 29 
 
 74 
 
 62 
 
 121 
 
 133 
 
 132 
 
 85 
 
 128 
 
 132 
 
 118 
 
 131 
 
 109 
 
 61 
 
 US 
 
 141 
 
 7 
 
 Salt, the Abyssinian traveller 
 Savanarola 
 
 Scarlet Martagon 
 
 Seals ... ... ... 
 
 Second coming, Christ's 
 
 Seeking Christ 
 
 Self-surrender 
 
 Sharon 
 Shenir 
 Shepherd, Christ a 
 
 Shepherd's tents 
 
 Shepherdess, Shulamite a 
 Shoes 
 
 ... 42 
 
 ... 108 
 
 ... 42 
 
 ... 124 
 
 ... 58 
 
 ... 30 
 
 ... 116 
 
 ... 139 
 68,146 
 
 ... 2G 
 
 ... 29 
 
 ... 28 
 
 ... 110 
 
 Shulamite ... 2, 21, 29, 105, 110, 117. 119, 152 
 
 Shunem 
 
 Sickness, love 
 
 Sirion 
 
 Sister .,, 1.. 
 
 Sleep 
 
 Smoke, pillars of 
 
 Solani „. 
 
 Solomon ... 
 
 name of 
 
 his writings 
 
 his palace 
 
 his bed or palanquin 
 
 his chariot ... 
 
 his gardens... 
 
 a type of Christ 
 
 Song of Solomon ; its nature, 5 ; excellence, 
 
 ib. ; character as a composition, 2, 5 ; 
 subject, 5, 6 ; object and design, 2, 6 ; 
 
 106 
 
 48 
 
 146 
 
 147 
 
 148 
 
 62 
 
 106 
 
 6 
 
 106 
 
 6 
 
 21 
 
 63 
 
 65, 135 
 
 Kaisin cakes 
 
 Revival 
 
 Elvers of Damascus 
 
 Eocks, the refuge of doves 
 
 Eoes , ,,, 
 
 Rose of Sharon ,,, 
 
 Rutherford, Samuel 
 
 quotation from his letters 
 
 Salem 
 
 ... 48 
 
 ... 50 
 ... 74 
 ... 55 
 ... 48 
 41, 189 
 7, 16, 134 
 ... 115 
 
 ICO 
 
 author, 1, 6 ; title 
 Song of loves 
 Spices 
 
 mountain of 
 
 Sjjikenard, ... 
 
 the believer's 
 
 Spouse, Christ's 
 Spring, season of ... 
 
 Spring, a sealed 
 
 Springs in the East 
 
 Stars in Syria 
 
 Starry host 
 
 Stoughton, quotations from Dr. 
 Streams from Lebanon 
 
 Sulem 
 
 Sun, Bride compared to the 
 
 Supper, the Lord's 
 
 the last 
 
 Syrian Females 
 
 - Doves 
 
 Tabernacle, the 
 
 Table, the Lord's 
 
 Teacher, Christ the Church's 
 Teaching, the Church's 
 
 Temple, the 
 
 Teats of Kedar 
 
 the shepherd's 
 
 Tcrhbleness, the Church's ... 
 
 — of beauty 
 Theodoret, quotations from... 
 
 Tu-zah 
 
 Tower of ivory 
 
 5,135 
 
 7,46 
 
 ... 93 
 
 133, 134 
 
 33,35 
 ... 35 
 ... 66 
 
 50, 51 
 ... 73 
 ... 73 
 ... 102 
 ... 102 
 98, 100 
 ... 74 
 ... 106 
 ... 102 
 34, 44, 77 
 ... 34 
 ... 38 
 
 64 
 34 
 120 
 120 
 64 
 21 
 29 
 96 
 
 8,101 
 ... 96 
 ... 119 
 
GENERAL INDEX. 
 
 Tower of Lebanon ... 
 
 Trees, fruit ... 
 
 Turtle-dove... 
 
 — — — emblem of the Holy Spirit 
 
 U 
 
 Unity, the Church's 
 
 Usher, Saying of Archbishop 
 
 Valley, the Zebdany 
 
 Valleys 
 
 Vine, the True 
 
 Vineyard 
 
 Solomon's 
 Shulamite's 
 
 "Vineyards, watched by females 
 Visible church 
 
 Wall 
 
 24, n 
 
 ib. 
 
 Wall, the Church a 
 
 . lii 
 
 73 
 
 Warfare, the Christian 
 
 . 109 
 
 51 
 
 Watchfulness 
 
 . (iO 
 
 ib. 
 
 Well of livina; water 
 
 7'.' 
 
 
 Wesley, John 
 
 ". 118 
 
 
 
 . 108 
 
 100 
 
 Wheat, heap of 
 
 . Ill 
 
 133 
 
 White Amaryllis 
 
 . 43 
 
 
 Wind, emblem of the Holy Spirit ... 
 
 . 70 
 
 
 Winter 
 
 52,53 
 
 74 
 
 Wise men of the East 
 
 .. 30 
 
 140 
 
 Withdrawings, Divine 
 
 .. 85 
 
 56 
 
 
 
 54 
 
 Y 
 
 
 130 
 137 
 
 24 
 
 Young, the, to be cared for by the Church. 
 
 . 127 
 
 z 
 
 
 24 
 
 Zebdany Valley, the 
 
 . 74 
 
 
 Z)on 
 
 . 146 
 
 
 Ziska 
 
 . 151 
 
 53 
 
 .KAIM) & SONS, PRiMTEttS, DEVoNSH I RE STREET, QUEEN S-SqilAliE. 
 
DATE DUE 
 
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