( Luke 24:1 Luke 24:5), seeking Jesus Christ in the tomb, but finding Him not, for He has "withdrawn Himself" ( John 7:34 John 13:33) Song of Solomon 5:7, to the trials by "watchmen" extending through the whole night of His withdrawal - i:e., from Gethsemane to the resurrection. Song of Solomon 5:4 refers to the scene in the judgment hall of Caiaphas, when Jesus Christ employed the cock-crowing and look of love to awaken Peter's sleeping conscience, so that his "bowels were moved for" His Lord ( Luke 22:61-62) Song of Solomon 5:5-6, to the disciples with "myrrh," etc. Dew - which falls heavily in summer nights in the East (see Luke 9:58).ĭrops of the night - ( Psalms 22:2 Luke 22:44.) His death is not expressed, as unsuitable to the allegory, a song of love and joy. Compare His thought of Peter after the denial ( Mark 16:7).ĭew - which falls heavily in summer nights in the East (see Luke 9:58). Instead of bitter reproaches, He addresses her by the most endearing titles "my sister, my love," etc. It is His voice that rouses her ( Jonah 1:6 Revelation 3:20). The lamp was burning beside the slumbering wipe virgin, but wanted trimming ( Matthew 25:5-7). He knocks at the door of His espoused she hears, but in sloth does not shake off half-conscious drowsiness: namely, the disciples' torpor ( Matthew 26:40-43), 'the spirit willing the flesh weak' (cf. He has gone from the feast alone: night is come. Sudden change of scene from evening to midnight, from a betrothal feast to cold repulse. I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night. Then the repentance and the reunion brought about with the cooperation of the very daughters to whom Jerusalem herself, the mother, had previously brought salvation: the consequent re-establishment of Zion as the center of the kingdom of God in the new and unchangeable covenant of love. In respect to the Israelite Church, this whole Second Division, from Song of Solomon 5:2 to Song of Solomon 8:14, sets forth the people's sin against the heavenly Solomon, and the judgment with which it is visited. He desires to make us partakers in His joy ( Isaiah 55:1-2 John 6:53-57).ĭrink abundantly - so as to be filled ( Ephesians 5:18 contrast Haggai 1:6). The "myrrh" (emblem, by its bitterness, of repentance), honey and milk (incipient faith), wine (strong faith), in reference to believers, imply that He accepts all their graces, however various in degree.Įat. "My" answers to "His" ( Song of Solomon 4:16). My wine ( John 18:11) - a cup of wrath to Him, of mercy to us, whereby God's Word and promise become to us "honey" and "milk" ( Psalms 19:10 1 Peter 2:2). His eating honey with milk indicates His true yet spotless human nature, from infancy ( Isaiah 7:15), and after His resurrection ( Luke 24:42). In the absence of sugar, then unknown, honey was more widely used than with us. The last Supper, here set forth, is one of espousal, a pledge of the future marriage ( Song of Solomon 8:14 Revelation 19:9). Honey-comb - distinguished here from liquid "honey" dropping from tress. Have eaten - answering to her "eat" ( Song of Solomon 4:16). They accompanied the birth and the death of Jesus. ( Matthew 2:11 Matthew 26:7-12 John 19:39), emblems of the indwelling of the anointing Holy Spirit were already gathered. His course was already complete: the myrrh, etc. spouse - as Adam's was created of his flesh, cut of his opened side, there being none on earth on a level with him so the bride, out of the pierced Saviour ( Ephesians 5:30-32). The Beloved was there before she was aware. I am come - already: her prayer had been, "Let my beloved come" etc. I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice I have eaten my honeycomb with my honey I have drunk my wine with my milk: eat, O friends drink, yea, drink abundantly, O beloved.Īnswer to her prayer, while she is still speaking.
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