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(Rom. xv. 4; 2 Tim. iii. 15, 16); the aim of her Divine Head in giving this precious portion of Holy Writ being thereby to elevate, purify, sanctify, comfort, warn, direct, preserve, and stimulate the 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 afford a prophetical shadowing 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 the 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 Marriage; The Marriage Itself; and, After the Marriage. The divisions might be further reduced to two: The Period before and the Period after Marriage. Chap. iii. 2 apparently the centre of the poem.

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I. The NATURE of the Book. A Song. Hence

1. Pleasant and joyous. Song the language 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 subject of this book of a pleasing nature, and fit to be treated in a song. Marriage a joyful event, celebrated with festivity 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 (Matt. 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 to them. 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_believers 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 affections.

Songs found to have the most powerful influence 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

The

1. Its Character as a Composition. most "beautiful example of Hebrew poetry in its highest style of metaphor and arrangement." 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. The song a many-sided mirror reflecting the Lord's dealings with His Church, viewed both collectively and individually, 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 understand it. A fountain at which prophets and apostles and the Lord Jesus Himself

refreshed their spirits. Next to David's Psalms, the favourite book of the Bible with the Fathers of the Church. Its foundation laid in the Psalms; especially in that gem of Psalms, the forty-fifth. David sung the Bridegroom's future appearing, His conflicts, his sorrows, and his triumphs: Solomon sung His alliance and fellowship with His blood-bought bride. The song a labyrinthi 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 in connection with the marriage of the Lamb, the true Samson; and only to be ploughed with His 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 light to explore it and discover them.

The Second part of the Title

"Which is Solomon's,"

Ambiguous. Probably indicates

I. The AUTHOR of the Book. The literal Solomon, King of Israel, and wisest of men. Best proof of wisdom, to celebrate the love of God in Christ, and to stir up ourselves and others to love Him in return. Gradation in Solomon's writings: the Proverbs, Ecclesiastes, Canticles, or the Song. In Proverbs, Solomon sings of moral virtues and their benefits; in Ecclesiastes, of the vanity of earthly things; in Canticles, of Divine love and fellowship. Canticles a striking contrast to Ecclesiastes. Ecclesiastes, a mournful complaint of the disappointment found in the creature; Canticles a joyous song of the infinite satisfaction found in the Creator. Ecclesiastes points to earthly pleasure, and says: Whosoever drinketh of this water shall thirst again'; 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 celebratiou of Divine love. Worldly business, and diligence in it, no hindrance to love to Christ, and due concern for the spiritual interests of ourselves and others.

II. The SUBJECT of the Book. 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 the great subject of the Song. Solomon exhibited in the Bible as one of the types of the Messiah. Is so

1. In his Names: Jedidiah,' Beloved of the Lord: 'Solomon,' the Peaceful.

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 Reign. 6. 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 Solomon as a King,-by the one in his conquests and by the other in his peaceful enjoyment of them. Solomon not called here, as in Proverbs and Ecclesiastes, the King of Israel. His personality here lost sight of in his typical character. The type overshadowed by the antitype. Christ, in one aspect or another, the central figure in all the Books of Scripture. "Search the Scriptures; for they testify of Me." This said even of Old Testament Scripture. "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 Scriptures all testify of Jesus. The Song testifies of Him as the King and Bridegroom of His Church, stooping to win and wed poor fallen humanity for His Bride. By the Jews, the Song understood of their Divine King to be manifested in the Messiah, 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 Glory. The glory of Christ, and of God in Him, the end of all Scripture as of all creation (Col. i. 16). Especially true of this portion of it, so full of Himself, of His excellencies, His joys, and His love.

2. For his Use. All Old Testament intended for his use as the perfect man (Ps. i. 1-3; 2 Tim. iii. 15, 16). Probably this portion of it especially, which speaks most about him. Reason to believe that the Psalms of David and the Song of Solomon formed the principal devotional books of our Lord (Davidson). As a child, Jesus grew in wisdom and in stature. In boths respects, doubtless, through ordinary means. The sincere milk of the 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 Rabbinical rule that this Book was only to be read by those who had reached their thirtieth 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

the rest of Scripture, to be read with seriousness and expounded with discretion; but no argument against reading and preaching from 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. Witness Bernard of Clairvoix, Samuel Rutherford, and Robert McCheyne. In Scotland'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 experience. The song a mirror of

the believer's heart. Only taught by a Divine anointing, and only learned by a spiritual experience" (Bernard). Only to be properly understood by our becoming part of the Bride whose experience it portrays. (2) A loving heart. Like the fortyfifth Psalm, which it greatly resembles, the Song of Solomon a Song of loves' (Ps. xlv. title). 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 understand, realize, and appreciate it. "Love's

language a foreign tongue to one who does not love." Hence the song of Solomon pre-eminently a test for the state of the heart.

PART FIRST.

The Meeting of the Betrothed.

CHAPTER I. 2, TO CHAPTER II. 7.

SCENE FIRST. Place: The Palace of Jerusalem. Speakers: Shulamite, or the Bride; and the Daughters of Jerusalem, or the Ladies of Solomon's Court.-CHAP. i. 2-8.

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Israel's longing for the Divine reconciliation after the sin of the Golden Calf.

Bride's First Desire.

"Let him kiss me with the kisses (or, with kisses) of his mouth" (ver. 2). Shulamite speaks in soliloquy. Speaks of her Beloved as absent. Observe

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I. The PERSON intended. "Let him; namely, the Beloved. No name mentioned. The language abrupt but natural, as spoken under strong emotion. Expressive of reSo the disciples of Pythagoras spoke of their master,- "He said." especially, of impassioned affection. The Bride's thoughts full of her Beloved, as though there were but one object she cared for (Ps. lxxiii. 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. 6; 1 Peter i. 11). The hope and expectation of Old Testament saints (Gen. xlix. 18; Isa. xxvi. 8; Matt. xiii. 17; John viii. 56; Acts xxvi. 7). Exemplified in Simeon, Anna, and others (Luke ii. 25, 26, 36–38;

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