From the Agony of Gethsemane

SOLOMON'S SONG, VIL

to the Conversion of Samaria. North (Israel), as Jerusalem was of the South (Judah.). | products of the river," i.e., the plants growing on the Jerusalem-residence of the kings of Judah, as Tirzah, margin of the river flowing through the garden. She of Israel (Psalm 48. 1, &c.; 122. 1-3; 125. 1, 2.). Loveli- goes to watch the first sproutings of the various plants. ness, security, unity, and loyalty; also the union of 12. Sudden outpouring of the Spirit on Pentecost (Acts, Israel and Judah in the Church (Isaiah, 11. 13; Jere- 2.,), whilst the Church was using the means (answermiah, 3. 18; Ezekiel, 37. 16, 17, 22; cf. Hebrews, 12. 22; ing to" the garden," v. 11; John, 3. 8.). Ammi-nadibRevelation, 21. 2, 12.). terrible awe-inspiring. Not supposed to be one proverbial for swift-driving. only armed as a city on the defensive, but as an army Similarly (ch. 1. 9.). Rather, my willing people (Psalm on the offensive. banners-note, ch. 5. 10; Psalm 60. 110. 3.). A willing chariot bore a "willing people," or 4:3; Jehovah-Nissi (2 Corinthians, 10. 4.). 5. (Ch. 4. 9; Nadib is the Prince, Jesus Christ (Psalm 68. 17.). She Genesis, 32. 28; Exodus, 32. 9-14; Hosea, 12. 4.). This is is borne in a moment into His presence (Ephesians, 2. the way "the army" (v. 4) "overcomes" not only 6.). 13. Entreaty of the daughters of Jerusalem to her, enemies, but Jesus Christ Himself, with eyes fixed on in her chariot-like flight from them (cf. 2 Kings, 2. Him (Psalm 25. 15; Matthew, 11. 12.). Historically, v. 12; 2 Samuel, 19. 14.). Shulamite-new name applied 3, 4, 5, represent the restoration of Jesus Christ to His to her now first. Feminine of Solomon, Prince of Peace: Church at the resurrection; His sending her forth as an His bride, daughter of peace, accepting and proclaimarmy, with new powers (Mark, 16, 15-18, 20;); His re-ing it (Isaiah, 52. 7; John, 14. 27; Romans, 5. 1; Ephesians, hearsing the same instructions (cf. v. 6, note,), as when 2. 17.). Historically, this name answers to the time with them (Luke, 24. 44.). overcome-lit., have taken me when, not without a divine design in it, the young by storm. 6. Not vain repetition of ch. 4. 1, 2, The Church met in Solomon's porch (Acts, 3. 11; 6. 12.). The use of the same words shows his love unchanged, after entreaty, "Return, O Shulamite," answers to the peoher temporary unfaithfulness (Malachi, 3. 6.). 8. three-ple's desire to keep Peter and John, after the lame man score-indefinite number, as ch. 3. 7. Not queens, &c. was healed, when they were about to enter the temple. of Solomon, but witnesses of the espousals, rulers of Their reply attributing the glory not to themselves, but the earth contrasted with the saints, who, though to Jesus Christ, answers to the bride's reply here, many, are but "one" bride (Isaiah, 52. 15; Luke, 22. 25, "What will ye see" in me? "As it were," &c. She 26; John, 17. 21; 1 Corinthians, 10. 17.). The one bride accepts the name Shulamite, as truly describing her. is contrasted with the many wives whom Eastern kings But adds, that though "one" (v. 9,), she is nevertheless had in violation of the marriage law (1 Kings, 11. 1-3.). "two." Her glories are her Lord's, beaming through 9. Hollow professors, like half-wives, have no part in her (Ephesians, 5. 31, 32.). The two armies are the the one bride. only one of her mother-viz., "Jerusa- family of Jesus Christ in heaven, and that on earth, lem above" (Galatians, 4. 26.). The "little sister" (ch. 8. joined and one with Him; the one militant, the other 8) is not inconsistent with her being "the only one:" triumphant. Or Jesus Christ and His ministering for that sister is one with herself (John, 10. 16.). choice angels are one army, the Church the other, both being -(Ephesians, 1. 4; 2 Thessalonians, 2. 13.). As she one (John, 17. 21, 22.). Allusion is made to Mahanaim exalted Him above all others (ch. 5. 10,), so He now meaning, two hosts,, the scene of Jacob's victorious her. daughters ... blessed her-(Isaiah, 8. 18; 61. 9; conflict by prayer (Genesis, 32. 2, 9, 22-30.). Though she Ezekiel, 16. 14; 2 Thessalonians, 1. 10.). So at her is peace, yet she has warfare here, between flesh and appearance after Pentecost (Acts, 4. 13; 6. 15; 24. 25; spirit within and foes without: her strength, as Jacob's 26. 28.). 10. The words expressing the admiration of at Mahanaim, is Jesus Christ and His host enlisted the daughters. Historically (Acts, 5. 24-39.). as the on her side by prayer: whence she obtains those graces, morning as yet she is not come to the fulness of her which raise the admiration of the daughters of Jerulight (Proverbs, 4. 18.). moon-shining in the night, by salem. light borrowed from the sun: so the bride, in the darkness of this world, reflects the light of the Sun of righteousness (2 Corinthians, 3. 18.). sun-her light of justification is perfect, for it is His (2 Corinthians, 5. 21; 1 John, 4. 17.). The moon has less light, and has only one half illuminated; so the bride's sanctification is as yet imperfect. Her future glory (Matthew, 13. 43.). army (v. 4.). The climax requires this to be applied to the starry and angelic hosts, from which God is called Lord of Sabaoth. Her final glory (Genesis, 15. 5; Daniel, 12. 3; Revelation, 12. 1.). The Church Patriarchal, "the morning:" Levitical, "the moon;" Evangelical, "the sun;" Triumphant, "the bannered army" (Revelation, 19. 14.). 11. The bride's words; for she everywhere is the narrator, and often soliloquises, which He never does. The first garden (ch. 2. 11-13) was that of spring, full of flowers and grapes not yet ripe: the second, autumn, with spices (which are always connected with the person of Jesus Christ,), and nothing unripe (ch. 4. 13, &c.). The third here, of "nuts," from the previous autumn; the end of winter, and verge of spring: the Church in the upper room (Acts, 1. 13, &c..), when one dispensation was just closed, the other not yet begun; the hard shell of the old needing to be broken, and its inner sweet kernel extracted [ORIGEN) (Luke, 24. 27, 32; waiting for the Holy Ghost to usher in spiritual spring. The walnut is meant with a bitter outer husk, a hard shell, and sweet kernel. So the Word is distasteful to the careless; when awakened, the sinner finds the letter hard, until the Holy Ghost reveals the sweet inner spirit. fruits of the valley-MAURER translates, “the blooming

CHAPTER VII.

Ver. 1-13. thy feet-rather, thy goings (Psalm 17. 5.). Evident allusion to Isaiah, 52. 7: "How beautiful. are the feet of him... that publisheth peace," (Shulamite, ch. 6. 13.). shoes sandals are richly-jewelled in the East (Luke, 15. 22; Ephesians, 6. 15.). She is evidently "on the mountains," whither she was wafted (ch. 6. 12,), above the daughters of Jerusalem, who therefore portray her feet first. daughter of God the Father, with whom Jesus Christ is one (Matthew, 5. 9.), "children of (the) God" (of peace, equivalent to Shulamite) (Psalm 45. 10-15; 2 Corinthians, 6. 18,, as well as bride of Jesus Christ. "Prince's," therefore princely herself, freely giving the word of life to others, not sparing her feet," as in ch. 5. 3; Exodus, 12. 11. To act on the offensive is defensive to ourselves. jointsrather, the rounding; the full graceful curve of the hips in the female figure; like the rounding of a necklace (as the Hebrew for "jewels" means.). C. with the English Version, Ephesians, 4. 13-16; Colossians, 2. 19. Or, applying it to the girdle binding together the robes round the hips (Ephesians, 6. 14.). cunning workman(Psalm 139. 14-16; Ephesians, 2. 10, 22; 5. 29, 30, 32.). 2. navel-rather, girdle-clasp, called from the part of the person underneath. The "shoes" (v. 1) prove that dress is throughout presupposed on all parts where it is usually worn. She is "a bride adorned for her husband:" the "uncomely parts" being most adorned (1 Corinthians, 12. 23.). The girdle-clasp was adorned with red rubies resembling the "round goblet" (crater or mixer) of spice-mixed wine (not "liquor") (ch. 8. 2; Isaiahı, 5. 22). The wine of the "New Testament in

From the Agony of Gethsemane

SOLOMON'S SONG, VIII.

to the Conversion of Samaria.

His blood" (Luke, 22. 20.). The spiritual exhilaration | most sweet" (ch. 5. 16.). apples-citrons, off the tree to by it was mistaken for that caused by new wine (Acts, which He is likened (ch. 2. 3.). 9. roof of thy mouth 2. 13-17; Ephesians, 5. 18.). belly-i.e., the resture on it.-thy voice (Proverbs, 15. 23.). best wine-the new wine As in Psalm 45. 13, 14, gold and needlework compose of the gospel kingdom (Mark, 14. 25,), poured out at the bride's attire, so golden-coloured "wheat" and white | Pentecost (Acts, 2. 4, 13, 17.). for my beloved-(ch. 4. 19.). "lilies" here. The ripe grain, in token of harvest joy. Here first the daughters call Him theirs, and become used to be decorated with lilies; so the accumulated one with the bride. The steps successively are (ch. 1. spiritual food John, 6. 35; 12. 24,), free from chaff, not 5) where they misjudge her ch. 3. 11;; ch. 5. 8, where fenced with thorns, but made attractive by lilies the possibility of their finding Him, before she re(believers, ch. 2. 2; Acts, 2. 46, 47; 5. 13, 14, in common gained Him, is expressed; ch. 5. 9 (ch. 6. 1; 7.6, 9;); (John, partaking of it.). Associated with the exhilarating 4. 42.). causing... asleep to speak-(Isaiah, 35. 6; Mark, wine-cup (Zechariah, 9. 17,), as here. 3. The daughters 5. 19, 20; Acts, 2. 47; Ephesians, 5. 14.). Jesus Christ's of Jerusalem describe her in the same terms as Jesus first miracle turned water into "good wine kept until Christ in ch. 4. 5. The testimonies of heaven and earth now" (John, 2. ;); just as the gospel revives those asleep coincide. twins-faith and love. 4. tower of ivory-in and dying under the law (Proverbs, 31. 8; Romans, 7. ch. 4. 4, Jesus Christ saith, "a tower of David builded 9, 10, 24, 25; 8. 1.). 10. Words of the daughters of Jerufor an armoury." Strength and conquest are the main salem and the bride, now united into one (Acts, 4. 32.). thought in His description: here, beauty and polished They are mentioned again distinctly ch. 8. 4,, as fresh whiteness: contrast ch. 1. 5. fish-pools-seen by BURCK- converts were being added from among inquirers, and HARDT, clear (Revelation, 22. 1.), deep, quiet, and full these needed to be charged not to grieve the Spirit. (1 Corinthians, 2. 10, 15.). Heshbon-East of Jordan, his desire is toward me strong assurance. He so residence of the Amorite king, Sihon (Numbers, 21. 25, desires us, as to give us sense of His desire towards us &c.,), afterwards held by Gad. Bath-rabbim-Daughter (Psalm 139. 17, 18; Luke, 22. 15; Galatians, 2. 20; 1 John, of a multitude; a crowded thoroughfare. Her eyes (ch. 4. 16.). 11. field - the country. "The tender grape 4. 1) are called by Jesus Christ, "doves' eyes," waiting (MAURER translates, flowers) and vines" occurred beon Him. But here, looked on by the daughters of Jeru- fore (ch. 2. 13.). But here she prepares for Him all salem, they are compared to a placid lake. She is kinds of fruit old and new; also, she anticipates, in calm even amidst the crowd (Proverbs, 8. 2; John, 16. going forth to seek them, communion with Him in 33.). nose-or. face. tower of Lebanon-a border fortress, "loves." "Early" implies immediate earnestness. watching the hostile Damascus. Towards Jesus Christ, "The villages," imply distance from Jerusalem. At her face was full of holy shame (ch. 4. 1, 3, notes;; Stephen's death the disciples were scattered from it towards spiritual foes, like a watchtower (Habakkuk, through Judea and Samaria, preaching the word (Acts, 2. 1; Mark, 13. 37; Acts, 4. 13,), elevated, so that she 8.). Jesus Christ was with them, confirming the word looks not up from earth to heaven, but down from with miracles. They gathered the old fruits, of which heaven to earth. If we retain "nose," discernment of Jesus Christ had sowed the seed (John, 4.,), as well as spiritual fragrance is meant. 5. upon thee-the head- new fruits. lodge-forsaking home for Jesus Christ's dress "upon" her. Carmel-signifying a well-cultivated sake (Matthew, 19. 29.). 12. (Mark, 1. 35; John, 9. 4; field (Isaiah, 35. 2.). In ch. 5. 15, He is compared to Galatians, 6. 10.). Assurance fosters diligence, not majestic Lebanon; she here, to fruitful Carmel. Her indolence. 13. mandrakes-Hebrew, dudaim, from a head-dress, or crown (2 Timothy, 4. 8; 1 Peter, 5. 4.), root, meaning to love; love-apples, supposed to exhilaAlso the souls won by her (1 Thessalonians, 2. 19, 20,, a rate the spirits and excite love. Only here and Genesis, token of her fruitfulness, purple-royalty (Revelation, 30. 14-16. Atropa mandragora of Linnæus: its leaves 1. 6.). As applied to hair, it expresses the glossy like lettuce, but dark green, flowers purple, root forked, splendour of black hair (lit., pendulous hair) so much fruit of the size of an apple, ruddy and sweet smelling. admired in the Fast (ch. 4. 1.). Whilst the King com- gathered in wheat-harvest, i.e., in May. Muriti, ii, pares her hair to the flowing hair of goats (the token of 195.) gates the entrance to the kiosk or summerher subjection.), the daughters of Jerusalem compare it house. Love "lays up" the best of every thing for the to royal purple. galleries (so ch. 1. 17. Margin; person beloved (1 Corinthians, 10. 31; Philippians, 3. 8; Revelation, 21. 3.). But MAURER translates here, 1 Peter, 4. 11,, thereby really, though unconsciously, "flowing ringlets:" with these, as with thongs (so LEE, laying up for itself (1 Timothy, 6. 18, 19.). from the Arabic, translates it) "the King is held" bound CHAPTER VIII. (ch. 6. 5; Proverbs, 6. 25.). Her purple crown of martyrdom especially captivated the King, appearing from His galleries Acts, 7. 55, 56.). As Samson's strength was in his locks (Judges, 16. 17.). Here first the daughters see the King theraselves. 6. Nearer advance of the daughters to the Church (Acts, 2. 47; 5. 13, end.). Love to her is the first token of love to Him (1 John, 5. 1, end.). delights-fascinating charms to them and to the King (v. 5; Isaiah, 62. 4, Hephzi-bah.). Hereafter, too (Zephaniah, 3. 17; Malachi, 3. 12; Revelation, 21.9.. 7. palm-tree-(Psalm 92. 12.). The sure sign of water near (Exodus, 15. 27; John, 7. 38.). clusters-not of dates, as MOODY STUART thinks. The parallelism (v. 8., "clusters of the vine," shows it is here clusters of grapes. Vines were often trained (termed "wedded") on other trees. 8. The daughters are no longer content to admire, but resolve to lay hold of her fruits, high though these be. The palm stem is bare for a great height, and has its crown of fruit-laden boughs at the summit. It is the symbol of triumphant joy (John, 12. 13;); so hereafter (Revelation, 7. 9.). breasts -(Isaiah, 66. 11.). the vine-Jesus Christ (Hosea, 14. 7, end; John, 15. 1.). nose-i.e., breath: the Holy Ghost breathed into her nostrils by Him, whose "mouth is

436

Ver. 1-14. 1. He had been a brother already. Why, then, this prayer here? It refers to the time after His resurrection, when the previous outward intimacy with Him was no longer allowed, but it was implied, it should be renewed at the second coming (John, 20. 17;; for this the Church here prays: meanwhile she enjoys inward spiritual communion with Him. The last who ever "kissed" Jesus Christ on earth was the traitor Judas. The bride's return with the King to her mother's house answers to Acts, 8. 25, after the mission to Samaria. The rest spoken of (v. 4) answers to Acts, 9. 31. that sucked... mother-a brother born of the same mother; the closest tie. 2. Her desire to bring Him into her home circle (John, 1.41.). who would instruct me-rather, "thou wouldest instruct me," riz., how I might best please thee (Isaiah, 11. 2, 3; 50. 4; Luke. 12. 12; John, 14. 26; 16. 13.. spiced wine-seasoned with aromatic perfumes. Jesus Christ ought to have our choicest gifts. Spices are never introduced in the Song in His absence: therefore the time of His return from "the mountain of spices" (v. 14) is contemplated. The cup of betrothal was given by Him at the last supper: the cup of marriage shall be presented by her at His return (Matthew, 26. 29.). Till then the believer often

cannot feel towards, or speak of, Him, as he would wish. 3, 4. The "left and right hand," &c., occurred only once actually (ch. 2. 6,), and here optatively. Only at His first manifestation did the Church palpably embrace Him; at His second coming there shall be again sensible communion with Him. The rest in v. 4, which is a spiritual realisation of the wish in v. 3 (1 Peter, 1.8.), and the charge not to disturb it, close the 1st, 2d, and 4th canticles; not the 3d, as the Bridegroom there takes charge Himself; nor the 5th, as, if repose formed its close, we might mistake the present state for our rest. The broken, longing close, like that of the whole Bible (Revelation, 22. 20,), reminds us we are to be waiting for a Saviour to come. On "daughters of Jerusalem," see note, ch. 7. 10.

to the Close of Revelation.

Church (Ezekiel, 16. 48.). "We," i.e., the Hebrew Church, which heretofore admitted Gentiles to communion, only by becoming Judar proselytes. Now first idolatrous Gentiles are admitted directly (Acts, 11. 17-26.. Generally, the saint's anxiety for other souls (Mark, 5. 19; John, 4. 28, 29.). no breasts-neither faith or love as yet (note, ch. 4. 5,), which "come by hearing" of Him who first loved us. Not yet fit to be His bride, and mother of a spiritual offspring. what shall we do the chief question in the early Church at the first council (Acts, 15.. How shall "the elder brother" treat the "younger." already received by the Father? (Luke, 15. 25-32.). Generally (2 Samuel, 15. 15; John, 9. 4; Acts, 9. 6; Galatians. 6. 10.). in the day... spoken for-i.e., when she shall be sought in marriage (Judges, CANTICLE V.-Ch. viii. 5-14.-FROM THE CALL OF 14. 7.), viz., by Jesus Christ, the heavenly bridegroom. THE GENTILES TO THE CLOSE OF REVELATION. 5. Who 9. wall... door-the very terms employed as to the is this-Words of the daughters of Jerusalem, i.e., the Gentile question (Acts, 14. 27; Ephesians, 2. 14.). If churches of Judea; referring to Paul, on his return from she be a wall in Zion, founded on Jesus Christ (1 Arabia ("the wilderness,", whither he had gone after Corinthians, 3. 11,), we will not "withstand God" (Acts, conversion (Galatians, 1. 15-24.). I raised thee... she 11. 17; 15. 8-11.). But if so, we must not "build" (Acts, bare thee (Acts, 26. 14-16.). The first words of 15. 14-17, on her "wood, hay, stubble," (1 Corinthians, Jesus Christ to the bride, since her going to the garden 3. 12,), i.e., Jewish rites, &c., but "a palace of silver," of nuts (ch. 6. 9, 10;; so His appearance to Paul is the i.e., all the highest privileges of church communion only one since His ascension; v. 13 is not an address (Galatians, 2. 11-15; Ephesians, 2, 11-22.). Image from of Him as visible; her reply implies He is not visible the splendid turrets built" on the "walls" of Jeru(1 Corinthians, 15. 8.). Spiritually, she was found in salem, and flanking the "door," or gateway. The the moral wilderness (Ezekiel, 16. 5. Hosea, 13. 59; but Gentile Church is the "door," the type of catholic accesnow she is "coming up from" it (Jeremiah, 2. 2; Hosea, sibleness (1 Corinthians, 16. 9;); but it must be not a 2. 14,), especially in the last stage of her journey, her mere thoroughfare, but furnished with a wooden conscious weakness casting itself the more wholly on frame work, so as not merely to admit, but also to Jesus Christ (2 Corinthians, 12. 9.). "Raised" (Ephe- safely enclose: cedar is fragrant, beautiful, and endursians, 2. 1-7.). Found ruined under the forbidden tree ing. 10. The Gentile Church's joy at its free admission (Genesis, 3.;; restored under the shadow of Jesus to gospel privileges (Acts, 16. 30, 31.). She is one wall Christ crucified, "the green tree" (Luke, 23. 31,, in the spiritual temple of the Holy Ghost, the Hebrew fruit-"bearing" by the cross (Isaiah, 53. 11; John, 12. Church is the other: Jesus Christ, the common founda24.). Born again by the Holy Ghost "there" (Ezekiel, tion, joins them (Ephesians, 2. 11-22.). breasts... towers 16. 3-6.). In this verse, her dependence, in the similar -alluding to the silver palace, which the bridal virgins verse, ch. 3. 6, &c., His omnipotence to support her, are proposed to build on her (c. 9.). "Breasts" of consolabrought out (Deuteronomy, 23. 26.). 6. Implying ap- tion (Isaiah, 66. 11); faith and love (1 Thessalonians, proaching absence of the Bridegroom. seal-having 5. 8:): opposed to her previous state, " no breasts" (v. her name or likeness engraven on it. His Holy Priest-8; 2 Thessalonians, 1. 3.. Thus Ezekiel, 16. 46, 61, was hood also in heaven (Exodus, 28. 6-12, 15-30; Hebrews, 4. fulfilled, both Samaria and the Gentiles being joined 14; "his heart" there answering to" thine heart" here, to the Jewish gospel Church. favour-rather, peace. and "two shoulders" to "arm." (Cf. Jeremiah, 22. 24, The Gentile Church too is become the Shulamite (ch. with Haggai, 2. 23.). By the Holy Ghost (Ephesians, 6. 13,), or peace-enjoying bride of Solomon, i.e., Jesus 1. 13, 14.. As in v. 5, she was "leaning" on Him, i.e., Christ, the Prince of Peace (Romans, 5. 1; Ephesians, her arm on His arm, her head on His bosom; so she 2. 14.). Reject not those whom God accepts (Numbers, prays now that before they part, her impression may 11. 28; Luke, 9. 49; Acts, 15. 8, 9.). Rather, superadd to be engraven both on His heart, and His arm, answer- such every aid and privilege (v. 9.). 11. The jointing to His love and His power (Psalm 77. 15; see Genesis, Church speaks of Jesus Christ's vineyard. Trans38. 18; Isaiah, 62. 3.. love is strong as death-(Acts, 21. ference of it from the Jews, who rendered not the 13; Romans, S. 35-39; Revelation, 12. 11.). This their fruits, as is implied by the silence respecting any, to love unto death flows from His (John, 10. 15; 15. 13.). the Gentiles (Matthew, 21. 33-43.). Baal-hamon-equi jealousy...the grave-Zealous love, jealous of all that valent to the owner of a multitude: so Israel in Solomon's would come between the soul and Jesus Christ (1 Kings, days (1 Kings, 4. 20:): so Isaiah, 5. 1, “a very fruitful 19. 10; Psalm 106, 30, 31; Luke, 9, 60; 14. 26; 1 Corinthians, hill?" abounding in privileges, as in numbers. thousand 16. 22.). cruel-rather, unyielding, hard: as the grave pieces-viz., silverlings, or shekels. The vineyard had will not let go those whom it once hoids (John, 10. 1000 vines probably: a vine at a silverling (Isaiah, 7. 23,), 28.). a most vehement flame-lit., the fire-flame of referring to this passage. 12. "Mine," by grant of Jehovah (Psalm 80. 16; Isaiah, 6. 6.). No where else is the true Solomon. Not merely "let out to keepers," God's name found in the Song. The zeal that burnt as in the Jewish dispensation of works, but "mine"" in Jesus Christ Psalm 69. 9; Luke, 12. 49, 50) kindled by grace. This is "before me," i.e., in my power. in His followers (Acts, 2. 3; Romans, 15. 30; Philip [MAURER.] But though no longer under constraint of pians, 2. 17.). 7. waters-in contrast with the "coals "keeping" the law as a mere letter and covenant of of fire" (v. 6; 1 Kings, 18. 33-38... Persecutions (Acts, works, love to Jesus Christ will constrain her the more 8. 1) cannot quench love (Hebrews, 10. 34; Revelation, freely to render all to Solomon (Romans, 8. 2-4; 1 Co12. 15, 16.). Our many provocations have not quenched rinthians, 6. 20; Galatians, 5. 13; 1 Peter, 2. 16,, after His love (Romans, 8. 33-39.). if... give all the substance having paid what justice and His will require should ...contemned-nothing short of Jesus Christ Himself, be paid to others (1 Corinthians, 7. 29-31; 9. 14.). "Benot even heaven without Him, can satisfy the saint fore me" may also mean "I will never lose sight of it" (Philippians, 3. 8.). Satan offers the world, as to Jesus (contrast ch. 1. 6.). [MOODY STUART.] She will not Christ Matthew, 4. 8,), so to the saint, in vain (1 John, keep it for herself, though so freely given to her, but 2. 15-17; 5. 4.). Nothing but our love in turn can for His use and glory (Luke, 19. 13; Romans, 6. 15; satisfy Him (1 Corinthians, 13. 1-3.). 8. The Gentile 14. 7-9; 1 Corinthians, 12. 7.. Or the "two hundred"

Introduction.

ISAIAH.

Introduction.

may mean a double tithe (two-tenths of the whole) | musk-deer. As there are four gardens, so four mounpaid back by Jesus Christ, as the reward of grace for our surrender of all (the thousand) to Him (Galatians, 6. 7; Hebrews, 6. 10:): then she and "those that keep" are the same. [ADELAIDE NEWTON.] But Jesus Christ pays back not merely two tithes, but His all for our all (1 Corinthians, 3. 21-23.). 13. Jesus Christ's address to her; now no longer visibly present. Once she had not kept" her vineyard (ch. 1.6;; now she "dwells" in it, not as its owner, but its superintendent under Jesus Christ, with vine-dressers ("companions") ex. gr., Paul, &c., (Acts, 15. 25, 26) under her (v. 11, 12:): these ought to obey her, when she obeys Jesus Christ. Her voice in prayer and praise is to be heard continually by Jesus Christ, if her voice before men is to be effective (ch. 2. 14, end; Acts, 6. 4; 13. 2, 3.). 14. (See note, ch. 2. 17.). As she began with longing for His first coming (ch. 1. 2,), so she ends with praying for His second coming (Psalm 130. 6; Philippians, 3. 20, 21; Revelation, 22. 20.). MOODY STUART makes the roe-upon-spices to be the

tains, which form not mere images, as Gilead, Carmel, &c., but part of the structure of the Song. (1.) Bether, or division (ch. 2. 17,), God's justice dividing us from God; (2.) Those "of leopards" (ch. 4. 8,), sin, the world, and Satan; (3.) That" of myrrh and aloes" (ch. 4. 6, 14.). the sepulchre of Calvary; (4.) Those "of spices," here answering to "the hill of frankincense" (ch. 4. 6,). where His soul was for the three days of His death, and heaven, where He is a High Priest now, offering incense for us on the fragrant mountain of His own finished work (Hebrews, 4. 14; 7. 25; Revelation, 8. 3, 4;); thus He surmounts the other three mountains, God's justice, our sin, death. The mountain of spices is as much greater than our sins, as heaven is higher than earth (Psalm 103. 11.). The abrupt unsatisfied close with the yearning prayer for His visible coming shews that the marriage is future, and that to wait eagerly for it is our true attitude (1 Corinthians, 1.7; 1 Thessalonians, 1. 10; Titus, 2. 13; 2 Peter, 3. 12.).

ISAL

THE BOOK OF THE PROPHET

ISAIAH.

INTRODUCTION.

SAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (ch. 6.) is assigned to the last year of Uzziah, i.e., 754 B.C. The chapters 1.-5. belong to the closing years of that reign; not, as some think, to Jotham's reign; in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies, because they were not intended for all ages. Cbs. 1.-5. and 6. are all that was designed for the church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Chs. 7.-10. 4, belong to the reign of Ahaz. Chs. 36.-39. are historical, reaching to the fifteenth year of Hezekiah; probably chs. 10.-12, and all from ch. 13. to £6., inclusive, belong to the same reign: the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exodus, 33. 20; 2 Kings, 21. 16; Hebrews, 11, 37.). 2 Chronicles, 32. 32, seems to imply, that Isaiah survived Hezekiah: but "first and last" is not added, as in 2 Chronicles, 26, 22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, chs. 40.-66., containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh he would be eighty-four, and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two: So Hosea prophesied for sixty years. And Eastern tradition reports that he lived to 120. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess, i.e., endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself: in their names, Shear-jashub, "the remnant shall return," and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey," the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (ch. 20. 2,), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS-History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories were written by prophets, and are classed with their writings: the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographies of theirs; eg., Isaiah's life of Uzziah, 2 Chronicles, 26. 22; also, of Hezekiah, 2 Chronicles, 32. 32: of these latter all that was important for all ages has been preserved to us, whilst the rest which was local and temporary, has been lost.

The INSCRIPTION (ch. 1. 1) applies to the whole book, and implies that Isaiah is the author of the second part (chs. 40.-66.), as well as of the first. Nor do the words, "concerning Judah and Jerusalem," oppose the idea that the inscription applies to the whole: for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos. "concerning Israel," though several prophecies follow against foreign nations. Ewald maintains that chs, 40.-66, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue, that

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Introduction.

ISAIAH.

Introduction. the first portion is unconnected with those chapters. The former ends with the Babylonian exile (ch. 39. 6.), the latter begins with the coming redemption from it. The portion, chs. 40-46., has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in ch. 1. 1. Josephus, Antiqities, 11. 1. sec. 1, 2, says that Cyrus was induced by the prophecies of Isaiah (ch. 44. 28; 45. 1, 13) to aid the Jews in returning and rebuilding the temple. Ezra 1. confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which Ewald assigns to later times; e.g., of. Jeremiah, 50, 51, with Isaiah's predictions against Babylon. "The Holy one of Israel," occurring but three times elsewhere in the Old Testament, is a favourite expression in the second, as in the first portion of Isaiah: it expresses God's covenant-faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus, 48. 22-25 ("comforted"), quotes ch. 40. 1, as Isaiah's. Luke, 4. 17, quotes ch. 61. 1, 2, as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of Isaiah, so in Micah, 4. 8-10, the Babylonian exile, and the deliverance from it, are foretold 150 years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates, on a night of general revelry. No human calculation could have discovered these facts. Eichorn terms these prophecies "veiled historical descriptions," recognising in spite of himself that they are more than general poetical fancies. Isaiah, 53, was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS, whereby they are dis tinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant-mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognised as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria: it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which Pagan success generates-and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consist his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in ch. 26. 7-9; Leviticus, 10. 3; Amos, 3. 2

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah, For seers view the future as present: and indicate what is ideally past, not really past: seeing things in the light of God, who calls the things that are not, as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart; so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jeremiah, 25, 12; Daniel, 9: 26.). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two, as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, viz., Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness, than he does the nearer type; eg., Cyrus (ef. ch. 45. 1, with 53.). In some cases he takes his stand in the midst of events between (e.g.) the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (cf. ch. 53. 4-9, with 10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDEISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good: Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in ch. 6: even it is more simple than those in later prophets. But he often gives SIGNS, i.e, a present fact as pledge of the more distant future; God condescending to the feebleness of man ích. 7. 14; 37. 30; 38, 7.),

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (ch. 40. 1:): for comforting exhortation uses many words: so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; e.p., "to be called "equivalent to, to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive-trees," &c., for the remnant of people who have escaped God's judgments. Also cf. ch. 65. 25, with 11. 6.