Song 3:6-11 | JFB | STEP | 6. New scene ( ). The friends of the Bridegroom see a cortege approach. His palanquin and guard. cometh out —rather, "up from"; the wilderness was lower than Jerusalem [MAURER ]. pillars of smoke —from the perfumes burned around Him and His bride. Image from Israel and the tabernacle (answering to "bed," ) marching through the desert with the pillar of smoke by day and fire by night ( ), and the pillars of smoke ascending from the altars of incense and of atonement; so Jesus Christ's righteousness, atonement, and ever-living intercession. Balaam, the last representative of patriarchism, was required to curse the Jewish Church, just as it afterwards would not succumb to Christianity without a struggle ( ), but he had to bless in language like that here ( ). Angels too joyfully ask the same question, when Jesus Christ with the tabernacle of His body (answering to " His bed, " , "dwelt," Greek "tabernacled," ) ascends into heaven ( ); also when they see His glorious bride with Him ( ). Encouragement to her; amid the darkest trials ( ), she is still on the road to glory ( ) in a palanquin "paved with love" ( ); she is now in soul spiritually "coming," exhaling the sweet graces, faith, love, joy, peace, prayer, and praise; (the fire is lighted within, the "smoke" is seen without, ); it is in the desert of trial ( ) she gets them; she is the "merchant" buying from Jesus Christ without money or price ( ); just as myrrh and frankincense are got, not in Egypt, but in the Arabian sands and the mountains of Palestine. Hereafter she shall "come" ( ) in a glorified body, too ( ). Historically, Jesus Christ returning from the wilderness, full of the Holy Ghost ( ). The same, "Who is this," &c. ( ).

Song of Solomon 3:6-11

6. New scene (So 3:6-11). The friends of the Bridegroom see a cortege approach. His palanquin and guard.

cometh out—rather, "up from"; the wilderness was lower than Jerusalem [MAURER].

pillars of smoke—from the perfumes burned around Him and His bride. Image from Israel and the tabernacle (answering to "bed," So 3:7) marching through the desert with the pillar of smoke by day and fire by night (Ex 14:20), and the pillars of smoke ascending from the altars of incense and of atonement; so Jesus Christ's righteousness, atonement, and ever-living intercession. Balaam, the last representative of patriarchism, was required to curse the Jewish Church, just as it afterwards would not succumb to Christianity without a struggle (Nu 22:41), but he had to bless in language like that here (Nu 24:5, 6). Angels too joyfully ask the same question, when Jesus Christ with the tabernacle of His body (answering to "His bed," So 3:7; Joh 1:14, "dwelt," Greek "tabernacled," Joh 2:21) ascends into heaven (Ps 24:8-10); also when they see His glorious bride with Him (Ps 68:18; Re 7:13-17). Encouragement to her; amid the darkest trials (So 3:1), she is still on the road to glory (So 3:11) in a palanquin "paved with love" (So 3:10); she is now in soul spiritually "coming," exhaling the sweet graces, faith, love, joy, peace, prayer, and praise; (the fire is lighted within, the "smoke" is seen without, Ac 4:13); it is in the desert of trial (So 3:1-3) she gets them; she is the "merchant" buying from Jesus Christ without money or price (Isa 55:1; Re 3:18); just as myrrh and frankincense are got, not in Egypt, but in the Arabian sands and the mountains of Palestine. Hereafter she shall "come" (So 3:6, 11) in a glorified body, too (Php 3:21). Historically, Jesus Christ returning from the wilderness, full of the Holy Ghost (Lu 4:1, 14). The same, "Who is this," &c. (Isa 63:1, 5).

7. In So 3:6 the wilderness character of the Church is portrayed; in So 3:7, 8, its militant aspect. In So 3:9, 10, Jesus Christ is seen dwelling in believers, who are His "chariot" and "body." In So 3:11, the consummation in glory.

bed—palanquin. His body, literally, guarded by a definite number of angels, threescore, or sixty (Mt 26:53), from the wilderness (Mt 4:1, 11), and continually (Lu 2:13; 22:43; Ac 1:10, 11); just as six hundred thousand of Israel guarded the Lord's tabernacle (Nu 2:17-32), one for every ten thousand. In contrast to the "bed of sloth" (So 3:1).

valiant— (Jos 5:13, 14). Angels guarding His tomb used like words (Mr 16:6).

of Israel—true subjects, not mercenaries.

8. hold—not actually grasping them, but having them girt on the thigh ready for use, like their Lord (Ps 45:3). So believers too are guarded by angels (Ps 91:11; Heb 1:14), and they themselves need "every man" (Ne 4:18) to be armed (Ps 144:1, 2; 2Co 10:4; Eph 6:12, 17; 1Ti 6:12), and "expert" (2Co 2:11).

because of fear in the night—Arab marauders often turn a wedding into mourning by a night attack. So the bridal procession of saints in the night of this wilderness is the chief object of Satan's assault.

9. chariot—more elaborately made than the "bed" or travelling litter (So 3:7), from a Hebrew root, "to elaborate" [EWALD]. So the temple of "cedar of Lebanon," as compared with the temporary tabernacle of shittim wood (2Sa 7:2, 6, 7; 1Ki 5:14; 6:15-18), Jesus Christ's body is the antitype, "made" by the Father for Him (1Co 1:30; Heb 10:5), the wood answering to His human nature, the gold, His divine; the two being but one Christ.

10. pillars—supporting the canopy at the four corners; curtains at the side protect the person within from the sun. Pillars with silver sockets supported the veil that enclosed the holy of holies; emblem of Jesus Christ's strength (1Ki 7:21), Margin, "silver," emblem of His purity (Ps 12:6); so the saints hereafter (Re 3:12).

bottom—rather, "the back for resting or reclining on" (Vulgate and Septuagint) [MAURER]. So the floor and mercy seat, the resting-place of God (Ps 132:14) in the temple, was gold (1Ki 6:30).

covering—rather, "seat," as in Le 15:9. Hereafter the saints shall share His seat (Re 3:21).

purple—the veil of the holiest, partly purple, and the purple robe put on Jesus Christ, accord with English Version, "covering." "Purple" (including scarlet and crimson) is the emblem of royalty, and of His blood; typified by the passover lamb's blood, and the wine when the twelve sat or reclined at the Lord's table.

paved—translated, like mosaic pavement, with the various acts and promises of love of Father, Son, and Holy Ghost (Zep 3:17; 1Jo 4:8, 16), in contrast with the tables of stone in the "midst" of the ark, covered with writings of stern command (compare Joh 19:13); this is all grace and love to believers, who answer to "the daughters of Jerusalem" (Joh 1:17). The exterior silver and gold, cedar, purple, and guards, may deter, but when the bride enters within, she rests on a pavement of love.

11. Go forth— (Mt 25:6).

daughters of Zion—spirits of saints, and angels (Isa 61:10; Zec 9:9).

crown—nuptial (Eze 16:8-12), (the Hebrews wore costly crowns or chaplets at weddings), and kingly (Ps 2:6; Re 19:12). The crown of thorns was once His nuptial chaplet, His blood the wedding wine cup (Joh 19:5). "His mother," that so crowned Him, is the human race, for He is "the Son of man," not merely the son of Mary. The same mother reconciled to Him (Mt 12:50), as the Church, travails in birth for souls, which she presents to Him as a crown (Php 4:1; Re 4:10). Not being ashamed to call the children brethren (Heb 2:11-14), He calls their mother His mother (Ps 22:9; Ro 8:29; Re 12:1, 2).

behold— (2Th 1:10).

day of his espousals—chiefly the final marriage, when the number of the elect is complete (Re 6:11).

gladness— (Ps 45:15; Isa 62:5; Re 19:7). MOODY STUART observes as to this Canticle (So 3:6-5:1), the center of the Book, these characteristics: (1) The bridegroom takes the chief part, whereas elsewhere the bride is the chief speaker. (2) Elsewhere He is either "King" or "Solomon"; here He is twice called "King Solomon." The bride is six times here called the "spouse"; never so before or after; also "sister" four times, and, except in the first verse of the next Canticle [So 5:2], nowhere else. (3) He and she are never separate; no absence, no complaint, which abound elsewhere, are in this Canticle.