Song of Solomon 3:11

Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart. GO FORTH - (.) DAUGHTERS OF ZION. Fully to be accomplished at Christ's second coming. Earnests have been given already: first in the Israelite Church, latterly in the Christian Church, in every fresh manifestation of His glory and His love to His people. CROWN - nuptial (Ezekiel 16:8: the Hebrews wore costly crowns, or chaplets, at weddings) and kingly (). The crown of thorns was once His nuptial chaplet, His blood the wedding wine-cup. "His mother" that so crowned Hi...

6-11 A wilderness is an emblem of the world; the believer comes out of it when he is delivered from the love of its sinful pleasures and pursuits, and refuses to comply with its customs and fashions, to seek happiness in communion with the Saviour. A poor soul shall come up, at last, under the conduct of the Comforter; like a cloud of incense ascending from the altar, or the smoke of the burnt-offerings. This signifies pious and devout affections, and the mounting of the soul heaven-ward. The believer is filled with the graces of God's Spirit; his devotions now are very lively. These graces and comforts are from the heavenly Canaan. He, who is the Peace of his people, the King of the heavenly Zion, has provided for the safe conveyance of his redeemed through the wilderness of this world. The bed, or palanquin, was contrived for rest and easy conveyance, but its beauty and magnificence s...

Verse Song of Solomon 3:11. _GO FORTH, O YE DAUGHTERS OF ZION_] This is the exhortation of the _companions_ of the _bride_ to the _females_ of the _city_ to examine the superb appearance of the bridegroom, and especially the _nuptial crown_, which appears to have been made by _Bathsheba_, who it is supposed might have lived till the time of Solomon's marriage with the daughter of Pharaoh. It is conjectured that the _prophet_ refers to a _nuptial crown_, Isaiah 61:10. But a _crown_, both on the _bride_ and _bridegroom_, was common among most people on such occasions. The nuptial crown among the Greeks and Romans was only a chaplet or wreath of flowers. _IN THE DAY OF THE GLADNESS OF HIS HEART._] The day i

The principal and central action of the Song; the bride’s entry into the city of David, and her marriage there with the king. Jewish interpreters regard this part of the poem as symbolizing the “first” entrance of the Church of the Old Testament into the land of promise, and her spiritual espousals, and communion with the King of kings, through the erection of Solomon’s Temple and the institution of its acceptable worship. Christian fathers, in a like spirit, make most things here refer to the espousals of the Church with Christ in the Passion and Resurrection, or the communion of Christian souls with Him in meditation thereon. Song of Solomon 3:6 Two or more citizens of Jerusalem, or the chorus of youths, companions of the bridegroom, describe the magnificent appearance of the bride borne in a royal litter, an

EXPOSITION SONG OF SOLOMON 3:1 BY NIGHT ON MY BED I SOUGHT HIM WHOM MY SOUL LOVETH: I SOUGHT HIM, BUT I FOUND HIM NOT. The bride is probably relating a dream. The time referred to is the close of the day on which she had been visited by her lover. She is retired to rest, and dreams that she searches for the beloved object in the neighbouring city (cf. Job 33:15). It is another way of telling her love. She is always longing for the beloved one. She had been waiting for him, and he came not, and retired to rest with a heart troubled and anxious because her lover did not appear as she expected at the evening hour. The meaning may be "night after night (לֵילוֹת)" (cf. So...

GO FORTH, O YE DAUGHTERS OF ZION,.... The same with the daughters of Jerusalem; the reason of the variation is, because Christ, here so gloriously described, is King of Zion, and they his subjects; these the church observing, being intent on looking at the bed and chariot she had described, calls them from those objects to look at a more glorious one; to whom Solomon in all his glory, on his coronation or marriage day, to which the allusion is, was not equal; wherefore she invites them to "go forth" and look at him, as people are forward to go out of their houses to see a crowned king pass along the streets, especially on his coronation day; and men never see any glory and excellency in Christ, until they go out of themselves, and look off of every other object to him alone; AND BEHOLD KING SOLOMON WITH THE CROWN WHEREWITH HIS MOTHER CROWNED HIM IN THE DAY OF HIS ESPOUSALS; alluding to...

CHAPTER 3 The scene changes. The bride is now alone and in the darkness of the night. She is seeking her Beloved and is unable to find Him. Her heart is filled with the same love she exhibits in the previous chapter, but the joy and comfort she lacks. We see her walking through the streets and in the broadways, looking for Him whom her soul loveth; she sought Him but found Him not; Then the watchmen of the night which pass through the street came across the seeking one and she eagerly inquires, “Have ye seen Him whom my soul loveth?” They have no answer for her, probably they knew not what she meant. No sooner had she passed them by, when she found Him. All this is prophetic, as it reveals the soul exercise of that godly remnant of Israel during the night of tribulation. There is no need of giving a meaning to every detail. As already stated, His coming described in So

THE COMING OF THE KING. These verses are generally taken to describe the procession of the king with his attendants coming to the wedding. On the dramatic theory it is Solomon coming to the north where the Shulammite (see on Song of Solomon 6:13) is supposed to be; but on the view upon which this exposition is based, we regard it as the peasant king coming to claim his bride. The same form of address is applied to the Shulammite in Song of Solomon 6:10; Song of Solomon 8:5, and by LXX and Vulg. here. The pronoun may, however, be translated What and referred to THE LITTER in Song of

GO FORTH. The remark of. fourth inhabitant of Jerusalem. See the Structure (p. 7). DAUGHTERS OF ZION. Occurs only here, and Isaiah 3:16; Isaiah 3:17; Isaiah 4:4. always by way of reproof. Can it be so here? Does it imply the envy or jealousy of Song of Solomon 8:6. (Compare "haughty", Isaiah 3:16.) Note the difference between the sing, and plural ESPOUSALS. marriage....

Song of Solomon 3:6-11. The King's Return King Solomon must be supposed to be coming from Jerusalem, to the royal residence in the North where the Shulammite is, or to be returning thither after an absence. Apparently he comes in special splendour, seeking to overawe her thereby. She notices the approaching train, and asks what it may be, Song of Solomon 3:6. In the remaining verses a watchman or attendant tells her that it is the litter of Solomon surrounded by his guards, Song of Solomon 3:7. He then describes the litter, Song of Solomon 3:9, while in...