Song of Solomon 4:6

Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense. THE MOUNTAIN OF MYRRH ... THE HILL OF FRANKINCENSE. Historically, the hill of frankincense is Calvary, where, 'through the eternal Spirit He offered Himself;' the mountain of myrrh is His embalmment with the myrrh and aloes of Nicodemus until the resurrection "day break." The 3rd Canticle occupies the one cloudless day of His presence on earth, beginning from the night (), and ending with the night of His departure (). His promise is almost exactly in the words of her prayer () - the same Holy Spirit breathing in Jesus Christ and His prayi...

1-7 If each of these comparisons has a meaning applicable to the graces of the church, or of the faithful Christian, they are not clearly known; and great mistakes are made by fanciful guesses. The mountain of myrrh appears to mean the mountain Moriah, on which the temple was built, where the incense was burned, and the people worshipped the Lord. This was his residence till the shadows of the law given to Moses were dispersed by the breaking of the gospel day, and the rising of the Sun of righteousness. And though, in respect of his human nature, Christ is absent from his church on earth, and will continue to be so till the heavenly day break, yet he is spiritually present in his ordinances, and with his people. How fair and comely are believers, when justified in Christ's righteousness, and adorned with spiritual graces! when their thoughts, words, and deeds, though imperfect, are pure...

Verse Song of Solomon 4:6. _UNTIL THE DAY BREAK_] Until the morning _breeze_. See Song of Solomon 2:17. _THE SHADOWS FLEE AWAY_] Till the _sun sets_. _MOUNTAIN OF MYRRH_] Probably the same as the mountains of _Bether_, Song of Solomon 2:17. Mountains where the trees grew from which _myrrh_ and _incense_ were extracted....

EXPOSITION SONG OF SOLOMON 4:1 BEHOLD, THOU ART FAIR, MY LOVE; BEHOLD, THOU ART FAIR; THINE EYES ARE AS DOVES BEHIND THY VEIL; THINE HAIR IS AS A FLOCK OF GOATS, THAT LIE ALONG THE SIDE OF MOUNT GILEAD. We commence, at this verse, the loving converse of the bridegroom with the bride, which we must suppose is heard as they travel together in the bridal procession. The words of adoring affection are chiefly spoken by the bridegroom, as is natural in the circumstances, and the reference to the journey, and its consummation in Song of Solomon 4:8, make it certain that the intention is to carry us in thought to the palanquin and the breathings of first love in bridal joy. The poetry is exquisite and truly Eastern, while yet absolutel

UNTIL THE DAY BREAK, AND THE SHADOWS FLEE AWAY,.... Until the day of grace breaks on every elect sinner, and the shadows of darkness, ignorance, and unbelief, are in a great measure fled and gone; or until the everlasting day breaks, and there will be no more night, nor any darkness of affliction, nor any more desertion, doubts, and fears; see Song of Solomon 2:17. They are the words of Christ, declaring whither he would go till that time came, as follows: I WILL GET ME TO THE MOUNTAIN OF MYRRH, AND TO THE HILL OF FRANKINCENSE: the allusion may be to the mountains and hills where these odoriferous plants grew. It is said of Pompey the great, that when he passed over Lebanon (later mentioned, Song of Solomon 4:8) and by Damascus, he went through sweet smelling g

This is a chapter which is, perhaps, more adapted for private meditation than for rending in public. Nevertheless, as this is a communion season, and I trust that the most of us are partakers of the life of God, I could not resist reading it this evening. It is a love-song, the song of the loves of Jesus. As he sets forth the beauties and charms of his Church, may the like beauties and charms be found in every one of us through the grace which he imparts to us by his Spirit! May we, as parts of his mystical body, be fair and lovely in his esteem because he has bestowed upon us so much of his own loveliness! Let us walk so carefully with God that there may be nothing to put even a spot upon our garments, or to defile our grace-given comeliness. Song of Solomon 4:1. _Behold, thou art fair, my love; behold, thou art fair;_ «Twice fair, first, through being wa

CHAPTER 4 The King, the Bridegroom speaks of her, who is “perfect through His comeliness put upon thee” Ezekiel 16:14. He tells out all she is in His sight and loving estimation. He has called her from the lions' den, from the mountains of the leopards (Song of Solomon 4:8); she has passed through the fires of persecution and tribulation and now His heart expresses His delight in her. There are eight descriptions of her beauty. He tells her, “Behold thou art fair, my love, behold thou art fair.” And after the description of the beauty He beholds in her, whom He has brought out of the wilderness and out of the lions' den, He says, “Thou art all fair, MY love; and there is no spot in thee.” He assures her of His delight in her. It is all His own workmanship; she has not made herself fair w

DESCRIPTIVE POEM (_WASF_) SETTING FORTH THE BEAUTY OF THE BRIDE (_cf._ Song of Solomon 5:10; Song of Solomon 6:4, and see the Introduction). On the allegorical view, Christ here commends the beauty of His Church; the eyes are the ministers of the Gospel, or the eyes of the understanding; ministers of the Gospel are to be like doves in sincerity and simplicity, and the eyes of doves are clear and sharp-sighted; that the eyes are within her locks shows the mingling of light and dark in the knowledge of ministers, and also their modesty (J. Gill). The dramatic theory places this poem in the mouth of Solomon, who, in pressing his suit upon the Shulammite, praises her beauty. It is now admitted that such poems, with certain conventional forms, were used in connexion with

UNTIL. When. The Shulamite speaks in Song of Solomon 4:6, referring to Song of Solomon 2:17, answering that that very evening she will quit Jerusalem and go to their delightful country. BREAK. cools. Compare Song of Solomon 2:17....

Song of Solomon 4:1-7. The Royal Suitor King Solomon is here the speaker, and in these verses he presses his suit anew by praise of the Shulammite's beauty. The whole song is evidently modelled, as several of the succeeding songs are, on the _wasf_or description of the bride, which is so prominent a thing at marriage festivals in Syria to this day. To have established this is Wetzstein's great merit, for until his _Essay on the Threshing-Board_appeared these descriptions were to a large extent inexplicable. But the discovery that the _wasf_is an ancient form of song connected by prescription with love and marriage explains its appearance here. In a series of love-songs disposed so as to give scenes of a connected narrative, it was natural and almost inevitable that the _wasf_should be imitated. It has been noticed by many that the spontaneity and origina