Song of Solomon 7

Song of Solomon 7:1-13

NotesSon_7:13. The mandrakes give a smell. ‘Mandrakes.’ δַ ?γּ ?εּ ?γָ ?ιִ ?ν ha-dudhaim; plural of γεּ ?γַ ?ι a love-apple, from γּ ?εּ ?γ to love. So and others. ‘A mandragora (Atropa mandragora, Linn�us); a plant with large leaves, like the beet; its root like that of a turnip, divided in the lower part, and somewhat resembling the human form; employed in preparing love philtres, as having a soporific power, and thought to possess a virtue in matters of love, which is still ascribed to it in the East.’ A wild plant common in Palestine, especially in Galilee; of the same genus as the Belladonna, with small whitish blossoms, which, in May or June, become small yellow apples, with a strong and disagreeable odour; very early regarded as an artificial provocative of sensual love, not only in the East, but also by the Greeks and Romans, and still called by the Arabs tuffβh esh-shaitan, or Satan’s apples. ZΦCKLER, EWALD. According to others, a particular kind of melon called in the east, from its shape, chamama, or Woman’s breast, corresponding to the Hebrew name in the text. So CALMET and FRY. TAYLOR.

Some lovely fruit or flower. DE WETTE. Some beautiful sweet—smelling plant. COBBIN. A kind of highly-flavoured melon. Some read γּ ?εּ ?ψָ ?ΰִ ?ιν dudhaim, ‘baskets’ (as Jeremiah 24:1).

So HAHN: Baskets full of all kinds of precious fruits. According to to the Talmudists: Violets or lilies. RASHI. The Jasmine. TARGUM. The Balsam. and VULGATE Maudragora.

LUTHER. Lilies. According to others, as Ludolf and Simon, the Indian Fig. Patrick and others needlessly object to the man drake, as having an offensive smell. ‘Give a smell,’—give forth their odour; therefore referring to the fruit, not the blossoms, nor the plant; and so looking forward to a more advanced season than in Son 7:13, the fruit not being ripe till the wheat harvest’ (Genesis 30:14. ZΦCKLER.

Song of Solomon 7:8-9

NotesSon_7:9. And the roof of thy mouth like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak. ‘For my beloved,’ μְ ?γεֹ ?γִ ?ι le-dhodhi. Understood by ABEN EZRA, , and many moderns, as a sudden interruption by the Bride. So ROSENMΫLLER, , NOYES, &c. Spoken by the Bride, who takes up the king’s words to continue the description, shewing that she fully responded to his love. ZΦCKLER.

Viewed by many as spoken, like the preceding, by the virgin-attendants, one speaking in the name of the rest, or the whole choir considered as one person. M. STUART. The virgins viewed, like the Bride, as both one and many, and claiming the Bride’s beloved for their own. So MERCER, , and others. DURHAM. ‘For my special friends;’ or as personating the Bride in an abrupt expression of her love to the Bridegroom.

Some, like the , connect the expression with δεֹ ?μֵ ?κְ (holech) ‘that goeth,’ and either translate ‘that goeth pleasantly,’ as , JUNIUS and , PERCY, and ; or, ‘that goeth towards my beloved,’ or, ‘that goeth down for my beloved,’ as DE WETTE, HAHN, and others; or, ‘for my friends;’ or, ‘sent to those whom I love;’ as PATRICK and . EWALD would put the word in brackets, as probably an error of the transcribers, but long before the Masorites, as only wanting in one of Kennico’s MSS. (715), and that, perhaps, by oversight. conjectures μηλι ‘to my palate,’ as the original word. supposes it to be used euphonically for μְ ?γεֹ ?γִ ?ιρ as chap. Son 8:2; 2 Kings 11:19. . That goeth to my beloved. VULGATE. Worthy of my beloved to drink.

So and the DOUAI VERSION. LUTHER. That enters my beloved. MARTIN. In favour of my beloved DIODATI. Which goes to my friend.

DUTCH VERSION. To my beloved ones. ‘That goeth down sweetly,’ δεֹ ?μֵ ?κְ (μְ ?γεֹ ?γִ ?ι) μְ ?ξֵ ?ιωָׁ ?ψִ ?ιν holech (le-dhodhμ) lemesharim. Literally: ‘That goeth to or for my beloved, to or in straightness, or straightly.’ ξֵ ?ιωָׁ ?ψִ ?ιν the plural of ξֵ ?ιωָׁ ?ψ (mes’ar) straight; with the prefix μְ to or for,—straightly or directly. So and EWALD. Smoothly, or ‘according to evenness.’ ZΦCKLER and DE WETTE. Smoothly, that is, pleasantly. WEISS.

That goeth to him directly and ultroneously, as entirely belonging to him. . Some connect μְ ?ξֵ ?ιωָׁ ?ψִ ?ιν, not with δεֹ ?μֵ ?κְ but with μְ ?γεֹ ?γִ ?ι ‘those whom I love for their uprightness.’ So . Or, ‘whom I love uprightly,’ i.e., from the heart. So RASHI. : Going to my beloved straightly (εἰςεὐθύτητα). VULGATE, perhaps reading μξωϊιν: Worthy for my beloved to drink. LUTHER.

Which enters my beloved smoothly. DIODATI. Which goes directly to my friend. CRANMER and GENEVA BIBLE. Which goeth straight to my well-beloved. DUTCH.

Which goeth right to my beloved ones. and MERCER. Carrying itself rightly. MUNSTER. Going by straight ways. Going directly. JUNIUS and .

Most rightly. . Flowing to my beloved most smoothly. . So delicious that it goes down glibly. FRY. Moving to my beloved as it ougut; indicating the Bride’s desire that her conversation should be agreeable to her husband. WEISS.

Like the choice wine poured on the altar of burnt offering, which mounts directly to heaven. supplies a copula, and translates: For my beloved, and for the upright ones. , using the Septuagint: For direction to the souls that love thee. ‘Causing the lips of those that are asleep to speak.’ γּ ?εֹ ?αֵ ?α dobhebh, from γָּ ?αַ ?α to which the Tulmudists give the meaning of speaking; ‘making the lips of those who sleep to speak,’ i.e., in dreams. So MERCER, , , &c. . Causing to murmur. WEISS. To lisp. . Inducing intoxication, and making the stammerers eloquent.

PATRICK. Making men speak with the lips of the ancient, i.e. to utter excellent sayings. A. CLARKE. As wine causes the most backward to speak, so thy charms make the most taciturn eloquent in thy praise. FRY: Effervescing against the lips, &c.

Others, however, give to γָּ ?αַ ?α the meaning of ‘to creep or flow over.’ So EWALD, , DE WETTE, &c. ‘Gliding over the lips of sleepers,’ that is, he who drinks is insensibly overtaken with sleep; the adjective being taken, as frequently, from the effect. ZΦCKLER, EWALD, NOYES. Flowing down. PERCY. ‘Those that are asleep.’ ιְ ?ωֵׁ ?πִ ?ιν yeshenim, may be either ‘persons sleeping,’ or ‘old men;’ the former preferable, as from ιָ ?ωִׁ ?ο to sleep, So and most. HAHN. Persons already sinking into slumber, as if, overcome by the sweetness of the wine, they were unable to remove the cup again from their lips.

Some understand it figuratively of the dead. PATRICK. ‘Old men;’ those asleep or dead, or at the point of death. , reading εωπιν and ωτϊι: Reaching my lips and teeth. VULGATE. Suitable for the lips and teeth to ruminate. So . BISHOP’S, and DOUAI VERSION. and .

The lips and teeth shall have their pleasure. CRANMER. Which bursteth forth from the lips of the ancient Elders. DUTCH, DIODATI, and MARTIN. Making the lips of the sleepers to speak. LUTHER.

And speaks of what is afar off. MERCER. Awakening the slumbering senses, and refreshing the mind. . Who (viz., the friend who drinks it) speaks with the lips of them that sleep. : To my friend who (in consequence) babbles with sleeping lips. TARGUM abegorizing. As Elisha and Elijah raised the dead, and as Ezckiel prophesied, and awoke the dead in the valley of Dura RASHI.

Even my fathers in the grave shall rejoice and give praise for their portion. RABBINS. Causing, by the Spirit, given in answer to the Church’s intercession, the lips of the nations who were asleep before to be opened, and to show forth the praises of the Lord. WEISS. Perhaps an allusion to the Israelites expecting silently the prayer made by the priests in the Temple, or by the leader in the synagogue, when the lips only moved: the daughters of Jerusalem thus intimating that, while the Church was requested to offer fervent prayer in their behalf, they would silently repeat it after her. . Sinners awakened and quickened by the word preached (Ephesians 5:14); also others who from negligence tell asleep, and are enabled by this spiritual wine to speak (Isaiah 57:13; Isaiah 57:19). THE KING’S AND Son 7:8-9I said, I will go up to the palm tree: I will take hold of the boughs thereof; Now also thy breasts shall be as clusters of the vine, And the smell of thy nose like apples; And the roof of thy mouth like the best wine, (For my beloved), That goeth down sweetly, Causing the lips of them that are asleep to speak. ‘I said,’ indicative of the king’s purpose, whether secret or expressed, in regard to Shulamite. The purpose—first, to make her his Bride and then to enjoy her fellowship as such (Proverbs 5:18-19). Christ’s doings in regard to His Church the result of a Divine purpose. His delights, prospectively, with the children of men, before the foundation of the world (Proverbs 8:31). His purpose to give Himself for sinners, to unite them to Himself as His Bride, and then throughout eternity to rejoice in their fellowship and love. ‘Father, I will that they also whom Thou hast given Me be with me where I am, that they may behold My glory which Thou hast given Me’ (John 17:24). ‘He loved the Church and gave Himself for it that He might sanctify and cleanse it by the washing of water by the Word; that He might present it to Himself a glorious Church.’ ‘He gave Himself for us that redeem us from all iniquity, and purify unto Himself a peculiar people.’ ‘This people have I formed for Myself’ (Ephesians 5:26; Titus 2:14; Isaiah 43:21). Having loved and given Himself for His Church, He will ‘rest’ and have delight ‘in His love’ (Zephaniah 3:17). Christ said, I will go up to the palm tree— (1) In the everlasting covenant when He engaged to be the Redeemer of the world. (2) When in the fulness of time He gave Himself for His Church, and ‘for the joy that was set before Him, endured the cross despising the shame.’ (3) When He, according to His loving purpose, arrests the wanderer in his sins, and, as the good shepherd, lays the lost one ‘on his shoulders, and returns with it rejoicing.’ (4) When from time to time He lovingly manifests Himself to His saved one, comes in and sups with him and he with Him (Revelation 3:20). (5) When at death He receives the believer to Himself, that where He is he may be also (John 14:2). Christ’s resolution that of enjoying the fruit of the travail of His soul, and of putting His people also in possession of it. In His love He provided the feast, and with His people He sits down to it. Planted the tree when He ascended the cross, and eats the fruit of it now that He has ascended the throne. The happiness of the believing soul to yield itself to Christ as the palm tree, for His enjoyment of the fruits of it. Anticipation connected with resolution. ‘Now also thy breasts shall be as clusters of the vine,’ &c. The loving fellowship of his beloved bride should be sweet and refreshing to him as the clusters of the vine, the fragrance of citrons, and the richest wine. A similar anticipation and desire already expressed on the part of the Bride in reference to her Beloved (chap. Son 2:5). A mutual ‘comfort of love’ between Christ and His people. ‘My soul desired the first ripe fruit.’ ‘I remember thee, the kindness of thy youth, the love of thine espousals.’ ‘I found Israel like grapes in the wilderness’ (Hosea 9:10; Jeremiah 3:2; Micah 7:1). This joy experienced by Christ in the first love of the New Testament, as well as that of the Old Testament, Church.

His delight found in His people in proportion as He finds in them the graces of His Spirit (Psalms 149:4; Jeremiah 9:24). In the finished work of the first creation, God ‘rested and was refreshed;’ much more in that of the second. The redeemed Church to be to Him ‘for a name, for an everlasting sign that shall not be cut off.’—The spiritual breath of the regenerate soul sweet and fragrant to Christ. ‘The smell (or fragrance) of thy nose (or breath) like apples (or citrons)’. Such breath the love and longing, the aspirations and expressions, the penitence and gratitude, the confessions and thanksgivings, the sighs and groans, the prayers and praises, of the new and spirit-born nature. ‘To this man will I look, even to him who is poor and of a contrite spirit, and that trembleth at My word.’ ‘I dwell in the high and holy place; with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones’ (Isaiah 57:15; Isaiah 66:2). Marked contrast between the wholesome breath of a living soul and the noxious effluvium of a dead one. The fragrance of a humble and holy love breathed by a believer in proportion as he walks with Christ and posseses His spirit.

The love and spiritual-mindedness of a pardoned soul the Saviour’s sweetest refreshment. Powerful motive to the cultivation of a holy, loving, and spiritual life. The loving self-surrender of the Bride apparently indicated in the words, ‘for my beloved’ (Son 7:9). Probably the words of the Bride interjected while the Bridegroom was speaking and comparing her love, and the expression of it, to the best wine. The Bride hastens to assure him that that wine should be entirely for himself. He who was so worthy of her love, and who possessed such claims to it, should alone possess it. As his happy and favoured Bride she would love him with an undivided love. The warm and devoted affection of our heart the best gift we can offer; and, through grace, freely given to Him who is most worthy of it, and has the best right to it.

That affection desired and prized by Him whom angels delight to honour. Our highest happiness to be permitted and enabled to render it. ‘O, what am I, to love such a One, or to be loved by that high and lofty one! I think the angels may blush to look upon Him. Hell (as I now think), and all the pains in it, laid on me alone, would not put me from loving. Woe, woe is me; I have a lover, Christ, and yet I want love for Him. I have a lovely and desirable Lord, who is loveworthy, and who beggeth my love and heart, and I have nothing to give Him.’—S.

Rutherford. ‘For my Beloved,’ the appropriate motto of a loving believer’s life. To be inscribed on all we are and have. Perhaps an intimation, in the conclusion of the verse, of the effects of the believer’s love to Christ on others as well as himself. The wine to which the Bride’s love, and the expression of it (‘the roof of thy mouth’) is compared, said, according to our English version, to cause the lips of them that are asleep (Margin, ‘the ancient’) to speak. The language obscure, though indicating some property or effect of the wine spoken of, and so of that which is compared to it. Perhaps the reference to its stimulating as well as refreshing virtue. The influence which Christ condescends to allow His people’s love to have upon Himself already stated (chap. Son 4:9; Son 6:5).

Its influence on the world, asleep in the snare of Satan and under the power of sin, to be found, indirectly, in the success attending the efforts, prompted by love to Christ and love to souls for His sake, to reclaim the wanderer and rescue the perishing, by conveying to them the glad tidings of His love. Love to Christ the highest and strongest motive impelling believers to self-denying endeavours on behalf of a perishing world. ‘Lord, thou knowest that I love Thee,’ naturally followed by—‘Feed my lambs; feed my sheep.’ ‘Inasmuch as ye have done it unto one of the least of these, my brethren, ye have done it unto Me.’ Silent lips constantly being opened, from devotedness to Jesus, in the praise of redeeming love.

Song of Solomon 7:10

’S JOYFUL SELF- Son 7:10I am my beloved’s, And his desire is towards me. With her love, Shulamite’s whole self is given to her Beloved. The heart given, all is given. The Believer’s language to Jesus: ‘I am thine; save me.’ ‘They gave themselves first to the Lord, and then to us.’ ‘The Bride’s language— (1) That of joy. The believer’s surrender of himself to Jesus a joyful one. ‘O Lord, I am Thy servant, I am Thy servant; Thou hast loosed my bonds.’ ‘Bind the sacrifice with cords, even unto the horns of the altar.’ The Apostles departed from the Council ‘rejoicing that they were counted worthy to suffer shame’ for the name of Jesus. (2) Certainty. No mere hope or supposition. The matter placed beyond a doubt. Satan’s object, to lead the believer to question the reality of his surrender of himself to Jesus. Such self-surrender to be made certain by frequent repetition. This the third time Shulamite has made the declaration (Chron. Son 2:16; Son 6:3). So Peter declared a third time his love to Jesus. A matter of such importance not to be left in doubt. Desirable to be constantly renewing our self-dedication to the Lord. Much of our comfort and growth in grace connected with the assurance that we have truly surrendered ourselves to Jesus, and are His. Observe in regard to such— Self-Surrender.I. Its OBJECT. (1) For his sole possession. One shall say: ‘I am the Lord’s.’ ‘Ye are not your own.’ (2) For His pleasure and enjoyment. ‘For Thy pleasure all things are.’ Much more the Church whom He has redeemed to Himself. Christ’s unspeakable condescension that He finds His enjoyment in His Church. (3) For His service. ‘I am Thy servant.’ Abigail, when consenting to be David’s wife, gave herself to be his handmaid to wash the feet of his servants. Mary’s language that of the believer: ‘Behold the handmaid of the Lord.’ Eve given to Adam to be an ‘help meet for him.’ Christ’s Church at once His Bride and His servants. Our honour to be made ‘fellow workers with Him’ in the salvation of others. (4) For His free disposal. ‘Be it unto me according to Thy Word.’ ‘Let Him do with me as seemeth good in His sight.’ ‘Not my will, but Thine be done.’ Such self-surrender the soul of true religion. ‘Religion’ a binding ourselves over to the Lord. No man can serve two masters. Every man and woman either for Christ or for His adversary. II. Its . Such surrender— (1) A willing and cheerful one. ‘The Lord loveth a cheerful giver.’ ‘Not by constraint, but willingly.’ Christ’s people willing in the ‘day of His power.’ (2) A whole and entire one. No part kept back. Body, soul, and spirit given up. All we are and all we have. ‘Holiness to the Lord’ written on the bells of the horse-bridle. Every ‘pot’ holiness unto the Lord. ‘Not a hoof left behind’ for the enemy. (3) A present and eternal one. Made now. Not put off till to-morrow. No deferring till a more convenient season. The surrender required now. Not to make it now is a refusal. Made now, it is made for ever. No taking back the gift. The sacrifice bound with the cords of a divine and undying love to the horns of the altar. III. The GROUND of it. ‘His desire is towards me.’ The desire that of a husband to the wife of his choice. Similar language used of Eve in regard to her husband (Genesis 3:16). A man’s wife the desire of his eyes (Ezekiel 24:16; Ezekiel 24:18). The desire of Christ towards a sinner that of a Saviour and a Husband. His desire towards us the ground of ours towards Him. We love Him because He first loved us. ‘I am Thy servant; thou hast loosed my bonds.’ His desire towards the Church composed of perishing sinners, a desire— (1) To save and bless it. ‘He loved the Church and gave Himself for it.’ His desire towards sinners brought Him from heaven, and then nailed Him to the Cross for their sake. His desire towards His redeemed such that He can withhold no good thing for them. His care and concern for His Church that of a husband for his wife. Bears with her infirmities, sympathizes with her sorrows, protects her from danger, comforts her in trouble, provides for her wants, prepares for her a home. (2) To possess it as His own. ‘He gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people.’ His desire, that they may both be ‘brought to Him, and kept in Him’ (John 10:16; John 17:11). (3) To have it with Himself for ever. Is gone to heaven to prepare a place for them, that where He is, there they may be also. Hence His intercessory prayer: ‘Father, I will that they also whom Thou hast given Me be with Me where I am’ (John 14:3; John 17:24). Rises from His Throne of glory to meet and welcome the liberated spirit of His faithful servant (Acts 7:55). Observe the individuality of the desire. ‘His desire is towards me.’ Faith’s triumph, and the soul’s comfort in that little word me. Every sinner that accepts of Jesus as a Saviour warranted to employ the language. True even of the sinner before he accepts the Saviour. His desire also towards the unsaved one; for, did He not come ‘to seek and to save that which was lost?

Song of Solomon 7:11-13

THE BRIDE’S Son 7:11-13 Come, my beloved, Let us go forth into the field; Let us lodge in the villages. Let us get up early to the vineyards; Let us see if the vine flourish, If the tender grapes appear, And the pomegranates bud forth: There will I give thee my loves. The mandrakes give a smell, And at our gates Are all manner of pleasant fruits, New and old, Which I have laid up For thee, O my beloved. Shulamite speaks, in reply to the King, as having her heart on her native fields and vineyards—the rural scenes and employments in which she had been brought up. These more attractive to her pure and simple mind, with its genuine love of nature, than the splendour and ceremony of a court. Probably the wish also present, that her native locality might enjoy the benefit of her exaltation. But for all this, or whatever might be the object of her proposal, her Beloved must go along with her. Painful now any thought of separation from him. His presence and society her only earthly happiness and joy. The Church of Christ and believers individually, happy as the Bride of the Son of God, look out in pity and in the bowels of their Lord, on the lands of the heathen, and a world lying in wickedness, to which they had themselves belonged. Thus the Church of Pentecost soon ‘went everywhere preaching the Word.’ This according to the will and commission of her Lord. ‘Go ye into all the world,’ &c. ‘Ye shall be witnesses unto Me in Judea and Samaria, even unto the uttermost ends of the earth.’ The apostles and disciples were to begin at Jerusalem, but not to stop there. Strictly, the resolution of the Church at Antioch, under the direction of the Holy Ghost, the first full verification of the text (Acts 13:1, &c.). Subsequently, a second made by the apostles, to visit the places among the heathen where they had preached the Gospel, and ‘to see how they did (Acts 15:36). Shulamite’s ‘come’ an echo of her Beloved’s (Chron. Son 2:10-13).

The Church, in time, responds to Christ’s Call, and pleads the fulfilment of His promise. The text suggestive of The Church’s Calling.That calling a Missionary one. The Church called to carry out the Mission of Christ into all the world. To be no longer the spring shut up, but streams flowing forth. Made the bearer of the glad tidings of a Saviour intended for all people. Christ is to be set up as an ensign in every land. That ensign to be carried and displayed by the Church (Isaiah 11:12; Psalms 60:4). The ‘day of good tidings’ to be shared in by a perishing world. The King’s commission to his servants, to go out into the hedges and highways, the streets and lanes of the city, to invite in the poor and needy, and even to compel them to come to the marriage feast. The Gospel to be preached in the ‘villages,’ as well as the large centres of population. But observe—

1. The Lord’s presence with the Church necessary for success in her efforts for the evangelization of the world. Shulamite’s language to the King that of the evangelistic Church pleading with Christ for His presence. ‘Come, my beloved, let us go forth,’ &c. Moses’ pleading with God to be that of the minister and missionary before going forth to deliver his message: ‘If Thy presence go not with us, carry us not up hence.’ Preparation important; but Christ’s presence and power essential. Christ’s word to the faithful and thoughtful preacher that to Gideon as the Lord looked on him: ‘Go in this thy might: have not I sent thee?’ Christ’s promise to His sent servants: ‘Lo I am with you alway.’ The promise, however, to be pleaded in prayer, and laid hold of by faith. The resolve of the Apostles: ‘We will give ourselves to prayer and the ministry of the Word.’
2. Christ’s presence necessary also for His servants’ strength and refreshment in the midst of their labours. Christ wont at times to take His disciples apart (Mark 6:31; John 18:2). Himself whole nights in prayer. The Gospel-fishermen’s nets to be mended in private, as well as managed in public. To teach others successfully, we need to be taught successively ourselves.

The wheels of the Gospel chariot the better for frequent oiling. To be ‘endued with fresh power from on high,’ the preacher needs to ‘tarry’ awhile with the Master. The lamp shines more brightly in the pulpit after being trimmed in the closet. Christ’s presence lightens the preacher’s labour, and carries him over every difficulty. In labour or rest, the Master’s presence the faithful servant’s Paradise. Nature only lovely and delightful, when the Lord of Nature is with him. 3. Love to Christ to characterize every preacher of the Gospel. Shulamite’s language to the King: ‘Come, my Beloved.’ Love to Christ the source of ministerial devotedness, and the secret of ministerial success. The motto of the prince of preachers. ‘The love of Christ constraineth us.’ The charge: ‘Feed my lambs; feed my sheep,’ only given to Peter after the thrice-repeated declaration of his love to the Master. The preacher to labour as a portion of the Bride of Him whom he preaches, and as therefore having a personal interest in the work. ‘The Spirit and the Bride say, Come.’ 4. Promptness and diligence necessary in the Church’s discharge of her calling. ‘Let us get up early to the vineyards.’ The text of John Wesley’s last sermon, preached after a laborious ministry of above half a century,—‘The King’s business requireth haste.’ His own practice was to rise at four o’clock. The New Testament Church early and zealous in its labours for the evangelization of the world. The Apostle, some time before his death, speaks of the Gospel as having been preached ‘in all the world,’ and ‘to every creature under heaven’ (1 Col 1:6; Colossians 1:23). Need for promptness. Men dying at the rate of one every second. Thousands dying daily without Christ, and without even the knowledge of Him. Vast ‘fields’ open, and ‘white to the harvest.’ 5. The Church to inquire carefully into the success of the Gospel and the spiritual state of the world, both at home and abroad. Ministers and missionaries not merely to preach and labour, but to look for results. The work the servant’s, and the success the Master’s. True, but success promised, and to be expected. God’s promise that His Word shall not return to him ‘void.’ Generally the faithful and prayerful labourer who expects most, the most successful.

Fulfilment of divine promises in regard to the Church and the world to be believingly and earnestly looked for. All flesh to see the salvation of God. The knowledge of the Lord to cover the earth. Men to be blessed in Christ, and all nations to call Him blessed. Christ to inherit all nations. The people to be gathered to Shiloh.

The idols to be utterly abolished. 6. The believer’s love to Christ to be displayed in his diligently carrying out the Saviour’s wish in regard to the evangelization of the world, and the conversion of sinners to himself. ‘There will I give thee my loves.’ The Church and believer’s warmest love to Christ found in connection with their most self-denying labours in making Him known to others. The believer then most acceptable to Christ, when caring most for the souls whom He bought with His blood. His ‘loves’ given best to his Lord when going in His bowels and in His steps after the sheep that was lost. ‘There,’—not on the couch of selfish care and indulgence, but in the place of labour and sacrifice, in the spirit and work of His Master, does He give Him his ‘loves.’ 7. The Church’s aim to bring forth spiritual children to Christ. ‘The mandrakes give a smell.’ The mandrake a very strong smelling plant’ growing in Palestine. The fruit, gathered in wheat harvest or the month of May, and perhaps other parts of the plant, thought by the Orientals to favour conception (Genesis 30:14-16). The Church to be ‘a joyful mother of children.’ ‘Married’ to Christ that ‘she may bring forth fruit unto God’ (Romans 7:4). The part of faithful ministers and others to ‘travail in birth until Christ be formed’ in the souls of others. When Zion, in her ministers and members, travails, she brings forth her children (Isaiah 66:8). The preaching of the Gospel, accompanied by faith, love, and prayer, on the part both of preacher and people, the true means of the Church’s spiritual conception. 8. The result of the Church’s labours an abundance of spiritual fruit. ‘At (or over) our gates (or door, according to the practice in Eastern houses) are all manner of pleasant fruits.’ Such fruits the sample and foretaste of what was to come. The Church’s fruits an acceptable gift to Christ. ‘My soul desired the first ripe fruit.’ ‘I have chosen you and ordained you, that ye should go and bring forth fruit. Herein is My Father glorified, that ye bring forth much fruit.’ The minister’s true ambition to have many souls to present to Jesus at His coming. ‘Here am I and the children whom thou hast given me.’ The most ‘pleasant fruits’ to Christ, the souls whom He has redeemed with His blood, sought out and brought to Him by His loving people. These fruits both ‘new and old.’ The Church’s converts from both Jews and Gentiles, those of the Old Covenant as well as the New, those that were ‘nigh,’ as well as those who had been ‘afar off.’ In the New Testament Church the graces of the age of the Law increased by those of that of the Gospel. ‘Instead of the fathers shall be the children.’ Believers not to be satisfied with first principles, but to go on unto perfection (Hebrews 6:1). 9. All the Church’s works to be begun and carried on for Christ. ‘Which I have laid up for thee, O my beloved.’ Believers to do what they do ‘heartily, as to the Lord, and not unto men.’ Love to Christ to be the mainspring of the believer’s labours. The salvation of a soul to be dear, but the glory of Christ still dearer. The salvation of souls to be dearest because Christ’s glory is bound up with it. The strongest motive with a faithful and loving labourer, that Christ shall ‘see of the travail of his soul and be satisfied.’ Love considers that best bestowed which is bestowed on its object. Mary’s precious ointment best employed in anointing her Saviour’s feet. All services now lovingly done for Christ to be one day called for, acknowledged, and rewarded. ‘Inasmuch as ye have done it unto one of the least of these, my brethren, ye have done it unto me.’