Song 1:3-6 | JFB | STEP | 3. Rather, "As regards the savor of thy ointments, it is good" [Maurer]. In , , the Bridegroom reciprocates the praise of the bride in the same terms. thy name-- Christ's character and office as the "Anointed" ( ; ), as "the savor of ointments" are the graces that surround His person ( , ). , in its fullest sense, applies to Him. The holy anointing oil of the high priest, which it was death for anyone else to make (so ), implies the exclusive preciousness of Messiah's name ( - ). So Mary brake the box of precious ointment over Him, appropriately ( ), the broken box typifying His body, which, when broken, diffused all grace: compounded of various spices, &c. ( ; 2:9); of sweet odor ( ). poured-- ( ; ). therefore-- because of the manifestation of God's character in Christ ( , ). So the penitent woman ( , 38, 47). virgins-- the pure in heart ( ; ). The same Hebrew is translated, "thy hidden ones" ( ). The "ointment" of the Spirit "poured forth" produces the "love of Christ" ( ).

‏ Song of Solomon 1:3-6

3. Rather, "As regards the savor of thy ointments, it is good" [Maurer]. In So 4:10, 11, the Bridegroom reciprocates the praise of the bride in the same terms.

thy name--Christ's character and office as the "Anointed" (Is 9:6; 61:1), as "the savor of ointments" are the graces that surround His person (Psa 45:7, 8). Ec 7:1, in its fullest sense, applies to Him. The holy anointing oil of the high priest, which it was death for anyone else to make (so Ac 4:12), implies the exclusive preciousness of Messiah's name (Ex 30:23-28, 31-38). So Mary brake the box of precious ointment over Him, appropriately (Mr 14:5), the broken box typifying His body, which, when broken, diffused all grace: compounded of various spices, &c. (Col 1:19; 2:9); of sweet odor (Ep 5:2).

poured--(Is 53:12; Ro 5:5).

therefore--because of the manifestation of God's character in Christ (1Jo 4:9, 19). So the penitent woman (Lu 7:37, 38, 47).

virgins--the pure in heart (2Co 11:2; Re 14:4). The same Hebrew is translated, "thy hidden ones" (Psa 83:3). The "ointment" of the Spirit "poured forth" produces the "love of Christ" (Ro 5:5).

4. (1) The cry of ancient Israel for Messiah, for example, Simeon, Anna, &c. (2) The cry of an awakened soul for the drawing of the Spirit, after it has got a glimpse of Christ's loveliness and its own helplessness.

Draw me--The Father draws (Joh 6:44). The Son draws (Jr 31:3; Ho 11:4; Joh 12:32). "Draw" here, and "Tell" (So 1:7), reverently qualify the word "kiss" (So 1:2).

me, we--No believer desires to go to heaven alone. We are converted as individuals; we follow Christ as joined in a communion of saints (Joh 1:41, 45). Individuality and community meet in the bride.

run--Her earnestness kindles as she prays (Is 40:31; Psa 119:32, 60).

after thee--not before (Joh 10:4).

king ... brought me into--(Psa 45:14, 15; Joh 10:16). He is the anointed Priest (So 1:3); King (So 1:4).

chambers--Her prayer is answered even beyond her desires. Not only is she permitted to run after Him, but is brought into the inmost pavilion, where Eastern kings admitted none but the most intimate friends (Es 4:11; 5:2; Psa 27:5). The erection of the temple of Solomon was the first bringing of the bride into permanent, instead of migratory, chambers of the King. Christ's body on earth was the next (Joh 2:21), whereby believers are brought within the veil (Ep 2:6; He 10:19, 20). Entrance into the closet for prayer is the first step. The earnest of the future bringing into heaven (Joh 14:3). His chambers are the bride's also (Is 26:20). There are various chambers, plural (Joh 14:2).

be glad and rejoice--inward and outward rejoicing.

in thee--(Is 61:10; Php 4:1, 4). Not in our spiritual frames (Psa 30:6, 7).

remember--rather, "commemorate with praises" (Is 63:7). The mere remembrance of spiritual joys is better than the present enjoyment of carnal ones (Psa 4:6, 7).

upright--rather, "uprightly," "sincerely" (Psa 58:1; Ro 12:9); so Nathanael (Joh 1:47); Peter (Joh 21:17); or "deservedly" [Maurer].

5. black--namely, "as the tents of Kedar," equivalent to blackness (Psa 120:5). She draws the image from the black goatskins with which the Scenite Arabs ("Kedar" was in Arabia-Petræa) cover their tents (contrasted with the splendid state tent in which the King was awaiting His bride according to Eastern custom); typifying the darkness of man's natural state. To feel this, and yet also feel one's self in Jesus Christ "comely as the curtains of Solomon," marks the believer (Ro 7:18, &c.; 8:1); 1Ti 1:15, "I am chief"; so she says not merely, "I was," but "I am"; still black in herself, but comely through His comeliness put upon her (Eze 16:14).

curtains--first, the hangings and veil in the temple of Solomon (Eze 16:10); then, also, the "fine linen which is the righteousness of saints" (Re 19:8), the white wedding garment provided by Jesus Christ (Is 61:10; Mt 22:11; 1Co 1:30; Col 1:28; 2:10; Re 7:14). Historically, the dark tents of Kedar represent the Gentile Church (Is 60:3-7, &c.). As the vineyard at the close is transferred from the Jews, who had not kept their own, to the Gentiles, so the Gentiles are introduced at the commencement of the Song; for they were among the earliest enquirers after Jesus Christ (Mt 2:1-12): the wise men from the East (Arabia, or Kedar).

daughters of Jerusalem--professors, not the bride, or "the virgins," yet not enemies; invited to gospel blessings (So 3:10, 11); so near to Jesus Christ as not to be unlikely to find Him (So 5:8); desirous to seek Him with her (So 6:1; compare So 6:13; 7:1, 5, 8). In So 7:8, 9, the bride's Beloved becomes their Beloved; not, however, of all of them (So 8:4; compare Lu 23:27, 28).

6. She feels as if her blackness was so great as to be gazed at by all.

mother's children--(Mt 10:36). She is to forget "her own people and her father's house," that is, the worldly connections of her unregenerate state (Psa 45:10); they had maltreated her (Lu 15:15, 16). Children of the same mother, but not the same father [Maurer], (Joh 8:41-44). They made her a common keeper of vineyards, whereby the sun looked upon, that is, burnt her; thus she did "not keep her own" vineyard, that is, fair beauty. So the world, and the soul (Mt 16:26; Lu 9:25). The believer has to watch against the same danger (1Co 9:27). So he will be able, instead of the self-reproach here, to say as in So 8:12.