Take me away with you. Let’s hurry. The king has brought me into his rooms. We will be glad and rejoice in you. We will praise your love more than wine! They are right to love you.
Parallel Translations
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Take me away with you. Let’s hurry. The king has brought me into his rooms. We will be glad and rejoice in you. We will praise your love more than wine! They are right to love you.
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Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee.
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Draw me, we will run after thee; the king hath brought me into his chambers; we will be glad and rejoice in thee, we will find thy love more fragrant than wine! sincerely do they love thee.
Cross-references (36)
Passages linked to Song of Solomon 1:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Hosea 11:4 I drew them with cords of a man, with ties of love; and I was to them like those who lift up the yoke on their necks; and I bent down to him and I fed him.
- John 6:44 No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day.
- Psalms 45:14-15 She shall be led to the king in embroidered work. The virgins, her companions who follow her, shall be brought to you. With gladness and rejoicing they shall be led. They shall enter into the king’s palace.
- John 12:32 And I, if I am lifted up from the earth, will draw all people to myself.”
- Jeremiah 31:3 Yahweh appeared of old to me, saying, “Yes, I have loved you with an everlasting love. Therefore I have drawn you with loving kindness.
- Psalms 149:2 Let Israel rejoice in him who made them. Let the children of Zion be joyful in their King.
- Song of Solomon 1:2-3 Let him kiss me with the kisses of his mouth; for your love is better than wine. Your oils have a pleasing fragrance. Your name is oil poured out, therefore the virgins love you.
- Song of Solomon 3:4 I had scarcely passed from them, when I found him whom my soul loves. I held him, and would not let him go, until I had brought him into my mother’s house, into the room of her who conceived me.
- Isaiah 25:8 He has swallowed up death forever! The Lord Yahweh will wipe away tears from off all faces. He will take the reproach of his people away from off all the earth, for Yahweh has spoken it.
- Isaiah 45:25 All the offspring of Israel will be justified in Yahweh, and will rejoice!
- Isaiah 61:3 to provide for those who mourn in Zion, to give to them a garland for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, that they may be called trees of righteousness, the planting of Yahweh, that he may be glorified.
- Isaiah 63:7 I will tell of the loving kindnesses of Yahweh and the praises of Yahweh, according to all that Yahweh has given to us, and the great goodness toward the house of Israel, which he has given to them according to his mercies, and according to the multitude of his loving kindnesses.
- Zechariah 9:9 Rejoice greatly, daughter of Zion! Shout, daughter of Jerusalem! Behold, your King comes to you! He is righteous, and having salvation; lowly, and riding on a donkey, even on a colt, the foal of a donkey.
- Matthew 25:10 While they went away to buy, the bridegroom came, and those who were ready went in with him to the wedding feast, and the door was shut.
- Luke 2:10 The angel said to them, “Don’t be afraid, for behold, I bring you good news of great joy which will be to all the people.
- Luke 22:19 He took bread, and when he had given thanks, he broke, and gave it to them, saying, “This is my body which is given for you. Do this in memory of me.”
- John 14:2-3 In my Father’s house are many homes. If it weren’t so, I would have told you. I am going to prepare a place for you. If I go and prepare a place for you, I will come again, and will receive you to myself; that where I am, you may be there also.
- Hebrews 12:1 Therefore let’s also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let’s run with perseverance the race that is set before us,
- Psalms 42:4 These things I remember, and pour out my soul within me, how I used to go with the crowd, and led them to God’s house, with the voice of joy and praise, a multitude keeping a holy day.
- Psalms 48:9 We have thought about your loving kindness, God, in the middle of your temple.
- Psalms 63:5 My soul shall be satisfied as with the richest food. My mouth shall praise you with joyful lips,
- Psalms 103:1-2 Praise Yahweh, my soul! All that is within me, praise his holy name! Praise Yahweh, my soul, and don’t forget all his benefits,
- Psalms 111:4 He has caused his wonderful works to be remembered. Yahweh is gracious and merciful.
- Psalms 119:32 I run in the path of your commandments, for you have set my heart free.
- Psalms 119:60 I will hurry, and not delay, to obey your commandments.
- Song of Solomon 2:3-5 As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, his fruit was sweet to my taste. He brought me to the banquet hall. His banner over me is love. Strengthen me with raisins, refresh me with apples; for I am faint with love.
- Zephaniah 3:14 Sing, daughter of Zion! Shout, Israel! Be glad and rejoice with all your heart, daughter of Jerusalem.
- John 21:15-17 So when they had eaten their breakfast, Jesus said to Simon Peter, “Simon, son of Jonah, do you love me more than these?” He said to him, “Yes, Lord; you know that I have affection for you.” He said to him, “Feed my lambs.” He said to him again a second time, “Simon, son of Jonah, do you love me?” He said to him, “Yes, Lord; you know that I have affection for you.” He said to him, “Tend my sheep.” He said to him the third time, “Simon, son of Jonah, do you have affection for me?” Peter was grieved because he asked him the third time, “Do you have affection for me?” He said to him, “Lord, you know everything. You know that I have affection for you.” Jesus said to him, “Feed my sheep.
- 1 Corinthians 11:23-26 For I received from the Lord that which also I delivered to you, that the Lord Jesus on the night in which he was betrayed took bread. When he had given thanks, he broke it and said, “Take, eat. This is my body, which is broken for you. Do this in memory of me.” In the same way he also took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink, in memory of me.” For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.
- Ephesians 2:6 and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus,
- Psalms 98:4-9 Make a joyful noise to Yahweh, all the earth! Burst out and sing for joy, yes, sing praises! Sing praises to Yahweh with the harp, with the harp and the voice of melody. With trumpets and sound of the ram’s horn, make a joyful noise before the King, Yahweh. Let the sea roar with its fullness; the world, and those who dwell therein. Let the rivers clap their hands. Let the mountains sing for joy together. Let them sing before Yahweh, for he comes to judge the earth. He will judge the world with righteousness, and the peoples with equity.
- Ephesians 6:24 Grace be with all those who love our Lord Jesus Christ with incorruptible love. Amen.
- Philippians 2:12-13 So then, my beloved, even as you have always obeyed, not only in my presence, but now much more in my absence, work out your own salvation with fear and trembling. For it is God who works in you both to will and to work, for his good pleasure.
- Philippians 3:3 For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh;
- Philippians 4:4 Rejoice in the Lord always! Again I will say, “Rejoice!”
- 1 Peter 1:8 whom, not having known, you love. In him, though now you don’t see him, yet believing, you rejoice greatly with joy that is unspeakable and full of glory,
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain Kedar was Ishmael’s son, of whom came the Arabians…
Kedar was Ishmael’s son, of whom came the Arabians that dwelt in tents.
Which within were all set with precious stones and Jewels.
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The Church confesseth her spots and sin, but hath confidence in the favor of Christ.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Son 1:4 Draw me, we will run after thee:…
Son 1:4 Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee.
Ver. 4. Draw me.] Those very virgins, though they love Christ, and are affected with his incomparable sweetness, to the slighting of earthly vanities, and all tasteless fooleries of this present life, yet are they sensible of sundry obstacles and back-biasses, which cause them to call for help from heaven, "Draw me," &c., scil., by the effectual working of thy mighty Spirit, and by "the cords of kindness," {Hos 11:4} that irresistible grace of thine, whereby thou dost fortiter, but yet suaviter, powerfully, but yet sweetly work upon the wills of them that belong to thee; and by a merciful violence pull them out of Satan’s paws, yea, bring them from the jaws of hell to the joys of heaven. {Jer 31:3}
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We will run after thee.] We will not only follow thee, as the straw follows the jet, or as iron the loadstone, as the seaman’s needle doth the north pole, or as the hop in its growing follows the course of the sun from east to west, winding about the pole, and will rather break than do otherwise; but we will "fulfil after thee," {a} as Caleb did; {Num 14:24} we will "run after thee," as David did; yea, we will so "run," {Psa 119:32} that we may obtain, "finish our course, and receive our crown," {2Ti 4:7-8} whereof we shall not fail, if we run regularly, run forthright, {Pro 4:25} run after Christ, as the Church here promiseth to do, and not step before him, as Peter presumed to do, and therefore heard, "Get thee behind me, Satan." {Mat 16:23} Christ is our "forerunner, gone before us into heaven." {Heb 6:10} We must "come after him," {Luk 9:23} press his footsteps, {1Pe 2:21} follow him close, {Mat 16:24 Eph 5:1} and, having him ever in our eye, "run with patience the race that is set before us." {Heb 12:1-2} Rubs and remoras {delays} we shall be sure to meet with, but that must not make us stop or step back. Christ ran with a courage, though he ran with the cross upon his shoulders all the way. "Gird up your loins," {1Pe 1:13} and do likewise. Run to get the race, said blessed Bradford to his fellow sufferers, you are even almost at your journey’s end. If there be any way to heaven on horseback, it is by the cross. Look to the joy that is set before you, as Christ did; "steal a look from glory," as Moses did, απεβλεπε, {Heb 11:26} "lest ye be wearied and faint," or "loosened," εκλυομενοι, {Heb 12:3} as the nerves are in a swoon or palsy. "Lift up the hands that hang down, and the feeble knees." {Heb 12:12} Lift up your feet, as Jacob did, {Gen 29:1, marg.} after the vision at Bethel, and take long strides to Christ. Think thou hearest him say, as Cicero did once to his friend, Quamobrem, si me amas tantum, quantum profecto amas, si dormis, expergiscere; si stas, ingredere; si ingrederis, curre; si curris, advola. Credibile non est quantum ego in amore et fide tua ponam, {b} i.e., Wherefore if thou lovest me, as I am sure thou dost, if thou be asleep, wake thyself; if thou standest stilI, set forward; if thou art upon thy way, run to me; if thou art a-running, fly to me: little dost thou think how much I set by thy love and faithfulness. Therefore haste, haste, haste. "The joy of the Lord shall be thy strength," {Neh 8:10} so that thou shalt "walk and not be weary, run and not faint." {Isa 40:31}
The king hath brought me into his chambers.] Into the bridechamber of heaven, and hath "made me sit together in heavenly places in Christ Jesus," mine head and husband, {Eph 2:6} yea, into the inward part of the bedchamber, as the word here used signifieth, {Son 3:4} there to have familiarity with him, that I may be filled with his graces, {Joh 1:16} and bring forth fruit to God. {Rom 7:4}
We will be glad and rejoice in thee.] Be glad inwardly, and rejoice outwardly; not in thy love tokens so much as in thyself. Vix diligitur Iesus propter Iesum. They that rejoice in anything but Christ, "rejoice in a thing of nought" (Amo 6:13, with Son 1:4-6). The beginning of epistles and letters anciently was Gaudete in Domino, rejoice in the Lord.
We will remember thy love.] Or, Rehearse it. Men cannot but think and speak much of what they love and like. If David’s "heart be inditing a good matter," a song of love, his "tongue" will soon be the "pen of a ready writer." {Psa 45:1-2} And as people, when drunk with wine, wherein is excess, are apt to sing and shout; so those that are filled with the Spirit cannot but utter those magnalia Dei, the wonderful works of God, {Act 2:11} yea, express their spiritual jollity in "psalms, and hymns, and spiritual songs." {Eph 5:18-19}
The upright love thee.] Heb., Uprightness; the abstract for the concrete, as pride for proud, {Jer 50:31} rebellion for rebellious. {Eze 2:7} This seemeth to be added to exclude hypocrites, those hangers on. They seem to love God, none more, but it is from the teeth outward only; and Christ may well say to them, as she did to Samson, "How canst thou say thou lovest me, when thy heart is not with me?" {Jdg 16:15} Their hearts are upon their covetousness, then when with their mouths they make love, {Eze 33:31} as the eagle hath his eye upon the prey when he soareth highest toward heaven. They follow Christ more for the loaves than for love, {Joh 6:26} they "serve not God, but serve themselves" {Rom 16:18} upon him; they serve him for gain, as children will not say their prayers unless we promise them their breakfasts. Sincerity is an utter enemy to sinisterity.
{a} "John fulfilled his course." {Act 13:25}
{b} Cicero, Epist. Fami’.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Draw me; by thy grace and Holy Spirit effectually…
Draw me; by thy grace and Holy Spirit effectually inclining my heart to come unto thee, as this phrase implies, Jer 31:3; Hos 11:4; Joh 6:44,45. As thou hast outwardly called and invited me, so do thou inwardly move me, who am naturally averse and backward to follow thee.
We; both I thy spouse, and the virgins my companions. And this change of numbers teaches us that the spouse in this book is one great body, consisting of many members, of whom therefore he speaks sometimes in the singular, and sometimes in the plural number.
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Will run after thee; will follow thee readily, and cheerfully, and swiftly; which is opposed to her former sluggishness and listlessness. We will not receive thy grace in vain, but will improve it, and co-operate with it, and stir up all our strength to serve and obey thee.
The king; Christ, my Husband and Lord, the King of his church, as he is oft called, the King of kings, &c.
Hath brought me, Heb. hath caused me to come, by drawing me as I desired. He hath answered my prayer.
Into his chambers, where I may most freely and familiarly converse with him, and enjoy him. He hath taken me into intimate communion with himself. These
chambers seem to note either,
1. Those heavenly mansions into which believers are sometimes said to be brought, even in this life, as Eph 2:6, because they have a lively faith, and a well-grounded hope and assurance, and some comfortable foretastes of that blessed state. Or rather,
2. Those places and conditions upon earth in which they enjoy the special favour and fellowship of God in Christ, as the public assemblies, in which Christ is in a peculiar manner present, Mat 18:20, where his word and ordinances are dispensed, and where he poureth forth his Spirit and blessings, and speaks great peace, and gives forth his loves unto his people. Yea, even the private closets wherein believers enjoy much of Christ, by prayer, and praise, and reading, and meditation, are such chambers also; for it is not the place, but the state, or privilege, which is here signified, and which is considerable.
In thee; or, for thee; in or for thy love and favour to us, which is the principal cause of our joy.
Remember, or commemorate, or celebrate. This shall be the matter of our thoughts and discourses.
The upright; those chaste and sincere virgins mentioned Son 1:3, who are here opposed to hypocritical professors.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Wesley 1765 · Public Domain Draw me - By thy grace and Holy Spirit.…
Draw me - By thy grace and Holy Spirit. We - Both I, thy spouse, and the virgins, my companions. And this change of numbers teaches us that the spouse is one great body, consisting of many members. Run - Will follow thee readily, cheerfully, and swiftly. The king - Christ, the king of his church, hath answered my prayer. Chambers - Where I may freely converse with him, and enjoy him. He hath taken me into intimate communion with himself. Remember - This shall be the matter of our thoughts and discourses.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 4. Draw me] Let me have the full…
Verse 4. Draw me] Let me have the full assurance of thy affection.
We will run after thee] Speaking in the plural through modesty, while still herself is meant.
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The king hath brought me] My spouse is a potentate, a mighty king, no ordinary person.
Into his chambers] He has favoured me with his utmost confidence.
The upright love thee.] The most perfect and accomplished find thee worthy of their highest esteem.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Son 1:4. Draw me — By thy grace and…
Son 1:4. Draw me — By thy grace and Holy Spirit. We will — Both I, thy spouse, and the virgins, my companions. And this change of numbers teaches us, that the spouse is one great body, consisting of many members; run after thee — Will follow thee readily, cheerfully, and swiftly. The king hath brought me, &c. — Christ, the king of his church, hath answered my prayer; into his chambers — Where I may freely converse with him, and enjoy him. He hath taken me into intimate communion with himself. We will remember thy love, &c. — This shall be the matter of our thoughts and discourses.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain 4. After thee, belongs grammatically to the draw me.…
4. After thee, belongs grammatically to the draw me. The Hebrew, like all oriental languages, is very defective in logical and connective particles, such as abound in English, and give direction to the thought, as but, then, indeed, etc. The king has indeed brought me into his chambers, or pavilions, but I am glad and rejoice in thee, that is, in the Beloved, not “the king.”
This verse is a soliloquy of one who, amid the splendours of a royal tent, finds home to be, not where she lives, but where she loves. The same tells that “the king” has brought her there, apparently that, impressed with the magnificence of his apartments, she may consent to become one of its inmates.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 4. Draw me, we will run after thee] Better,…
4. Draw me, we will run after thee] Better, Draw me after thee, that we may run. This rendering is contrary to the Heb. accents, which connect after thee with run, but in that case it is difficult to see who are meant by we. By taking the words as suggested we get the maiden and her deliverer as subjects, and the next clause then does not require to be taken as a hypothetical clause, as it must be if after thee is connected with run. It is simply a statement of the dangerous position from which she calls upon her lover to deliver her.
we will be glad and rejoice in thee] These are the words of the court ladies, continuing the speech of Son_1:3.
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we will remember thy love more than wine] Rather, we will celebrate thy caresses more than wine. Nazkîrâh means literally ‘to commemorate,’ ‘to keep in memory,’ but this easily passes over into the signification of praising or celebrating. Cp. Psa_20:7, “we will make mention of the name of Jehovah.” In 1Ch_16:4 the word is used absolutely, in the meaning ‘to celebrate’ (R.V.), and this is perhaps the best rendering here.
the upright] Rather, in uprightness, R.V. margin, or rightly, R.V. Rightly do they, viz. the maidens, Son_1:3, love thee.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (4) The king hath brought me.—The dramatic theory of…
(4) The king hath brought me.—The dramatic theory of the poem (see Excursus II.) has been in a great measure built up on interpretations given to this verse. We understand it as a repetition, in another form, of the protestation of love made in Son_1:1-3. Like them, it forms a stanza of five lines. The clause, “the king hath brought,” &c, is—in accordance with a common Hebrew idiom, where an hypothesis is expressed by a simple perfect or future without a particle (comp. Pro_22:29; Pro_25:16)—to be understood, “Even should the king have brought me into his chambers, yet our transport and our joys are for thee alone; even then we would recall thy caresses, those caresses which are sweeter than wine.”
The upright love thee.—Marg., they love thee uprightly; Heb., meysharîm, used in other places either (1) in the abstract, “righteousness,” &c, Psa_17:2; Psa_99:4; Pro_8:6 (so LXX. here); or (2) adverbially, Psa_58:2; Psa_75:3 (and Son_7:9 below; but there the Lamed prefixed fixes the adverbial use). The Authorised Version follows the Vulg., Recti diligunt te, and is to be preferred, as bringing the clause into parallelism with the concluding clause of Son_1:3 : “Thou who hast won the love of all maidens by thy personal attractions, hast gained that of the sincere and upright ones by thy character and thy great name.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Draw me, we will run after thee: the king…
Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will make mention of thy love more than of wine: rightly do they love thee. This is best taken as all spoken by the bride. It is the language of the purest affection and adoring admiration. "I drew them," God says, (Hos_11:4) "with cords of a man, with bands of love." "The Lord appeared of old unto me," says Jeremiah, (Jer_31:3) "saying, Yea, I have loved thee with an everlasting love: therefore with loving kindness have I drawn thee." In the same sense the Greek word elkuein is used by our Lord himself of the Father drawing to the Son, and of the Son, uplifted on the cross, "drawing" all men unto him. (cf. Joh_6:44 Joh_12:32) If the spiritual meaning of the whole poem is admitted, such language is quite natural. The king"s chambers are the king"s own rooms in the palace, i.e. his sleeping, rooms and sitting rooms the penetralia regis. We may take the preterite as equivalent to the present; i.e. "The king is bringing me into closest fellowship with himself, not merely as a member of his household, but as his chosen bride." The concluding words have caused much discussion. The meaning, however, is the same whether we say, "The upright love thee," or "Thou art rightly loved." The intention is to set forth the object of love as perfect. The plural, is used to signify the abstract of the word, thought, or act; i.e. "righteous," for "rightly"; (cf. Psa_58:2 Psa_75:3) but the best critics think it could not be the abstract for the concrete plural, as in the Vulgate, Recti diligunt re. The same use of the word is seen in Son_7:9, "The best wine that teeth down smoothly for my beloved". (cf. Pro_23:31) Before going further in the song, it is well to observe how chaste, pure, and delicate is the language of love; and yet, as Delitzsch has pointed out, there is a mystical, cloudy brightness. We seem to be in the region of the ideal. It is not a mere love song, though it may have been the commemoration of an actual past. The Eastern form of the words may be less suited to our taste than it would be to those who first embraced Christianity, and to the nineteenth century than to the first; but the loving rapture of the Church in fellowship with the Saviour is certainly seeking a more vivid expression in song, and there are many of the most simple-minded and devoted Christians whose joy in Christ pours itself out freely in strains not much less fervid and almost as sensuous as anything to be found in Solomon"s Song. Some are beginning to remonstrate against this freedom of devotional language, but the instinct of the Church seems to justify it as the demand of the heart under the influence of the Word of God itself. Perhaps there is a state of religious feeling coming into the experience of Christians which will remove the veil from such a book as the Song of Songs, and we shall yet find that its language is needful and is not extravagant.
Vers. 4-8. The Christian soul, its trials and triumphs.
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The maiden who speaks has been separated unwillingly from her beloved, after whom she incessantly mourns; she is kept in the king"s chambers, the apartments of the women in his palace at Jerusalem. They ridicule her swarthy look, and she tells how her half-brothers had been unkind to her, and had made her work in the drudgery of the vineyards, beneath the scorching sun. Those about her wonder and scoff at her persistent affection. The story may be taken as telling of the Christian soul, its trials and triumphs.
I ITS TRIALS. The Christian soul may be:
1. Unwillingly deprived of conscious enjoyment of her Lord"s presence. How often in the psalms do we find the complaint of the Lord being "far from me," of the failure to realize his presence and his love! And how often the same thing occurs now! Our sun is hidden behind a cloud, and the soul grieves over her absent Lord.
2. Despised. This is another though a less trial. The child of God is a poor kind of creature in the world"s esteem, and it is not slow to let the believer know and feel its contempt. And with many this is a terrible thing. Not a few who would lead a forlorn hope and do any deed of daring that required only physical courage, will shrink and quail beneath the world"s scorn.
3. Persecuted and ill-used also, as she was who is spoken of here. So, too, is it and has been with the Christian soul. And often a man"s foes are they of his own household. Our Lord told us it would be so, and so they have found it; but have found also, as here, that he knows how to sustain his servants in this trial,
4. Mockery likewise has to be reckoned with. For though ver. 8 tells a truth which has very real and blessed. meaning in regard to the soul"s way to God, yet it seems to us to have been spoken mockingly, bidding her to whom it was spoken track the footprints of the sheep if she wanted to know where her beloved was, if she would persist in being so foolish. Such is the force of the words rendered, "If thou know not." They are contemptuous, and contain a sneer. But "cruel mockings" have been the lot of Christ"s people in all ages, and when we have to bear them we are not to be surprised "as if some strange thing had happened" unto us. But these verses tell not of trials alone, but of
II ITS TRIUMPHS. For:
1. Her soul still clave unto her beloved. (Ver. 4.) And so, notwithstanding the Christian soul may be by one cause or another held in captivity and "walk in darkness," yet it will all the more cry out after him whom it loveth, and remember his love more than any of the joys of earth. Thus the very design of her adversary is baffled, for her heart beats true to Christ still.
2. She is certain that Christ delights in her. Those about her may despise her because she is "black," because she seems contemptible in their sight. But she knows that the Lord looks upon her with different eyes, that in his sight she is "comely." Others may think what they wilt, but his estimate is everything to her, and that is as she would have it be.
3. She desires and obtains yet more of happy communion with him. (Vers. 7, 8) Often is it with the faithful soul that as the frown of Christ"s foes and her own deepen, the light of Christ"s countenance shines on her more steadily, brightly, and fully than ever. He drew her (ver. 4) by her need of his grace, and she ran after him, seeking that grace and finding it.
4. She knows that her present for of hardship and trial is not her true portion. "Why should I be as one that is veiled?" (margin), that is, one despised and despicable. She knows that such portion is not hers.
5. She cannot be moved. She is conqueror. So will it ever be. S.C.
Vers. 4-7. The soul"s joy in the love of God.
"The king hath brought me into his chambers," etc. If we may take this book as only an allegory, we find suggested in these verses this subject of the soul"s joy.
I SUCH JOY IS BECAUSE OF THE KING"S CHAMBERS. He has opened for her the unsearchable riches of his grace, "filled with all pleasant and precious riches". (cf. Pro_24:4)
II IS VERY GREAT. She will be glad and rejoice. She will "remember" his "love more than wine." That is, the soul"s joy is more than any earthly means of delight and exhilaration can afford.
III IS SHARED IN BY ALL THE SAINTS OF GOD. "The upright love thee." "No good thing will he withhold from them that walk uprightly." Our joy is heightened by the fact that those whom we most esteem count it their joy also.
IV HER OWN UNWORTHINESS DOES NOT SHUT HER OUT FROM IT. "I am black." "Since therefore I can hardly bear What in myself I see, How vile, how black, I must appear, Most holy God, to thee! "But oh! my Saviour stands between, In garments dyed in blood; "Tis he instead of me is seen When I approach to God.
The remembrance of her own unworthiness serves as a foil to set off the comeliness with which inwardly he has endowed her. "The king"s daughter is all glorious within". (cf. Eze_16:14) And as she thinks of her unworthiness she tells how it came to be so with her by the cruelty of others and her own neglect. They made her serve in such way that she became "black." How often our foes are they of our own household! But she, too, was neglectful. "My own vineyard have I not kept." Nevertheless, the king loved her.
V HENCE SHE WILL BE SATISFIED WITH NOTHING LESS THAN HIMSELF. "Tell me where thou feedest?" etc. (ver. 7). She appeals to him to bring her where he is. She desires to know the rest he can give. His "companions" will not compensate for him. (cf. "Whom have I in heaven but thee?" etc.; cf. Psa_42:9 Eze 34 Psa_25:4, 5 16:2, 3) S.C.
Divine attraction.
There is evidence of attraction throughout the physical universe. The earth draws all things upon it towards its centre; it draws the moon and keeps it revolving round itself. The sun draws the planets, which in their regular orbits unconsciously yield to the influence which he unconsciously exerts. We cannot study any bodies, however distant and however vast, without perceiving the power of attraction. And this power is as manifest in the molecule as in the mass; there is attraction in the smallest as in the greatest of material bodies. As the planets by gravitation are held in their courses by the sun, so are souls led to feel the attraction of our Saviour God. But whilst material things obey unwittingly, it is for spiritual natures consciously and voluntarily to yield to the spiritual attraction of him who is the Centre, the Law, the Life of all.
I THE SPIRITUAL DRAWING OF THE KING OF LOVE.
1. The language reveals a dread of being far from God. The soul cries, "Quicken me! lest I remain in death; turn me! lest I continue in error; draw me! lest I live at a distance from thee.
2. The language reveals a recognition of authority. The cry is to the King. Many are the attractions of the world. Trahit sua quemque voluptas. Yet these attractions should always be suspected, should sometimes be resisted. But when God draws, his is the drawing of royalty and of right.
3. The language reveals the power of love. "I drew them with cords of a man, with hands of love." "I will draw all men unto myself." Such are the declarations of infinite grace. Those whose souls they reach and touch cannot but seek to be laid hold of by the silken chains, and led and kept near their Lord. "O Christ, who hast prepared a place For us beside thy throne of grace, Draw us, we pray, with cords of love From exile to our home above.
II THE OBEDIENT FOLLOWING- OF THOSE WHO FEEL THE DIVINE ATTRACTION.
1. The drawing of the King proves its own effectiveness. "With loving-kindness have I drawn thee." The charm is felt, the summons is obeyed, the presence and society which bring spiritual blessing are sought.
2. There is eagerness and haste in the response. "He drew me, and I followed on, Glad to confess the voice Divine.
Running denotes interest and zeal. The willing following becomes a diligent and strenuous race. The soul finds in Christ a Divine Friend and Lover and Spouse, and in his society satisfaction that never cloys, and joy that never fails.
APPLICATION. Here we have the history of the Divine life in man, related in a few words. In providence, in revelation, in the incarnate Word, in the power of the spiritual dispensation, in all this God is drawing us. And every movement of the spirit, every impulse towards holiness, every true endeavour after obedience, may be regarded as the practical yielding to the Divine attraction. God"s work on earth is just "drawing" us; our religious life is just "running" after him. T.
The joyful celebration of Divine love.
The king is represented as conducting his friends and guests into his splendid palace, admitting them to the apartments reserved for his most intimate and favoured courtiers, and thus revealing to them his condescension and affection. Such treatment awakens their joy, and calls forth the celebration of his love. The whole scene is symbolical of the privileges and the sacred delights of those who share in the "shining of God"s countenance.
I DIVINE LOVE IS WORTHY OF BEING CELEBRATED.
1. It is undeserved love, and therefore love of pure compassion.
2. It is condescending love, on the part of the King of heaven towards poor, ignorant, and sinful man.
3. It is too often ill-requited love.
4. Yet it is bountiful and beneficent love.
5. It is sacrificing love love to display which costs God much.
6. It is forbearing, patient, constant love.
II THERE ARE MANY WAYS IN WHICH REDEEMED MEN MAY CELEBRATE THE DIVINE LOVE REVEALED TO THEM.
1. Its pre-eminence may be maintained. There may be other prerogatives and privileges which we may be tempted to make our boast and cause of rejoicing, but we must ever keep before our minds the supreme excellence of the love of God; "more than wine," and more than blessings far more desirable and precious than this.
2. Its most glorious proof may be commemorated. First and foremost among the meanings of the eucharistic meal celebrated in the Church of the Redeemer is its beauty and justice as a memorial of that love "whose height, whose depth unfathomed, no man knows.
3. Its natural power to awaken joy and praise should be practically confessed. To "be glad and rejoice" in God is only just and becoming; and Christians should not so steadfastly contemplate their own unworthiness as to lose sight of the infinite worthiness of him to whom they owe their salvation.
4. Love may be celebrated in the exercise of willing obedience. There is on our part no response to God"s kindness so acceptable as consecrated service. "The love of Christ constraineth us;" this is the practical principle of the new life. There is a world of meaning in the language of the text, "In uprightness do they love thee. T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Draw me, we will run after Thee.
Son_1:4
Draw me, we will run after Thee.
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Divine drawings
I. Man needs to be divinely drawn to God.
1. He is far away from God in heart, life, and purpose.
2. Has no inclination to return.
3. Is every moment wandering farther.
4. His understanding needs to be enlightened, his affections to be won, his will changed, and his whole life and being drawn God-ward.
II. God is ever seeking to draw men to himself.
1. By loving words.
2. By merciful deeds.
3. By gracious revelations of Himself and of His purposes, as in Christ His Son.
4. By the influences of His Holy Spirit.
III. Mans proper attitude in relation to the divine drawings. Here is--
1. A sense of need.
2. Candid acknowledgment of it.
3. Earnest prayer--Draw me.
4. A spirit of obedience--and we will run after Thee.
5. Eager desire to come to God with all possible diligence--we will run after Thee. (Thomas Haynes.)
Divine drawings
I. A humble admission.
1. Of ourselves we cannot come to God. Need to be drawn (Joh_6:44). Disposition to procrastinate (Act_24:25).
2. What holds us back?
(1) Natural bias of will.
(2) Strength of temptation.
(3) Spell of the world.
3. Yet, over against this reluctance to come, see Gods gracious promise (Joh_12:32; Jer_31:3; Hos_11:4).
II. An earnest request. Appeal to God to draw the soul.
1. Christ draws by silence--woman of Canaan.
2. By a look--Peter.
3. By a word--Mary of Magdalen at sepulchre.
4. By afflictions--the two sisters at Bethany.
III. An eager promise. If drawn, we will run after Thee. What does this promise imply?
1. We will lead a new life. Instead of after sin, now alter Thee.
2. We will lead an active life--run.
3. We will lead a useful life. Not I, but we, will run, etc.
Drawn myself, I will induce others to run with me in the way of Thy commandments. Conclusion: Two drawing powers are plying us. Satan is draw ing. Christ is drawing. How different the two drawings! Satans downward. Christs upward. Which of the two prevails in your case? (Preachers Assistant.)
The Churchs prayer for nearer communion and fellowship with Christ
1. Let us note, first, what it is the Church desires--what every pious soul must desire who would make a prayer to Christ at all: Draw me, allure me, bring my soul under the power of a holy and Divine captivity. It is a prayer of the believer that he may feel all the oppositions of the unregenerate nature giving way; that, by the spell of some holy fascination resting upon him, he may feel his will drawn into absolute and entire concurrence with the Divine will. Draw me, says the Church, with lovingkindness, and compassions, and mercies. Allure me to Thee by Thy Word--its promises drawing me after them, like the sweet strains of distant music; or by Thy Spirit, His holy and gentle compulsions leading me onwards, by an influence the methods of which I know not, save that thereby I am brought nearer to Christ, by having Christ brought nearer to me. Many are the things I have need to be drawn from. Draw me from the bondage of sin, which holds me; from the allurements of the world, which entangle me; from the infirmities of a fleshly nature, which still cleave to me. Draw me from my enemies, which are too many for me; from my temptations, which are too strong for me; from my fears of being forsaken, and overmastered, and finally falling away.
2. And we will run after Thee. Run; being so drawn we could not be content with a slower pace, and the speed of the running is proportioned to the intensity of the drawing. I made haste, said the psalmist, and delayed not to keep Thy commandments. Hence the expression may be taken to denote the alacrity with which, after an experimental acquaintance with Christ and the power of His grace, we shall persevere in our Christian course. None run so fast as those whom Christ draws. Thus the believer follows on to know the Lord; he becomes more vehemently and intensely earnest the nearer he gets to the heart of Christ. Led and lured as by some secret magnaetism--by a sweet omnipotence, and an omnipotent sweetness, as one of old describes it--he feels as if he could follow the Lamb whithersoever He goeth. Draw me, and we will run after Thee. The change of person should not be passed over, for it illustrates the germinating property of Divine influences. One convert makes many. He who runs well does much to quicken others speed. Grace is communicative, it cannot but speak. Come, see a Man that told me all that ever I did.
3. But mark, next, the grounds on which the Church presumes to hope for these near manifestations of Christs love to her. The King hath brought me into His chambers -that is, He has recognized the lawfulness of my espousals; He has initiated for me this covenant relation of protection, and peace, and mercy. It is on the authority of the King Himself that we and the whole Church have access by faith into this grace wherein we stand. We may take the words bringing into the chambers in two senses; that is, either as implying an admission to the ordinances of religion, or a more privileged insight into the truth of its doctrines. Either interpretation would fall in with the national custom which is supposed to be the source of the allusion--that of a bride being conducted to her lords home, both to inspect all his household treasures, and to have her future part and possession in them formally made over and acknowledged. Thus, assuming ordinances to be the chief point of the reference, how truly may we, as Christians, say, The King hath brought me into His chambers. Or adopting the other supposition, that by chambers here are meant the tuner recesses of God s truth--the deep things of the Sprat, hidden mysteries, kept secret from the foundation of the world, and which even angels have desired to look into--this privilege is ours also. Ours, the more we love Christ and the nearer we keep to Him. A knowledge of the things of the kingdom is reserved for the children of the kingdom. As the bridegroom would lead his affianced bride from chamber to chamber, to show his wealth, to display his treasures, to unlock his cabinet of choicest gifts, so does Christ, by His Spirit, delight to lead His people into all truth, to conduct them from knowledge to knowledge, and from promise to promise, and from glory to glory. (D. Moore, M. A.)
The believers prayer
I. The earnest petition. Draw me.
1. This is a petition which the very best of us need continually to offer. We have these three enemies ever plotting, ever drawing us--drawing us from salvation towards destruction--the world, the flesh, and the devil. We need, therefore, the magnet of Gods love to overcome these adverse drawings, and to guide us at last to a happy and holy heaven.
2. To whom is your petition addressed? The three Persons of the ever-blessed Trinity are employed in drawing you from earth to heaven.
(1) God the Father draws you (Joh_6:44).
(2) God the Son draws you (Joh_12:32).
(3) God the Holy Ghost draws you.
He takes of the things of Jesus, and shows them to you, making you willing converts in the day of Christs power.
3. But in the passage before us, the prayer, I conceive, is rather addressed to God the Son.
(1) We pray Christ to draw us from those things which will do us harm. From self, that we may not trust in our own strength.
(2) We pray Christ to draw us to those things which will do us good. We pray Him to draw us to a throne of grace --to His Word--to His people--to His house--and to His table. And oh, the blessed end of this drawing! Deborah the prophetess drew Sisera, with his chariots and his multitude, to Mount Tabor; but she drew them thither, only to give them into the hands of Barak for their destruction. But, the Lord Jesus Christ is drawing you, not to Mount Tabor, but to Mount Zion, and He is drawing you thither, not for your destruction, but for your salvation; that you may stand there with all the redeemed for the endless ages of eternity. O blessed drawing!
4. But the Lord Jesus uses means.
(1) He draws you by His Spirit; for without the Holy Spirit we can do nothing.
(2) He draws you by dark providences, and makes you say with David, It is good for me that I have been afflicted.
(3) He draws you by the sunshine of prosperity (Jer_31:3).
(4) He draws you by the remonstrances of conscience, as He drew the woman of Samaria at Jacob s well.
(5) He also draws you by the preaching of His Gospel, opening your hearts, as He opened the heart of Lydia, and bringing the Word home to your souls, as He did to the Thessalonians, in power, and in demonstration of the Spirit, and in much assurance.
II. The decided promise. We will run after Thee.
1. This is not the voice of nature, but of grace. Nature, unconverted nature, says, I will run from Thee. I will hide myself, as did Adam, in the trees of the garden. I will forsake the fountain of living waters, and I will hew me out other cisterns. I will say to the Lord, Depart from me; for I desire not the knowledge of Thy ways. But grace, grace in your heart, says, Lord, when wilt Thou come unto me? Lord, I will run after Thee. I will follow Thee whithersoever Thou goest. It is the large-hearted obedience of one who feels that all he has belongs to Christ; who confesses that he is not his own, but that he has been bought with a price.
2. You are not content to run alone. You wish your fellow-men to enjoy what you are looking for; and, therefore, you promise your Divine Lord, that if He will only draw you by His grace and free Spirit, you will bring others with you. Draw me, and we will run after Thee. (C. Clayton, M. A.)
Predestination
We have to investigate what is taught us herein of the Church and her Lord. He is to draw her; she is to hasten after His steps. This is the statement in its simplest form; but it will lead us across deep mysteries, and doctrines which have ministered food for much controversy.
I. The text brings us across the great mystery of Gods predestination. The cry of man to God is, Draw me, and I will follow Thee. In the New Testament we have our Blessed Lord declaring, No man cometh unto Me, except the Father draw him. It is asserted that God must call, before there can be any access of the creature to Him. St. Paul has accurately traced the order of Divine providence in this respect; those whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified. The act by which the Almighty draws, or calls, His people, is a consequent of His predestination. Now, wherever predestination is spoken of, it is a predestination which concerns not our final salvation or condemnation, but simply our call to the knowledge of Christ Jesus. Whom He did foreknow, says St. Paul, He did predestinate--to what? why--to be conformed to the likeness of His Son, that He might be the first-born among many brethren. And again in the Epistle to the Ephesians we read, God predestinated us unto the adoption of the children, by Jesus Christ. These are the only two places in which the apostle speaks of predestination; and it is, you observe, a predestination to the knowledge of the Gospel, to incorporation into the Christian Church, to which he alludes. He to whom the future is as the present, fixed by His high decree that some kingdoms should immediately be instructed in the truth as it is in Jesus; that others should only after the lapse of years be enlightened; that others should not be summoned to enter the fold until the thunder-clouds of the last tempest should be seen gathering in the sky. The whole history of the propagation of the Gospel, in short, the relation of the fulfilment by mans agency of the determinate counsel of God, which in the morning of creation, whilst the first dew was yet upon the hills, traced out across them the path of evangelists and teachers, and decreed who should be called and who passed by, while yet all the generations of human kind were in the loins of Adam. And this is the predestination of the Bible; and it has, you see, nothing whatever to do with the salvation of individuals. A predestination to eternal ruin would be hopelessly irreconcileable to the Divine attributes of justice and mercy; but there is nothing so hard in accepting the doctrine of a predestination to the knowledge of Christ and His Gospel here upon the earth. We would not have you then recoil from the doctrine of Gods predestination, as from something too hard for flesh and blood. It is the alone doctrine which will explain why one is taken and another left; one people adopted into the Church, and another passed by. I cannot tell what moves the Eternal King in His dispensation of the Word of Life; but I am prepared to believe that He has a reason for all He does, and believing this, I take the doctrine of His absolute predestination as a most marvellous proof of His infinite nature. Who but God could thus comprehend in His counsels thousands of years, and myriads of living things? Even now there are millions of our race to whom the name of Christ is an unknown thing. But not according to mans eagerness, but His own ancient counsel, does the Lord reveal Himself to those that sit in darkness: their day and their hour was predestined long since. But this predestination touches not their free-will to live soberly, righteously, and godly; and therefore do I hear but a tribute to His greatness and omniscience in the cry that floats upward from the dim waters to Him who arranges the times and seasons for every islet that sleeps upon the wave, Draw me, we will run after Thee.
II. Let us now consider the words as the utterance of the bride after her union with christ. Let us examine in what way they may be used by us, who have already been grafted into the family of Christ. Now with respect to ourselves, the Divine acts of predestination, justification, and sanctification, are past and gone. We are of those who were predestined to be early adopted into Gods household. So far, then, He has drawn us to Him, and we have hastened after Him; we have believed in Christ, we have taken up the sign of the Cross to be our banner; we have, in a word, accepted the Gospel, and are members of the Church, the mystical bride of the Lamb. Is there, then, no further application of the language of the text? no further drawing by the Lord God? Indeed the entire life of man is a period during which there is perpetually being exerted upon the soul a gentle violence, alluring, tempting it to follow the footsteps of Christ. The life of every man is, we believe, arranged by God in such a manner as will best conduce to his salvation. The details of our existence are so planned as to lead us unto heaven. Do you ask why any of us fall short of the promised reward? Oh! is it not because, though God draws, we hasten not after Him? We thwart Gods purposes; we resist His impulses; we counteract His designs. If we would surrender ourselves into His hands unreservedly, He would bring us safe to the eternal city. And there is yet a further truth involved in the text. It implies, that the course of the servant of God is one of constant progress and active advance. Christ is ever, as it were, moving onward; He leads us from one height of moral excellence to another. There is no rest in store for us on this side the grave. We dare not look for ease; we dare not fancy that the time shall ever come on earth when our discipline for eternity shall be over, or the lessons of our schoolhouse be learnt. He that looketh back is not fit for the kingdom of God. Whatever ye are, ye may be better; whatever ye have done, ye may do more. (Bp. Woodford.)
The souls delight in God
When the fields are clothed with fruithfulness, and the flowers bloom in beauty, we know that the rains and the dews have descended, and the sun has sent forth his rays of light and heat; so, when in the soul of man the fruits of holiness abound, when aspirations of faith and prayer bind him to the throne of the Eternal, it is because there has been unveiled to that soul, as existing in the heart of God, a gentleness which makes us great; the gracious and omnipotent love, which sought us when we were lost, welcomes us when we return, and leads us into the Kings own banqueting-house, where, in His presence, we make merry and are glad. Of the salvation of the Church, and of every man in it, Christ is the Alpha and Omega, the first and the last, the beginning and the end.
I. The attractions of the Divine love by which we are brought nigh to God. Draw me, and we will run after Thee. It is the language of devout aspiration, the expression of the souls desire for closer, holier fellowship with its Saviour King; and, by the very fact that it takes the form of prayer, we are reminded of the inborn helplessness of the soul either to enter upon or to continue in the life whereunto we are called. The best of men are open to powerful temptations; the strongest are often weary and dispirited; and if any of us are to be kept safe unto the heavenly kingdom, we must indeed pray, Draw me, draw me unto Thyself. And if the prayer be sincerely offered, it will assuredly be answered. God will draw you as with the cords of a man and the bands of love. By the power of His Spirit, He will illuminate your mind, and whisper to your hearts the mysteries of His love. By sweet and gentle persuasives will He win for Himself your deepest trust. The image of Christ will be so imprinted on your memory, that no succeeding waves of worldly thought or sensuous impression shall be able to erase it. The joy of living unto Him shall be so true and keen, that all lower choice shall be as poison to your soul. Duty and pleasure, inclination and delight, sacrifice and reward, shall be transmuted into one; and, unseen by others, the Son of Man shall be ever at your side to counsel, to direct, to sustain you.
II. The exalted privileges to which that love introduces us. The King hath brought me into His chambers, beyond the outer courts and entrance halls of His palace, and the rooms in which His servants abide, into the inner and more secluded apartments reserved for His own use; where He receives no casual visitors, but those only who possess His full confidence, who are entrusted with the most responsible tasks of his government, and are honoured with marks of His special regard. We are the Lords free men; not servants merely, but friends, who have the continued right of access to His presence, receive direct communications of His will, and are entrusted with tasks of highest moment. We arc brought into the Kings chambers, and can there tell out to Him the sorrows of our heart, and seek His help in every form of need. The plea of the penitent and aspiring suppliant, the adoration of the reverent worshipper, and the song of the victor arc alike welcome to His ear. It is the Kings chamber into which we have been introduced, and there we have perfect freedom. (James Stuart.)
The King hath brought me into His chambers.
The Kingship of Christ
Clear as a knell of pure silver, rang out the words of the strange man of Pethor, amid the goodly tents and tabernacles of Israel (Num_24:17). With the most captivating frenzy, Israels greatest bard gave grand, dramatic exhibitions of the coming Saviour--as the enthroned King (Psa_2:1-12.); as the conquering King (Psa_45:1-17.); as the righteous King (Psa_72:1-20.); as the Priest King, made after the order of Melchizedek (Psa_111:1-10.). The weeping Jeremiah wiped away his tears, as visions of a new hope broke upon him (Jer_23:5-6). Gathering up the choice music of the centuries, Zechariah bursts forth into the loftiest of refrains (Zec_9:9). To the Virgin, the angel came ringing joy-bells, because of the Kingship of her expected Child (Luk_1:33). The Magians--those star-guided strangers--thought only of the sovereignty of the worlds Redeemer (Mat_2:2). As soon as the guileless eyes of Nathaniel rested upon Jesus Christ, he exclaimed: Thou art the King of Israel (Joh_1:49). Coronation Day being passed and the newly crowned potentate having entered into glory, how the subsequent disclosures that Jesus made of Himself, in the visions of Parinos, were radiant with His own royal light: We read that He is the Prince of the kings of the earth (Rev_1:5); the King of saints (Rev_15:3); the King of kings (Rev_17:14)!
I. The elements of the Divine Kingship.
1. Christs Personality. A king is a man of high birth--noble ancestry--pure, good blood. Royalty is the blossom on the Tree of Humanity--the ripened fruit of the race. The Kingship of Christ calls attention, first of all, to His lofty personality--that is, to the exclusiveness of His ancestral line: the nobility of His immediate parentage, and the dignity and grandeur of His own inborn substance.
2. Christs Authority over His people. This is the second idea involved in His Kingship. Him hath God exalted with His right hand to be a Prince and a Saviour! O, this is the new and startling lesson the Gospel brings to every man to learn: Christ a Prince first--then a Saviour! Submission of will, before redemption from sin! Make a whole-hearted self-surrender to Jesus, as your Lord and Master. Then will your sins be for given and you will be a child of God. But what is meant by a surrender of self to Jesus Christ? I reply, we must make Him the King of Life; the King of Truth; and the King of Money.
3. Christs protection of His people. This is the third element involved in His Kingship. When things seem dark for the Church, for the ultimate success of the Gospel and the triumph of Christianity, bear in mind that this glorious work is in the hands of an infinite Potentate. Glorious King! He will conquer all our enemies. He will protect His people.
II. Behold, in view of the facts stated, the high spiritual teaching of my text. Just read the second verse of this wonderful Song of Redeeming Love. There we find the awakened soul praying for reconciliation. In the third verse we find a burst of praise to the Saviour. Then comes the text, with its prayer of humility and submission: Draw me; we will run after Thee. We are only saved when we run after Jesus Christ. It is His own sovereign command; Follow thou Me! In the next clause, behold this saved souls protection--absolute safety, as to every foe: The King hath brought me into His chambers, i.e. into the inner, private compartment of the palace, from which the world is excluded and where no enemy can enter. This is the sacred place of the Most High, where all dwellers abide under the shadow of the Almighty (Psa_91:1). This is the pavilion, where, in the time of trouble, Jesus Christ hides His people--the secret of His tabernacle, giving safety to all (Psa_27:5); The strong tower into which the righteous run and are safe (Pro_18:10). But this part of my text is rich beyond all we have yet seen. Truly we see Protection standing before us in all the calm dignity and infinite power of Divine sovereignty. But you know that the chambers of an Eastern monarch were those secluded and gorgeously furnished apartments of his palace, into which no male friend ever entered; nor yet a concubine--only the Kings most cherished wife. In these chambers, therefore, behold the dwelling-place of Love. That is, Christ is King of Love! Who would not exclaim: We will be glad and rejoice in Thee, seeing that Christs work is love- first, last and evermore! Behold this truth and go forth, from this hour, to make your religion a grand chorus-song--a sweet harp of a thousand chords--an immortal flower, ever beautiful, ever fragrant--a life spent in willing, joyful service!
III. The Kingship of Christ must be cherished in sacred memory. We will remember Thy love more than wine; the upright love Thee. Wine, here, means the worlds most desirable things: gold; learning; pleasure; power; fame; ease; human affection. But what are all these, as compared with Him who is the King of all wills, all hearts, all knowledge, all possessions, of righteousness, and of love--the Christ of God who has saved us with His own precious blood! (A. H. Moment, D. D.)
We will be glad and rejoice in Thee.--
Rejoicing and remembering
It is a very blessed habit of saints who have grown in grace to enter into actual conversation with the, Well-beloved.. Our text is not so much speaking of Him as speaking to Him: We will be glad and rejoice in Thee, we will remember Thy love more than wine.
I. We have here a double resolve: We will be glad and rejoice in Thee, we will remember Thy love more than wine.--
1. It is, first, a necessary resolve, for it is not according to human nature to rejoice in Christ, it is not according to the tendency of our poor fallen state to remember His love. There must be an act of the will with regard to this resolve; let us will it now.
2. It is also a right and proper resolve. Should we not be glad and rejoice in Christ? Why should the children of the bride-chamber fast while the Bridegroom is with them? With such a Husband as we have in Christ should not the spouse rejoice in Him?
3. Do you not think also that this resolution, if we carry it out, will be very helpful to ourselves? There is no way of getting right out of the Stygian bog of the Slough of Despond like rejoicing in the Lord.
4. Certainly, it will also be for the good of others. If you Can get right out of your sorrow, and can actually rejoice in the Lord, and if you Can so remember Him as to be glad and rejoice in Him, you will allure many to the fair ways of Christ, which else will be evil spoken of if you go mourning all your days.
5. We cannot carry out that resolve without the help of the Holy Spirit. Therefore, let us breathe it unto the Lord in prayer; and, as we tell Him what we mean to de, let us each one add, Draw me, O Lord; then I will run after Thee. Help me to come to Thee; manifest Thyself to me, and then I will be glad and rejoice in Thee.
II. The resolve of the text is a suitable resolve for this occasion: We will be glad and rejoice in Thee, we will remember Thy love more than wine.
1. We are most of us coming to the communion table, to eat of the bread and to drink of the cup in remembrance of our Masters dying love. Surely, now is the hour, if ever in our lives, to be glad and rejoice in Him, and to remember Him, for the object of this supper is to commemorate His dying love. It is idle, and worse than idle, to come to Christs table if you do not remember Him; what good can it do you?
2. Recollect, next, that in coming to this communion table, we also commemorate the results of Christs death. One result of our Lords death is that He gives food to His people; His body broken has become bread for our souls, yea, it is meat indeed. His blood, which was shed for many for the remission of sins, has become drink indeed. So, dear friends, if we come to this table in a right spirit, we must rejoice in our Lord, and we must remember His love.
3. I think also that there is this further reason why we should rejoice in our Lord, and remember His love, because at this table the commemoration is made by our Lord to be a feast. What! will ye come to the Kings table with sorrowful countenances? Will ye come sadly to see what He has brought you?
4. Let us also recollect that, when we come to the table of our Lord, we commemorate a very happy union.
5. It does not become us to gather at this communion table with a heavy heart when we recollect that it is not only a commemoration, but an anticipation. We are to do this till He come. Let us leap up at the remembrance of this gladsome hope.
III. I must dwell for a brief space upon what I meant to make my third point concerning this double resolve,--let us carry it out. We will remember Thy love. Dear Saviour, what we have to remember is Thy love,--Thy love in old eternity, or ever the earth was, Thy prescient love. We remember the love of Thine espousals when Thou didst espouse Thy people unto Thyself, and didst resolve that, whatever might be the lot of Thine elect, Thou wouldst share it with them. We will remember Thy love,--that love which, having once begun, has never wavered, never diminished, never stopped. We remember the love which Jesus bore in His heart right up into the glory at the right hand of the Father; that love which is still as great as when He hung on Calvary to redeem us unto Himself. Next, let each one of us say to Christ, I will remember Thy love to me. Still, even that is not all. The text does not merely speak about Christs love, and Christs love to me, but it talks about Christ Himself. We will be glad and rejoice in Thee,--not only in His love, but in Himself, Do try, dear friends, to let your thoughts dwell upon Christ, His complex person, God and man, and all the wonders which lie wrapped up in Immanuel, God with us. Thy work, Lord, is fair; but the hand that wrought the work is fairer still. Come, then, beloved, and let us be glad and rejoice in Him, and let us remember His love more than wine. (C. H. Spurgeon.)
We will remember Thy love more than wine.--
A refreshing canticle
The Hebrew word for love here is in the plural: We will remember Thy loves. Think not, however, that the love of Jesus is divided, but know that it hath different channels of manifestation. All the affections that Christ hath, He bestows upon His Church; and these are so varied that they may well be called loves rather than love. We will remember, O Jesus, that love of Thine which was displayed in the council chamber of eternity, when Thou didst, on our behalf, interpose as the Daysman and Mediator; when Thou didst strike hands with Thy Father, and become our Surety, and take us as Thy betrothed! We will remember that love which moved Thee to undertake a work so burdensome to accomplish, an enterprise which none but Thyself ever could have achieved. We will remember the love which suggested the sacrifice of Thyself; the love which, until the fulness of time, mused over that sacrifice, and longed for the hour of which, in the volume of the Book it was written of Thee, Lo, I come. We will remember Thy love, O Jesus, as it was manifested to us in Thy holy life, from the manger of Bethlehem to the garden of Gethsemane! We will track Thee from the cradle to the grave, for every word and every deed of Thine was love. And especially, O Jesus, will we remember Thy love to us upon the cross! Nor is this all the love we have to remember. Though we ought to recollect what we have heard, and what we have been taught, I think the spouse means more than this. We will remember Thy loves,--not only what we have been told, but what we have felt. Let each one of you speak for yourselves; or, rather, do you think of this for yourselves, and let me speak of it for you.
I. Here, then, we have a resolution positively expressed: We will remember Thy love. Why does the spouse speak so positively? Because she is inspired; she is not like Simon Peter when he said, Although all shall be offended, yet will not I. She is speaking the truth for she will not forget the love of her Lord. Why is that? For one very good reason, because she cannot. The virtue was not in her own constancy, but in the tenacity of his affection, wherefore she could not help remembering it. What is there, in the love of Christ, that will compel us to remember it? The things that we recollect best are of certain kinds. Some that we remember best have been sublime things. When we have stood, for the first time, where we could see a lofty mountain, whose snowy summit pierced the thick ebon clouds, we have said, We shall never forget this sight. The Sublimity of what we have seen often causes us to remember it. So is it with the love of Christ. How it towers to heaven! And mark how brightness succeeds brightness, how flash follows after flash of love unspeakable and full of glory! There is no pause, no interval of darkness or blackness, no chasm of forgetfulness. Its sublimity compels us to remember its manifestation. Again, we are pretty sure to recollect unusual things. Many people do not notice the stars much, but who forgets the comet? So it is with the love of Christ. It is such an extraordinary thing, such a marvellous thing, that the like was never known. That constellation of the Cross is the most marvellous that is to be seen in the spiritual sky; the eye, once spellbound by its charms, must retain its undying admiration, because it is the greatest wonder of wonders and miracle of miracles which the universe ever saw. Sometimes, too, things which are not important in themselves are fixed on the memory because of certain circumstances which happen in association with them. If something particular in politics should happen on our birthday, or our wedding day, or on some other notable occasion, we should say, Oh, yes! I recollect that; it happened the day I was married, or the day So-and-So was buried. Now, we can never forget the love of Christ, because the circumstances were so peculiar when, for the first time, we knew anything at all about it. We were plunged in sin and ruin; we were adrift on the great sea of sin, we had no hope, we were ready to sink, and no shore was near; but Jesus came and saved us. I think I might give you twenty reasons why it would be impossible for the children of God to forget the love of Christ to them; but above and beyond every other reason is this one, Christ will not let His people forget His love. If, at any time, He finds them forgetful, He will come to them, and refresh their memories. If all the love they have ever enjoyed should be forgotten by them, He will give them some fresh manifestations of love.
II. Now let us look at the comparative resolution: We will remember Thy love more than wine. Why is wine mentioned here? I take it to be used here as a figure. The fruit of the vine represents the chiefest of earthly luxuries. I will remember Thy love more than the choicest or most exhilarating comforts which this world can give me. The fact is, the impression which the love of Christ makes on the true believer is far greater and deeper than the impression which is made by anything earthly. Mere mortal joys write their record on the sand, and their memory is soon effaced; but Christs love is like an inscription cut deeply into marble, the remembrance of it is deeply engraven in our hearts. Earthly comforts, too, like wine, leave but a mingled impression. In the cup of joy there is a dash of sorrow. There is nothing we have here below which is not somewhat tainted with grief. But in Christs love there is nothing for you ever to regret; when you have enjoyed it to the full, you cannot say that there has been any bitterness in it. True, there is the remembrance of your sin, but that is so sweetly covered by your Lords forgiveness and graciousness, that His love is indeed better than wine. It has had all the good effects of wine, and none of its ill results. Equally true is it that the remembrance of earths comforts, of which wine is the type, must be but transient. If the sinner could live many days, and have much wealth, would he remember it when he entered the unseen world? Ah I he might remember it, but it would be with awful sighs and sobs. But we can say, of the love of Christ, that it is better than wine, for we shall rejoice to remember it in eternity.
III. The practical effects of remembering Christs love.
1. If we remember the love of Christ to us, the first practical effect will be that we shall love Him.
2. Another practical effect of remembering Christs love will be, love to the brethren. Christ has many very unseemly children; yet if we can but see that they are Christ s, if they have only a little likeness to Him, we love them directly for His sake, and are willing to do what we can for them out of love to Him.
3. The next effect will be, holy practice. When we remember the love of Christ to us, we shall hall sin.
4. Another effect of remembering the love of Christ will be, repose of heart in time of trouble. A constant remembrance of Christs love to us will make us always cheerful, dutiful, holy. Dear Lord, grant us this boon; for if Thou wilt enable us to remember Thy love more than wine, Thou wilt give us all good things in one. Let Thy good Spirit but keep us up to this good resolution, and we shall be both holy and happy, honouring Thee and rejoicing in Thee.
IV. A few practical suggestions as to preserving a deeper and more sincere remembrance of Christs love than you have hitherto done.
1. One of the first things I would recommend to you is, frequent meditation. See if you cannot more often get a quarter of an hour all alone, that you may sit down, and turn over and over again the love of Christ to you. Our old proverb says, Prayer and provender hinder no mans journey; and I believe that prayer and meditation hinder no mans work. Do try to get a little time to think about your soul.
2. Take care that you are not content with what you knew of Christs love yesterday. You want to know a little more about it to-day, and you ought to know still more about it to-morrow. If you learn a little more about Christ every day, you will not be likely to forget what you already know of Him.
3. Then, again, as another way of keeping in your heart what you do know,--take care, when you have a sense of Christs love, that you let it go down deeply. If there were a nail so placed that it would slacken its hold a little every day for six days, if I had the opportunity of driving it in the first day, I would try to drive it in right up to the head, and to clinch it. So, if you have not much time for fellowship and communion with Christ, if you have only a short season for meditation, try to drive the nail well home. Do not be content with merely thinking about Christ, seek to see Him before your eyes as manifestly crucified. Realize your fellowship with Him as He rises from the tomb, for this will help very much to keep you right.
4. When any of you meet together, it is always a good thing to make Christ the theme of your conversation. Whenever you have the opportunity, tell out the marvellous story of His great love to you; so will your own memory be refreshed, and others, listening to your testimony, will also get a large, and, it may be, an everlasting blessing. (C. H. Spurgeon.)
Remembrance of the love of Christ
I. Inquire into the nature of the Saviours special love.
1. This love is everlasting; that is to say, it did not commence in time, but existed from eternity; and it will not terminate while eternity endures: like its Divine source, it has neither beginning of days nor end of years.
2. The love of Christ is most generous; since it was undeserved, unsolicited, and disinterested.
3. This is an efficient and powerful love. If conscience condemn us, His peace speaking blood can assure us, and enable us to shout with the apostle, Who shall lay anything to the charge of Gods elect? If our corruptions rage and struggle, His Spirit can subdue them, and render us more than conquerors over them. If the curses of the broken covenant hang over us, and hell gape to receive us, yet sheltered in His wounds, no curse can smite us, no flames kindle around us. If we be called to pass through the gloomy vale of death, this Sun of Righteousness can enlighten it, and cause us even there to lift up our heads, knowing that our redemption draweth nigh. If we go into a strange and unknown world, He can there fill our souls with joys far above all our thoughts or desires. Then, and not till then, shall we be able to see the power of that love, which strained and vanquished our obstinate hearts.
4. To crown all these properties, this love was painful and suffering.
II. It is the duty of believers to remember the love of Christ.
1. All those circumstances which tend to produce permanent and firm impressions upon the memory, are to be found in this love.
(1) We carefully observe and faithfully remember those things that are wonderful and beyond the ordinary course of nature. Common events pass through the mind as common persons through the streets, without attracting particular notice; whilst those events that are rare and astonishing, fasten upon the mind, and leave a durable impression. Now where can a greater complication of wonders be discerned, than in the love of your Redeemer?
(2) We easily retain and frequently meditate on all those things which excite our love. Do we love any object? Memory constantly presents it to us; in our more retired moments, and even amidst the bustle of the world, the object of our attachment is the theme of our meditation. Now, what is more calculated to excite our love than the love of Christ?
(3) We easily remember those things that are beneficial to us, and necessary for us. And what is there so beneficial, so necessary, as the love of Christ?
2. We are bound to remember the love of Christ, because the remembrance and sense of this love is the fountain whence all holy actions and good desires proceed. It is this love which animates the Christian to obedience; it is this love which, in the strong language of the apostle, constraineth him to labour for his Master.
III. Our remembrance must be accompanied with gratitude in the heart. This duty is not painful; this duty is the source of the highest joy; dost thou fly from pleasure, my soul! Then let thy transports and thy rapture testify that thou feelest the value of a Saviours love.
1. If this remembrance be thus accompanied by gratitude in the heart, it will manifest itself by the praises of the lips; it will shine in our discourse.
2. To these emotions of the heart, to these words of the mouth, must be added the actions of the life, if we would manifest a true remembrance of the love of the Saviour. (H. Kollock, D. D.)
The memory of Christs love
This is a night for remembering Christs love. The communion table spread before us, the sacred feast to which we are about to come, is meant to recall to our minds our Saviours words, This do in remembrance of Me . . . This do ye, as oft as ye drink it, in remembrance of Me.
I. First, I would remind you of the preparations for this holy memory. Here they are.
1. The first word is, Draw me. Lord, I would fain come at Thee; but, like Mephibosheth: I am lame in both my feet. I would fain fly to Thee; but my wings are broken; if, indeed, I ever had any. I cannot come to Thee. I lie inert, and dead, and powerless. So the first preparation is, Draw me. It is a sweet, gracious, efficacious exercise of Divine power that I need and entreat . . . I pray this for myself, and I trust that you will pray with me, Come, Sacred Spirit, and draw us nearer to Christ; enliven our hopes; incline our hearts; arouse our desires and then help us to yield our whole being to Thy gracious influences!
2. Notice, next, that this verse says, Draw me, we will run after Thee. I like the change in the pronouns, as though I should pray to-night, Lord, draw me, I am the most weighted, the heaviest of all Thy children in this congregation; but draw me, we will run after Thee if Thou dost draw the most burdened one towards Thyself, all the rest will come to Thee at a rapid rate. Oh, that we might every one attain the running pace to-night! Oh, that we might speed along towards our Lord with that strong, impetuous desire which will not let us rest till we are close to Him: Draw me, we will run after Thee.
3. Now, in the further preparation, if you read the verse through, you Will find that an answer comes to the prayer directly it is uttered: The King hath brought me into His chambers. I know, and some of you know, unhappily, what it is to feel very cold and lifeless; but I also know, and some of you know, what it is to become full of life, full of love, full of joy, full of heavenly rapture, in a Single moment.
4. There is only one more preparation for remembering Christ, and that is to feel gladness and joy in Him: We will be glad and rejoice in Thee. Come, take those ashes from thy head, thou that art sighing by reason of affliction! Come unbind that sackcloth, and throw it aside, thou that hast lost fellowship with God, and art consequently in the dark! Christ is yours if you believe in Him. He has given Himself to you, and He loves you. Rejoice in that blessed fact.
II. I Would like to speak about the Divine subject of this Holy memory: We will remember Thy love.
1. First, we will remember the fact of Christs love What it is for God to love, God only knows. We faintly guess, by the love that burns in our bosom towards the objects of our affection, what the love of God must be. The love of God must be a mighty passion. I use the word because I know no better; I am conscious that it is not the right one, for human language is too feeble to describe Divine love.
2. But we will remember, also, the character of Christs love. What a love it was! He loved us before the foundation of the world. With the telescope of His prescience, He foresaw our existence, and He loved us when we had no being. It was unmerited love, which had no reason in us for it to light upon. He loved us because He would love us. It was the sovereignty of His love that made Him love those whom He chose to love. He loved them freely, without anything in them, or that would ever be done by them, to deserve His love. But He loved fully as well as freely; He loved intensely, divinely, immeasurably.
3. We will also remember the deeds of Christs love.
4. I would like you, to-night, to remember the proofs of Christs love. You were far off, but He sought you, and brought you back. You were deaf, but He called you, and opened your ear to His loving call.
III. The Divine product of this holy memory: The upright love Thee.
1. So it seems, then, that if we remember Christ, we shall have a respect for His people. His people are the upright; and she, who speaks in the, sacred Canticle, here looks round upon them, and says, The upright love Thee. That commends Thee to me; for if they who are of a chaste spirit love Thee, much more should I.
2. In remembering Christs love as the upright do, we shall grow upright. I believe that God blesses trouble to our sanctification, and that He can bless joy to the same end; but I am sure of this, that the greatest instrument of sanctification is the love of Jesus. If you will remember Christs love, you will be lifted up from your crookedness, and made straight, and put among the upright, who love the Lord. (C. H. Spurgeon)
Love of Jesus
The spouse has been singing the praise of her Beloved. The Church has been chanting to the honour of the Churchs Head. There is nothing gives the spouse so much delight as to be able to set forth the glory of her Husband and her King. She cannot find words sweet enough to express her admiration of Him. She loves Him better than all else, and her love is better than a banquet of wine. She is happy in the song, but just while she is at her happiest, there seems to float across her sky clouds, dark and heavy clouds. She remembers, for a moment at all events, that all do not love Him as she does. Oh, she seems to say, I love Thee, yet all do not share in my affection. But the cloud does not tarry long; it is gone when she remembers that the upright love Him, that all whose love is worth having love Him, so she cheers her heart again with this glad thought that there are some who hold Him at His true worth, some who count Him fairest of the fair, and dearest of the dear. Then is it that she speaks, not always in the first person, but sometimes in the third, for she loves to get them to join the strain and all rejoice to sing the self-same song. All ye who love Jesus, have you not all felt the same? I learn from this text, first, that Jesus well deserves His peoples highest love. Take the revised version of the text, Rightly do they love Thee. He well deserves His peoples love, first, because of His great affection for His people. We love Him because He first loved us. This is the charm of Christs love, that it is ever the same, that it never changes, that it stands the strain of our unfaithfulness and lack of love, and He has proved it over and over again. Did He not leave His glorious throne to tabernacle with men? Did not He live? Did not He die? Did not He rise again, all for your sake and for mine? Lord Jesus, rightly do we love Thee I Lord, we love Thee, because Thou art so lovely and so lovable. Thy very name is as ointment poured forth, therefore do the virgins love Thee. The purer we are the more we shall love all that is pure. I love to think of this, that the Lord Jesus delights to have His people happy in His love, to see them trusting Him and familiar with Him. Who can chide us for loving our dearest friends? Lastly, there is that other version in the margin of the Authorized Version which tells us that they love Thee uprightly. I understand from this that those who love Jesus must love Him in the best possible style and greatest possible degree, love with utmost love. You love Christ, you are conscious of that; but that love of yours must count best. You must love uprightly. Now, I want you to search your hearts to see if you love Him as He deserves. Do you long for fresh tokens of His affection? Your love is not of the right sort unless you are constantly pressing forward to closer proximity to the Master. Here is another test. Have you great joy in His sacred Person? We will be glad and rejoice in Thee. I do believe that true love to Jesus means much joy to every one of us. My heart does leap at the sound of His name. There is something wrong in the heart if it does not thus respond to His affection. I would that you were happy Christians. The clouds that darken the sky are gilded with this love. I pray you revel in His love. It is better than wine. Be as those who feast. (T. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:4 Take me with you: The two lovers are…
1:4 Take me with you: The two lovers are very active throughout the Song, traveling through the hills, to the city, and out to the country. This time the woman invites the man to take her away with him, and urgently expresses her desire (let’s run!). According to the three-character dramatic view, they may be running to escape the king, who has brought the young woman into his palace. • The king has brought me into his bedroom (literally into his rooms): A common interpretation of this clause is that the woman is anticipating an intimate relationship with King Solomon. However, though a literal Hebrew translation indicates that she has been brought into Solomon’s rooms, it does not specify which rooms she was taken into. Nor does the Hebrew imply that it was her personal desire. • The text changes here from the second person (“you”) to the third person (“his”), which might indicate that two different men are involved—one being spoken to, the other being spoken about. In that case, it is possible that the woman desires to run because she does not want to be the king’s concubine. • If the Song is a collection of love songs without a narrative thread, it is not problematic for the lover to be identified here as the king and later as a shepherd (e.g., 1:7): (1) The language may or may not be intended literally; (2) these titles, consistent with other ancient Middle Eastern love poetry, may reflect the woman’s view of her lover at a particular time (e.g., by indicating that he is a king in her eyes); or (3) different poems may refer to different couples. • The woman frequently addresses the young women of Jerusalem (e.g., 2:7; 3:5). They are portrayed as close, trusted friends who are fond of the woman and responsive to her requests. She often confides in them about her lover, and they commend the couple from their outside perspective (e.g., 5:1, 9). • O king is not in the Hebrew; its addition reflects the view that the young man is the king rather than a shepherd.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.