3:1, 2 – The daughters of Jerusalem (Nominal Christians), who look upon this affair between the King and this “commoner” (the espoused virgin) as a mere one-sided infatuation, are nevertheless, always very anxious to hear her talk about “her romance.” And, ever ready to talk about her Love, she tells them of the “night” (time of this Gospel age) when upon her creedal bed, (which had by now grown far too small for her), when, after having sought Him, and not having found Him, she resolved to “arise” and “go about the city in the streets and in the broadways” to seek for the One whom her soul so loved. The “city” represents Christendom, at large; the “streets” and the “broadways” might well represent, in a sense, the fundamentalist and liberal churches and their many factions – some too narrow, and others too broad in their teachings and their creeds; but in none of which she could anymore find Him – “but I found Him not.”

Yet, is it any wonder? Christendom, as the mystic Babylon, had become “the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.” (Rev. 18:2) No, the Bridegroom could no longer be found in her; nor yet the Bride! In some respects, Judah of old is a most forceful type or picture of Christendom, as we see it today. God’s prophet declared for Jehovah, “…the children of Judah have done evil in my sight…they have set their abominations in the house which is called by my name to pollute it.” (Jer. 7:30) Is it any wonder then, that the antitypical Judah, Christendom, had also been rejected by Jehovah, who has declared, “Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem the voice of mirth, and the voice of gladness (the joy of the re- deemed), the voice of the Bridegroom and the voice of the Bride: for the land (Christendom –Churchianity) shall be desolate.” (Jer. 7:34)

3:3 – She tells them (the daughters of Jerusalem) how that the “watchers” that go about the “city” (the ministers, priests, Sunday School superintendents, teachers, elders and deacons) found her (the espoused virgin) and endeavored to bring her under their influence. She had asked them if they had seen her Beloved, whom she described so very well for them. Perhaps it is needless to say, but they did not, and could not help her! She told the daughters of Jerusalem, that after leaving these “watchmen,” and through the ministry of a publisher of peace (Isa. 52:7), she found Him whom her soul loved.

“…Many watchmen today know about order in God’s house, but cannot help those who are seeking the Lord…Nothing could satisfy her heart but her Beloved, and she does not give up the search until she finds Him. He was not far away, and once found she would not let Him go…” (Watt – Ruth and the Song of Solomon, page 99)

3:4 – She tells the daughters of Jerusalem, now that she has found Him, she would not let Him go; but brought Him into her “mother’s house” – the chamber of her that conceived her – so that all of the “household” might  learn to love the bridegroom-to-be too. Her mother’s house represents “The household of faith” – the Church of the Gospel dispensation. (See Appendix “G”)

3:5 – Then, once again, the espoused virgin reminds them, yea, she adjures them, “by the roes and the hinds of the field,” not to now unduly arouse or stir up her love and sympathies for the poor groaning creation (Rom. 8:22); not that she would be hard, cold or even indifferent to the needs of any in suffering and pain. Quite to the contrary, she would do good unto all men as she has opportunity. (Gal. 6:10) Yet she knows that her best efforts, despite the fact that these might severely tax her meagre re- sources, would fall miserably short of accomplishing any lasting good. And knowing that Jehovah God’s promises, by way of the “seed” some day soon, will bless them all, immeasurably beyond what anyone could ask or think, and that lastingly, forever, she (the espoused virgin) will continue to strive to be of that “seed” of blessing!

3:6 – And now, as if to start at the very beginning (of the Gospel age) she says to the daughters of Jerusalem, “Who is this that cometh out of the wilderness like pillars of smoke…?” To which, of course, the answer is, “My Beloved.”

After Jesus’ baptism and anointing in the Jordan (Matt. 3:13-17), the eternal Spirit (Heb. 9:14) drove Him into the wilderness (Matt. 4:1; Mark 1:12; Luke 4:1) to be tempted of the Adversary. (Matt. 4:3-11) During this period of temptation and trial, Jesus’ prayers were set before Jehovah God, the Father, as “sweet incense.” (Psa. 141:2) Faithfully, having maintained his righteousness, he came “out of the wilderness,” the Victor! His appearance, as she describes Him, was as “pillars of smoke” ascending heavenward. These are the “evidences” which the disciples were privileged to behold, of the acceptableness of Jesus’ freewill offering unto God. These “evidences” caused the espoused virgin class to follow after Him. (Matt. 4:20, 22; John 1:37, 40-49) Then, in continuing the account of her romance to the daughters of Jerusalem, she tells them that this One emerging from the wilderness, was also “perfumed with myrrh and frankincense, and with all powders of the merchant.” The “fragrance” of Jesus’ character, as here represented in the “myrrh” (bitter to the taste, yet, yielding itself, a sweet and pleasant aroma) is evidenced in the fact that though the trials were hard on the flesh, He, nevertheless, yielded loving obedience, as a “sweet savor” unto the Father. The further enhancement of this “fragrance” is represented in the “frankincense” (the symbol of praise), of which the espoused speaks; for Jesus never ceased to praise and glorify His heavenly Father. But there is more that contributes to this “fragrance”; and, this is reflected in the espoused’s remarks

to the effect it was “with all the powders of the merchant.” Could it be that reference here is to the spicy ingredients of the holy anointing oil? (Exod. 30:23-25; 37:29) If so, we do know that the ancient anointing, which made both Aaron and his garments fragrant (Psa. 133:2), was typical of the anointing which came upon Jesus, and which bound, as it were, unto him, the graces of submission (to the will of God); constancy (steadfast- ness, loyalty); long-suffering kindness; and self-denial. Could there be a greater sweetness or fragrance than these? (See Appendix “H”)

3:7, 8 – Of course, Christ in glory (in heaven itself) sits upon His throne; and therefore, needs no defence, nor protection of any kind. But, all through the nighttime of this Gospel age, there is also the Christ, still in the flesh, who, though resting, as it were, upon His bed (enjoying the rest of faith) (see Appendix “I”), is nevertheless, always in danger of the onslaughts of His enemies. It is this Solomon-to-be, that needs defence and protection. And, though there be the many guardian angels, always on the alert, there are also the “three score valiant men”

• the “valiant of Israel” strong in the power of His might, who are ever ready to wield the “sword of the Spirit” in His defense. The “threescore” (6 x 10 = 60), suggests that all (see Appendix “J”) – the complete number of the truly consecrated, who are still in the flesh at any time during the Gospel dispensation, will be standing together, ready and willing to defend the Name of

3:9, 10 – The espoused virgin, thoroughly thrilled, her eye sparkling to reflect her inward joy and peace, continues to relate to the daughters of Jerusalem, her tale of romance with Solomon. She tells them now of the palanquin which He himself made – a conveyance for her – to bring her unto Himself as His beloved bride. The Authorized Version unhappily calls it a chariot, though there is nothing said to the effect that it had wheels. In fact, it seems quite evident that it was to be carried, so that no part of it contacted the earth directly! And what a thought this! Once she entered it, she was no longer to be identified with the earth – this world – and though not yet too far above it, she was nevertheless, not of it. (John 17:14)

As suggested, this palanquin, represents the conveyance which our blessed Lord Jesus, by way of His redeeming death, brought into existence for His church, the “new and living way” (Heb. 10:20), that will eventually bring her (the espoused virgin) into His presence as His bride – the Lamb’s wife (Rev. 19:7) – a queen, and partaker of the divine nature (2 Pet. 1:4) of which He is already a partaker. The wood of Lebanon – evergreen, represents everlasting life, and by extension, justification. The silver, for its pillars, represents the Truth, and, by extension, sanctification. The gold, for the bottom, represents the divine nature, and by extension, the hope of glorification. The purple (cloth) covering, is the symbol of faithfulness unto death, and by extension, the royalty of the kingdom, as the reward for faithfulness unto death – the ever present inspiration to the espoused virgin – the Church! It will be recalled that the cloth which covered the altar of burnt-offering, when the camp traveled, was also of purple, to show forth, as it were, that by faithfulness (blue) unto death (scarlet), Jesus had attained unto the royalty of the Kingdom! (Num. 4:13)

The espoused virgin now changes to a metaphor, for she declares that it was “paved” with love. The Authorized Version would have us understand that it was “love, for the daughters of Jerusalem.” First, however, let us note that the word “paved” does not very accurately reflect the espoused virgin’s thought. It might more correctly have been rendered “inlaid” as in the Jewish Publication Society’s translation. Nor can we limit the love of God, nor of His Christ, to any particular group, as here, to the daughters of Jerusalem (Nominal Christendom): for God (so) loved the (whole) world…Yet, here it is intended to center in the bride for whom this particular device is specifically intended. (See Appendix “K”)

3:11 – The espoused virgin next suggests to the daughters of Jerusalem that they go forth, and gaze upon this Solomon, and particularly upon the crown, which His mother set apart for Him in the day of His espousals, the day of gladness for Him. (See Appendix “L”) The “mother” here referred to, is undoubtedly the Sarah Covenant – which at the time of His consecration (his espousals, as it were) made available to Him, the crown of Life (glory, honor and immortality); and which crown, actually became His, when after faithfulness unto death, He became its heir in the fullest sense of that word. But the day of His espousals, was a very happy day for Him – a day of great delight! It was the day when He declared unto the heavenly Father, that He had come to do His will (Heb. 10:7, 9); and that He delighted in the doing of that will (Psa. 1:2; 40:7, 8; 119:16, 35); it was the day when he began striving for her (the Church) whom having not yet seen, He nevertheless loved! and for whom He would be laying down life itself. (Eph. 5:25; Acts 20:28)