7<\/strong>. Behold his bed, which is Solomon’s<\/em> ] This is an answer to the question of the last verse, “Who or what is this which cometh up,” &c. It should be, Behold, it is Solomon’s palanquin<\/strong>, and it is spoken either by the same person who asks the question, or by another bystander. The word mih<\/em>, translated ‘bed’ by the A.V., has that meaning, but it is used also of couches at table, Est 1:6<\/span> (R.V.), of sofas, Amo 3:12<\/span>, and of biers, 2Sa 3:31<\/span>. Here it means a litter<\/em> or palanquin<\/em>. The A.V. rendering, his bed, which is Solomon’s<\/em>, is simply a literal translation of a pleonastic way of expressing the genitive which is constant in Aramaic, and which may have been common in the popular speech of Northern Israel.<\/p>\n threescore valiant<\/em> men are about it, of the valiant of Israel<\/em> ] Gibbr<\/em>, the word translated valiant man<\/em>, is the intensive of geber<\/em> = ‘a man,’ and denotes a strong, bold man, hence a hero in war. Solomon’s litter is surrounded by his bodyguard.<\/p>\n Verse 7<\/span>. Threescore valiant men<\/B><\/I>] These were the guards<\/I> about the pavilion of the bridegroom, who were placed there because of fear<\/I> in the night<\/I>. The security<\/I> and state<\/I> of the prince required such a guard as this, and the passage is to be literally<\/I> understood.<\/P><\/p>\n Behold his bed:<\/B> these are the words either, <\/P> 1. Of the bridemen, who spake Son 3:6<\/span>, and here continue their speech, and from the admiration of the bride proceed to the admiration of the Bridegroom. Or, <\/P> 2. Of the spouse, who being admired by the bridemen, turns their eyes and thoughts to the Bridegroom, and directs them to the study of his excellencies, and intimates that all her comfort and safety is from him. The bed<\/I>, the place of rest and conjugal converse, seems to denote the church, which is comely through Christs beauty, and safe by his protection, in which Christ is glorified, and believers enjoy sweet fellowship with him, both here in the church militant, and especially hereafter in the church triumphant. <\/P> Which is Solomons; <\/B>which is the bed, not of an ordinary man, but of a great King, whom Solomon represents or typifies, and who is greater than Solomon. Nor is it hard to understand the Messias under the name of Solomon, his type and progenitor, seeing he is, upon the same reason, called David, Jer 30:9<\/span>; Eze 34:23<\/span>, and elsewhere, especially considering that this whole book is by the confession both of Jewish and Christian interpreters to be mystically understood. <\/P> Threescore, <\/B>i.e. very many, the certain number being put for an uncertain, as is frequent. <\/P> The valiant of Israel; <\/B>he alludes to Solomons guard, or watchmen, whereby he designs all those creatures, whether angels, princes, ministers, or others, whose ministry God useth for the protection of his church. <\/P> <\/p>\n 7.<\/B> In So3:6<\/span> the wilderness<\/I> character of the Church is portrayed;in Son 3:7<\/span>; Son 3:8<\/span>,its militant<\/I> aspect. In Son 3:9<\/span>;Son 3:10<\/span>, Jesus Christ is seendwelling in believers, who are His “chariot” and “body.”In So 3:11<\/span>, the consummation inglory. <\/P> bed<\/B>palanquin. Hisbody, literally, guarded by a definite number of angels, threescore,<\/I>or sixty (Mt 26:53<\/span>), from thewilderness (Mat 4:1<\/span>; Mat 4:11<\/span>),and continually (Luk 2:13<\/span>;Luk 22:43<\/span>; Act 1:10<\/span>;Act 1:11<\/span>); just as six hundredthousand of Israel guarded the Lord’s tabernacle (Nu2:17-32<\/span>), one for every ten thousand. In contrast to the “bedof sloth” (So 3:1<\/span>). <\/P> valiant<\/B> (Jos 5:13<\/span>;Jos 5:14<\/span>). Angels guarding Histomb<\/I> used like words (Mr16:6<\/span>). <\/P> of Israel<\/B>truesubjects, not mercenaries.<\/P><\/p>\n Behold his bed which [is] Solomon’s<\/strong>,…. Not Solomon the son of David, and penman of this song, but a greater than he, the antitype of him; so it is interpreted of the Messiah by many Jewish writers q: they were both sons of David and sons of God, and kings and preachers in Jerusalem. Solomon was a type of Christ in his wisdom and wealth, in the largeness and peaceableness of his kingdom; in his marriage with Pharaoh’s daughter, and in building the temple, a figure of the church: and by his bed is meant the place where saints meet together for religious worship, his church visible, which is his resting and dwelling place; where souls are begotten and born again, and have fellowship with Christ; and which he has a property in by gift and purchase: and a behold is prefixed to it as a note of attention, directing the daughters of Jerusalem to turn off the discourse from her, and from commendation of her, to consider the greatness of Christ her beloved; who might conclude, that if his bed was so stately as after described, bow great must he himself be; and as a note of admiration, to show how much she was affected with the greatness of his grace to her, and the privileges she enjoyed of having nearness to him, and fellowship with him;<\/p>\n threescore valiant men [are] about it, of the valiant of Israel<\/strong>; ministers of the Gospel, such as are Israelites indeed, faithful and upright; and who are valiant, and heartily concerned for the good and welfare of Christ’s people, and are careful that nothing hurt them, nor disturb their rest and repose. In the number of them, the allusion may be to the guard about Solomon’s bed; which might consist of so many, partly for the security of his royal person, and partly for grandeur and majesty: and were just double the number of his father’s worthies, he excelling him in greatness and glory; though it may be a certain number is put for an uncertain; and this is a competent and sufficient one.<\/p>\n q Targum, Aben Ezra, Jarchi, Kimchi, Ben Melech, and Abendana.<\/p>\n The description of the palanquin now following, one easily attributes to another voice from the midst of the inhabitants of Jerusalem.<\/p>\n 7 Lo! Solomon’s palanquin,<\/p>\n Threescore heroes are around it,<\/p>\n Of the heroes of Israel,<\/p>\n 8 All of them armed with the sword, expert in war.<\/p>\n Each with his sword on his thigh,<\/p>\n Against fear in the nights.<\/p>\n Since , 9 a<\/em>, is not by itself a word clearly intelligible, so as to lead us fully to determine what is here meant by as distinguished from it, we must let the connection determine. We have before us a figure of that which is called in the post-bibl. Heb. (the bringing-home of the bride). The bridegroom either betook himself to her parents’ house and fetched his bride thence, which appears to be the idea lying at the foundation of Ps 45, if, as we believe, the ivory-palaces are those of the king of Israel’s house; or she was brought to him in festal procession, and he went forth to meet her, 1 Macc. 9:39 – the prevailing custom, on which the parable of the ten virgins (Matt 25) is founded.<\/p>\n (Note: Weigand explains the German word Braut <\/em> (bride) after the Sanscr. praudha , “she who is brought in a carriage;” but this particip. signifies nothing more than ( aetate<\/em>) provetca<\/em>.)<\/p>\n Here the bride comes from a great distance; and the difference in rank between the Galilean maid and the king brings this result, that he does not himself go and fetch her, but that she is brought to him. She comes, not as in old times Rebecca did, riding on a camel, but is carried in a mitta , which is surrounded by an escort for protection and as a mark of honour. Her way certainly led through the wilderness, where it was necessary, by a safe convoy, to provide against the possibility ( min<\/em> in mippahad , cf. Isa 4:6<\/span>; Isa 25:4<\/span>) of being attacked by robbers; whereas it would be more difficult to understand why the marriage-bed in the palace of the king of peace (1Ch 22:9<\/span>) should be surrounded by such an armed band for protection. That Solomon took care to have his chosen one brought to him with royal honours, is seen in the lavish expenditure of spices, the smoke and fragrance of which signalized from afar the approach of the procession, – the mitta , which is now described, can be no other than that in which, sitting or reclining, or half sitting, half reclining, she is placed, who is brought to him in such a cloud of incense. Thus mitta (from natha , to stretch oneself out), which elsewhere is also used of a bier, 2Sa 3:21<\/span> (like the Talm. = ), will here signify a portable bed, a sitting cushion hung round with curtains after the manner of the Indian palanquin, and such as is found on the Turkish caiques or the Venetian gondolas. The appositional nearer definition , “which belonged to Solomon” ( vid<\/em>., under 6 b<\/em>), shows that it was a royal palanquin, not one belonging to one of the nobles of the people. The bearers are unnamed persons, regarding whom nothing is said; the sixty heroes form only the guard for safety and for honour ( sauvegarde<\/em>), or the escorte <\/em> or convoie <\/em>. The sixty are the tenth part (the lite<\/em>) of the royal body-guard, 1Sa 27:2<\/span>; 1Sa 30:9<\/span>, etc. (Schlottm.). If it be asked, Why just 60? we may perhaps not unsuitably reply: The number 60 is here, as at Son 6:8<\/span>, the number of Israel multiplied by 5, the fraction of 10; so that thus 60 distinguished warriors form the half to the escort of a king of Israel. properly means, held fast by the sword so that it goes not let them free, which, according to the sense = holding fast = practised in the use of the sword; the Syr. translation of the Apoc. renders by ‘he who is held by all,” i.e.<\/em>, holding it (cf. Ewald, 149 b<\/em>).<\/p>\n (Note: This deponent use of the part. pass<\/em>. is common in the Mishna; vid<\/em>., Geiger’s Lehrbuch zur Sprache der Mishna<\/em>, 16. 5.)<\/p>\n The Love of the Church to Christ.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> 7 Behold his bed, which is<\/I> Solomon’s; threescore valiant men are<\/I> about it, of the valiant of Israel. 8 They all hold swords, being<\/I> expert in war: every man hath<\/I> his sword upon his thigh because of fear in the night. 9 King Solomon made himself a chariot of the wood of Lebanon. 10 He made the pillars thereof of<\/I> silver, the bottom thereof of<\/I> gold, the covering of it of<\/I> purple, the midst thereof being paved with<\/I> love, for the daughters of Jerusalem. 11 Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.<\/P> The daughters of Jerusalem<\/I> stood admiring the spouse and commending her, but she overlooks their praises, is not puffed up with them, but transfers all the glory to Christ, and directs them to look off from her to him, recommends him to their esteem, and sets herself to applaud him. Here he is three times called Solomon,<\/I> and we have that name but three times besides in all this song, Son 1:5<\/span>; Son 8:11<\/span>; Son 8:12<\/span>. It is Christ that is here meant, who is greater than Solomon, and of whom Solomon was an illustrious type for his wisdom and wealth, and especially his building the temple.<\/P> Three things she admires him for:–<\/P> I. The safety of his bed (v.<\/I><\/span> 7<\/span>): Behold his bed,<\/I> even Solomon’s,<\/I> very rich and fine; for such the curtains of Solomon<\/I> were. His bed, which is above Solomon’s,<\/I> so some read it. Christ’s bed, though he had not where to lay his head,<\/I> is better than Solomon’s best bed. The church is his bed, for he has said of it. This is my rest for ever; here will I dwell.<\/I> The hearts of believers are his bed, for he lies all night between their breasts, Eph. iii. 17<\/span>. Heaven is his bed, the rest into which he entered when he had done his work. Or it may be meant of the sweet repose and satisfaction which gracious souls enjoy in communion with him; it is called his bed,<\/I> because, though we are admitted to it, and therefore it is called our bed<\/I> (ch.<\/I><\/span> i. 16<\/span>), yet it is his peace that is our rest, John xiv. 27<\/span>. I will give you rest,<\/I> Matt. xi. 28<\/I><\/span>. It is Solomon’s bed,<\/I> whose name signifies peace,<\/I> because in his days Judah and Israel dwelt safely under their vines and fig-trees.<\/I> That which she admires his bed for is the guard that surrounded it. Those that rest in Christ not only dwell at ease (many do so who yet are in the greatest danger) but they dwell in safety. Their holy serenity is under the protection of a holy security. This bed had threescore valiant men about it,<\/I> as yeomen of the guard, or the band of gentlemen-pensioners; they are of the valiant of Israel,<\/I> and a great many bold and brave men David’s reign had produced. The life-guard men are well armed: They all hold swords,<\/I> and know how to hold them; they are expert in war,<\/I> well skilled in all the arts of it. They are posted about the bed at a convenient distance. They are in a posture of defence, every man<\/I> with his sword upon his thigh<\/I> and his hand upon his sword, ready to draw upon the first alarm, and this because of fear in the night,<\/I> because of the danger feared; for the lives of princes, even the wisest and best, as they are more precious, so they are more exposed, and require to be more guarded than the lives of common persons. Or, because of the fear<\/I> of it, and the apprehension which the spouse may have of danger, these guards are set for her satisfaction, that she may be quiet from the fear of evil,<\/I> which believers themselves are subject to, especially in the night,<\/I> when they are under a cloud as to their spiritual state, or in any outward trouble more than ordinary. Christ himself was under the special protection of his Father in his whole undertaking. In the shadow of his hand he hid me<\/I> (Isa. xlix. 2<\/span>); he had legions of angels at his command. The church is well guarded; more are with her than against her. Lest any hurt this vineyard, God himself keeps it night and day<\/I> (Isa 27:2<\/span>; Isa 27:3<\/span>); particular believers, when they repose themselves in Christ and with him, though it may be night-time with them, and they may have their fears in the night,<\/I> and yet safe, as safe as Solomon himself in the midst of his guards; the angels have a charge concerning them, ministers are appointed to watch for their souls,<\/I> and they<\/I> ought to be valiant<\/I> men, expert in<\/I> the spiritual warfare, holding the sword of the Spirit, which is the word of God,<\/I> and having that girt upon their thigh,<\/I> always ready to them for the silencing of the fears<\/I> of God’s people in the night.<\/I> All the attributes of God are engaged for the safety of believers; they are kept as in a strong-hold by his power (1 Pet. i. 5<\/span>), are safe in his name<\/I> (Prov. xviii. 10<\/span>), his peace protects those in whom it rules (Phil. iv. 7<\/span>), and the effect of righteousness in them is quietness<\/I> and assurance,<\/I> Isa. xxxii. 17<\/I><\/span>. Our danger is from the rulers of the darkness of this world,<\/I> but we are safe in the armour of light.<\/I><\/P> II. The splendour of his chariot, Son 3:9<\/span>; Son 3:10<\/span>. As Christ and believers rest in safety under a sufficient guard, so when they appear publicly, as kings in their coaches of state, they appear in great magnificence. This chariot was of Solomon’s own contriving and making, the materials very rich, silver,<\/I> and gold,<\/I> and cedar,<\/I> and purple.<\/I> He made it for himself, and yet made it for the daughters of Jerusalem,<\/I> to oblige them. Some by this chariot,<\/I> or coach,<\/I> or chaise<\/I> (the word is nowhere else used in scripture), understand the human nature of Christ, in which the divine nature rode as in an open chariot. It was a divine workmanship (A body hast thou prepared me<\/I>); the structure was very fine, but that which was at the bottom of it was love, pure love to the children of men. Others make it to represent the everlasting gospel, in which, as in an open chariot, Christ shows himself, and as in a chariot of war rides forth triumphantly, conquering and to conquer. The pillars,<\/I> the seven pillars (Prov. ix. 1<\/span>), are of silver,<\/I> for the words of the Lord are as silver tried<\/I> (Ps. xii. 6<\/span>), nay, they are better than thousands of gold and silver.<\/I> It is hung with purple,<\/I> a princely colour; all the adornings of it are dyed in the precious blood of Christ, and that gives them this colour. But that which completes the glory of it is love; it is paved with love,<\/I> it is lined with love, not love of strangers, as Solomon’s was in the days of his defection, but love<\/I> of the daughters of Jerusalem,<\/I> a holy love.<\/I> Silver is better than cedar, gold than silver, but love is better than gold, better than all, and it is put last, for nothing can be better than that. The gospel is all love.<\/I> Mr. Durham applies it to the covenant of redemption, the way of our salvation, as it is contrived in the eternal counsel of God, and manifested to us in the scriptures. This is that work of Christ himself wherein the glory of his grace and love to sinners most eminently appears, and which makes him amiable and admirable in the eyes of believers. In this covenant love is conveyed to them, and they are carried in it to the perfection of love, and, as it were, ride in triumph. It is admirably framed and contrived, both for the glory of Christ and for the comfort of believers. It is well ordered in all things, and sure<\/I> (2 Sam. xxiii. 5<\/span>); it has pillars<\/I> that cannot be shaken, it is made of the wood of Lebanon,<\/I> which can never rot; the basis of it is gold,<\/I> the most lasting metal; the blood of the covenant, that rich purple,<\/I> is the cover of this chariot, by which believers are sheltered from the wind and storms of divine wrath, and the troubles of this world; but the midst of it, and that which is all in all in it, is love,<\/I> that love of Christ which surpasses knowledge<\/I> and the dimensions of which are immeasurable.<\/P> III. The lustre of his royal person, when he appears in his greatest pomp, v.<\/I><\/span> 11<\/span>. Here observe,<\/P> 1. The call that is given to the daughters of Zion<\/I> to acquaint themselves with the glories of king Solomon: Go forth, and behold<\/I> him. The multitude of the spectators adds to the beauty of a splendid cavalcade. Christ, in his gospel, manifests himself. Let each of us add to the number of those that give honour to him, by giving themselves the satisfaction of looking upon him. Who should pay respects to Zion’s king but Zion’s daughters? They have reason to rejoice greatly when he comes, Zec. ix. 9<\/span>. (1.) Behold him<\/I> then. Look with pleasure upon Christ in his glory. Look upon him with an eye of faith, with a fixed eye. Here is a sight worth seeing; behold,<\/I> and admire him, behold,<\/I> and love him; look upon him, and know him again. (2.) Go forth and behold<\/I> him; go off from the world, as those that see no beauty and excellency in it in comparison with what is to be seen in the Lord Jesus. Go out of yourselves, and let the light of his transcendent beauty put you out of conceit with yourselves. Go forth<\/I> to the place where he is to be seen, to the street through which he passes, as Zaccheus.<\/P> 2. The direction that is given them to take special notice of that which they would not see every day, and that was his crown,<\/I> either the crown of gold, adorned with jewels, which he wore on his coronation-day (Solomon’s mother, Bathsheba, though she did not procure that for him, yet, by her seasonable interposal, she helped to secure it to him when Adonijah was catching at it), or the garland or crown of flowers and green tied with ribbons which his mother made for him, to adorn the solemnity of his nuptials. Perhaps Solomon’s coronation day was his marriage-day, the day of his espousals,<\/I> when the garland his mother crowned him with was added to the crown his people crowned him with. Applying this to Christ, it speaks, (1.) The many honours put upon him, and the power and dominion he is entrusted with: Go forth,<\/I> and see king Jesus, with the crown wherewith his<\/I> Father crowned him,<\/I> when he declared him his beloved Son, in whom<\/I> he was well-pleased,<\/I> when he set him as King upon his holy hill of Zion,<\/I> when he advanced him to his own right hand, and invested him with a sovereign authority, both in heaven and in earth,<\/I> and put all things under his feet.<\/I> (2.) The dishonour put upon him by his persecutors. Some apply it to the crown of thorns<\/I> with which his mother,<\/I> the Jewish church, crowned him<\/I> on the day of his death, which was the day of his espousals<\/I> to his church, when he loved it, and gave himself for it<\/I> (Eph. v. 25<\/span>); and it is observable that when he was brought forth wearing the crown of thorns Pilate said,<\/I> and said it to the daughters of Zion, Behold the man.<\/I> (3.) It seems especially to mean the honour done him by his church, as his mother, and by all true believers, in whose hearts he is formed, and of whom he has said, These are my mother, my sister, and brother,<\/I> Matt. xii. 50<\/I><\/span>. They give him the glory of his undertaking; to him is glory in the church,<\/I> Eph. iii. 21<\/I><\/span>. When believers accept of him as theirs, and join themselves to him in an everlasting covenant, [1.] It is his coronation-day in their souls. Before conversion they were crowning themselves, but then they begin to crown Christ, and continue to do so from that day forward. They appointed him their head; they bring every thought into obedience to<\/I> him; they set up his throne in their hearts, and cast all their crowns at his feet. [2.] It is the day of his espousals,<\/I> in which he betroths them to him for ever in lovingkindness and in mercies, joins them to himself in faith and love, and gives himself to them in the promises and all he has, to be theirs. Thou shalt not be for another, so will I also be for thee,<\/I> Hos. iii. 3<\/I><\/span>. And to him they are presented as chaste virgins.<\/I> [3.] It is the day of the gladness of his heart;<\/I> he is pleased with the honour that his people do him, pleased with the progress of his interest among them. Does Satan fall<\/I> before them? In that hour Jesus rejoices in spirit,<\/I>Luk 10:18<\/span>; Luk 10:21<\/span>. There is joy in heaven over repenting sinners; the family is glad when the prodigal son returns. Go forth and behold<\/I> Christ’s grace toward sinners, as his crown,<\/I> his brightest glory.<\/P><\/p>\n (7) Bed.<\/strong>Heb., mitta. <\/em>Probably, from context, a litter. 7<\/strong>. <\/strong> Behold bed <\/strong> Better, That is the palanquin of Solomon. <\/em> A palanquin is a canopied couch used by men of rank for travelling. It is usually carried on men’s shoulders, is long enough for the person within to lie at full length, and, as it requires relays of bearers to accompany it, it is a more pretentious mode of conveyance than riding on horseback or even in a chariot. This verse is uttered by a second speaker from the throng of bystanders as a rejoinder to the first.<\/p>\n Behold his bed, which is Solomon’s; threescore valiant men are about it, of the valiant of Israel.<\/p>\n<\/p>\n Perhaps the church is the speaker here , who calls upon everyone to behold her Solomon, her Beloved, her Jedidiah; and to mark some striking circumstances concerning him. That by Solomon is meant the Lord Jesus Christ, I have already endeavoured to explain both in the Preface, and in the first chapter, to which therefore I refer, And as Solomon was eminently, on many accounts, a lively type of Christ, it is not to be wondered at that the name is so generally adopted. Solomon, in his kingly office, in his wisdom, riches, peaceable reign, and the extensiveness of his territory, figured some very strong features of Jesus. Psa 72<\/span> which is entitled, A Psalm for Solomon, hath been universally accepted, as well by Jewish writers, as by Christians, as altogether prophetical of Christ. By the bed of Solomon, some have supposed meant the church of Christ, or the scriptures of Christ; and some have taken it for Christ himself. And the valiant men about it, perhaps mean either the watchmen on the walls of Zion, the ministers of the gospel; or angels which are ministering spirits, sent forth to minister unto them who are heirs of salvation. Their number, though particularly mentioned, may not be intended precisely to intimate threescore and no more, agreeably to the general plan of Scripture on these points. The five wise virgins, and the five foolish virgins, in the parable, were not intended to say that there will be an equality of souls saved, and souls lost, at the last day. Neither can the one person, who had not on a wedding garment, in that other parable, be supposed to imply that there shall be but only one soul cast out at the great day of account. See Mat 22:11<\/span>Mat 22:11<\/span> . Perhaps the threescore valiant men of Israel in point of number, are to be considered much in the same way; a certain number is put for an uncertain.<\/p>\n Son 3:7 Behold his bed, which [is] Solomon’s; threescore valiant men [are] about it, of the valiant of Israel.<\/p>\n Ver. 7. Behold his bed, which is Solomon’s, &c.] Or, Behold the bed of Solomon, as the Greek, explaining the Hebrew, hath it. Solomon was a famous figure of Christ; of his bed we read nothing, but may well conceive it was, as everything else about him, stately and costly, and thereby is meant here heaven, say some, whither the Church is brought in ascending in the preceding verse, and by the valiant warders they understand the angels, those mighties. Psa 103:20 But because they are said to be “valiant men of Israel,” I rather assent to those that think the godly ministers are here meant by the “mighties,” and the Church by Christ’s “bed,” where he reposeth and “resteth in his love,” Zep 3:17 lodging “between her breasts.” Son 1:13 There is nothing more sure than that the blessed angels do watch over the Church. Heb 1:14 What a guard by them had Jacob at Mehanaim, Gen 32:1-2 where they made a lane for him, as the word imports, to provide for his safety! The like we may say of Elisha at Dothan, and various others. I doubt not, saith one, but as the angels waited at Christ’s sepulchre, so for his sake they watch also over our graves, called our beds. Isa 57:2 Howbeit here understand we it of the ministers of the word that “watch for men’s souls,” and are frequently called watchmen. Sixty of them they are said to be, because a great number, as the Levites were scattered up and down the tribes of Israel, as salt is strawed thick upon flesh to keep it from putrifying. Ye are the salt of the earth Mat 5:13-16 And “valiant” they are said to be, for valour and courage invincible is necessary to a minister who shall be sure to be put hard to it, and therefore had need to be, as Athanasius was, an adamant for his resolute stout carriage, and to partake with the diamond in the high priest’s breastplate for hardness and hardiness in standing to and for the truth. Israelites also they ought to be Jews inwardly, not scoffing Ishmaelites, profane Edomites, false Philistines, but the valiants of Israel, such as David’s band of worthies was; 1Ch 11:10-47 ; <\/em> 1Ch 12:1-37 faithful and godly patterns of piety such as will “take heed to themselves and to the flock,” waiting upon the Lord’s work and “watching for men’s souls as they that must give account,” &c. Heb 13:17 It is a great matter to be of Christ’s bodyguard. Remember what David said of Abner. 1Sa 26:15 <\/p>\n his bed: Son 3:9, *marg. Son 1:16 <\/p>\n threescore: 1Sa 8:16, 1Sa 14:52, 1Sa 28:2, 1Ki 9:22, 1Ki 14:27, 2Ki 6:17, Heb 1:14 <\/p>\n Reciprocal: 2Sa 17:10 – and they which 2Ch 12:10 – the chief Neh 3:16 – the house Neh 4:13 – in the lower places Pro 7:16 – decked Son 8:13 – the companions<\/p>\n Son 3:7-8. Behold The bride-men continue their speech, and from the admiration of the bride, proceed to the admiration of the bridegroom: his bed The bed seems to denote the church, which is comely through Christs beauty, and safe by his protection, in which Christ is glorified, and believers enjoy sweet fellowship with him. Solomons Which is the bed, not of an ordinary man, but of a great king, whom Solomon typifies, and who is greater than Solomon. Threescore valiant men are about it Very many, a certain number being put for an uncertain. He alludes to Solomons guard, whereby he designs all those creatures, whether angels, princes, ministers, or others, whose ministry God uses for the protection of his church. Every man hath his sword Is prepared and ready to fight, to prevent those dangers which are frequent in the night season. The night may denote the whole time of this life, which may well be called night, in respect of that ignorance and error wherewith it is attended, (as the future life is compared to day,) this life being the only time wherein such a guard is necessary. <\/p>\n 3:7 Behold his {f} bed, which [is] Solomon’s; sixty valiant men [are] about it, of the valiant of Israel.<\/p>\n (f) By the bed is meant the temple which Solomon made.<\/p>\n The 60 warriors were Solomon’s chosen friends. Normally the groom’s friends accompanied him to the house of his prospective wife. These friends were very likely members of Solomon’s bodyguard. His example of providing protection for his bride is one that every new husband should follow. This might include a measure of financial security for her.<\/p>\n Behold his bed, which [is] Solomon’s; threescore valiant men [are] about it, of the valiant of Israel. 7. Behold his bed, which is Solomon’s ] This is an answer to the question of the last verse, “Who or what is this which cometh up,” &c. It should be, Behold, it is Solomon’s palanquin, and it … Continue reading “Exegetical and Hermeneutical Commentary of Song of Solomon 3:7”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-17589","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17589","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=17589"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17589\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=17589"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=17589"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=17589"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
<\/P> <\/TD> <\/TR> <\/TABLE> Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"