(2) I sleep.--This begins the old story under an image already employed (Song of Solomon 3:1). Here it is greatly amplified and elaborated. The poet pictures his lady dreaming of him, and when he seems to visit her, anxious to admit him. But, as is so common in dreams, at first she cannot. The realities which had hindered their union reappear in the fancies of sleep. Then, when the seeming hindrance is withdrawn, she finds him gone, and, as before, searches for him in vain. This gives opportunity to introduce the description of the charms of the lost lover, and so the end of the piece, the union of the pair, is delayed to Song of Solomon 6:3.

My head is filled with dew.--Anacreon, iii. 10 is often compared to this.

"' Fear not,' said he, with piteous din,

'Pray ope the door and let me in.

A poor unshelter'd boy am I,

For help who knows not where to fly:

Lost in the dark, and with the dews,

All cold and wet, that midnight brews.'"

(Comp. also Propert. i. 16-23; Ovid, Amor. Ii. 19-21.)

Verse 2-ch. 8:4. - Part IV. REMINISCENCES OF LOVE DAYS. The bridegroom rejoicing in the bride. Verse 2. - The bride's reminiscence of a love dream. I was asleep, but my heart waked, It is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, my locks with the drops of the night. There is a resemblance between this account of what was apparently a dream, and that which is related in Song of Solomon 3:1-4; but the difference is very clear. In the former case the lover is represented as dismissed for a season, and then the relenting heart of the maiden sought after him and found him. In this case he "stands at the door and knocks," coming in the night; and the maiden rises to open, but finds him gone, and so is drawn after him. The second dream is much more vivid and elaborate, and seems to be an imitation and enlargement of the other, being introduced apparently more for the sake of dwelling on the attractions of the beloved one and his preciousness in the eyes of the maiden than in self-reproach. Is it not possible that the poem originally concluded at Song of Solomon 5:1 with the marriage, and that the whole of the latter half was an amplification, either by Solomon himself, the author of the first half, or by some one who has entered into the spirit of the song? This would explain the apparent repetition, with the variations. But, at all events, the second part certainly is more from the standpoint of married life than the first. Hence the bride speaks at great length, which she does not in the earlier portion. Delitzsch thinks that this second love dream is intended to represent what occurred in early married life; but there are two objections to that - first, that the place is evidently a country residence; and secondly, that such an occurrence is unsuitable to the conditions of a royal bride. It is much more natural to suppose that the bride is recalling what occurred in her dream when the lover, having been sent away until the evening, as on the former occasion, returned, and in the night knocked at the door. "My heart waked" is the same as "My mind was active." The "heart" in Hebrew is the inner man, both intellect and feeling. "I was asleep, but I was thinking" (cf. Cicero, 'De Divinatione,' 1:30). The lover has come off a long journey over the mountains, and arrives in the night time. The terms with which he appeals to his beloved are significant, denoting

(1) equal rank - my sister;

(2) free choice - my love;

(3) purity, simplicity, and loveliness - my dove;

(4) entire devotion, undoubting trust - my undefiled. Tammanthi, "my perfection," as Arabic tam, teim, "one devoted to another." as a servant.

Similar passages are quoted from heathen love poetry, as Anacreon, 3:10; Propertius, 1:16-23; Ovid, 'Amor.,' 3:19, 21. The simple meaning of the dream is that she is full of love by night and by day. She dreamed that she was back in her old country home, and that her lover visited her like a shepherd; and she tells how she sought him, to show how she loved him. When we are united to the Saviour with the bonds of a pledged affection, we lose the sense of self-reproach in the delight of fellowship, and can even speak of our own slowness and backwardness only to magnify his grace. We delight to acknowledge that it was his knocking that led us to seek after him, although we had to struggle with the dull heart; and it was not until it was moved by his approach, by his moving towards us, that we hastened to find him, and were full of the thought of his desirableness. There are abundant examples of this same interchange of affection in the history of the Church's revivals and restorations.

5:2-8 Churches and believers, by carelessness and security, provoke Christ to withdraw. We ought to notice our spiritual slumbers and distempers. Christ knocks to awaken us, knocks by his word and Spirit, knocks by afflictions and by our consciences; thus, Re 3:20. When we are unmindful of Christ, still he thinks of us. Christ's love to us should engage ours to him, even in the most self-denying instances; and we only can be gainers by it. Careless souls put slights on Jesus Christ. Another could not be sent to open the door. Christ calls to us, but we have no mind, or pretend we have no strength, or we have no time, and think we may be excused. Making excuses is making light of Christ. Those put contempt upon Christ, who cannot find in their hearts to bear a cold blast, or to leave a warm bed for him. See the powerful influences of Divine grace. He put in his hand to unbolt the door, as one weary of waiting. This betokens a work of the Spirit upon the soul. The believer's rising above self-indulgence, seeking by prayer for the consolations of Christ, and to remove every hinderance to communion with him; these actings of the soul are represented by the hands dropping sweet-smelling myrrh upon the handles of the locks. But the Beloved was gone! By absenting himself, Christ will teach his people to value his gracious visits more highly. Observe, the soul still calls Christ her Beloved. Every desertion is not despair. Lord, I believe, though I must say, Lord, help my unbelief. His words melted me, yet, wretch that I was, I made excuses. The smothering and stifling of convictions will be very bitter to think of, when God opens our eyes. The soul went in pursuit of him; not only prayed, but used means, sought him in the ways wherein he used to be found. The watchmen wounded me. Some refer it to those who misapply the word to awakened consciences. The charge to the daughters of Jerusalem, seems to mean the distressed believer's desire of the prayers of the feeblest Christian. Awakened souls are more sensible of Christ's withdrawings than of any other trouble.I sleep, but my heart waketh,.... Like persons that are half awake, half asleep, whom Cicero (x) calls "semisomni". Christ and the church having feasted together at his invitation, she soon after fell asleep, as the disciples did after a repast with their Lord; yet not so fast asleep but that she was sensible of it; for this was not the dead sleep of sin, in which unconverted men are, and are insensible of; nor a judicial slumber some are given up unto, and perceive it not, yet a frame of spirit unbecoming saints, and displeasing to Christ; though consistent with grace, which at such a time is not, or very little, in exercise; they are slothful in duty, and backward to it; the phrase is sometimes used to describe a sluggish, slothful man (y); they are indifferent and lukewarm about divine things, content themselves with the bare externals of religion, without the lively exercise of grace, and without fervency and spirituality in them, and seem willing to continue so; See Gill on Matthew 25:6; but the church here was not so overcome with sleep but her "heart was awake". Jarchi, and some ancient Jewish writers (z), interpret this and the former clause of different persons; the former, "I sleep", of the bride; this, "my heart waketh", of the bridegroom; and then the sense is, though I am in a sleepy frame, he who is "my heart", a phrase used by lovers (a), my soul, my life, my all, he never slumbers nor sleeps, he watches over me night and day, lest any hurt me; but both clauses are rather to be understood of the same person differently considered, as having two principles of grace and corruption, as the church has, which are represented as two persons; see Romans 7:18; as the carnal part in her prevailed, she was the "sleeping I"; as the new man, or principle of grace appeared, her "heart was awake"; for, notwithstanding her sleepy frame, she had some thoughts of Christ, and stirring of affection to him; Some convictions of her sin, and some desires of being in her duty perhaps, though overpowered by the fleshly part; the spirit was willing, but the flesh weak. Christ's response to his church in this case follows, and is observed by her; he spoke to her so loud, that though sleepy she heard him, and owns it,

it is the voice of my beloved: in the ministration of the Gospel, which is to be distinguished from the voice of a stranger, even when dull and sleepy under hearing it, and little affected with it. Christ was the church's beloved still, had an affection for him, though not thoroughly awaked by his voice, but sleeps on still; this method failing, he takes another, or repeats the same with an additional circumstance,

that knocketh, saying, "open to me": which is to be understood not so much of his knocking by the ministry of the word to awaken her out of sleep, but in a providential way, by taking in his hand the rod of affliction, or scourge of persecution, and lashing therewith in order to bring her out of her carnal security; see Revelation 3:20; and he not only knocked but called,

saying, open to me, open the door unto me, and let me in; so lovers are represented as at the door or gate to get admittance, and know not which to call most hard and cruel, the door or their lover (b): there is an emphasis on the word "me"; me, thy Lord, thy head, thy husband, thy friend, that loves thee so dearly; to whom her heart was shut, her affections contracted, her desires towards him languid; wherefore he importunes her to "open" to him, which denotes an enlarging of her affections to him, an exercise of grace on him, an expression of the desires of her soul unto him; which yet could not be done without efficacious grace exerted, as in Sol 5:4; but, the more to win upon her, he gives her good words, and the most endearing titles, expressive of love and relation,

my sister, my love, my dove, my undefiled, which are all made use of before, excepting the last; see Sol 1:9; that is, "my undefiled", which she was, not as a descendant of Adam, nor as in herself, but as washed in the blood of Christ, justified by his righteousness, and sanctified by his Spirit; and as having been enabled by divine grace to preserve her chastity, and keep the "bed undefiled", Hebrews 13:4; not guilty of spiritual adultery among all her infirmities, even idolatry and superstition; see Revelation 14:4; or "my perfect one" (c); not in a legal, but in an evangelical sense, being completely redeemed, perfectly justified, fully pardoned, and sanctified in every part, though not to the highest degree; and perfect in Christ, though not in herself: other arguments follow to engage her attention to his request;

for head is filled with dew, and my locks with the drops of the night; through standing so long at the door, in the night season, waiting to be let in; so lovers represent their case in such circumstances, as dealt very hardly with (d): by which may be meant the sufferings of Christ, either in the persons of his ministers, who are exposed to the rage and reproach of men for ministering in his name to the church; or which he endured in his own person, in his estate of humiliation; and particularly in the night he was betrayed, and during the time of darkness he hung upon the cross, when he bore the sins of his people, and his Father's wrath; compared to "dew", and "drops of the night", because of the multitude of them he endured in soul and body, and because so uncomfortable to human nature; though as dew is useful and fructifying to the earth, so were these the means of many fruits and blessings of grace, and of bringing many souls to glory; now though these arguments were expressed in the most strong, moving, and melting language, yet were ineffectual.

(x) Familiar. Epist. l. 7. Ephesians 1. (y) "Qui vigilans dormiat", Plauti Pseudolus, Acts 1. Sc. 3. v. 151. (z) Pesikta in Jarchi, & Tanchama in Yalkut in loc. (a) "Meum mel, meum cor", Plauti Poenulus, Acts 1. Sc. 2. v. 154, 170, 175. "Meum corculum, melliculum", ibid. Casina, Acts 4. Sc. 4, v. 14. (b) "Janua vel domina", &c, Propert. Eleg. 16. v. 17, 18, 19. (c) , Sept. "perfecta mea", Montanus, Tigurine version, Marckius; "integra mea", Junius & Tremellius, Piscator, Cocceius, Michaelis. (d) "Me mediae noctes", &c. Propert. ut supra. (Eleg. 16.) v. 22, &c.