with the coming of Messiah is the admission of the heathen into the kingdom of Christ, iii. 9-11, effected through the mediation of the Old Testament people, as indicated by the name "daughters of Jerusalem."
The second part, Chap. v. 2-viii. 14, describes the sinning of the daughter of Zion against the heavenly Solomon, her punishment, repentance, and the re-union effected through the mediation of the daughters of Jerusalem (the heathen), whose salvation she had first assisted to accomplish; the complete restoration of the former mutual love, in consequence of which the daughter of Zion becomes again the centre of the kingdom of God; and the immutability of the new covenant of love in contrast with the mutability of the old.[1]
1853. Simultaneous with this commentary of Hengstenberg, an allegorical exposition appeared in America, by Professor Burrowes. He differs again from the preceding in regarding this Song as illustrating by imagery drawn from the court of Solomon, the mutual love of Christ and the Church, as exercised in the case of individual believers. He divides it into three parts.
The first part, Chap. i.-ii. 7, describes the way in which the soul, longing after the manifestation of the love of Christ, is conducted in the gratification of that desire, from one degree of pious enjoyment to another, till, by the vicissitudes of fortune, and by the diversities in its progress towards heaven, and the enjoyment of Christ's love as manifested in private communion in "his chamber;" 7-11, in the way of duty and self-denial; 12-14, in social communion with him; 15-17, in delightful repose with him, amid enlarged prospects of spiritual beauty; chap. ii. 1-3, in the protection and delight here set forth; 4-7, it possesses the greatest possible pleasure on the earth.
The second part, Chap. ii. 8-vii. 9, describes the motives by which the Lord Jesus would allure such souls away from
- ↑ Das Hohe Lied Salomonis ausgelegt von W. Hengstenberg. Berlin, 1853, p. 239.
