JOB calls golden, and which he tells us comes from that quarter'. PLINY says, the north is the most healthful wind that blows; and its bracing, invigorating effects on the human frame are well known: nor is it less important to vegeta. tion; shaking the plants and trees from their very roots, loosening the soil around them, and closing up their pores to prevent their being too much weakened. On the other hand, the south wind is, in its turn, no less desirable and necessary to open their pores and exhale their odours3. Awake thou north; ye southern breezes, rise, MRS. ROWE. 1 Job xxxvii. 21, 22. See Gill. in loc. 3 Dr. Gill observes that the verb )הפוחי( breathe, seems to be only in construction with the south wind: and I do not find it ever applied to a violent or tempestuous wind. But the learned editor of Calmet will not admit the south wind at all in this scene. He says, in Judea, the heat ' of the south wind would have suffocated the fragrancy ' of the garden.' In answer to which it is sufficient to quote an eastern poet in a still warmer climate. ، O gale, ' scented with sandal, who breathest love from the regions ' of the south, be propitious.' Asiat. Research. vol. III. The geographical situation of Judea will farther justify this interpretation. Lebanon being on the north of Judea, the wind from that quarter would naturally bring with it the odour of Lebanon.' On the south is Arabia Petræa, and still farther south Arabia Felix. Egypt is situated west of Arabia, and Persia to the east. An old historian quoted by Sir W. Jones, [Essay on the Poetry of the Easterns] says, 'The air of Egypt sometimes in summer is ▸ like any sweet perfume, and almost suffocates the spirits, 'caused by the wind that brings the odours of the Arabian spices.' Now as these odours are brought to Egypt, Let us now attend to the import of the figure. The wind is in scripture an established emblem of the divine Spirit ! 'The wind bloweth where 'it listeth, and thou hearest the sound thereof, 'but canst not tell whence it cometh, nor whi'ther it goeth: so is every one that is born of 'the Spirit.' The different uses of the wind, may be compared also to the different offices of the Spirit. Is the north wind keen, penetrating and powerful? Such are the operations of the Spirit in conversion. Is the south wind mild, gentle, sweet? Such are the influences of the same Spirit in his teaching and consola tions. Awake, O heavenly wind! and come, WATTS. There can be no doubt but the following verse contains the royal bridegroom's answer, except in the concluding line, which is evidently addressed to his companions-the children of the bride-chamber. When the pro'pitious gales (says she) have prepared my 'garden for his reception, then let my beloved! 'enter and enjoy it.'-' I have already (replies 'the beloved) began to taste that happiness. 'I am now enjoying, in thy conversation, what ( doubtless by the east wind, so they would be carried to Judea by the south, and to Persia by the west or south-west; in every direction, more or less, producing that excess of fragrancy that at times over-powers, even the natives, with its sweetness. : ' is sweeter to me than the most fragrant scents, 'the sweetest viands, or the most refreshing 'liquors'.' ، The TARGUM on this passage is, 'The congregation of Israel said, let God my beloved 'come into the house of the sanctuary, and graciously accept the offerings of his people.' The holy blessed God said unto his people, the house of Israel; 'I am come into the house of my sanctuary, which thou hast built for me, O my sister, the congregation of Is'rael, who art like a modest damsel: I have 'caused my Shekinah to dwell with thee; I have 'received thy sweet incense, which thou hast 'made on my account; I have sent fire from ' heaven, and it hath devoured the burnt offer'ings, and the holy drink offerings; the liba'tion of the red and white wine is graciously 'received by me, which the priests pour out upon mine altars.' This paraphrase, as it respects the Jews, is not to be despised; but that of Bishop HALL is more suited to our dispensation. Omy sister, my spouse! I have re'ceived those fruits of thine obedience which ، 1 That these delicacies, are now, as well as formerly, in the highest esteem in the East, may be seen in Mr. Harmer on this Song, p. 304. It may be worth adding, that the disciples of our Lord, after his resurrection, presented him with a piece of honeycomb, from which he ate, no doubt, the honey, Luke xxiv. 42, 43. So I apprehend here, to eat the honeycomb with honey, is properly to eat the honey in or from the comb. Dr. Taylor, however. in his Concordance, renders the passage, 'I have eaten my pure wood • honey with my palm,' which is supported by good authorities; and the editor of Calmet-I eat my liquid honey with my firm honey.' Continuation, part II. p. 95. thou offerest unto me, with much joy and pleasure. I have accepted not only of thy good 'works, but thy endeavours and purposes of holi ، ness, which are as pleasant to me as the honey ' and the honeycomb.' The concluding sentence, we have said, appears to be addressed by the bridegroom to his companions, who are invited to rejoice with him, and partake the marriage feast: and is not this fulfilled in the instance of our great Redeemer? Do not all that love him rejoice with him in the prosperity of his church? Yea, is there not joy even among the angels in his presence, over every sinner that repenteth? But this passage evidently refers to the marriage feast, which was kept open during all the festival. To this we have repeatedly adverted, and shall avoid repetition. But blessed are they who ' are called to the marriage supper of the Lamb !' All the enjoyments of the believer here, which are ' neither few nor small, are but the foretastes of what God has prepared' in a future state for 'them that love him.' Here we may drink abundantly of his love and of his consolations, without danger of satiety or excess: there we shall drink of the river of his pleasures for evermore ! P The original ]שכרו דורים[ has been rendered by Mercerus, ، Inebriamini amoribus:' by Cocceius, 'Iwebriamini ' amœnitatibus; and by Ainsworth and Gill, Be drunken -be inebriated, with loves. We have observed in the Preliminary Essays, (p. 95 & seq.) that this kind of expression is very common among the religionists of the east, and SECTION IX. Chap. V. Ver. 2-8. Spouse. I slept; but my heart waked : The voice of my beloved, [who was] knocking: My dove, my accomplished one; For my head is filled with dew, And my locks with the drops of the night. 1 have put off my vest, how shall I put it on? I have washed my feet, how shall I defile them?' My beloved put forth his hand by the opening [of the door,] And my bowels were moved for him. I rose to open to my beloved; But my hands dropped myrrh, and my fingers li quid myrrh, Upon the handles of the lock. I open'd to my beloved: But my beloved had withdrawn-was gone. I sought him, but could not find him; The keepers of the walls plucked my veil from me. I adjure you, O daughters of Jerusalem, if ye find my beloved What should you tell him?-That I am sick with love. to the instances there given, I would now add the following. • They who walk in the true path, are drowned in the sea of mysterious adoration:--they are inebriated with the melody of amorous complaints, -Through remembrance of 'God they shun all mankind: they are so enamoured of the 'cup-bearer that they spill the wine from the cup.' Sir W. Jones's Works, vol. III. p. 372. Quoted from the third book of the Bustan. |