16. mine . . . his—rather, "is for me . . . for Him" (Ho 3:3), where, as here, there is the assurance of indissoluble union, in spite of temporary absence. So 2:17, entreating Him to return, shows that He has gone, perhaps through her want of guarding against the "little sins" (So 2:15). The order of the clauses is reversed in So 6:3, when she is riper in faith: there she rests more on her being His; here, on His being hers; and no doubt her sense of love to Him is a pledge that she is His (Joh 14:21, 23; 1Co 8:3); this is her consolation in His withdrawal now.

     3. In speaking of Jesus Christ to others, she regains her own assurance. Literally, "I am for my beloved . . . for me." Reverse order from So 2:16. She now, after the season of darkness, grounds her convictions on His love towards her, more than on hers towards Him (De 33:3). There, it was the young believer concluding that she was His, from the sensible assurance that He was hers.

     24. will save—"Is minded to save," bent on saving. The pith of this maxim depends—as often in such weighty sayings (for example, "Let the dead bury the dead," Mt 8:22) —on the double sense attached to the word "life," a lower and a higher, the natural and the spiritual, temporal and eternal. An entire sacrifice of the lower, or a willingness to make it, is indispensable to the preservation of the higher life; and he who cannot bring himself to surrender the one for the sake of the other shall eventually lose both.

     23. ye are Christ's—not Paul's, or Apollos,' or Cephas' (1Co 11:3; Mt 23:8-10). "Neither be ye called masters; for one is your Master, even Christ" (Ro 14:8). Not merely a particular section of you, but ye all are Christ's (1Co 1:12).