The Song of Solomon, called in the Vulgate and Septuagint, "The Song of Songs," from the opening words. This title denotes its superior excellence, according to the Hebrew idiom; so holy of holies, equivalent to "most holy" ( Ex 29:37); the heaven of heavens, equivalent to the highest heavens ( De 10:14). It is one of the five volumes (megilloth) placed immediately after the Pentateuch in manuscripts of the Jewish Scriptures. It is also fourth of the Hagiographa (Cetubim, writings) or the third division of the Old Testament, the other two being the Law and the Prophets. The Jewish enumeration of the Cetubim is Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra (including Nehemiah), and Chronicles. Its canonicity is certain; it is found in all Hebrew manuscripts of Scripture; also in the Greek Septuagint; in the catalogues of MELITO, bishop of Sardis, A.D. 170 (EUSEBIUS, Ecclesiastical History, 4.26), and of others of the ancient Church.
ORIGEN and JEROME tell us that the Jews forbade it to be read by any until he was thirty years old. It certainly needs a degree of spiritual maturity to enter aright into the holy mystery of love which it allegorically sets forth. To such as have attained this maturity, of whatever age they be, the Song of Songs is one of the most edifying of the sacred writings. R OSENMULLER justly says, The sudden transitions of the bride from the court to the grove are inexplicable, on the supposition that it describes merely human love. Had it been the latter, it would have been positively objectionable, and never would have been inserted in the holy canon. The allusion to "Pharaoh's chariots" ( So 1:9) has been made a ground for conjecturing that the love of Solomon and Pharaoh's daughter is the subject of the Song. But this passage alludes to a remarkable event in the history of the Old Testament Church, the deliverance from the hosts and chariots of Pharaoh at the Red Sea. (However, see on So 1:9). The other allusions are quite opposed to the notion; the bride is represented at times as a shepherdess ( So 1:7), "an abomination to the Egyptians" ( Ge 46:34); so also So 1:6; 3:4; 4:8; 5:7 are at variance with it. The Christian fathers, O RIGEN and THEODORET, compared the teachings of Solomon to a ladder with three steps; Ecclesiastes, natural (the nature of sensible things, vain); Proverbs, moral; Canticles, mystical (figuring the union of Christ and the Church). The Jews compared Proverbs to the outer court of Solomon's temple, Ecclesiastes to the holy place, and Canticles to the holy of holies. Understood allegorically, the Song is cleared of all difficulty. "Shulamith" ( So 6:13), the bride, is thus an appropriate name, Daughter of Peace being the feminine of Solomon, equivalent to the Prince of Peace. She by turns is a vinedresser, shepherdess, midnight inquirer, and prince's consort and daughter, and He a suppliant drenched with night dews, and a king in His palace, in harmony with the various relations of the Church and Christ. As Ecclesiastes sets forth the vanity of love of the creature, Canticles sets forth the fullness of the love which joins believers and the Saviour. The entire economy of salvation, says H ARRIS, aims at restoring to the world the lost spirit of love. God is love, and Christ is the embodiment of the love of God. As the other books of Scripture present severally their own aspects of divine truth, so Canticles furnishes the believer with language of holy love, wherewith his heart can commune with his Lord; and it portrays the intensity of Christ's love to him; the affection of love was created in man to be a transcript of the divine love, and the Song clothes the latter in words; were it not for this, we should be at a loss for language, having the divine warrant, wherewith to express, without presumption, the fervor of the love between Christ and us. The image of a bride, a bridegroom, and a marriage, to represent this spiritual union, has the sanction of Scripture throughout; nay, the spiritual union was the original fact in the mind of God, of which marriage is the transcript ( Isa 54:5; 62:5; Jer 3:1, &c.; Eze 16:1-63; 23:1-49; Mt 9:15; 22:2; 25:1, &c.; Joh 3:29; 2Co 11:2; Eph 5:23-32, where Paul does not go from the marriage relation to the union of Christ and the Church as if the former were the first; but comes down from the latter as the first and best recognized fact on which the relation of marriage is based; Re 19:7; 21:2; 22:17). Above all, the Song seems to correspond to, and form a trilogy with, Psalms 45 and 72, which contain the same imagery; just as Psalm 37 answers to Proverbs, and the Psalms 39 and 73 to Job. Love to Christ is the strongest, as it is the purest, of human passions, and therefore needs the strongest language to express it: to the pure in heart the phraseology, drawn from the rich imagery of Oriental poetry, will not only appear not indelicate or exaggerated, but even below the reality. A single emblem is a type; the actual rites, incidents, and persons of the Old Testament were appointed types of truths afterwards to be revealed. But the allegory is a continued metaphor, in which the circumstances are palpably often purely imagery, while the thing signified is altogether real. The clue to the meaning of the Song is not to be looked for in the allegory itself, but in other parts of Scripture. "It lies in the casket of revelation an exquisite gem, engraved with emblematical characters, with nothing literal thereon to break the consistency of their beauty" [BURROWES]. This accounts for the name of God not occurring in it. Whereas in the parable the writer narrates, in the allegory he never does so. The Song throughout consists of immediate addresses either of Christ to the soul, or of the soul to Christ. "The experimental knowledge of Christ's loveliness and the believer's love is the best commentary on the whole of this allegorical Song" [LEIGHTON]. Like the curiously wrought Oriental lamps, which do not reveal the beauty of their transparent emblems until lighted up within, so the types and allegories of Scripture, "the lantern to our path" [ Ps 119:105], need the inner light of the Holy Spirit of Jesus to reveal their significance. The details of the allegory are not to be too minutely pressed. In the Song, with an Oriental profusion of imagery, numbers of lovely, sensible objects are aggregated not strictly congruous, but portraying jointly by their very diversity the thousand various and seemingly opposite beauties which meet together in Christ.
The unity of subject throughout, and the recurrence of the same expressions ( So 2:6, 7; 3:5; 8:3, 4; 2:16; 6:3; 7:10; 3:6; 6:10; 8:5), prove the unity of the poem, in opposition to those who make it consist of a number of separate erotic songs. The sudden transitions (for example, from the midnight knocking at a humble cottage to a glorious description of the King) accord with the alternations in the believer's experience. However various the divisions assigned be, most commentators have observed four breaks (whatever more they have imagined), followed by four abrupt beginnings ( So 2:7; 3:5; 5:1; 8:4). Thus there result five parts, all alike ending in full repose and refreshment. We read ( 1Ki 4:32) that Solomon's songs were "a thousand and five." The odd number five added over the complete thousand makes it not unlikely that the "five" refers to the Song of songs, consisting of five parts.
It answers to the idyllic poetry of other nations. The Jews explain it of the union of Jehovah and ancient Israel; the allusions to the temple and the wilderness accord with this; some Christians of Christ and the Church; others of Christ and the individual believer. All these are true; for the Church is one in all ages, the ancient typifying the modern Church, and its history answering to that of each individual soul in it. Jesus "sees all, as if that all were one, loves one, as if that one were all." "The time suited the manner of this revelation; because types and allegories belonged to the old dispensation, which reached its ripeness under Solomon, when the temple was built" [MOODY STUART]. "The daughter of Zion at that time was openly married to Jehovah"; for it is thenceforth that the prophets, in reproving Israel's subsequent sin, speak of it as a breach of her marriage covenant. The songs heretofore sung by her were the preparatory hymns of her childhood; "the last and crowning 'Song of Songs' was prepared for the now mature maiden against the day of her marriage to the King of kings" [ORIGEN]. Solomon was peculiarly fitted to clothe this holy mystery with the lovely natural imagery with which the Song abounds; for "he spake of trees, from the cedar in Lebanon, even unto the hyssop that springeth out of the wall" ( 1Ki 4:33). A higher qualification was his knowledge of the eternal Wisdom or Word of God ( Pr 8:1-36), the heavenly bridegroom. David, his father, had prepared the way, in Psalms 45 and 72; the son perfected the allegory. It seems to have been written in early life, long before his declension; for after it a song of holy gladness would hardly be appropriate. It was the song of his first love, in the kindness of his youthful espousals to Jehovah. Like other inspired books, its sense is not to be restricted to that local and temporary one in which the writer may have understood it; it extends to all ages, and shadows forth everlasting truth ( 1Pe 1:11, 12; 2Pe 1:20, 21).
"Oh that I knew how all thy lights combine, and
the configurations of their glorie, Seeing not only how each verse doth shine, but all the constellations of the storie."--HERBERT. |
Three notes of time occur [MOODY STUART]: (1) The Jewish Church speaks of the Gentile Church ( So 8:8) towards the end; (2) Christ speaks to the apostles ( So 5:1) in the middle; (3) The Church speaks of the coming of Christ ( So 1:2) at the beginning. Thus we have, in direct order, Christ about to come, and the cry for the advent; Christ finishing His work on earth, and the last supper; Christ ascended, and the call of the Gentiles. In another aspect we have: (1) In the individual soul the longing for the manifestation of Christ to it, and the various alternations in its experience ( So 1:2, 4; 2:8; 3:1, 4, 6, 7) of His manifestation; (2) The abundant enjoyment of His sensible consolations, which is soon withdrawn through the bride's carelessness ( So 5:1-3, &c.), and her longings after Him, and reconciliation ( So 5:8-16; 6:3, &c.; So 7:1, &c.); (3) Effects of Christ's manifestation on the believer; namely, assurance, labors of love, anxiety for the salvation of the impenitent, eagerness for the Lord's second coming ( So 7:10, 12; 8:8-10, 14).
So 1:1-17. CANTICLE I.-- ( So 1:2-2:7) --THE BRIDE S EARCHING FOR AND FINDING THE K ING.
1. The song of songs--The most excellent of all songs,
Hebrew idiom (
Ex 29:37; De 10:14). A foretaste on earth of the
"new song" to be sung in glory (
Re 5:9; 14:3; 15:2-4).
Solomon's--"King of
Israel," or "Jerusalem," is not added, as in
the opening of Proverbs and Ecclesiastes, not because
Solomon had not yet ascended the throne [MOODY S TUART],
but because his personality is hid under that of Christ,
the true Solomon (equivalent to Prince of Peace).
The earthly Solomon is not introduced, which would break
the consistency of the allegory. Though the bride bears the
chief part, the Song throughout is not hers, but that of
her "Solomon." He animates her. He and she, the
Head and the members, form but one Christ [A DELAIDE
NEWTON]. Aaron prefigured Him as priest; Moses, as prophet;
David, as a suffering king; Solomon, as the triumphant
prince of peace. The camp in the wilderness represents the
Church in the world; the peaceful reign of Solomon, after
all enemies had been subdued, represents the Church in
heaven, of which joy the Song gives a foretaste.
2. him--abruptly. She names him not, as is natural to one
whose heart is full of some much desired friend: so Mary
Magdalene at the sepulchre (
Joh 20:15), as if everyone must know whom she means,
the one chief object of her desire (
Ps 73:25; Mt 13:44-46; Php 3:7,8).
kiss--the token of peace from
the Prince of Peace (
Lu 15:20); "our Peace" (
Ps 85:10; Col 1:21; Eph 2:14).
of his mouth--marking the tenderest
affection. For a king to permit his hands, or even garment,
to be kissed, was counted a great honor; but that he should
himself kiss another with his mouth is the greatest
honor. God had in times past spoken by the mouth of
His prophets, who had declared the Church's betrothal;
the bride now longs for contact with the mouth of the
Bridegroom Himself (
Job 23:12; Lu 4:22; Heb 1:1, 2). True of the Church
before the first advent, longing for "the hope of
Israel," "the desire of all nations"; also
the awakened soul longing for the kiss of
reconciliation; and further, the kiss that is the token
of the marriage contract (
Ho 2:19, 20), and of friendship (
1Sa 20:41; Joh 14:21; 15:15).
thy love--Hebrew,
"loves," namely, tokens of love, loving
blandishments.
wine--which makes glad "the heavy
heart" of one ready to perish, so that he
"remembers his misery no more" (
Pr 31:6, 7). So, in a "better" sense,
Christ's love (
Hab 3:17, 18). He gives the same praise to the
bride's love, with the emphatic addition, "How
much" (
So 4:10). Wine was created by His first miracle (
Joh 2:1-11), and was the pledge given of His love at
the last supper. The spiritual wine is His blood and His
spirit, the "new" and better wine of the kingdom
(
Mt 26:29), which we can never drink to
"excess," as the other (
Eph 5:18; compare
Ps 23:5; Isa 55:1).
3. Rather, "As regards the savor of thy ointments, it
is good" [MAURER]. In
So 4:10, 11, the Bridegroom reciprocates the praise of
the bride in the same terms.
thy name--Christ's character
and office as the "Anointed" (
Isa 9:6; 61:1), as "the savor of ointments"
are the graces that surround His person (
Ps 45:7, 8).
Ec 7:1, in its fullest sense, applies to Him. The holy
anointing oil of the high priest, which it was death for
anyone else to make (so
Ac 4:12), implies the exclusive preciousness of
Messiah's name (
Ex 30:23-28, 31-38). So Mary brake the box of precious
ointment over Him, appropriately (
Mr 14:5), the broken box typifying His body, which,
when broken, diffused all grace: compounded of various
spices, &c. (
Col 1:19; 2:9); of sweet odor (
Eph 5:2).
poured-- (
Isa 53:12; Ro 5:5).
therefore--because of the
manifestation of God's character in Christ (
1Jo 4:9, 19). So the penitent woman (
Lu 7:37, 38, 47).
virgins--the pure in heart (
2Co 11:2; Re 14:4). The same Hebrew is
translated, "thy hidden ones" (
Ps 83:3). The "ointment" of the Spirit
"poured forth" produces the "love of
Christ" (
Ro 5:5).
4. (1) The cry of ancient Israel for Messiah, for example,
Simeon, Anna, &c. (2) The cry of an awakened soul for
the drawing of the Spirit, after it has got a glimpse of
Christ's loveliness and its own helplessness.
Draw me--The Father draws (
Joh 6:44). The Son draws (
Jer 31:3; Ho 11:4; Joh 12:32). "Draw" here,
and "Tell" (
So 1:7), reverently qualify the word "kiss"
(
So 1:2).
me, we--No believer desires to go to
heaven alone. We are converted as individuals; we
follow Christ as joined in a communion of saints (
Joh 1:41, 45). Individuality and community meet in the
bride.
run--Her earnestness kindles as she
prays (
Isa 40:31; Ps 119:32, 60).
after thee--not before (
Joh 10:4).
king . . . brought me into--
(
Ps 45:14, 15; Joh 10:16). He is the anointed
Priest (
So 1:3); King (
So 1:4).
chambers--Her prayer is answered even
beyond her desires. Not only is she permitted to run
after Him, but is brought into the inmost pavilion, where
Eastern kings admitted none but the most intimate friends
(
Es 4:11; 5:2; Ps 27:5). The erection of the temple of
Solomon was the first bringing of the bride into permanent,
instead of migratory, chambers of the King. Christ's
body on earth was the next (
Joh 2:21), whereby believers are brought within the
veil (
Eph 2:6; Heb 10:19, 20). Entrance into the closet for
prayer is the first step. The earnest of the future
bringing into heaven (
Joh 14:3). His chambers are the bride's
also (
Isa 26:20). There are various chambers, plural
(
Joh 14:2).
be glad and rejoice--inward and
outward rejoicing.
in thee-- (
Isa 61:10; Php 4:1, 4). Not in our spiritual frames
(
Ps 30:6, 7).
remember--rather, "commemorate
with praises" (
Isa 63:7). The mere remembrance of spiritual
joys is better than the present enjoyment of carnal
ones (
Ps 4:6, 7).
upright--rather,
"uprightly," "sincerely" (
Ps 58:1; Ro 12:9); so Nathanael (
Joh 1:47); Peter (
Joh 21:17); or "deservedly" [MAURER].
5. black--namely, "as the tents of Kedar,"
equivalent to blackness (
Ps 120:5). She draws the image from the black
goatskins with which the Scenite Arabs ("Kedar"
was in Arabia-Petræa) cover their tents (contrasted
with the splendid state tent in which the King was
awaiting His bride according to Eastern custom); typifying
the darkness of man's natural state. To feel this, and
yet also feel one's self in Jesus Christ "comely
as the curtains of Solomon," marks the believer (
Ro 7:18, &c.; 8:1);
1Ti 1:15, "I am chief"; so she says
not merely, "I was," but "I am";
still black in herself, but comely through His
comeliness put upon her (
Eze 16:14).
curtains--first, the hangings and veil
in the temple of Solomon (
Eze 16:10); then, also, the "fine linen which is
the righteousness of saints" (
Re 19:8), the white wedding garment provided by Jesus
Christ (
Isa 61:10; Mt 22:11; 1Co 1:30; Col 1:28; 2:10; Re
7:14). Historically, the dark tents of Kedar
represent the Gentile Church (
Isa 60:3-7, &c.). As the vineyard at the close is
transferred from the Jews, who had not kept their own, to
the Gentiles, so the Gentiles are introduced at the
commencement of the Song; for they were among the earliest
enquirers after Jesus Christ (
Mt 2:1-12): the wise men from the East (Arabia, or
Kedar).
daughters of Jerusalem--professors,
not the bride, or "the virgins," yet not enemies;
invited to gospel blessings (
So 3:10, 11); so near to Jesus Christ as not to be
unlikely to find Him (
So 5:8); desirous to seek Him with her (
So 6:1; compare
So 6:13; 7:1, 5, 8). In
So 7:8, 9, the bride's Beloved becomes
their Beloved; not, however, of all of them (
So 8:4; compare
Lu 23:27, 28).
6. She feels as if her blackness was so great as to be
gazed at by all.
mother's children-- (
Mt 10:36). She is to forget "her own people and
her father's house," that is, the worldly
connections of her unregenerate state (
Ps 45:10); they had maltreated her (
Lu 15:15, 16). Children of the same mother, but not
the same father [M AURER], (
Joh 8:41-44). They made her a common keeper of
vineyards, whereby the sun looked upon, that is, burnt her;
thus she did "not keep her own" vineyard, that
is, fair beauty. So the world, and the soul (
Mt 16:26; Lu 9:25). The believer has to watch against
the same danger (
1Co 9:27). So he will be able, instead of the
self-reproach here, to say as in
So 8:12.
7. my soul loveth--more intense than "the
virgins" and "the upright love thee" (
So 1:3, 4; Mt 22:37). To carry out the design of the
allegory, the royal encampment is here represented as
moving from place to place, in search of green pastures,
under the Shepherd King (
Ps 23:1-6). The bride, having first enjoyed communion
with him in the pavilion, is willing to follow Him into
labors and dangers; arising from all absorbing love (
Lu 14:26); this distinguishes her from the formalist
(
Joh 10:27; Re 14:4).
feedest--tendest thy flock (
Isa 40:11; Heb 13:20; 1Pe 2:25; 5:4; Re 7:17). No
single type expresses all the office of Jesus
Christ; hence arises the variety of diverse images
used to portray the manifold aspects of Him: these would be
quite incongruous, if the Song referred to the earthly
Solomon. Her intercourse with Him is peculiar. She hears
His voice, and addresses none but Himself. Yet it is
through a veil; she sees Him not (
Job 23:8, 9). If we would be fed, we must follow the
Shepherd through the whole breadth of His Word, and
not stay on one spot alone.
makest . . . to
rest--distinct from "feedest"; periods of rest
are vouchsafed after labor (
Isa 4:6; 49:10; Eze 34:13-15). Communion in private
must go along with public following of Him.
turneth aside--rather one
veiled, that is, as a harlot, not His true bride
(
Ge 38:15), [GESENIUS]; or as a mourner (
2Sa 15:30), [WEISS]; or as one unknown
[MAURER]. All imply estrangement from the Bridegroom. She
feels estranged even among Christ's true servants,
answering to "thy companions" (
Lu 22:28), so long as she has not Himself present. The
opposite spirit to
1Co 3:4.
8. If--she ought to have known (
Joh 14:8, 9). The confession of her ignorance and
blackness (
So 1:5) leads Him to call her "fairest" (
Mt 12:20). Her jealousy of letting even "His
companions" take the place of Himself (
So 1:7) led her too far. He directs her to follow
them, as they follow Him (
1Co 11:1; Heb 6:10, 12); to use ordinances and the
ministry; where they are, He is (
Jer 6:16; Mt 18:19, 20; Heb 10:25). Indulging in
isolation is not the way to find Him. It was thus,
literally, that Zipporah found her bridegroom (
Ex 2:16). The bride unhesitatingly asks the watchmen
afterwards (
So 3:3).
kids-- (
Joh 21:15). Christ is to be found in active
ministrations, as well as in prayer (
Pr 11:25).
shepherds' tents--ministers in the
sanctuary (
Ps 84:1).
9. horses in Pharaoh's chariots--celebrated for beauty, swiftness, and ardor, at the Red Sea ( Ex 14:15). These qualities, which seem to belong to the ungodly, really belong to the saints [MOODY S TUART]. The allusion may be to the horses brought at a high price by Solomon out of Egypt ( 2Ch 1:16, 17). So the bride is redeemed out of spiritual Egypt by the true Solomon, at an infinite price ( Isa 51:1; 1Pe 1:18, 19). But the deliverance from Pharaoh at the Red Sea accords with the allusion to the tabernacle ( So 1:5; 3:6, 7); it rightly is put at the beginning of the Church's call. The ardor and beauty of the bride are the point of comparison; ( So 1:4) "run"; ( So 1:5) "comely." Also, like Pharaoh's horses, she forms a great company ( Re 19:7, 14). As Jesus Christ is both Shepherd and Conqueror, so believers are not only His sheep, but also, as a Church militant now, His chariots and horses ( So 6:4).
10. rows of jewels-- ( Eze 16:11-13). OLERIUS says, Persian ladies wear two or three rows of pearls round the head, beginning on the forehead and descending down to the cheeks and under the chin, so that their faces seem to be set in pearls ( Eze 16:11). The comparison of the horses ( So 1:9) implies the vital energy of the bride; this verse, her superadded graces ( Pr 1:9; 4:9; 1Ti 2:9; 2Pe 1:5).
11. We--the Trinity implied by the Holy Ghost, whether it
was so by the writer of the Song or not (
Ge 1:26; Pr 8:30; 30:4). "The Jews acknowledged
God as king, and Messiah as king, in interpreting the Song,
but did not know that these two are one" [L
EIGHTON].
make--not merely give (
Eph 2:10).
borders of gold, with studs of
silver--that is, "spots of silver"--Jesus Christ
delights to give more "to him that hath" (
Mt 25:29). He crowns His own work in us (
Isa 26:12). The "borders" here are
equivalent to "rows" (
So 1:10); but here, the King seems to give the finish
to her attire, by adding a crown (borders, or
circles) of gold studded with silver spots, as in
Es 2:17. Both the royal and nuptial
crown, or chaplet. The Hebrew for "spouse"
(
So 4:8) is a crowned one (
Eze 16:12; Re 2:10). The crown is given at once upon
conversion, in title, but in sensible possession afterwards
(
2Ti 4:8).
12. While--It is the presence of the Sun of Righteousness
that draws out the believer's odors of grace. It was
the sight of Him at table that caused the two women to
bring forth their ointments for Him (
Lu 7:37, 38; Joh 12:3; 2Co 2:15). Historically
fulfilled (
Mt 2:11); spiritually (
Re 3:20); and in church worship (
Mt 18:20); and at the Lord's Supper especially,
for here public communion with Him at table amidst
His friends is spoken of, as
So 1:4 refers to private communion (
1Co 10:16, 21); typically (
Ex 24:9-11); the future perfect fulfilment (
Lu 22:30; Re 19:9). The allegory supposes the King to
have stopped in His movements and to be seated with His
friends on the divan. What grace that a table should be
prepared for us, while still militant (
Ps 23:5)!
my spikenard--not boasting, but
owning the Lord's grace to and in her. The
spikenard is a lowly herb, the emblem of humility. She
rejoices that He is well pleased with her graces,
His own work (
Php 4:18).
13. bundle of myrrh--abundant preciousness
(Greek), (
1Pe 2:7). Even a little myrrh was costly; much
more a bundle (
Col 2:9). BURROWES takes it of a scent-box filled
with liquid myrrh; the liquid obtained by incision gave
the tree its chief value.
he--rather, "it"; it is the
myrrh that lies in the bosom, as the cluster of camphire is
in the vineyards (
So 1:14).
all night--an undivided heart (
Eph 3:17; contrast
Jer 4:14; Eze 16:15, 30). Yet on account of the
everlasting covenant, God restores the adulteress (
Eze 16:60, 62; Ho 2:2, &c.). The night is the
whole present dispensation till the everlasting day dawns
(
Ro 13:12). Also, literally, "night" (
Ps 119:147, 148), the night of affliction (
Ps 42:8).
14. cluster--Jesus Christ is one, yet manifold in
His graces.
camphire--or, "cypress." The
"hennah" is meant, whose odorous flowers grow in
clusters, of a color white and yellow softly blended; its
bark is dark, the foliage light green. Women deck their
persons with them. The loveliness of Jesus Christ.
vineyards--appropriate in respect to
Him who is "the vine." The spikenard was for the
banquet (
So 1:12); the myrrh was in her bosom continually (
So 1:13); the camphire is in the midst of natural
beauties, which, though lovely, are eclipsed by the one
cluster, Jesus Christ, pre-eminent above them all.
En-gedi--in South Palestine, near the
Dead Sea (
Jos 15:62; Eze 47:10), famed for aromatic shrubs.
15. fair--He discerns beauty in her, who had said, "I
am black" (
So 1:5), because of the everlasting covenant (
Ps 45:11; Isa 62:5; Eph 1:4,5).
doves' eyes--large and beautiful
in the doves of Syria. The prominent features of her beauty
(
Mt 10:16), gentleness, innocence, and constant love,
emblem of the Holy Ghost, who changes us to His own
likeness (
Ge 8:10, 11; Mt 3:16). The opposite kind of eyes (
Ps 101:5; Mt 20:15; 2Pe 2:14).
16. Reply of the Bride. She presumes to call Him
beloved, because He called her so first. Thou callest me
"fair"; if I am so, it is not in myself; it is
all from Thee (
Ps 90:17); but Thou art fair in Thyself (
Ps 45:2).
pleasant-- (
Pr 3:17) towards Thy friends (
2Sa 1:26).
bed . . . green--the couch
of green grass on which the King and His bride sit to
"rest at noon." Thus her prayer in
So 1:7 is here granted; a green oasis in the desert,
always found near waters in the East (
Ps 23:2; Isa 41:17-19). The scene is a kiosk, or
summer house. Historically, the literal resting of
the Babe of Beth-lehem and his parents on the green
grass provided for cattle (
Lu 2:7, 12). In this verse there is an incidental
allusion, in
So 1:15, to the offering (
Lu 2:24). So the "cedar and fir" ceiling
refers to the temple (
1Ki 5:6-10; 6:15-18); type of the heavenly temple (
Re 21:22).
17. our house--see on So 1:16; but
primarily, the kiosk (
Isa 11:10), "His rest." Cedar is pleasing to
the eye and smell, hard, and never eaten by worms.
fir--rather, "cypress,"
which is hard, durable, and fragrant, of a reddish hue
[GESENIUS, WEISS, and MAURER]. Contrasted with the shifting
"tents" (
So 1:5), His house is "our
house" (
Ps 92:13; Eph 2:19; Heb 3:6). Perfect oneness of Him
and the bride (
Joh 14:20; 17:21). There is the shelter of a princely
roof from the sun (
Ps 121:6), without the confinement of walls, and
amidst rural beauties. The carved ceiling represents the
wondrous excellencies of His divine nature.
1. rose--if applied to Jesus Christ, it, with the white
lily (lowly,
2Co 8:9), answers to "white and ruddy" (
So 5:10). But it is rather the meadow-saffron:
the Hebrew means radically a plant with a pungent
bulb, inapplicable to the rose. So
Syriac. It is of a white and violet color [MAURER,
GESENIUS, and W EISS]. The bride thus speaks of herself as
lowly though lovely, in contrast with the lordly
"apple" or citron tree, the bridegroom (
So 2:3); so the "lily" is applied to her (
So 2:2),
Sharon-- (
Isa 35:1, 2). In North Palestine, between Mount Tabor
and Lake Tiberias (
1Ch 5:16). Septuagint and Vulgate
translate it, "a plain"; though they err in this,
the Hebrew Bible not elsewhere favoring it, yet the
parallelism to valleys shows that, in the proper
name Sharon, there is here a tacit reference to its meaning
of lowliness. Beauty, delicacy, and lowliness, are to be in
her, as they were in Him (
Mt 11:29).
2. Jesus Christ to the Bride (
Mt 10:16; Joh 15:19; 1Jo 5:19). Thorns, equivalent to
the wicked (
2Sa 23:6; Ps 57:4).
daughters--of men, not of God; not
"the virgins." "If thou art the lily of
Jesus Christ, take heed lest by impatience, rash judgments,
and pride, thou thyself become a thorn" [LUTHER].
3. Her reply. apple--generic including the golden
citron, pomegranate, and orange apple (
Pr 25:11). He combines the shadow and fragrance
of the citron with the sweetness of the orange and
pomegranate fruit. The foliage is perpetual; throughout the
year a succession of blossoms, fruit, and perfume (
Jas 1:17).
among the sons--parallel to
"among the daughters" (
So 2:2). He alone is ever fruitful among the fruitless
wild trees (
Ps 89:6; Heb 1:9).
I sat . . . with
. . . delight--literally, "I eagerly desired
and sat" (
Ps 94:19; Mr 6:31; Eph 2:6; 1Pe 1:8).
shadow-- (
Ps 121:5; Isa 4:6; 25:4; 32:2). Jesus Christ
interposes the shadow of His cross between the blazing rays
of justice and us sinners.
fruit--Faith plucks it (
Pr 3:18). Man lost the tree of life (
Ge 3:22, 23). Jesus Christ regained it for him; he
eats it partly now (
Ps 119:103; Joh 6:55, 57; 1Pe 2:3); fully hereafter
(
Re 2:7; 22:2, 14); not earned by the sweat of his
brow, or by his righteousness (
Ro 10:1-21). Contrast the worldling's fruit (
De 32:32; Lu 15:16).
4. Historically fulfilled in the joy of Simeon and Anna in
the temple, over the infant Saviour (
Lu 2:25-38), and that of Mary, too (compare
Lu 1:53); typified (
Ex 24:9-11). Spiritually, the bride or beloved is led
(
So 2:4) first into the King's chambers,
thence is drawn after Him in answer to her prayer;
is next received on a grassy couch under a cedar kiosk; and
at last in a "banqueting hall," such as, J
OSEPHUS says, Solomon had in his palace, "wherein all
the vessels were of gold" (Antiquities, 8:5,2).
The transition is from holy retirement to public
ordinances, church worship, and the Lord's Supper (
Ps 36:8). The bride, as the queen of Sheba, is given
"all her desire" (
1Ki 10:13; Ps 63:5; Eph 3:8, 16-21; Php 4:19); type of
the heavenly feast hereafter (
Isa 25:6, 9).
his banner . . . love--After
having rescued us from the enemy, our victorious captain
(
Heb 2:10) seats us at the banquet under a banner
inscribed with His name, "love" (
1Jo 4:8). His love conquered us to Himself; this
banner rallies round us the forces of Omnipotence, as our
protection; it marks to what country we belong, heaven, the
abode of love, and in what we most glory, the cross of
Jesus Christ, through which we triumph (
Ro 8:37; 1Co 15:57; Re 3:21). Compare with
"over me," "underneath are the
everlasting arms" (
De 33:27).
5. flagons--MAURER prefers translating, "dried raisin
cakes"; from the Hebrew root "fire,"
namely, dried by heat. But the "house of
wine" (
So 2:4, Margin) favors "flagons"; the
"new wine" of the kingdom, the Spirit of Jesus
Christ.
apples--from the tree (
So 2:3), so sweet to her, the promises of God.
sick of love--the highest degree of
sensible enjoyment that can be attained here. It may be at
an early or late stage of experience. Paul (
2Co 12:7). In the last sickness of J. Welch, he was
overheard saying, "Lord, hold thine hand, it is
enough; thy servant is a clay vessel, and can hold no
more" [FLEMING, Fulfilling of the Scriptures].
In most cases this intensity of joy is reserved for the
heavenly banquet. Historically, Israel had it, when the
Lord's glory filled the tabernacle, and afterwards the
temple, so that the priests could not stand to minister: so
in the Christian Church on Pentecost. The bride addresses
Christ mainly, though in her rapture she uses the
plural, "Stay (ye) me," speaking
generally. So far from asking the withdrawal of the
manifestations which had overpowered her, she asks for
more: so "fainteth for" (
Ps 84:2): also Peter, on the mount of transfiguration
(
Lu 9:33), "Let us make . . . not
knowing what he said."
6. The "stay" she prayed for (
So 2:5) is granted (
De 33:12, 27; Ps 37:24; Isa 41:16). None can pluck
from that embrace (
Joh 10:28-30). His hand keeps us from falling (
Mt 14:30, 31); to it we may commit ourselves (
Ps 31:5).
left hand--the left is the inferior
hand, by which the Lord less signally manifests His love,
than by the right; the secret hand of ordinary providence,
as distinguished from that of manifested grace (the
"right"). They really go together, though
sometimes they seem divided; here both are felt at once.
THEODORET takes the left hand, equivalent to judgment
and wrath; the right, equivalent to honor and
love. The hand of justice no longer is lifted to smite,
but is under the head of the believer to support (
Isa 42:21); the hand of Jesus Christ pierced by
justice for our sin supports us. The charge not to disturb
the beloved occurs thrice: but the sentiment here,
"His left hand," &c., nowhere else fully;
which accords with the intensity of joy (
So 2:5) found nowhere else; in
So 8:3, it is only conditional, "should
embrace," not "doth."
7. by the roes--not an oath but a solemn charge, to act as
cautiously as the hunter would with the wild roes, which
are proverbially timorous; he must advance with breathless
circumspection, if he is to take them; so he who would not
lose Jesus Christ and His Spirit, which is easily grieved
and withdrawn, must be tender of conscience and watchful
(
Eze 16:43; Eph 4:30; 5:15; 1Th 5:19). In
Margin, title of
Ps 22:1, Jesus Christ is called the "Hind
of the morning," hunted to death by the dogs (compare
So 2:8, 9, where He is represented as bounding on the
hills,
Ps 18:33). Here He is resting, but with a
repose easily broken (
Zep 3:17). It is thought a gross rudeness in the East
to awaken one sleeping, especially a person of rank.
my love--in Hebrew, feminine
for masculine, the abstract for concrete, Jesus
Christ being the embodiment of love itself (
So 3:5; 8:7), where, as here, the context requires it
to be applied to Him, not her. She too is "love"
(
So 7:6), for His love calls forth her love.
Presumption in the convert is as grieving to the Spirit as
despair. The lovingness and pleasantness of
the hind and roe (
Pr 5:19) is included in this image of Jesus Christ.
CANTICLE II.-- ( So 2:8-3:5) --JOHN THE BAPTIST'S M INISTRY.
8. voice--an exclamation of joyful surprise, evidently
after a long silence. The restlessness of sin and
fickleness in her had disturbed His rest with her, which
she had professed not to wish disturbed "till He
should please." He left her, but in sovereign grace
unexpectedly heralds His return. She awakes, and at once
recognizes His voice (
1Sa 3:9, 10; Joh 10:4); her sleep is not so sinfully
deep as in
So 5:2.
leaping--bounding, as the roe does,
over the roughest obstacles (
2Sa 2:18; 1Ch 12:8); as the father of the prodigal
"had compassion and ran" (
Lu 15:20).
upon the hills--as the sunbeams
glancing from hill to hill. So Margin, title of
Jesus Christ (
Ps 22:1), "Hind of the morning" (type
of His resurrection). Historically, the coming of the
kingdom of heaven (the gospel dispensation), announced by
John Baptist, is meant; it primarily is the garden
or vineyard; the bride is called so in a secondary sense.
"The voice" of Jesus Christ is indirect, through
"the friend of the bridegroom" (
Joh 3:29), John the Baptist. Personally, He is silent
during John's ministration, who awoke the long
slumbering Church with the cry. "Every hill
shall be made low," in the spirit of Elias, on the
"rent mountains" (
1Ki 19:11; compare
Isa 52:7). Jesus Christ is implied as coming with
intense desire (
Lu 22:15; Heb 10:7), disregarding the mountain
hindrances raised by man's sin.
9. he standeth--after having bounded over the intervening
space like a roe. He often stands near when our unbelief
hides Him from us (
Ge 28:16; Re 3:14-20). His usual way; long promised
and expected; sudden at last: so, in visiting the second
temple (
Mal 3:1); so at Pentecost (
Ac 2:1, 2); so in visiting an individual soul,
Zaccheus (
Lu 19:5, 6; Joh 3:8); and so, at the second coming (
Mt 24:48, 50; 2Pe 3:4, 10). So it shall be at His
second coming (
1Th 5:2, 3).
wall--over the cope of which He is
first seen; next, He looks through (not
forth; for He is outside) at the windows,
glancing suddenly and stealthily (not as English
Version, "showing Himself") through the
lattice. The prophecies, types, &c., were lattice
glimpses of Him to the Old Testament Church, in spite of
the wall of separation which sin had raised (
Joh 8:56); clearer glimpses were given by John
Baptist, but not unclouded (
Joh 1:26). The legal wall of partition was not to be
removed until His death (
Eph 2:14, 15; Heb 10:20). Even now, He is only seen by
faith, through the windows of His Word and the
lattice of ordinances and sacraments (
Lu 24:35; Joh 14:21); not full vision (
1Co 13:12); an incentive to our looking for His second
coming (
Isa 33:17; Tit 2:13).
10, 11. Loving reassurance given by Jesus Christ to the bride, lest she should think that He had ceased to love her, on account of her unfaithfulness, which had occasioned His temporary withdrawal. He allures her to brighter than worldly joys ( Mic 2:10). Not only does the saint wish to depart to be with Him, but He still more desires to have the saint with Him above ( Joh 17:24). Historically, the vineyard or garden of the King, here first introduced, is "the kingdom of heaven preached" by John the Baptist, before whom "the law and the prophets were" ( Lu 16:16).
11. the winter--the law of the covenant of works (
Mt 4:16).
rain is over-- (
Heb 12:18-24; 1Jo 2:8). Then first the Gentile Church
is called "beloved, which was not beloved" (
Ro 9:25). So "the winter" of estrangement
and sin is "past" to the believer (
Isa 44:22; Jer 50:20; 2Co 5:17; Eph 2:1). The rising
"Sun of righteousness" dispels the
"rain" (
2Sa 23:4; Ps 126:5; Mal 4:2). The winter in Palestine
is past by April, but all the showers were not over till
May. The time described here is that which comes directly
after these last showers of winter. In the highest sense,
the coming resurrection and deliverance of the earth from
the past curse is here implied (
Ro 8:19; Re 21:4; 22:3). No more "clouds"
shall then "return after the rain" (
Ec 12:2; Re 4:3; compare
Ge 9:13-17); "the rainbow round the throne"
is the "token" of this.
12. flowers--tokens of anger past, and of grace come.
"The summoned bride is welcome," say some
fathers, "to weave from them garlands of beauty,
wherewith she may adorn herself to meet the King."
Historically, the flowers, &c., only give promise; the
fruit is not ripe yet; suitable to the preaching of John
the Baptist, "The kingdom of heaven is at
hand"; not yet fully come.
the time of . . .
singing--the rejoicing at the advent of Jesus Christ.
GREGORY N YSSENUS refers the voice of the turtledove
to John the Baptist. It with the olive branch announced to
Noah that "the rain was over and gone" (
Ge 8:11). So John the Baptist, spiritually. Its
plaintive "voice" answers to his preaching of
repentance (
Jer 8:6, 7). Vulgate and Septuagint
translate, "The time of pruning," namely,
spring (
Joh 15:2). The mention of the "turtle's"
cooing better accords with our text. The turtledove is
migratory (
Jer 8:7), and "comes" early in May; emblem
of love, and so of the Holy Ghost. Love, too, shall be the
keynote of the "new song" hereafter (
Isa 35:10; Re 1:5; 14:3; 19:6). In the individual
believer now, joy and love are here set forth in their
earlier manifestations (
Mr 4:28).
13. putteth forth--rather, "ripens," literally,
"makes red" [MAURER]. The unripe figs, which grow
in winter, begin to ripen in early spring, and in June are
fully matured [WEISS].
vines with the tender grape--rather,
"the vines in flower," literally, "a
flower," in apposition with "vines"
[MAURER]. The vine flowers were so sweet that they were
often put, when dried, into new wine to give it flavor.
Applicable to the first manifestations of Jesus Christ,
"the true Vine," both to the Church and to
individuals; as to Nathanael under the fig tree (
Joh 1:48).
Arise, &c.--His call, described by
the bride, ends as it began (
So 2:10); it is a consistent whole; "love"
from first to last (
Isa 52:1, 2; 2Co 6:17, 18). "Come," in the
close of
Re 22:17, as at His earlier manifestation (
Mt 11:28).
14. dove--here expressing endearment (
Ps 74:19). Doves are noted for constant
attachment; emblems, also, in their soft, plaintive
note, of softened penitents (
Isa 59:11; Eze 7:16); other points of likeness are
their beauty; "their wings covered with silver
and gold" (
Ps 68:13), typifying the change in the converted; the
dove-like spirit, breathed into the saint by the
Holy Ghost, whose emblem is the dove; the messages of
peace from God to sinful men, as Noah's dove, with
the olive branch (
Ge 8:11), intimated that the flood of wrath was past;
timidity, fleeing with fear from sin and self to the
cleft Rock of Ages (
Isa 26:4, Margin;
Ho 11:11); gregarious, flocking together to the
kingdom of Jesus Christ (
Isa 60:8); harmless simplicity (
Mt 10:16).
clefts--the refuge of doves from storm
and heat (
Jer 48:28; see
Jer 49:16). GESENIUS translates the Hebrew from
a different root, "the refuges." But see, for
"clefts,"
Ex 33:18-23. It is only when we are in Christ
Jesus that our "voice is sweet (in prayer,
So 4:3, 11; Mt 10:20; Ga 4:6, because it is His
voice in us; also in speaking of Him,
Mal 3:16); and our countenance comely" (
Ex 34:29; Ps 27:5; 71:3; Isa 33:16; 2Co 3:18).
stairs-- (
Eze 38:20, Margin), a steep rock, broken into
stairs or terraces. It is in "secret places" and
rugged scenes that Jesus Christ woos the soul from the
world to Himself (
Mic 2:10; 7:14). So Jacob amid the stones of Beth-el
(
Ge 28:11-19); Moses at Horeb (
Ex 3:1-22); so Elijah (
1Ki 19:9-13); Jesus Christ with the three disciples on
a "high mountain apart," at the transfiguration
(
Mt 17:1); John in Patmos (
Re 1:9). "Of the eight beatitudes, five have an
afflicted condition for their subject. As long as the
waters are on the earth, we dwell in the ark; but when the
land is dry, the dove itself will be tempted to
wander" [JEREMY TAYLOR]. Jesus Christ does not invite
her to leave the rock, but in it (Himself), yet in
holy freedom to lay aside the timorous spirit, look up
boldly as accepted in Him, pray, praise, and confess Him
(in contrast to her shrinking from being looked at,
So 1:6), (
Eph 6:19; Heb 13:15; 1Jo 4:18); still, though
trembling, the voice and countenance of the soul in Jesus
Christ are pleasant to Him. The Church found no cleft in
the Sinaitic legal rock, though good in itself, wherein to
hide; but in Jesus Christ stricken by God for us, as the
rock smitten by Moses (
Nu 20:11), there is a hiding-place (
Isa 32:2). She praised His "voice"
(
So 2:8, 10); it is thus that her voice also, though
tremulous, is "sweet" to Him here.
15. Transition to the vineyard, often formed in
"stairs" (
So 2:14), or terraces, in which, amidst the vine
leaves, foxes hid.
foxes--generic term, including
jackals. They eat only grapes, not the vine flowers; but
they need to be driven out in time before the grape
is ripe. She had failed in watchfulness before (
So 1:6); now when converted, she is the more jealous
of subtle sins (
Ps 139:23). In spiritual winter certain evils are
frozen up, as well as good; in the spring of revivals these
start up unperceived, crafty, false teachers, spiritual
pride, uncharitableness, &c. (
Ps 19:12; Mt 13:26; Lu 8:14; 2Ti 2:17; Heb 12:15).
"Little" sins are parents of the greatest (
Ec 10:1; 1Co 5:6). Historically, John the Baptist
spared not the fox-like Herod (
Lu 13:32), who gave vine-like promise of fruit at
first (
Mr 6:20), at the cost of his life; nor the
viper-Sadducees, &c.; nor the varied subtle forms of
sin (
Lu 3:7-14).
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.
I am his--by creation (
Ps 100:3), by redemption (
Joh 17:10; Ro 14:8; 1Co 6:19).
feedeth--as a "roe," or
gazelle (
So 2:17); instinct is sure to lead him back to his
feeding ground, where the lilies abound. So Jesus Christ,
though now withdrawn, the bride feels sure will return to
His favorite resting-place (
So 7:10; Ps 132:14). So hereafter (
Re 21:3).
Ps 45:1, title, terms his lovely bride's
"lilies" [HENGSTENBERG] pure and white, though
among thorns (
So 2:2).
17. Night--is the image of the present world (
Ro 13:12). "Behold men as if dwelling in
subterranean cavern" [P LATO, Republic,
7.1].
Until--that is, "Before
that," &c.
break--rather, "breathe";
referring to the refreshing breeze of dawn in the East; or
to the air of life, which distinguishes morning from
the death-like stillness of night. MAURER takes this verse
of the approach of night, when the breeze arises
after the heat of day (compare
Ge 3:8, Margin, with
Ge 18:1), and the "shadows" are lost in
night (
Ps 102:11); thus our life will be the day;
death, the night (
Joh 9:4). The English Version better accords
with (
So 3:1). "By night" (
Ro 13:12).
turn--to me.
Bether--Mountains of Bithron,
separated from the rest of Israel by the Jordan (
2Sa 2:29), not far from Bethabara, where John baptized
and Jesus was first manifested. Rather, as Margin,
"of divisions," and Septuagint, mountains
intersected with deep gaps, hard to pass over,
separating the bride and Jesus Christ. In
So 8:14 the mountains are of spices, on which
the roe feeds, not of separation; for at His first
coming He had to overpass the gulf made by sin between Him
and us (
Zec 4:6, 7); in His second, He will only have to come
down from the fragrant hill above to take home His prepared
bride. Historically, in the ministry of John the Baptist,
Christ's call to the bride was not, as later (
So 4:8), "Come with me," but
"Come away," namely, to meet Me (
So 2:2, 10, 13). Sitting in darkness (
Mt 4:16), she "waited" and
"looked" eagerly for Him, the "great
light" (
Lu 1:79; 2:25, 38); at His rising, the shadows of the
law (
Col 2:16, 17; Heb 10:1) were to "flee away."
So we wait for the second coming, when means of grace, so
precious now, shall be superseded by the Sun of
righteousness (
1Co 13:10, 12; Re 21:22, 23). The Word is our light
until then (
2Pe 1:19).
1. By night--literally, "By nights." Continuation
of the longing for the dawn of the Messiah (
So 2:17; Ps 130:6; Mal 4:2). The spiritual desertion
here (
So 2:17; 3:5) is not due to indifference, as in
So 5:2-8. "As nights and dews are better for
flowers than a continual sun, so Christ's absence (at
times) giveth sap to humility, and putteth an edge on
hunger, and furnisheth a fair field to faith to put forth
itself" [RUTHERFORD]. Contrast
So 1:13; Ps 30:6, 7.
on . . . bed--the secret of
her failure (
Isa 64:7; Jer 29:13; Am 6:1, 4; Ho 7:14).
loveth--no want of sincerity, but of
diligence, which she now makes up for by leaving her bed to
seek Him (
Ps 22:2; 63:8; Isa 26:9; Joh 20:17). Four times (
So 3:1-4) she calls Jesus Christ, "Him whom my
soul loveth," designating Him as absent;
language of desire: "He loved me," would be
language of present fruition (
Re 1:5). In questioning the watchmen (
So 3:3), she does not even name Him, so full is her
heart of Him. Having found Him at dawn (for throughout
He is the morning), she charges the daughters
not to abridge by intrusion the period of His stay. Compare
as to the thoughtful seeking for Jesus Christ in the time
of John the Baptist, in vain at first, but presently after
successful (
Lu 3:15-22; Joh 1:19-34).
found him not--Oh, for such honest
dealings with ourselves (
Pr 25:14; Jude 12)!
2. Wholly awake for God (
Lu 14:18-20; Eph 5:14). "An honest resolution is
often to (the doing of) duty, like a needle that draws the
thread after it" [DURHAM]. Not a mere wish, that
counts not the cost--to leave her easy bed, and wander in
the dark night seeking Him (
Pr 13:4; Mt 21:30; Lu 14:27-33).
the city--Jerusalem, literally (
Mt 3:5; Joh 1:19), and spiritually the Church
here (
Heb 12:22), in glory (
Re 21:2).
broad ways--open spaces at the gates
of Eastern cities, where the public assembled for business.
So, the assemblies of worshippers (
So 8:2, 3; Pr 1:20-23; Heb 10:25). She had in her
first awakening shrunk from them, seeking Jesus Christ
alone; but she was desired to seek the footsteps of the
flock (
So 1:8), so now in her second trial she goes forth to
them of herself. "The more the soul grows in grace,
and the less it leans on ordinances, the more it prizes and
profits by them" [MOODY S TUART] (
Ps 73:16, 17).
found him not--Nothing short of Jesus
Christ can satisfy her (
Job 23:8-10; Ps 63:1, 2).
3. watchmen--ministers (
Isa 62:6; Jer 6:17; Eze 3:17; Heb 13:17), fit persons
to consult (
Isa 21:11; Mal 2:7).
found me--the general ministry of the
Word "finds" individually souls in quest of Jesus
Christ (
Ge 24:27, end of verse
Ac 16:14); whereas formalists remain unaffected.
4. Jesus Christ is generally "found" near the
watchmen and means of grace; but they are not Himself; the
star that points to Beth-lehem is not the Sun that has
risen there; she hastens past the guideposts to the goal
[MOODY STUART]. Not even angels could satisfy Mary, instead
of Jesus Christ (
Joh 20:11-16).
found him-- (
Isa 45:19; Ho 6:1-3; Mt 13:44-46).
held him, &c.--willing to be held;
not willing, if not held (
Ge 32:26; Mt 28:9; Lu 24:28, 29; Re 3:11). "As a
little weeping child will hold its mother fast, not because
it is stronger than she, but because her bowels constrain
her not to leave it; so Jesus Christ yearning over the
believer cannot go, because He will not"
[DURHAM]. In
So 1:4 it is He who leads the bride into His chambers;
here it is she who leads Him into her mother's. There
are times when the grace of Jesus Christ seems to draw us
to Him; and others, when we with strong cries draw Him to
us and ours. In the East one large apartment often serves
for the whole family; so the bride here speaks of her
mother's apartment and her own together. The mention of
the "mother" excludes impropriety, and imparts
the idea of heavenly love, pure as a sister's, while
ardent as a bride's; hence the frequent title, "my
sister--spouse." Our mother after the Spirit, is
the Church, the new Jerusalem (
Joh 3:5-8; Ga 4:19, 26); for her we ought to pray
continually (
Eph 3:14-19), also for the national Jerusalem
(
Isa 62:6, 7; Ro 10:1), also for the human
family, which is our mother and kindred after the
flesh; these our mother's children have evilly treated
us (
So 1:6); but, like our Father, we are to return good
for evil (
Mt 5:44, 45), and so bring Jesus Christ home to them
(
1Pe 2:12).
5. So So 2:7; but there it was for the non-interruption of her own fellowship with Jesus Christ that she was anxious; here it is for the not grieving of the Holy Ghost, on the part of the daughters of Jerusalem. Jealously avoid levity, heedlessness, and offenses which would mar the gracious work begun in others ( Mt 18:7; Ac 2:42, 43; Eph 4:30).
CANTICLE III.-- ( So 3:6-5:1) --THE BRIDEGROOM WITH THE BRIDE.
Historically, the ministry of Jesus Christ on earth.
6. New scene (
So 3:6-11). The friends of the Bridegroom see a
cortege approach. His palanquin and guard.
cometh out--rather, "up
from"; the wilderness was lower than Jerusalem
[MAURER].
pillars of smoke--from the perfumes
burned around Him and His bride. Image from Israel and the
tabernacle (answering to "bed,"
So 3:7) marching through the desert with the pillar of
smoke by day and fire by night (
Ex 14:20), and the pillars of smoke ascending from the
altars of incense and of atonement; so Jesus Christ's
righteousness, atonement, and ever-living intercession.
Balaam, the last representative of patriarchism, was
required to curse the Jewish Church, just as it
afterwards would not succumb to Christianity without a
struggle (
Nu 22:41), but he had to bless in language like that
here (
Nu 24:5, 6). Angels too joyfully ask the same
question, when Jesus Christ with the tabernacle of His body
(answering to "His bed,"
So 3:7; Joh 1:14, "dwelt," Greek
"tabernacled,"
Joh 2:21) ascends into heaven (
Ps 24:8-10); also when they see His glorious bride
with Him (
Ps 68:18; Re 7:13-17). Encouragement to her; amid the
darkest trials (
So 3:1), she is still on the road to glory (
So 3:11) in a palanquin "paved with love"
(
So 3:10); she is now in soul spiritually
"coming," exhaling the sweet graces, faith, love,
joy, peace, prayer, and praise; (the fire is lighted
within, the "smoke" is seen without,
Ac 4:13); it is in the desert of trial (
So 3:1-3) she gets them; she is the
"merchant" buying from Jesus Christ without money
or price (
Isa 55:1; Re 3:18); just as myrrh and frankincense are
got, not in Egypt, but in the Arabian sands and the
mountains of Palestine. Hereafter she shall
"come" (
So 3:6, 11) in a glorified body, too (
Php 3:21). Historically, Jesus Christ returning from
the wilderness, full of the Holy Ghost (
Lu 4:1, 14). The same, "Who is this,"
&c. (
Isa 63:1, 5).
7. In
So 3:6 the wilderness character of the Church
is portrayed; in
So 3:7, 8, its militant aspect. In
So 3:9, 10, Jesus Christ is seen dwelling in
believers, who are His "chariot" and
"body." In
So 3:11, the consummation in glory.
bed--palanquin. His body, literally,
guarded by a definite number of angels, threescore,
or sixty (
Mt 26:53), from the wilderness (
Mt 4:1, 11), and continually (
Lu 2:13; 22:43; Ac 1:10, 11); just as six hundred
thousand of Israel guarded the Lord's tabernacle (
Nu 2:17-32), one for every ten thousand. In contrast
to the "bed of sloth" (
So 3:1).
valiant-- (
Jos 5:13, 14). Angels guarding His tomb used
like words (
Mr 16:6).
of Israel--true subjects, not
mercenaries.
8. hold--not actually grasping them, but having them girt
on the thigh ready for use, like their Lord (
Ps 45:3). So believers too are guarded by angels (
Ps 91:11; Heb 1:14), and they themselves need
"every man" (
Ne 4:18) to be armed (
Ps 144:1, 2; 2Co 10:4; Eph 6:12, 17; 1Ti 6:12), and
"expert" (
2Co 2:11).
because of fear in the night--Arab
marauders often turn a wedding into mourning by a night
attack. So the bridal procession of saints in the night of
this wilderness is the chief object of Satan's assault.
9. chariot--more elaborately made than the "bed" or travelling litter ( So 3:7), from a Hebrew root, "to elaborate" [EWALD]. So the temple of "cedar of Lebanon," as compared with the temporary tabernacle of shittim wood ( 2Sa 7:2, 6, 7; 1Ki 5:14; 6:15-18), Jesus Christ's body is the antitype, "made" by the Father for Him ( 1Co 1:30; Heb 10:5), the wood answering to His human nature, the gold, His divine; the two being but one Christ.
10. pillars--supporting the canopy at the four corners;
curtains at the side protect the person within from the
sun. Pillars with silver sockets supported the veil that
enclosed the holy of holies; emblem of Jesus Christ's
strength (
1Ki 7:21), Margin, "silver," emblem
of His purity (
Ps 12:6); so the saints hereafter (
Re 3:12).
bottom--rather, "the back for
resting or reclining on" (Vulgate and
Septuagint) [MAURER]. So the floor and mercy seat, the
resting-place of God (
Ps 132:14) in the temple, was gold (
1Ki 6:30).
covering--rather, "seat," as
in
Le 15:9. Hereafter the saints shall share His
seat (
Re 3:21).
purple--the veil of the holiest,
partly purple, and the purple robe put on Jesus
Christ, accord with English Version,
"covering." "Purple" (including
scarlet and crimson) is the emblem of royalty, and
of His blood; typified by the passover lamb's
blood, and the wine when the twelve sat or
reclined at the Lord's table.
paved--translated, like mosaic
pavement, with the various acts and promises of love of
Father, Son, and Holy Ghost (
Zep 3:17; 1Jo 4:8, 16), in contrast with the tables of
stone in the "midst" of the ark, covered with
writings of stern command (compare
Joh 19:13); this is all grace and love to
believers, who answer to "the daughters of
Jerusalem" (
Joh 1:17). The exterior silver and gold, cedar,
purple, and guards, may deter, but when the bride enters
within, she rests on a pavement of love.
11. Go forth-- (
Mt 25:6).
daughters of Zion--spirits of saints,
and angels (
Isa 61:10; Zec 9:9).
crown--nuptial (
Eze 16:8-12), (the Hebrews wore costly crowns or
chaplets at weddings), and kingly (
Ps 2:6; Re 19:12). The crown of thorns was once His
nuptial chaplet, His blood the wedding wine cup (
Joh 19:5). "His mother," that so crowned
Him, is the human race, for He is "the Son of
man," not merely the son of Mary. The same
mother reconciled to Him (
Mt 12:50), as the Church, travails in birth for souls,
which she presents to Him as a crown (
Php 4:1; Re 4:10). Not being ashamed to call the
children brethren (
Heb 2:11-14), He calls their mother His
mother (
Ps 22:9; Ro 8:29; Re 12:1, 2).
behold-- (
2Th 1:10).
day of his espousals--chiefly the
final marriage, when the number of the elect is complete
(
Re 6:11).
gladness-- (
Ps 45:15; Isa 62:5; Re 19:7). MOODY STUART observes as
to this Canticle (
So 3:6-5:1), the center of the Book, these
characteristics: (1) The bridegroom takes the chief part,
whereas elsewhere the bride is the chief speaker. (2)
Elsewhere He is either "King" or
"Solomon"; here He is twice called "King
Solomon." The bride is six times here called the
"spouse"; never so before or after; also
"sister" four times, and, except in the first
verse of the next Canticle [
So 5:2], nowhere else. (3) He and she are never
separate; no absence, no complaint, which abound elsewhere,
are in this Canticle.
1. Contrast with the bride's state by nature (
Isa 1:6) her state by grace (
So 4:1-7), "perfect through His comeliness put
upon her" (
Eze 16:14; Joh 15:3). The praise of Jesus Christ,
unlike that of the world, hurts not, but edifies; as His,
not ours, is the glory (
Joh 5:44; Re 4:10, 11). Seven features of beauty are
specified (
So 4:1-5) ("lips" and "speech" are
but one feature,
So 4:3), the number for perfection. To each of
these is attached a comparison from nature: the
resemblances consist not so much in outward likeness, as in
the combined sensations of delight produced by
contemplating these natural objects.
doves'--the large melting eye of
the Syrian dove appears especially beautiful amid the
foliage of its native groves: so the bride's "eyes
within her locks" (
Lu 7:44). MAURER for "locks," has
"veil"; but locks suit the connection better: so
the Hebrew is translated (
Isa 47:2). The dove was the only bird counted
"clean" for sacrifice. Once the heart was
"the cage of every unclean and hateful bird."
Grace makes the change.
eyes-- (
Mt 6:22; Eph 1:18; contrast
Mt 5:28; Eph 4:18; 1Jo 2:16). Chaste and guileless
("harmless,"
Mt 10:16, Margin;
Joh 1:47). John the Baptist, historically, was the
"turtledove" (
So 2:12), with eye directed to the coming Bridegroom:
his Nazarite unshorn hair answers to "locks" (
Joh 1:29, 36).
hair . . . goats--The hair
of goats in the East is fine like silk. As long hair is her
glory, and marks her subjection to man (
1Co 11:6-15), so the Nazarite's hair marked his
subjection and separation unto God. (Compare
Jud 16:17, with 2Co 6:17; Tit 2:14; 1Pe 2:9). Jesus
Christ cares for the minutest concerns of His saints (
Mt 10:30).
appear from--literally, "that
lie down from"; lying along the hillside, they
seem to hang from it: a picture of the bride's
hanging tresses.
Gilead--beyond Jordan: there stood
"the heap of witness" (
Ge 31:48).
2. even shorn--the Hebrew is translated (
1Ki 6:25), "of one size"; so the point of
comparison to teeth is their symmetry of
form; as in "came up from the washing," the
spotless whiteness; and in "twins," the
exact correspondence of the upper and lower teeth: and
in "none barren," none wanting, none
without its fellow. Faith is the tooth with which we eat
the living bread (
Joh 6:35, 54). Contrast the teeth of sinners (
Ps 57:4; Pr 30:14); also their end (
Ps 3:7; Mt 25:30). Faith leads the flock to the
washing (
Zec 13:1; 1Co 6:11; Tit 3:5).
none . . . barren-- (
2Pe 1:8). He who is begotten of God begets
instrumentally other sons of God.
3. thread--like a delicate fillet. Not thick and white as
the leper's lips (type of sin), which were therefore to
be "covered," as "unclean" (
Le 13:45).
scarlet--The blood of Jesus Christ (
Isa 6:5-9) cleanses the leprosy, and unseals the lips
(
Isa 57:19; Ho 14:2; Heb 13:15). Rahab's scarlet
thread was a type of it (
Jos 2:18).
speech--not a separate feature from
the lips (
Zep 3:9; Col 4:6). Contrast "uncircumcised
lips" (
Ex 6:12). MAURER and BURROWES translate, "thy
mouth."
temples--rather, the upper part of
the cheek next the temples: the seat of shamefacedness;
so, "within thy locks," no display (
1Co 11:5, 6, 15). Mark of true penitence (
Ezr 9:6; Eze 16:63). Contrast
Jer 3:3; Eze 3:7.
pomegranate--When cut, it displays in
rows seeds pellucid, like crystal, tinged with red. Her
modesty is not on the surface, but within, which Jesus
Christ can see into.
4. neck--stately: in beautiful contrast to the blushing
temples (
So 4:3); not "stiff" (
Isa 48:4; Ac 7:51), as that of unbroken nature; nor
"stretched forth" wantonly (
Isa 3:16); nor burdened with the legal yoke (
La 1:14; Ac 15:10); but erect in gospel freedom (
Isa 52:2).
tower of David--probably on Zion. He
was a man of war, preparatory to the reign of Solomon, the
king of peace. So warfare in the case of Jesus Christ and
His saints precedes the coming rest. Each soul won from
Satan by Him is a trophy gracing the bride (
Lu 11:22); (each hangs on Him,
Isa 22:23, 24); also each victory of her faith. As
shields adorn a temple's walls (
Eze 27:11), so necklaces hang on the bride's neck
(
Jud 5:30; 1Ki 10:16).
5. breasts--The bust is left open in Eastern dress. The
breastplate of the high priest was made of "two"
pieces, folded one on the other, in which were the Urim and
Thummim (lights and perfection). "Faith
and love" are the double breastplate (
1Th 5:8), answering to "hearing the word"
and "keeping it," in a similar connection with
breasts (
Lu 12:27, 28).
roes--He reciprocates her praise (
So 2:9). Emblem of love and satisfaction
(
Pr 5:19).
feed-- (
Ps 23:2).
among the lilies--shrinking from
thorns of strife, worldliness, and ungodliness (
2Sa 23:6; Mt 13:7). Roes feed among, not
on the lilies: where these grow, there is moisture
producing green pasturage. The lilies represent her white
dress (
Ps 45:14; Re 19:8).
6. Historically, the hill of frankincense is Calvary, where, "through the eternal Spirit He offered Himself"; the mountain of myrrh is His embalmment ( Joh 19:39) till the resurrection "daybreak." The third Canticle occupies the one cloudless day of His presence on earth, beginning from the night ( So 2:17) and ending with the night of His departure ( So 4:6). His promise is almost exactly in the words of her prayer ( So 2:17), (the same Holy Ghost breathing in Jesus Christ and His praying people), with the difference that she then looked for His visible coming. He now tells her that when He shall have gone from sight, He still is to be met with spiritually in prayer ( Ps 68:16; Mt 28:20), until the everlasting day break, when we shall see face to face ( 1Co 13:10, 12).
7. Assurance that He is going from her in love, not in
displeasure (
Joh 16:6, 7).
all fair--still stronger than
So 1:15; So 4:1.
no spot--our privilege (
Eph 5:27; Col 2:10); our duty (
2Co 6:17; Jude 23; Jas 1:27).
8. Invitation to her to leave the border mountains (the
highest worldly elevation) between the hostile lands north
of Palestine and the Promised Land (
Ps 45:10; Php 3:13).
Amana--south of Anti-Libanus; the
river Abana, or Amana, was near Damascus (
2Ki 5:12).
Shenir--The whole mountain was called
Hermon; the part held by the Sidonians was called
Sirion; the part held by the Amorites, Shenir
(
De 3:9). Infested by the devouring lion and the
stealthy and swift leopard (
Ps 76:4; Eph 6:11; 1Pe 5:8). Contrasted with the
mountain of myrrh, &c. (
So 4:6; Isa 2:2); the good land (
Isa 35:9).
with me--twice repeated emphatically.
The presence of Jesus Christ makes up for the absence of
all besides (
Lu 18:29, 30; 2Co 6:10). Moses was permitted to see
Canaan from Pisgah; Peter, James, and John had a foretaste
of glory on the mount of transfiguration.
9. sister . . . spouse--This title is here first
used, as He is soon about to institute the Supper, the
pledge of the nuptial union. By the term
"sister," carnal ideas are excluded; the ardor of
a spouse's love is combined with the purity of a
sister's (
Isa 54:5; compare
Mr 3:35).
one--Even one look is enough to
secure His love (
Zec 12:10; Lu 23:40-43). Not merely the Church
collectively, but each one member of it (
Mt 18:10, 14; Lu 15:7, 24, 32).
chain--necklace (
Isa 62:3; Mal 3:17), answering to the
"shields" hanging in the tower of David (
So 4:4). Compare the "ornament" (
1Pe 3:4); "chains" (
Pr 1:9; 3:22).
10. love--Hebrew, "loves"; manifold tokens
of thy love.
much better--answering to her
"better" (
So 1:2), but with increased force. An Amoebean
pastoral character pervades the Song, like the classic
Amoebean idylls and eclogues.
wine--The love of His saints is a more
reviving cordial to Him than wine; for example, at the
feast in Simon's house (
Lu 7:36, 47; Joh 4:32; compare
Zec 10:7).
smell of . . . ointments
than all spices--answering to her praise (
So 1:3) with increased force. Fragrant, as being
fruits of His Spirit in us (
Ga 5:22).
11. drop--always ready to fall, being full of honey, though
not always (
Pr 10:19) actually dropping (
So 5:13; De 32:2; Mt 12:34).
honeycomb-- (
Pr 5:3; 16:24).
under thy tongue--not always
on, but under, the tongue, ready to fall (
Ps 55:21). Contrast her former state (
Ps 140:3; Ro 3:13). "Honey and milk" were
the glory of the good land. The change is illustrated in
the penitent thief. Contrast
Mt 27:44 with Lu 23:39, &c. It was literally with
"one" eye, a sidelong glance of love "better
than wine," that he refreshed Jesus Christ (
So 4:9, 10). "To-day shalt thou be with Me
(compare
So 4:8) in Paradise" (
So 4:12), is the only joyous sentence of His seven
utterances on the cross.
smell of . . .
garments--which are often perfumed in the East (
Ps 45:8). The perfume comes from Him on us (
Ps 133:2). We draw nigh to God in the perfumed garment
of our elder brother (
Ge 27:27; see
Jude 23).
Lebanon--abounding in odoriferous
trees (
Ho 14:5-7).
12. The Hebrew has no "is." Here she is
distinct from the garden (
So 5:1), yet identified with it (
So 4:16) as being one with Him in His sufferings.
Historically the Paradise, into which the soul of Jesus
Christ entered at death; and the tomb of Joseph, in which
His body was laid amid "myrrh," &c. (
So 4:6), situated in a nicely kept garden
(compare "gardener,"
Joh 20:15); "sealed" with a stone (
Mt 27:66); in which it resembles "wells" in
the East (
Ge 29:3, 8). It was in a garden of light Adam fell; in
a garden of darkness, Gethsemane, and chiefly that of the
tomb, the second Adam retrieved us. Spiritually the garden
is the gospel kingdom of heaven. Here all is ripe;
previously (
So 2:13) it was "the tender grape."
The garden is His, though He calls the plants hers (
So 4:13) by His gift (
Isa 61:3, end).
spring . . . fountain--Jesus
Christ (
Joh 4:10) sealed, while He was in the sealed tomb: it
poured forth its full tide on Pentecost (
Joh 7:37-39). Still He is a sealed fountain until the
Holy Ghost opens it to one (
1Co 12:3). The Church also is "a garden
enclosed" (
Ps 4:3; Isa 5:1, &c.). Contrast
Ps 80:9-12. So "a spring" (
Isa 27:3; 58:11); "sealed" (
Eph 4:30; 2Ti 2:19). As wives in the East are secluded
from public gaze, so believers (
Ps 83:3; Col 3:3). Contrast the open streams which
"pass away" (
Job 6:15-18; 2Pe 2:17).
13. orchard--Hebrew, "a paradise," that
is, a pleasure-ground and orchard. Not only flowers, but
fruit trees (
Joh 15:8; Php 1:11).
camphire--not camphor (
So 1:14), hennah, or cypress blooms.
14. calamus--"sweet cane" (
Ex 30:23; Jer 6:20).
myrrh and aloes--Ointments are
associated with His death, as well as with feasts (
Joh 12:7). The bride's ministry of "myrrh and
aloes" is recorded (
Joh 19:39).
15. of--This pleasure-ground is not dependent on mere
reservoirs; it has a fountain sufficient to water
many "gardens" (plural).
living-- (
Jer 17:8; Joh 4:13, 14; 7:38, 39).
from Lebanon--Though the fountain is
lowly, the source is lofty; fed by the perpetual snows of
Lebanon, refreshingly cool (
Jer 18:14), fertilizing the gardens of Damascus. It
springs upon earth; its source is heaven. It is now not
"sealed," but open "streams" (
Re 22:17).
16. Awake--literally, "arise." All besides is
ready; one thing alone is wanted--the breath of God. This
follows rightly after His death (
So 6:12; Ac 2:1-4). It is His call to the Spirit to
come (
Joh 14:16); in
Joh 3:8, compared to "the wind"; quickening
(
Joh 6:63; Eze 27:9). Saints offer the same prayer (
Ps 85:6; Hab 3:2). The north wind
"awakes," or arises strongly,
namely, the Holy Ghost as a reprover (
Joh 16:8-11); the south wind "comes"
gently, namely, the Holy Ghost as the comforter (
Joh 14:16). The west wind brings rain from the sea (
1Ki 18:44, 45; Lu 12:54). The east wind is tempestuous
(
Job 27:21; Isa 27:8) and withering (
Ge 41:23). These, therefore, are not wanted; but first
the north wind clearing the air (
Job 37:22; Pr 25:23), and then the warm south wind (
Job 37:17); so the Holy Ghost first clearing away
mists of gloom, error, unbelief, sin, which intercept the
light of Jesus Christ, then infusing spiritual warmth (
2Co 4:6), causing the graces to exhale their
odor.
Let my beloved, &c.--the
bride's reply. The fruit was now at length ripe;
the last passover, which He had so desired, is come (
Lu 22:7, 15, 16, 18), the only occasion in which He
took charge of the preparations.
his--answering to Jesus Christ's
"My." She owns that the garden is His, and the
fruits in her, which she does not in false humility deny
(
Ps 66:16; Ac 21:19; 1Co 15:10) are His (
Joh 15:8; Php 1:11).
1. Answer to her prayer (
Isa 65:24; Re 3:20).
am come--already (
So 4:16); "come" (
Ge 28:16).
sister . . . spouse--As
Adam's was created of his flesh, out of his opened
side, there being none on earth on a level with him, so the
bride out of the pierced Saviour (
Eph 5:30-32).
have gathered . . .
myrrh--His course was already complete; the myrrh, &c.
(
Mt 2:11; 26:7-12; Joh 19:39), emblems of the
indwelling of the anointing Holy Ghost, were already
gathered.
spice--literally,
"balsam."
have eaten--answering to her
"eat" (
So 4:16).
honeycomb--distinguished here from
liquid "honey" dropping from trees. The last
supper, here set forth, is one of espousal, a pledge
of the future marriage (
So 8:14; Re 19:9). Feasts often took place in gardens.
In the absence of sugar, then unknown, honey was more
widely used than with us. His eating honey with milk
indicates His true, yet spotless, human nature from infancy
(
Isa 7:15); and after His resurrection (
Lu 24:42).
my wine-- (
Joh 18:11) --a cup of wrath to Him, of mercy to us,
whereby God's Word and promises become to us
"milk" (
Ps 19:10; 1Pe 2:2). "My" answers to
"His" (
So 4:16). The myrrh (emblem, by its bitterness, of
repentance), honey, milk (incipient faith), wine
(strong faith), in reference to believers, imply
that He accepts all their graces, however various in
degree.
eat--He desires to make us partakers
in His joy (
Isa 55:1, 2; Joh 6:53-57; 1Jo 1:3).
drink abundantly--so as to be filled
(
Eph 5:18; as
Hag 1:6).
friends-- (
Joh 15:15).
CANTICLE IV.-- ( So 5:2-8:4) --FROM THE AGONY OF G ETHSEMANE TO THE CONVERSION OF SAMARIA.
2. Sudden change of scene from evening to midnight, from a
betrothal feast to cold repulse. He has gone from the feast
alone; night is come; He knocks at the door of His
espoused; she hears, but in sloth does not shake off
half-conscious drowsiness; namely, the disciples'
torpor (
Mt 26:40-43), "the spirit willing, the flesh
weak" (compare
Ro 7:18-25; Ga 5:16, 17, 24). Not total sleep.
The lamp was burning beside the slumbering wise
virgin, but wanted trimming (
Mt 25:5-7). It is His voice that rouses her (
Jon 1:6; Eph 5:14; Re 3:20). Instead of bitter
reproaches, He addresses her by the most endearing titles,
"my sister, my love," &c. Compare His thought
of Peter after the denial (
Mr 16:7).
dew--which falls heavily in summer
nights in the East (see
Lu 9:58).
drops of the night-- (
Ps 22:2; Lu 22:44). His death is not expressed,
as unsuitable to the allegory, a song of love and joy;
So 5:4 refers to the scene in the judgment hall of
Caiaphas, when Jesus Christ employed the cock-crowing and
look of love to awaken Peter's sleeping conscience, so
that his "bowels were moved" (
Lu 22:61, 62);
So 5:5, 6, the disciples with "myrrh,"
&c. (
Lu 24:1, 5), seeking Jesus Christ in the tomb, but
finding Him not, for He has "withdrawn Himself"
(
Joh 7:34; 13:33);
So 5:7, the trials by watchmen extend through the
whole night of His withdrawal from Gethsemane to the
resurrection; they took off the "veil" of
Peter's disguise; also, literally the linen cloth from
the young man (
Mr 14:51);
So 5:8, the sympathy of friends (
Lu 23:27).
undefiled--not polluted by spiritual
adultery (
Re 14:4; Jas 4:4).
3. Trivial excuses (
Lu 14:18).
coat--rather, the inmost vest, next
the skin, taken off before going to bed.
washed . . . feet--before
going to rest, for they had been soiled, from the Eastern
custom of wearing sandals, not shoes. Sloth (
Lu 11:7) and despondency (
De 7:17-19).
4. A key in the East is usually a piece of wood with pegs
in it corresponding to small holes in a wooden bolt within,
and is put through a hole in the door, and thus draws the
bolt. So Jesus Christ "puts forth His hand (namely,
His Spirit,
Eze 3:14), by (Hebrew, 'from,' so in
So 2:9) the hole"; in "chastening" (
Ps 38:2; Re 3:14-22, singularly similar to this
passage), and other unexpected ways letting Himself in (
Lu 22:61, 62).
bowels . . . moved for
him--It is His which are first troubled for us, and which
cause ours to be troubled for Him (
Jer 31:20; Ho 11:8).
5. dropped with myrrh--The best proof a bride could give
her lover of welcome was to anoint herself (the back of the
hands especially, as being the coolest part of the body)
profusely with the best perfumes (
Ex 30:23; Es 2:12; Pr 7:17);
"sweet-smelling" is in the Hebrew rather,
"spontaneously exuding" from the tree, and
therefore the best. She designed also to anoint Him,
whose "head was filled with the drops of night"
(
Lu 24:1). The myrrh typifies bitter repentance,
the fruit of the Spirit's unction (
2Co 1:21, 22).
handles of the lock--sins which closed
the heart against Him.
6. withdrawn--He knocked when she was sleeping; for
to have left her then would have ended in the death
sleep; He withdraws now that she is roused, as she
needs correction (
Jer 2:17, 19), and can appreciate and safely bear it
now, which she could not then. "The strong He'll
strongly try" (
1Co 10:13).
when he spake--rather, "because
of His speaking"; at the remembrance of His tender
words (
Job 29:2, 3; Ps 27:13; 142:7), or till He should
speak.
no answer-- (
Job 23:3-9; 30:20; 34:29; La 3:44). Weak faith
receives immediate comfort (
Lu 8:44, 47, 48); strong faith is tried with delay (
Mt 15:22, 23).
7. watchmen--historically, the Jewish priests, &c. (see on So 5:2); spiritually, ministers ( Isa 62:6; Heb 13:17), faithful in "smiting" ( Psalm 141. 5), but (as she leaves them, {v.} 8) too harsh; or, perhaps, unfaithful; disliking her zeal wherewith she sought Jesus Christ, first, with spiritual prayer, "opening" her heart to Him, and then in charitable works "about the city"; miscalling it fanaticism ( Isa 66:5), and taking away her veil (the greatest indignity to an Eastern lady), as though she were positively immodest. She had before sought Him by night in the streets, under strong affection ( So 3:2-4), and so without rebuff from "the watchmen," found Him immediately; but now after sinful neglect, she encounters pain and delay. God forgives believers, but it is a serious thing to draw on His forgiveness; so the growing reserve of God towards Israel observable in Judges, as His people repeat their demands on His grace.
8. She turns from the unsympathizing watchmen to humbler
persons, not yet themselves knowing Him, but in the way
towards it. Historically, His secret friends in the night
of His withdrawal (
Lu 23:27, 28). Inquirers may find
("if ye find") Jesus Christ before she who
has grieved His Spirit finds Him again.
tell--in prayer (
Jas 5:16).
sick of love--from an opposite cause
(
So 2:5) than through excess of delight at His
presence; now excess of pain at His absence.
9. Her own beauty ( Eze 16:14), and lovesickness for Him, elicit now their enquiry ( Mt 5:16); heretofore "other lords besides Him had dominion over them"; thus they had seen "no beauty in Him" ( Isa 26:13; 53:2).
10. (
1Pe 3:15).
white and ruddy--health and beauty. So
David (equivalent to beloved), His forefather after
the flesh, and type (
1Sa 17:42). "The Lamb" is at once His
nuptial and sacrificial name (
1Pe 1:19; Re 19:7), characterized by white and red;
white, His spotless manhood (
Re 1:14). The Hebrew for white is
properly "illuminated by the sun," white as the
light" (compare
Mt 17:2); red, in His blood-dyed garment as
slain (
Isa 63:1-3; Re 5:6; 19:13). Angels are white, not red;
the blood of martyrs does not enter heaven; His alone is
seen there.
chiefest--literally, "a standard
bearer"; that is, as conspicuous above all others, as
a standard bearer is among hosts (
Ps 45:7; 89:6; Isa 11:10; 55:4; Heb 2:10; compare
2Sa 18:3; Job 33:23; Php 2:9-11; Re 1:5). The chief of
sinners needs the "chiefest" of Saviours.
11. head . . . gold--the Godhead of Jesus
Christ, as distinguished from His heel, that is, His
manhood, which was "bruised" by Satan; both
together being one Christ (
1Co 11:3). Also His sovereignty, as Nebuchadnezzar,
the supreme king was "the head of gold" (
Da 2:32-38; Col 1:18), the highest creature, compared
with Him, is brass, iron, and clay.
"Preciousness" (Greek,
1Pe 2:7).
bushy--curled, token of
Headship. In contrast with her flowing locks (
So 4:1), the token of her subjection to Him (
Ps 8:4-8; 1Co 11:3, 6-15). The Hebrew is
(pendulous as) the branches of a palm, which, when
in leaf, resemble waving plumes of feathers.
black--implying youth; no "gray
hairs" (
Ps 102:27; 110:3, 4; Ho 7:9). Jesus Christ was
crucified in the prime of vigor and manliness. In heaven,
on the other hand, His hair is "white," He being
the Ancient of days (
Da 7:9). These contrasts often concur in Him (
So 5:10), "white and ruddy"; here the
"raven" (
So 5:12), the "dove," as both with Noah in
the ark (
Ge 8:11); emblems of judgment and mercy.
12. as the eyes of doves--rather, "as doves" (
Ps 68:13); bathing in "the rivers"; so
combining in their "silver" feathers the
whiteness of milk with the sparkling brightness
of the water trickling over them (
Mt 3:16). The "milk" may allude to the white
around the pupil of the eye. The "waters" refer
to the eye as the fountain of tears of sympathy (
Eze 16:5, 6; Lu 19:41). Vivacity, purity, and love,
are the three features typified.
fitly set--as a gem in a ring; as the
precious stones in the high priest's breastplate.
Rather, translate as Vulgate (the doves), sitting
at the fulness of the stream; by the full stream; or,
as MAURER (the eyes) set in fulness, not sunk in
their sockets (
Re 5:6), ("seven," expressing full
perfection), (
Zec 3:9; 4:10).
13. cheeks--the seat of beauty, according to the
Hebrew meaning [GESENIUS]. Yet men smote and spat on
them (
Isa 50:6).
bed--full, like the raised surface of
the garden bed; fragrant with ointments, as beds with
aromatic plants (literally, "balsam").
sweet flowers--rather,
"terraces of aromatic
herbs"--"high-raised parterres of sweet
plants," in parallelism to "bed," which
comes from a Hebrew root, meaning
"elevation."
lips-- (
Ps 45:2; Joh 7:46).
lilies--red lilies. Soft and gentle
(
1Pe 2:22, 23). How different lips were man's (
Ps 22:7)!
dropping . . .
myrrh--namely, His lips, just as the sweet dewdrops which
hang in the calyx of the lily.
14. rings set with . . . beryl--Hebrew,
Tarshish, so called from the city. The ancient
chrysolite, gold in color (Septuagint), our topaz,
one of the stones on the high priest's breastplate,
also in the foundation of New Jerusalem (
Re 21:19, 20; also
Da 10:6). "Are as," is plainly to be
supplied, see in
So 5:13 a similiar ellipsis; not as MOODY S TUART:
"have gold rings." The hands bent in are
compared to beautiful rings, in which beryl is set, as the
nails are in the fingers. BURROWES explains the rings as
cylinders used as signets, such as are found in
Nineveh, and which resemble fingers. A ring is the token of
sonship (
Lu 15:22). A slave was not allowed to wear a
gold ring. He imparts His sonship and freedom to us (
Ga 4:7); also of authority (
Ge 41:42; compare
Joh 6:27). He seals us in the name of God with His
signet (
Re 7:2-4), compare below,
So 8:6, where she desires to be herself a
signet-ring on His arms; so "graven on the
palms," &c., that is, on the signet-ring in His
hand (
Isa 49:16; contrast
Hag 2:23, with Jer 22:24).
belly--BURROWES and MOODY STUART
translate, "body." NEWTON, as it is elsewhere,
"bowels"; namely, His compassion (
Ps 22:14; Isa 63:15; Jer 31:20; Ho 11:8).
bright--literally, "elaborately
wrought so as to shine," so His "prepared"
body (
Heb 10:5); the "ivory palace" of the king
(
Ps 45:8); spotless, pure, so the bride's
"neck is as to tower of ivory" (
So 7:4).
sapphires--spangling in the girdle
around Him (
Da 10:5). "To the pure all things are pure."
As in statuary to the artist the partly undraped figure is
suggestive only of beauty, free from indelicacy, so to the
saint the personal excellencies of Jesus Christ, typified
under the ideal of the noblest human form. As, however, the
bride and bridegroom are in public, the usual robes on the
person, richly ornamented, are presupposed (
Isa 11:5). Sapphires indicate His heavenly
nature (so
Joh 3:13, "is in heaven"), even in
His humiliation, overlaying or cast "over"
His ivory human body (
Ex 24:10). Sky-blue in color, the height and
depth of the love of Jesus Christ (
Eph 3:18).
15. pillars--strength and steadfastness. Contrast man's
"legs" (
Ec 12:3). Allusion to the temple (
1Ki 5:8, 9; 7:21), the "cedars" of
"Lebanon" (
Ps 147:10). Jesus Christ's "legs" were
not broken on the cross, though the thieves' were; on
them rests the weight of our salvation (
Ps 75:3).
sockets of fine gold--His sandals,
answering to the bases of the pillars; "set up from
everlasting" (
Pr 8:22, 23). From the head (
So 5:11) to the feet, "of fine gold." He was
tried in the fire and found without alloy.
countenance--rather, "His
aspect," including both mien and stature
(compare
2Sa 23:21, Margin; with
1Ch 11:23). From the several parts, she
proceeds to the general effect of the whole person
of Jesus Christ.
Lebanon--so called from its
white limestone rocks.
excellent--literally,
"choice," that is, fair and tall as the cedars on
Lebanon (
Eze 31:3, &c.). Majesty is the prominent thought
(
Ps 21:5). Also the cedars' duration (
Heb 1:11); greenness (
Lu 23:31), and refuge afforded by it (
Eze 17:22, 23).
16. Literally, "His palate is
sweetness, yea, all over loveliness," that is, He
is the essence of these qualities.
mouth--so
So 1:2, not the same as "lips" (
So 5:13), His breath (
Isa 11:4; Joh 20:22). "All over," all the
beauties scattered among creatures are transcendently
concentrated in Him (
Col 1:19; 2:9).
my beloved--for I love Him.
my friend--for He loves me (
Pr 18:24). Holy boasting (
Ps 34:2; 1Co 1:31).
1. Historically, at Jesus Christ's crucifixion and burial, Joseph of Arimathea, and Nicodemus, and others, joined with His professed disciples. By speaking of Jesus Christ, the bride does good not only to her own soul, but to others (see on So 1:4; Mal 3:16; Mt 5:14-16). Compare the hypocritical use of similar words ( Mt 2:8).
2. gone down--Jerusalem was on a hill (answering to its
moral elevation), and the gardens were at a little
distance in the valleys below.
beds of spices--(balsam) which He
Himself calls the "mountain of myrrh," &c.
(
So 4:6), and again (
So 8:14), the resting-place of His body amidst spices,
and of His soul in paradise, and now in heaven, where He
stands as High Priest for ever. Nowhere else in the Song is
there mention of mountains of spices.
feed in . . . gardens--that
is, in the churches, though He may have withdrawn for a
time from the individual believer: she implies an
invitation to the daughters of Jerusalem to enter His
spiritual Church, and become lilies, made white by His
blood. He is gathering some lilies now to plant on earth,
others to transplant into heaven (
So 5:1; Ge 5:24; Mr 4:28, 29; Ac 7:60).
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.
4. Tirzah--meaning "pleasant" (
Heb 13:21); "well-pleasing" (
Mt 5:14); the royal city of one of the old Canaanite
kings (
Jos 12:24); and after the revolt of Israel, the royal
city of its kings, before Omri founded Samaria (
1Ki 16:8, 15). No ground for assigning a later date
than the time of Solomon to the Song, as Tirzah was even in
his time the capital of the north (Israel), as Jerusalem
was of the south (Judah).
Jerusalem--residence of the kings of
Judah, as Tirzah, of Israel (
Ps 48:1, &c.; 122:1-3; 125:1, 2). Loveliness,
security, unity, and loyalty; also the union of Israel and
Judah in the Church (
Isa 11:13; Jer 3:18; Eze 37:16, 17, 22; compare
Heb 12:22; Re 21:2, 12).
terrible--awe-inspiring. Not only
armed as a city on the defensive, but as an army on the
offensive.
banners--(See on So
5:10; Ps 60:4);
Jehovah-nissi (
2Co 10:4).
5. (
So 4:9; Ge 32:28; Ex 32:9-14; Ho 12:4). This is the
way "the army" (
So 6:4) "overcomes" not only enemies, but
Jesus Christ Himself, with eyes fixed on Him (
Ps 25:15; Mt 11:12). Historically,
So 6:3-5, represent the restoration of Jesus Christ to
His Church at the resurrection; His sending her forth as an
army, with new powers (
Mr 16:15-18, 20); His rehearsing the same
instructions (see on So 6:6) as when
with them (
Lu 24:44).
overcome--literally, "have taken
me by storm."
6. Not vain repetition of So 4:1, 2. The use of the same words shows His love unchanged after her temporary unfaithfulness ( Mal 3:6).
8. threescore--indefinite number, as in So 3:7. Not queens, &c., of Solomon, but witnesses of the espousals, rulers of the earth contrasted with the saints, who, though many, are but "one" bride ( Isa 52:15; Lu 22:25, 26; Joh 17:21; 1Co 10:17). The one Bride is contrasted with the many wives whom Eastern kings had in violation of the marriage law ( 1Ki 11:1-3).
9. Hollow professors, like half wives, have no part in the
one bride.
only one of her mother--namely,
"Jerusalem above" (
Ga 4:26). The "little sister" (
So 8:8) is not inconsistent with her being "the
only one"; for that sister is one with herself (
Joh 10:16).
choice-- (
Eph 1:4; 2Th 2:13). As she exalted Him above all
others (
So 5:10), so He now her.
daughters . . . blessed
her-- (
Isa 8:18; 61:9; Eze 16:14; 2Th 1:10). So at her
appearance after Pentecost (
Ac 4:13; 6:15; 24:25; 26:28).
10. The words expressing the admiration of the daughters.
Historically (
Ac 5:24-39).
as the morning--As yet she is not come
to the fulness of her light (
Pr 4:18).
moon--shining in the night, by light
borrowed from the sun; so the bride, in the darkness of
this world, reflects the light of the Sun of righteousness
(
2Co 3:18).
sun--Her light of justification is
perfect, for it is His (
2Co 5:21; 1Jo 4:17). The moon has less light, and has
only one half illuminated; so the bride's
sanctification is as yet imperfect. Her future glory (
Mt 13:43).
army-- (
So 6:4). The climax requires this to be applied to the
starry and angelic hosts, from which God is called Lord of
Sabaoth. Her final glory (
Ge 15:5; Da 12:3; Re 12:1). The Church Patriarchal,
"the morning"; Levitical, "the moon";
Evangelical, "the sun"; Triumphant, "the
bannered army" (
Re 19:14).
11. The bride's words; for she everywhere is the
narrator, and often soliloquizes, which He never does. The
first garden (
So 2:11-13) was that of spring, full of flowers and
grapes not yet ripe; the second, autumn, with spices (which
are always connected with the person of Jesus Christ), and
nothing unripe (
So 4:13, &c.). The third here, of
"nuts," from the previous autumn; the end of
winter, and verge of spring; the Church in the upper room
(
Ac 1:13, &c.), when one dispensation was just
closed, the other not yet begun; the hard shell of the old
needing to be broken, and its inner sweet kernel extracted
[ORIGEN] (
Lu 24:27, 32); waiting for the Holy Ghost to usher in
spiritual spring. The walnut is meant, with a bitter
outer husk, a hard shell, and sweet kernel. So the Word is
distasteful to the careless; when awakened, the sinner
finds the letter hard, until the Holy Ghost reveals the
sweet inner spirit.
fruits of the Valley--MAURER
translates, "the blooming products of the
river," that is, the plants growing on the margin
of the river flowing through the garden. She goes to watch
the first sproutings of the various plants.
12. Sudden outpourings of the Spirit on Pentecost (
Ac 2:1-13), while the Church was using the means
(answering to "the garden,"
So 6:11; Joh 3:8).
Ammi-nadib--supposed to me one
proverbial for swift driving. Similarly (
So 1:9). Rather, "my willing people" (
Ps 110:3). A willing chariot bore a "willing
people"; or Nadib is the Prince, Jesus Christ
(
Ps 68:17). She is borne in a moment into His presence
(
Eph 2:6).
13. Entreaty of the daughters of Jerusalem to her, in her
chariot-like flight from them (compare
2Ki 2:12; 2Sa 19:14).
Shulamite--new name applied to her now
for the first time. Feminine of Solomon, Prince of
Peace; His bride, daughter of peace, accepting and
proclaiming it (
Isa 52:7; Joh 14:27; Ro 5:1; Eph 2:17). Historically,
this name answers to the time when, not without a divine
design in it, the young Church met in Solomon's
porch (
Ac 3:11; 5:12). The entreaty, "Return, O
Shulamite," answers to the people's desire to keep
Peter and John, after the lame man was healed, when they
were about to enter the temple. Their reply attributing the
glory not to themselves, but to Jesus Christ, answers to
the bride's reply here, "What will ye see" in
me? "As it were," &c. She accepts the name
Shulamite, as truly describing her. But adds, that though
"one" (
So 6:9), she is nevertheless "two." Her
glories are her Lord's, beaming through her (
Eph 5:31, 32). The two armies are the family of Jesus
Christ in heaven, and that on earth, joined and one with
Him; the one militant, the other triumphant. Or Jesus
Christ and His ministering angels are one army, the Church
the other, both being one (
Joh 17:21, 22). Allusion is made to Mahanaim (meaning
two hosts), the scene of Jacob's victorious
conflict by prayer (
Ge 32:2, 9, 22-30). Though she is peace, yet she has
warfare here, between flesh and spirit within and foes
without; her strength, as Jacob's at Mahanaim, is Jesus
Christ and His host enlisted on her side by prayer; whence
she obtains those graces which raise the admiration of the
daughters of Jerusalem.
1. thy feet--rather, "thy goings" (
Ps 17:5). Evident allusion to
Isa 52:7: "How beautiful . . .
are the feet of him . . . that publisheth
peace" (Shulamite,
So 6:13).
shoes--Sandals are richly jewelled in
the East (
Lu 15:22; Eph 6:15). She is evidently "on the
mountains," whither she was wafted (
So 6:12), above the daughters of Jerusalem, who
therefore portray her feet first.
daughter--of God the Father, with whom
Jesus Christ is one (
Mt 5:9), "children of (the) God" (of
peace), equivalent to Shulamite (
Ps 45:10-15; 2Co 6:18), as well as bride of Jesus
Christ.
prince's--therefore princely
herself, freely giving the word of life to others, not
sparing her "feet," as in
So 5:3; Ex 12:11. To act on the offensive is defensive
to ourselves.
joints--rather, "the
rounding"; the full graceful curve of the hips in the
female figure; like the rounding of a
necklace (as the Hebrew for "jewels"
means). Compare with the English Version,
Eph 4:13-16; Col 2:19. Or, applying it to the girdle
binding together the robes round the hips (
Eph 6:14).
cunning workman-- (
Ps 139:14-16; Eph 2:10, 22; 5:29, 30, 32).
2. navel--rather, "girdle-clasp," called from the
part of the person underneath. The "shoes" (
So 7:1) prove that dress is throughout
presupposed on all parts where it is usually worn. She is
"a bride adorned for her husband"; the
"uncomely parts," being most adorned (
1Co 12:23). The girdle-clasp was adorned with red
rubies resembling the "round goblet" (crater or
mixer) of spice-mixed wine (not "liquor,"
So 8:2; Isa 5:22). The wine of the "New Testament
in His blood" (
Lu 22:20). The spiritual exhilaration by it was
mistaken for that caused by new wine (
Ac 2:13-17; Eph 5:18).
belly--that is, the vesture on
it. As in
Ps 45:13, 14, gold and needlework compose the
bride's attire, so golden-colored "wheat" and
white "lilies" here. The ripe grain, in token of
harvest joy, used to be decorated with lilies; so the
accumulated spiritual food (
Joh 6:35; 12:24), free from chaff, not fenced with
thorns, but made attractive by lilies
("believers,"
So 2:2; Ac 2:46, 47; 5:13, 14, in common partaking of
it). Associated with the exhilarating wine cup (
Zec 9:17), as here.
3. The daughters of Jerusalem describe her in the same
terms as Jesus Christ in
So 4:5. The testimonies of heaven and earth
coincide.
twins--faith and love.
4. tower of ivory--In
So 4:4, Jesus Christ saith, "a tower of David
builded for an armory." Strength and conquest are the
main thought in His description; here, beauty and polished
whiteness; contrast
So 1:5.
fishpools--seen by BURCKHARDT, clear
(
Re 22:1), deep, quiet, and full (
1Co 2:10, 15).
Heshbon--east of Jordan, residence of
the Amorite king, Sihon (
Nu 21:25, &c.), afterwards held by Gad.
Bath-rabbim--"daughter of a
multitude"; a crowded thoroughfare. Her eyes (
So 4:1) are called by Jesus Christ, "doves'
eyes," waiting on Him. But here, looked on by the
daughters or Jerusalem, they are compared to a placid lake.
She is calm even amidst the crowd (
Pr 8:2; Joh 16:33).
nose--or, face.
tower of Lebanon--a border-fortress,
watching the hostile Damascus. Towards Jesus Christ her
face was full of holy shame (see on So
4:1; So 4:3); towards spiritual
foes, like a watchtower (
Hab 2:1; Mr 13:37; Ac 4:13), elevated, so that she
looks not up from earth to heaven, but down from heaven to
earth. If we retain "nose," discernment of
spiritual fragrance is meant.
5. upon thee--the headdress "upon" her.
Carmel--signifying a well-cultivated
field (
Isa 35:2). In
So 5:15 He is compared to majestic Lebanon; she
here, to fruitful Carmel. Her headdress, or crown
(
2Ti 4:8; 1Pe 5:4). Also the souls won by her (
1Th 2:19, 20), a token of her fruitfulness.
purple--royalty (
Re 1:6). As applied to hair, it expresses the glossy
splendor of black hair (literally, "pendulous
hair") so much admired in the East (
So 4:1). While the King compares her hair to the
flowering hair of goats (the token of her
subjection), the daughters of Jerusalem compare it to
royal purple.
galleries--(so
So 1:17, Margin;
Re 21:3). But MAURER translates here, "flowing
ringlets"; with these, as with "thongs" (so
LEE, from the Arabic translates it) "the King
is held" bound (
So 6:5; Pr 6:25). Her purple crowns of martyrdom
especially captivated the King, appearing from His
galleries (
Ac 7:55, 56). As Samson's strength was in his
locks (
Jud 16:17). Here first the daughters see the King
themselves.
6. Nearer advance of the daughters to the Church (
Ac 2:47; 5:13, end). Love to her is the first token of
love to Him (
1Jo 5:1, end).
delights--fascinating charms to them
and to the King (
So 7:5; Isa 62:4, Hephzi-bah). Hereafter, too (
Zep 3:17; Mal 3:12; Re 21:9).
7. palm tree-- (
Ps 92:12). The sure sign of water near (
Ex 15:27; Joh 7:38).
clusters--not of dates, as MOODY
STUART thinks. The parallelism (
So 7:8), "clusters of the vine," shows it is
here clusters of grapes. Vines were often trained (termed
"wedded") on other trees.
8. The daughters are no longer content to admire, but
resolve to lay hold of her fruits, high though these be.
The palm stem is bare for a great height, and has its crown
of fruit-laden boughs at the summit. It is the symbol of
triumphant joy (
Joh 12:13); so hereafter (
Re 7:9).
breasts-- (
Isa 66:11).
the vine--Jesus Christ (
Ho 14:7, end;
Joh 15:1).
nose--that is, breath; the Holy Ghost
breathed into her nostrils by Him, whose "mouth
is most sweet" (
So 5:16).
apples--citrons, off the tree to which
He is likened (
So 2:3).
9. roof of thy mouth--thy voice (
Pr 15:23).
best wine--the new wine of the
gospel kingdom (
Mr 14:25), poured out at Pentecost (
Ac 2:4, 13, 17).
for my beloved-- (
So 4:10). Here first the daughters call Him theirs,
and become one with the bride. The steps successively are
(
So 1:5) where they misjudge her (
So 3:11);
So 5:8, where the possibility of their finding Him,
before she regained Him, is expressed;
So 5:9 (
So 6:1; 7:6, 9; Joh 4:42).
causing . . . asleep to
speak-- (
Isa 35:6; Mr 5:19, 20; Ac 2:47; Eph 5:14). Jesus
Christ's first miracle turned water into "good
wine kept until now" (
Joh 2:10); just as the Gospel revives those asleep and
dying under the law (
Pr 31:6; Ro 7:9, 10, 24, 25; 8:1).
10. Words of the daughters of Jerusalem and the bride, now
united into one (
Ac 4:32). They are mentioned again distinctly (
So 8:4), as fresh converts were being added from among
enquirers, and these needed to be charged not to grieve the
Spirit.
his desire is toward me--strong
assurance. He so desires us, as to give us sense of His
desire toward us (
Ps 139:17, 18; Lu 22:15; Ga 2:20; 1Jo 4:16).
11. field--the country. "The tender grape (MAURER
translates, flowers) and vines" occurred before (
So 2:13). But here she prepares for Him all kinds of
fruit old and new; also, she anticipates, in going forth to
seek them, communion with Him in "loves."
"Early" implies immediate earnestness. "The
villages" imply distance from Jerusalem. At
Stephen's death the disciples were scattered from it
through Judea and Samaria, preaching the word (
Ac 8:4-25). Jesus Christ was with them, confirming the
word with miracles. They gathered the old fruits, of
which Jesus Christ had sown the seed (
Joh 4:39-42), as well as new fruits.
lodge--forsaking home for Jesus
Christ's sake (
Mt 19:29).
12. ( Mr 1:35; Joh 9:4; Ga 6:10). Assurance fosters diligence, not indolence.
13. mandrakes--Hebrew, dudaim, from a root meaning
"to love"; love apples, supposed to exhilarate
the spirits and excite love. Only here and
Ge 30:14-16. Atropa mandragora of
LINNÆUS; its leaves like lettuce, but dark green,
flowers purple, root forked, fruit of the size of an apple,
ruddy and sweet-smelling, gathered in wheat harvest, that
is, in May (Mariti, ii. 195).
gates--the entrance to the kiosk or
summer house. Love "lays up" the best of
everything for the person beloved (
1Co 10:31; Php 3:8; 1Pe 4:11), thereby really, though
unconsciously, laying up for itself (
1Ti 6:18, 19).
1. He had been a brother already. Why, then, this prayer
here? It refers to the time after His resurrection, when
the previous outward intimacy with Him was no longer
allowed, but it was implied it should be renewed at the
second coming (
Joh 20:17). For this the Church here prays; meanwhile
she enjoys inward spiritual communion with Him. The
last who ever "kissed" Jesus Christ on earth was
the traitor Judas. The bride's return with the King to
her mother's house answers to
Ac 8:25, after the mission to Samaria. The rest spoken
of (
So 8:4) answers to
Ac 9:31.
that sucked . . . mother--a
brother born of the same mother; the closest tie.
2. Her desire to bring Him into her home circle (
Joh 1:41).
who would instruct me--rather,
"thou wouldest instruct me," namely, how I might
best please thee (
Isa 11:2, 3; 50:4; Lu 12:12; Joh 14:26; 16:13).
spiced wine--seasoned with aromatic
perfumes. Jesus Christ ought to have our choicest gifts.
Spices are never introduced in the song in His absence;
therefore the time of His return from "the mountain of
spices" (
So 8:14) is contemplated. The cup of betrothal was
given by Him at the last supper; the cup or marriage shall
be presented by her at His return (
Mt 26:29). Till then the believer often cannot feel
towards, or speak of, Him as he would wish.
3, 4. The "left and right hand," &c., occurred only once actually ( So 2:6), and here optatively. Only at His first manifestation did the Church palpably embrace Him; at His second coming there shall be again sensible communion with Him. The rest in So 8:4, which is a spiritual realization of the wish in So 8:3 ( 1Pe 1:8), and the charge not to disturb it, close the first, second, and fourth canticles; not the third, as the bridegroom there takes charge Himself; nor the fifth, as, if repose formed its close, we might mistake the present state for our rest. The broken, longing close, like that of the whole Bible ( Re 22:20), reminds us we are to be waiting for a Saviour to come. On "daughters of Jerusalem," see on So 7:10.
CANTICLE V.-- ( So 8:5-14) --FROM THE CALL OF THE GENTILES TO THE CLOSE OF REVELATION.
5. Who is this--Words of the daughters of Jerusalem, that
is, the churches of Judea; referring to Paul, on his return
from Arabia ("the wilderness"), whither he had
gone after conversion (
Ga 1:15-24).
I raised thee . . . she
. . . bare thee-- (
Ac 26:14-16). The first words of Jesus Christ to the
bride since her going to the garden of nuts (
So 6:9, 10); so His appearance to Paul is the only one
since His ascension,
So 8:13 is not an address of Him as visible:
her reply implies He is not visible (
1Co 15:8). Spiritually, she was found in the moral
wilderness (
Eze 16:5; Ho 13:5); but now she is "coming up
from" it (
Jer 2:2; Ho 2:14), especially in the last stage of her
journey, her conscious weakness casting itself the more
wholly on Jesus Christ (
2Co 12:9). "Raised" (
Eph 2:1-7). Found ruined under the forbidden tree (
Ge 3:22-24); restored under the shadow of Jesus Christ
crucified, "the green tree" (
Lu 23:31), fruit-"bearing" by the cross (
Isa 53:11; Joh 12:24). "Born again by the Holy
Ghost" "there" (
Eze 16:3-6). In this verse, her dependence, in
the similar verse,
So 3:6, &c., His omnipotence to support
her, are brought out (
De 33:26).
6. Implying approaching absence of the Bridegroom.
seal--having her name and likeness
engraven on it. His Holy Priesthood also in heaven (
Ex 28:6-12, 15-30; Heb 4:14); "his heart"
there answering to "thine heart" here, and
"two shoulders" to "arm." (Compare
Jer 22:24, with Hag 2:23). But the Holy Ghost (
Eph 1:13, 14). As in
So 8:5, she was "leaning" on Him, that is,
her arm on His arm, her head on His bosom; so
she prays now that before they part, her impression may be
engraven both on His heart and His arm,
answering to His love and His power (
Ps 77:15; see
Ge 38:18; Isa 62:3).
love is strong as death-- (
Ac 21:13; Ro 8:35-39; Re 12:11). This their love unto
death flows from His (
Joh 10:15; 15:13).
jealousy . . . the
grave--Zealous love, jealous of all that would come
between the soul and Jesus Christ (
1Ki 19:10; Ps 106:30, 31; Lu 9:60; 14:26; 1Co
16:22).
cruel--rather, "unyielding"
hard, as the grave will not let go those whom it once holds
(
Joh 10:28).
a most vehement flame--literally,
"the fire-flame of Jehovah" (
Ps 80:16; Isa 6:6). Nowhere else is God's
name found in the Song. The zeal that burnt in Jesus Christ
(
Ps 69:9; Lu 12:49, 50) kindled in His followers (
Ac 2:3; Ro 15:30; Php 2:17).
7. waters--in contrast with the "coals of fire"
(
So 8:6; 1Ki 18:33-38). Persecutions (
Ac 8:1) cannot quench love (
Heb 10:34; Re 12:15, 16). Our many provocations have
not quenched His love (
Ro 8:33-39).
if . . . give all the
substance . . . contemned--Nothing short of Jesus
Christ Himself, not even heaven without Him, can satisfy
the saint (
Php 3:8). Satan offers the world, as to Jesus Christ
(
Mt 4:8), so to the saint, in vain (
1Jo 2:15-17; 5:4). Nothing but our love in turn can
satisfy Him (
1Co 13:1-3).
8. The Gentile Church (
Eze 16:48). "We," that is, the Hebrew
Church, which heretofore admitted Gentiles to communion,
only by becoming Judaic proselytes. Now first
idolatrous Gentiles are admitted directly (
Ac 11:17-26). Generally, the saint's anxiety for
other souls (
Mr 5:19; Joh 4:28, 29).
no breasts--neither faith nor love as
yet (see on So 4:5), which "come
by hearing" of Him who first loved us. Not yet fit to
be His bride, and mother of a spiritual offspring.
what shall we do--the chief question
in the early Church at the first council (
Ac 15:23-29). How shall "the elder brother"
treat the "younger," already received by the
Father (
Lu 15:25-32)? Generally (
2Sa 15:15; Joh 9:4; Ac 9:6; Ga 6:10).
In the day . . . spoken
for--that is, when she shall be sought in marriage
(
Jud 14:7), namely, by Jesus Christ, the heavenly
bridegroom.
9. wall . . . door--the very terms employed as to the Gentile question ( Ac 14:27; Eph 2:14). If she be a wall in Zion, founded on Jesus Christ ( 1Co 3:11), we will not "withstand God" ( Ac 11:17; 15:8-11). But if so, we must not "build" ( Ac 15:14-17) on her "wood, hay, stubble" ( 1Co 3:12), that is, Jewish rites, &c., but "a palace of silver," that is, all the highest privileges of church communion ( Ga 2:11-18; Eph 2:11-22). Image from the splendid turrets "built" on the "walls" of Jerusalem, and flanking the "door," or gateway. The Gentile Church is the "door," the type of catholic accessibleness ( 1Co 16:9); but it must be not a mere thoroughfare but furnished with a wooden framework, so as not merely to admit, but also to safely enclose: cedar is fragrant, beautiful, and enduring.
10. The Gentile Church's joy at its free admission to
gospel privileges (
Ac 15:30, 31). She is one wall in the spiritual temple
of the Holy Ghost, the Hebrew Church is the other; Jesus
Christ, the common foundation, joins them (
Eph 2:11-22).
breasts . . .
towers--alluding to the silver palace, which the bridal
virgins proposed to build on her (
So 8:9). "Breasts" of consolation (
Isa 66:11); faith and love (
1Th 5:8); opposed to her previous state, "no
breasts" (
So 8:8; 2Th 1:3). Thus
Eze 16:46, 61 was fulfilled, both Samaria and the
Gentiles being joined to the Jewish gospel Church.
favour--rather, "peace." The
Gentile Church too is become the Shulamite (
So 6:13), or peace-enjoying bride of Solomon,
that is, Jesus Christ, the Prince of Peace (
Ro 5:1; Eph 2:14). Reject not those whom God accepts
(
Nu 11:28; Lu 9:49; Ac 15:8, 9). Rather, superadd to
such every aid and privilege (
So 8:9).
11. The joint Church speaks of Jesus Christ's vineyard.
Transference of it from the Jews, who rendered not the
fruits, as is implied by the silence respecting any, to the
Gentiles (
Mt 21:33-43).
Baal-hamon--equivalent to the owner
of a multitude; so Israel in Solomon's day (
1Ki 4:20); so
Isa 5:1, "a very fruitful hill"
abounding in privileges, as in numbers.
thousand pieces--namely, silverlings,
or shekels. The vineyard had a thousand vines probably; a
vine at a silverling (
Isa 7:23), referring to this passage.
12. "mine" by grant of the true Solomon. Not merely "let out to keepers," as in the Jewish dispensation of works, but "mine" by grace. This is "before me," that is, in my power [M AURER]. But though no longer under constraint of "keeping" the law as a mere letter and covenant of works, love to Jesus Christ will constrain her the more freely to render all to Solomon ( Ro 8:2-4; 1Co 6:20; Ga 5:13; 1Pe 2:16), after having paid what justice and His will require should be paid to others ( 1Co 7:29-31; 9:14). "Before me" may also mean "I will never lose sight of it" (contrast So 1:6) [MOODY STUART]. She will not keep it for herself, though so freely given to her, but for His use and glory ( Lu 19:13; Ro 6:15; 14:7-9; 1Co 12:7). Or the "two hundred" may mean a double tithe (two-tenths of the whole paid back by Jesus Christ) as the reward of grace for our surrender of all (the thousand) to Him ( Ga 6:7; Heb 6:10); then she and "those that keep" are the same [ADELAIDE NEWTON]. But Jesus Christ pays back not merely two tithes, but His all for our all ( 1Co 3:21-23).
13. Jesus Christ's address to her; now no longer visibly present. Once she "had not kept" her vineyard ( So 1:6); now she "dwells" in it, not as its owner, but its superintendent under Jesus Christ, with vinedressers ("companions"), for example, Paul, &c. ( Ac 15:25, 26), under her ( So 8:11, 12); these ought to obey her when she obeys Jesus Christ. Her voice in prayer and praise is to be heard continually by Jesus Christ, if her voice before men is to be effective ( So 2:14, end; Ac 6:4; 13:2, 3).
14. (See on So 2:17). As she began with longing for His first coming ( So 1:2), so she ends with praying for His second coming ( Ps 130:6; Php 3:20, 21; Re 22:20). MOODY STUART makes the roe upon spices to be the musk deer. As there are four gardens, so four mountains, which form not mere images, as Gilead, Carmel, &c., but part of the structure of the Song: (1) Bether, or division ( So 2:17), God's justice dividing us from God. (2) Those "of leopards" ( So 4:8), sin, the world, and Satan. (3) That "of myrrh and aloes" ( So 4:6, 14), the sepulchre of Calvary. (4) Those "of spices," here answering to "the hill of frankincense" ( So 4:6), where His soul was for the three days of His death, and heaven, where He is a High Priest now, offering incense for us on the fragrant mountain of His own finished work ( Heb 4:14, 7:25; Re 8:3, 4); thus He surmounts the other three mountains, God's justice, our sin, death. The mountain of spices is as much greater than our sins, as heaven is higher than earth ( Ps 103:11). The abrupt, unsatisfied close with the yearning prayer for His visible coming shows that the marriage is future, and that to wait eagerly for it is our true attitude ( 1Co 1:7; 1Th 1:10; Tit 2:13; 2Pe 3:12).