Song of Solomon 1:2-17
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 [MAURER], (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 STUART]. 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" [LEIGHTON].
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.Song of Solomon 2:1-7
CHAPTER 2
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 WEISS]. 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, JOSEPHUS 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 MINISTRY.