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Song of
Solomon Chapter One
New King James Version (NKJV)
INTRODUCTION TO SONG OF SOLOMON 1
In
this chapter
after the general title of the book
Song of Solomon 1:1
the church expresses her strong desires
and most ardent wishes
for some fresh
discoveries of the love of Christ to her
and for communion with him; having
tasted of his love
smelt a sweet savour in his grace
and enjoyed fellowship
with him in his house
Song of Solomon 1:2.
She observes her blackness and uncomeliness in herself; the trials and
afflictions she met with from others; and her carelessness and negligence of
her own affairs
Song of Solomon 1:5;
and entreats her beloved to direct her where she might meet with him
feeding
his flocks
and giving them rest
to which he returns a kind and gracious
answer; gives her proper instructions where to find him
Song of Solomon 1:7;
and commends her beauty; sets forth her amiableness and loveliness
by various
metaphors; and makes promises of more grace and good things to her
Song of Solomon 1:9.
And then she declares what a value she had for Christ
her beloved; and how
precious he was unto her
like a bundle of myrrh
and a cluster of camphire
Song of Solomon 1:12.
Christ again praises her beauty; and particularly takes notice of her eyes
and
her modest look
Song of Solomon 1:15;
and she returns the encomium back to him
and expresses her pleasure and
satisfaction in the house he had built for her
and the furniture of it
Song of Solomon 1:16.
Song of Solomon
1:1 The
song of songs
which is Solomon’s.
YLT 1The Song of Songs
that
[is] Solomon's.
The Song of songs
which is Solomon's. Wrote by
Solomon
king of Israel
as the "amanuensis" of the Holy Ghost; and
not by Hezekiah and his men
as the Jews sayF11T. Bab. Bava Bathra
fol. 15. 1. : or
"concerning Solomon"F12לשלמה "de Solomone"
Cocceius. ; Christ
of whom
Solomon was a type; see Song of Solomon 3:7;
of his person
excellencies
love to his church
care of her
and concern for
her; and of the nearness and communion he admitted her to
and indulged her
with the Jews have a sayingF13Maimon. Yesode Hatorah
c. 6. s. 12.
that wherever the word Solomon is used in this song
the Holy One is meant
the
holy God
or Messiah: it is called "the Song of songs"
because the
most excellent
as the Holy of holies
King of kings
&c. which
with the
Hebrews
express a superlative; this being more excellent than the one hundred
and five songs
written by Solomon
or than any human composure whatever; yea
preferable to all Scriptural songs
as to subject
manner of style
and
copiousness of it.
Song of Solomon
1:2 The Shulamite[a] 2 Let him kiss me with the
kisses of his mouth— For your[b] love is
better than wine.
YLT 2Let him kiss me with kisses
of his mouth
For better [are] thy loves than wine.
Let him kiss me with the kisses of his mouth
.... That is
Solomon; Christ
the antitype of Solomon
the church's beloved; or it is a
relative without an antecedent
which was only in her own mind
"let
him"; him
whom her thoughts were so much employed about; her affections
were so strongly after; and whose image was as it were before her
present to
her mind: and "the kisses of his mouth"
she desires
intend some
fresh manifestations and discoveries of his love to her; by some precious word
of promise from his mouth
applied to her; and by an open espousal of her
and
the consummation of marriage with her. It may be rendered
"with one of
the kisses of his mouth"F14מנשיקות פיהו "uno tantum
vel altero de osculis oris
sui"
Michaelis; so Gussetius
p. 446. ; kisses with the ancients were
very rare
and used but once when persons were espoused
and as a token of
that; and then they were reckoned as husband and wifeF15Salmuth. in
Pancirol. Memorab. Rer. par. 1. tit. 46. p. 215. : on which account
it may be
it is here desired; since it was after this we hear of the spouse being brought
into the nuptial chamber
and of the keeping of the nuptial feast
Song of Solomon 1:4;
for thy love is better than wine; or
"loves"F16דדיך "amores
tui"
Pagninus
Montanus
Junius & Tremellius
Piscator
&c. ;
which may denote the abundance of it; the many blessings of grace which flow
from it; and the various ways in which it is expressed; as well as the high
esteem the church had of it. This is said to be "better than wine";
for the antiquity of it
it being from everlasting; and for the purity of it
being free from all dregs of dissimulation and deceit on the part of Christ
and from all merit
motives
and conditions
on the part of the church; for its
plenty
being shed plenteously in the hearts of believers
and who may drink
abundantly of it; and for its freeness and cheapness
being to be had without
money and without price; and it is preferable to wine for the effects of it; which
not only revives and cheers heavy hearts
but quickens dead sinners
and
comforts distressed saints; and of which they may drink plentifully
without
hurt
yea
to great advantage.
Song of Solomon
1:3 3 Because of the fragrance
of your good ointments
Your name is ointment poured forth; Therefore
the virgins love you.
YLT 3For fragrance [are] thy
perfumes good. Perfume emptied out -- thy name
Therefore have virgins loved
thee!
Because of the savour of thy good ointments
.... It was
usual for lovers to anoint themselves
their hair
garments
&c. to commend
themselves to each other; and it was common to commend each other's ointments
and the grateful smell of themF17"Nam omuium unguentum odos
prae tua nautea est"
Plauti Curculio
Act. 1. Sc. 2. v. 5. none being
like them
or so agreeable as theirs: by these ointments may be meant the grace
of Christ
the fulness of it
the oil of gladness with which he is anointed
above his fellows
and without measure; and which so greatly recommends him to
his church and people
Psalm 45:7;
thy name is as ointment poured forth; which emits
the greater odour for its being poured forth out of the box. The very names of
lovers are dear to one another
sweeter than nectar itselfF18"Nomen
nectari dulcius beato"
Martial. l. 9. Epigr. 9. ; the very mention of
them gives an inexpressible pleasure. This may respect not merely the fame of
Christ spread abroad in the world through the ministry of the word; nor the
Gospel only
which is his name
Acts 9:15; and is
like a box of ointment broke open
which diffuses the savour of his knowledge
everywhere; but some precious name of his
as Immanuel
God with us; Jesus
a
Saviour; but more particularly his name Messiah
which signifies anointed
the
anointed Prophet
Priest
and King of his church;
therefore do the virgins love thee: for the preciousness of
his person
the fulness of grace in him
and the truths of his Gospel: and
which love shows itself in a desire of his presence
and communion with him; in
a regard to his word and worship
to his truths and ordinances; and to his
people
to conversation and communion with them. By these virgins are meant
either congregational churches that strictly adhere to Christ
and to his pure
worship; or particular believers
for their inviolate attachment to him; for
the singleness and sincerity of their love to him; for their uncorruptness in
the doctrine of faith; for the truth and spirituality of their worship; for the
purity of their lives and conversations; for their beauty and comeliness
through Christ; for their colourful and costly attire
being clothed with his
righteousness; and for their modest behaviour
having the ornament of a meek
and quiet spirit.
Song of Solomon
1:4 4 Draw me away! The Daughters of Jerusalem We will run after you.[c] The
Shulamite The king has brought me into his chambers. The
Daughters of Jerusalem We
will be glad and rejoice in you.[d] We will
remember your[e] love more
than wine. The Shulamite Rightly
do they love you.[f]
YLT 4Draw me: after thee we run
The king hath brought me into his inner chambers
We do joy and rejoice in
thee
We mention thy loves more than wine
Uprightly they have loved thee!
Draw me
.... With the cords of love
for what draw lovers to each other
more strongly? under the influence of that they cannot bear to be without each
other's company. Aben Ezra takes these words to be spoken by the virgins
who
everyone of them said this
promising upon it to follow after the drawer; but
they are rather the request of the church
desirous of nearer and more intimate
communion with Christ; for this is not to be understood of drawing at first
conversion
as the fruit of love
and under the influence of grace
Jeremiah 31:3; but
of being brought nearer to Christ
and to enjoy more of him;
we will run after thee; the church and the
virgins
she and her companions
or particular believers; everyone of them in
their respective stations would act with more rigour upon such drawings; would
run in a way of duty
follow Christ
and walk in his steps; and as they had him
for an example
and according to his word
and in the ways of his commandments:
or "that we may run after thee"F19נרוצה
"ut carramus"
so some in Marekius. ; intimating that there is no
running without drawing; no following Christ
at least no running after him
with alacrity and cheerfulness
without being drawn by his love
and influenced
by his grace;
the King hath brought me into his chambers: the blessing
she sought after
and was so solicitous for in the preceding verses; namely
to
have the marriage consummated
to be owned by Christ as his spouse and bride
by taking her home
and introducing her into the nuptial chamber; by putting
her into the enjoyment of himself
and the possession of his substance: and
this being done by him as King of saints
yea
of the world
showed great
condescension on his part
and great honour bestowed on her; since by this act
as he was King
she was declared queen!
we will be glad and rejoice in thee: she and her bridesmaids
the virgins that attended her; that is
"when he should introduce"
her into his chambers
as someF20"Quum introduxerit me"
Junius & Tremellius
Piscator
so Schmidt. render the words; then they
should express their joy and gladness on that occasion; and that in the
greatness
glory
and fitness of his person; in the fulness of grace in him; in
the blessings of grace from him; in what he has done for
and is to his church
and people; in the offices he bears
and in the relations he stands in to them;
and particularly that of a husband
now declared;
we will remember thy love more than wine: which
upon
the introduction of the bride to the bridegroom
might be plentifully drank; of
the preferableness of Christ's love to wine; see Gill on Song of Solomon 1:2;
it may design more particularly the love of Christ
expressed at this time of
solemnizing the marriage between him and his church in an open manner
Hosea 2:19; and
which would never be forgotten: Christ's love is remembered when thought of and
meditated upon; when faith is exercised on it
and the desires of the soul are
drawn after it
and the affections set upon it; and when it is often spoken of
to others
being uppermost in the mind; saints under the Gospel dispensation
have an ordinance for this purpose
to
commemorate the love of Christ;
the upright love thee; or
"uprightnesses"F21מישרים ευθυτης
Sept. "rectitudines"
Montanus
Vatablus
Marekius
Michaeilis
so some in Vatablus. ; men of upright hearts and conversations
who
have right spirits renewed in them; or Israelites indeed
in whom there is no
guile; who have the truth of grace in them
walk uprightly according to the
rule of God's word
and the Gospel of Christ; and do all they do sincerely
from
a principle of love
and with a view to the glory of God; such love Christ
superlatively
sincerely
fervently
and constantly; and "love him
rightly"
or "most uprightly"
as someF23Junius &
Tremellius; so Cocceius and Jarchi. render the phrase.
Song of Solomon
1:5 5 I am dark
but
lovely
O daughters of Jerusalem
Like the tents of Kedar
Like the curtains of
Solomon.
YLT 5Dark [am] I
and comely
daughters of Jerusalem
As tents of Kedar
as curtains of Solomon.
I am black
but comely
O ye daughters of Jerusalem
.... The
church having obtained of Christ
what she wanted
turns to the daughters of
Jerusalem
the same perhaps with the virgins her companions; they seem to be
young converts
it may be not yet members of the visible church
but had a great
respect for the church
and she for them; and who
though they had but a small
knowledge of Christ her beloved
yet were desirous of knowing more of him
and
seeking him with her; see Song of Solomon 3:9;
to these she gives this character of herself
that she was "black" in
herselfF24"Nigra per naturam
formosa per gratiam"
Aug.
de Tempore
serm. 201. p. 354. tom. 10. "Fusca per culpam
decora per gratiam"
Ambros. in Psal. cxviii. octon. 2. col. 881. tom. 2.
through original sin and
actual transgression; in her own eyes
through indwelling sin
and many
infirmities
spots
and blemishes in life; and in the eyes of the world
through afflictions
persecutions
and reproaches
she was attended with
and
so with them the offscouring of all things: "but comely" in the eyes
of Christ
called by him his "fair one"
the "fairest among
women"
and even "all fair"
Song of Solomon 1:8;
through his comeliness put upon her
the imputation of his righteousness to
her; through the beauties of holiness upon her; through
the sanctifying
influences of his Spirit; and
being in a church state
walking in Gospel
order
attending to the commands and ordinances of Christ; and so beautiful as
Tirzah
and comely as Jerusalem
Song of Solomon 6:4;
and upon all accounts "desirable"F25נאוה
"optabilis"
Pagninus
Montanus
Tigurine version
Mercerus; so Aben
Ezra. to Christ
and to his people
as the word may be rendered;
as the tents of Kedar
as the curtains of Solomon: each of which
are thought by some to refer to both parts of her character; and suppose that
the tents of Kedar
though they might look poor on the outside
were full of
wealth and riches within; and Solomon's curtains
or hangings
might have an
outward covering not so rich and beautiful as they were on the inside; but
rather the blackness of the church is designed by the one
and her comeliness
by the other. With respect to her blackness
she compares herself to the tents
of Kedar
to the inhabitants of those tents
who were of a black or swarthy
complexion; Kedar signifies the name of a man whose posterity these were
that
dwelt in tents
even of Kedar the second son of Ishmael
and who inhabited some
part of Arabia; and
their employment being to feed cattle
moved from place to
place for the sake of pasturage
and so dwelt in tents
which they could easily
remove
and hence were called Scenites; and the tents they dwelt in being made
of hair cloth
and continually exposed to the sun and rain
were very black
and yet a number of them made a fine appearance
as Dr. Shaw relatesF26Travels
p. 220. edit. 2. See Plin. Nat. Hist. l. 6. c. 28. Solin. Polyhist. c. 46. ;
though black
yet were beautiful to behold; he says
"the
Bedouin Arabs at this day live in tents called "hhymes"
from the
shelter which they afford the inhabitants; and "beet el shaar"
that
is
"houses of hair"
from the materials or webs of goats' hair
whereof they were made; and are such hair cloth as our coal sacks are made of;
the colour of them is beautifully alluded to
Song of Solomon 1:5;
for nothing certainly can afford (says he) a more delightful prospect than a
large extensive plain
whether in its verdure
or even scorched up by the
sunbeams
than
these movable habitations pitched in circles upon them; of
which (he says) he has seen from three to three hundred.'
And
for her comeliness the church compares herself either to the curtains of
Solomon
about his bed
or to the rich hangings of tapestry in the several
apartments of his palace
which no doubt were very costly and magnificent.
Song of Solomon
1:6 6 Do not look upon me
because I am dark
Because the sun has tanned me. My mother’s sons were
angry with me; They made me the keeper of the vineyards
But my own
vineyard I have not kept.
YLT 6Fear me not
because I [am]
very dark
Because the sun hath scorched me
The sons of my mother were angry
with me
They made me keeper of the vineyards
My vineyard -- my own -- I have
not kept.
Look not upon me
.... Meaning not with scorn and disdain
because of her meanness; nor as prying into her infirmities to expose her; nor
with joy at her trials and afflictions; neither of these can be supposed in the
daughters of Jerusalem addressed by her: but rather
not look on her as amazed
at her sufferings
as though some strange thing had befallen her; not at her
blackness only
on one account or another
lest they should be stumbled; but at
her beauty also;
because I am black; or "blackish"
somewhat blackF1שחרחרת "paululum
denigrata"
Pagninus
Mercerus
Junius & Tremellius
Piscator
Cocceius; so Ainsworth and Aben Ezra.
but not so black as might be thought
or as she was represented: the radicals of the word being doubled
some
understand it as diminishing; but rather it increases the signification; see Psalm 14:2; and so
it may be rendered "very black"F2"Valde fusca"
Bochart; "prorsus vel valde
et teta nigra"
Marckius
Michaelis.
exceeding black; and this she repeats for the sake of an opportunity of giving
the reason of it
as follows;
because the sun hath looked upon me; and had burnt her
and
made her black; which effect the sun has on persons in some countries
and
especially on such who are much abroad in the fields
and employed in rural
servicesF3"Perusta solibus pernicis uxor"
Horat. Epod.
Ode 2. v. 41
42. αλιοκαυστον Theocrit.
Idyll. 10. v. 27. ; as she was
being a keeper of vineyards
as in this verse
and of flocks of sheep
as in the following. This may be understood of the sun
of persecution that had beat upon her
and had left such impressions on her
and had made her in this hue
and which she bore patiently; nor was she ashamed
of it; nor should she be upbraided with it
nor slighted on account of it
see Matthew 13:6;
my mother's children were angry with me; by whom may
be meant carnal professors
members of the same society
externally children of
the same mother
pretend to godliness
but are enemies to it: these were
"angry" with the church for holding and defending the pure doctrines
of the Gospel; for keeping the ordinances as they were delivered; and for
faithful reproofs and admonitions to them and others
for their disagreeable
walk: and these grieved the church
and made her go mourning
and in black; and
more blackened her character and reputation than anything else whatever: though
it may be understood of any carnal men
who descend from mother Eve
or spring
from mother earth
angry with the church and her members preciseness in
religion; and particularly violent persecutors of her
who yet would be thought
to be religious
may be intended;
they made me the keeper of the vineyards; this is
another thing that added to her blackness
lying abroad in the fields to keep
the "vineyards" of others
by which may be meant false churches
as
true ones are sometimes signified by them; and her compliance with their
corrupt worship and ordinances
which was not voluntary
but forced; they made
me
obliged her
and this increased her blackness; as also what follows;
but mine own vineyard have I
not kept; which made her blacker still; her church state
or the spiritual
affairs of her own
her duty and business incumbent on herF4So
Horace calls his own works "Vineta"
Epist. l. 2. Ep. 1. v. 220.
were sadly neglected by her: and this sin of hers she does not pretend to
extenuate by the usage of her mother's children; but ingenuously confesses the
fault was her own
to neglect her own vineyard and keep others
which was
greatly prejudicial to her
and was resented by Christ; upon which it seems he
departed from her
since she was at a loss to know where he was
as appears
from the following words. With the Romans
neglect of fields
trees
and
vineyards
came under the notice of the censors
and was not to go unpunishedF5A.
Gell. Noct. Attic. l. 4. c. 12. .
Song of Solomon
1:7 (To Her
Beloved) 7 Tell
me
O you whom I love
Where you feed your flock
Where you make it
rest at noon. For why should I be as one who veils herself[g] By the
flocks of your companions?
YLT 7Declare to me
thou whom my
soul hath loved
Where thou delightest
Where thou liest down at noon
For why
am I as one veiled
By the ranks of thy companions?
Tell me
O thou whom my soul loveth
.... With all her heart
cordially and sincerely; for
notwithstanding her sinful compliance with
others
and neglect of her own affairs
she had not lost her love to Christ;
and
being sensible of her sin and folly
whereby she was deprived of his
company
and communion with him
applies to him to guide
direct
and restore
her wandering soul; and particularly inform her
where
says she
thou feedest; that is his flock
like a shepherd: for this
phrase supposes him to be a shepherd
as he is
of God's choosing
appointing
and setting up
the chief
the good
the great
and only Shepherd of the sheep;
and that he has a flock to feed
which is but one
and a little one
is his
property
given him by God
purchased by his blood
called a flock of
slaughter
and yet a beautiful one
he has undertook to feed; and feeding it
includes the whole business of a shepherd
in leading the sheep into pastures
protecting them from all enemies
restoring them when wandering
healing their
diseases
watching over them in the night seasons
and making all necessary
provisions for them. Or
"tell me how thou feedest"F6איבה תרעה "quomodo
pascas?" Tigurine version; so the Syriac version and Jarchi; see
Ainsworth. ; the manner of it
and with what; which he does by his ministers
word
and ordinances; with himself
the bread of life; with the doctrines and
promises of the Gospel
and with the discoveries of his love;
where thou makest thy flocks to rest at noon
either at the
noon of temptation
when Satan's fiery darts fly thick and fast; when Christ is
a shadow and shelter in his person
grace
blood
righteousness
and sacrifice
Isaiah 25:4; or the
noon of affliction
when he makes their bed in it
and gives them rest from
adversity; or the noon of persecution
when Christ leads his flocks to cooling
shades
and gives them rest in himself
when troubled by others: the allusion
is to shepherds
in hot countries
leading their flocks to some shady place
where they may be sheltered from the scorching heat of the sun; which
as
Virgil saysF7"Inde
ubi quarta sitim coeli collegetit
hora"
Virgil. Georgic. l. 3. v. 327.
was at the fourth hour
or ten
o'clock
two hours before noon; we read of προβατια
μεσημβριαζονταF8Platonis Phaedrus
p. 1230.
sheep
nooning themselves
or lying down at noon
under a shade
by a fountain
asleep;
for why should I be as one that turneth aside by the flocks of thy
companions? not real associates with Christ
that keep company with him
and
are attached to his word and ordinances; but false friends
hypocrites and
hereticsF9So Stockius
p. 302.
rivals with him
who set up schemes
of worship and doctrine in opposition to his; such as Papists
Socinians
&c. now such false teachers have had their flocks in all ages
such as have
followed them
and have formed separate societies; and therefore the church
sensible of their craftiness
and her own weakness
and liableness to go
astray
desires she might not be under
and left to such a temptation
as to
apostatize from Christ
and join to such persons and their flocks
or seem to
do so: or
"be as one that covereth herself"
or "is
covered"F11כעטיה "quasi operiens
se"
Piscator; "ut obnubens"
Cocceius; "sicut obvelans
se"
Marckius; "velut operta"
Michaelis. ; as a harlot; so
Tamar
Genesis 38:14; or
as a widow in mourning; she chose not to be
or to be thought to be
either as
one that left her husband
an unchaste woman; or had lost her husband
or as if
she had none
when neither was the case: or
"as one that spreads the
tent"F12So Junius & Tremellius. ; by the flocks of such; as
if in communion with them
and joining with them in feeding their flocks; and
therefore desires she might speedily know where Christ was
and go to him
that
such an aspersion or suspicion might at once be wiped from her.
Song of Solomon
1:8 The Beloved 8 If you do not know
O
fairest among women
Follow in the footsteps of the flock
And feed your little
goats Beside the shepherds’ tents.
YLT 8If thou knowest not
O fair
among women
Get thee forth by the traces of the flock
And feed thy kids by
the shepherds' dwellings!
If thou know not
.... Or
"seeing thou knowest not"F13אם "quandoquidem"
Junius & Tremellius
Piscator. ; the saints in this imperfect state know but in part
are ignorant
of many things
and in some measure of themselves; for though they know much of
the sinfulness and deceitfulness of their hearts
yet they know not all; and of
their imperfection and weakness
yet not the whole of it; and some render the
words
"if thou know not to thee"
or
"for thyself"
as
Ainsworth; or "know not thyself"F14So the
Septuagint
Syriac
Arabic
and Ethiopic versions.
as others; hence AmbroseF15Hexaemeron.
l. 6. c. 6. & in Psal. cxviii. octon. 2. p. 883. observes
that "nosce
teipsum" was not originally from the Pythian oracle; Solomon had it before
that
and he from Moses
Deuteronomy 4:9;
Saints have not a perfect knowledge of Christ and his truths
and are sometimes
at a loss to know where he is
his word is purely preached
and his ordinances
faithfully administered;
O thou fairest among women; these are not the words
of the daughters of Jerusalem
as some think
who were not capable of giving
her the following advice and directions; but of Christ himself
to whom the
church applied for it; who
though black in her own eyes
and in the eyes of
others
yet was fair
surpassingly fair
fairer than all others in his eye
even notwithstanding her late sinfulness and negligence; which shows the
invariableness of his love; who directs her as follows;
go thy way forth by the footsteps of the flock; not
"from the footsteps"F16So Junius & Tremellius. ; as if
it was an exhortation to depart from false teachers
their doctrine and worship
and the abettors of them
she was tempted to turn aside to; but the
"footsteps" are the rule and mark by which she was to go
and on
which she was to keep her eye
and steer her course by
in seeking after
Christ: for by "the flock" is meant the flock of Christ; and by the
"footsteps" of it the ways and ordinances in which saints walk in
obedience to Christ; and who are to be followed so far as they follow him;
their steps are to be trod in; and this is the readiest and most likely way to
find Christ
even where saints meet together
the word is preached
and
ordinances administered;
and feed thy kids beside the shepherds' tents; the faithful
ministers of the word
who are Christ's undershepherds
have their mission and
commission from him
and are qualified by him to feed his flocks
and do feed
them by the pure administration of the word and ordinances; and by the tents
are meant the places of public worship
where they usually preach the Gospel
and administer ordinances. The allusion is to the tents of shepherds pitched
for the convenience of feeding their flocks; and "by" or
"near"F17"Juxta"
V. L. Piscator
Michaelis;
apud
Mercerus
Cocceius. these the church is directed to "feed her
kids"
young converts weak in the faith; men of "little faith"
as Aben Ezra interprets it; called "kids" or young goats
lasciviousF18"Hoedi
petulci"
Virgil. Georgic. l. 4. v. 10. "Lasciva capella"
Bucol. Eclog. 2. v. 64. Horat. Carmin. l. 2. Ode 15. v. 12.
and of an ill
smell; because of sin in them
of an ill smell to themselves and others; and of
whom the world have an ill opinion; and such on all accounts need encouragement
from the church and ministers. It was common in the eastern countries
as Philo
saysF19De Vita Mosis
l. 1. p. 610. Vid. Joseph. Antiqu. l. 2. c.
11. s. 2. of the Arabs
not for men only to keep flocks
but women also
and
young virgins; and not the common people only
but nobles; of women keeping
flocks see Genesis 29:9; This
verse and Song of Solomon 1:7
show this song to be a pastoral; since the bridegroom and bride
the principal
persons in it
are represented in it as a shepherd and shepherdess.
Song of Solomon
1:9 9 I have compared you
my
love
To my filly among Pharaoh’s chariots.
YLT 9To my joyous one in
chariots of Pharaoh
I have compared thee
my friend
I have compared thee
O my love
.... The church having
taken the direction of Christ
had now found him
and was with him; and when
for her encouragement and comfort he greets her as his love
an appellation
very usual among lovers; and in the chastest sense between husband and wife;
the church was Christ's love
being both the object and subject of it; to whom
he had showed love
and whose love was shed abroad in her heart; or "my
friend"F20רעיתי "amica
mea"
Pagninus
Montanus
Tigurine version
Mercerus
Michaelis.
another
name used among lovers; there is a mutual friendship between Christ and his
people; they are Christ's friends
and he is theirs
Song of Solomon 5:1.
The Septuagint render it "my neighbour"
whom Christ loves as
himself; and they dwell near each other; he dwells in them
and they in him
John 6:56; and here
are compared by him
to a company of horses in Pharaoh's chariots; or "I
have likened thee"
or reckoned thee likeF21דמיתיך
"similem te judico"
Tigurine version. ; formed such an image of thee
in my mind
with regard to some peculiar excellencies in her which agreed
therewith: or to "my mare"F23לססתי
τη ιππω μου
Sept. "equae
meae"
Pagninus
Montanus
Gussetius
p. 551. so Aben Ezra
Syriac and
Arabic versions; "equabus"
Piscator.
as some translate the word
which ran in one of his chariots
called Pharaoh's chariot; because perhaps it
was made a present of to him by Pharaoh king of Egypt
his father in law
for
which he had a particular regard
as Alexander for his Bucephalus; nor is such
a comparison of a woman a disagreeable one
since
as Marckius observes
many
women have had their names from the horse
because of some celebrated
excellency in themF24As Hippo
Hippe
Hippia
Hippodomia
Hippothoe
Hipponoe
Mercippe
Alcippe
Archippe. ; and TheocritusF25Idyll. 18.
v. 29. compares Queen Helena to a Thessalian horse in a chariot; and it is
thought he took the hint from this song
as admiring it; so
by othersF26 ιππος εγω καλη
Theognis
Sententiae
v. 257. η δ'ιππου-ειδο
αριστη
Phocylides. So
by Plato in Hippias Major
p. 1250. & Horat. Carmin. l. 3. Ode 11. v. 9.
persons are compared to mares for their beautiful form. Christ's church and
people be compared to "the horse" for their strength
majesty
and comeliness;
they are strong in Christ
and in his grace
and of an undaunted courage in
bearing hardships
reproaches
and persecutions for his sake
and in fighting
the Lord's battles; and are stately and majestic
especially a company of them
in Gospel order
Song of Solomon 6:4;
and are very comely and beautiful in their trappings
clothed with the
righteousness of Christ
and the graces of his Spirit; and to a
"company" of them
a collection of goodly ones
as Egyptian ones
reckoned the best; and those in Pharaoh's chariot best of all; choice
costly
well fed
and well taken care of; and not wild and loose
but coupled and
joined together in a chariot
all drawing one way. Christ's church and people
are a choice and select company
distinguished from others by the grace of God;
cost a great price
the blood of Christ; are well fed with the finest of the wheat;
and are under the care both of angels and Gospel ministers; and look very
beautiful as under the yoke of Christ
and joined together in Gospel bonds
being of the same faith and judgment; drawing one way
striving together for
the faith of the Gospel
and endeavouring to keep the unity of the spirit in
the bond of peace.
Song of Solomon
1:10 10 Your cheeks are lovely
with ornaments
Your neck with chains of gold.
YLT 10Comely have been thy cheeks
with garlands
Thy neck with chains.
Thy cheeks are comely with rows of jewels
.... Or
"beautiful as turtledoves"
as the Septuagint; or it may be rendered
"with turtles"
since the word "jewels" is not in the text;
not with images of turtles on the bridles of the horses before mentioned
as
Aben Ezra; but rather some ornaments of women having such images on them may be
meant
called "turtles"
or "turturellas"; they seem to me
to be the same with the earrings
which being fastened to a thin plate of gold
or silver
which went across the forehead
or to a ribbon bound on it
as Aben
Ezra on Genesis 24:22;
observes
hung down by the ears in rows on both sides of the cheeks
and made
but one ornament; as they did when another jewel from the same plate or ribbon
hung down from the forehead to the nose
called a nose jewel
Ezekiel 16:12;F1Vid.
Hieronym. in ibid. ; and such an ornament
consisting of these several parts
Abraham's servant is said to put upon the face or cheeks of Rebekah
Genesis 24:47; and
these may respect the gifts and graces of the Spirit of God
with which the
church is ornamented; and are many and various
and are orderly and regularly
disposed
and make very comely and lovely
and may be further described in the
next clause;
thy neck with chains of gold; the word
"gold" not being in the text
the chains may be understood
as they
commonly are by the Jewish writers
of precious stones; as pearls bored and
strung
which make a necklace; so StockiusF2Clavis Ling. S. p. 387.
interprets it of an ornament of pearls and precious stones
orderly disposed
and put about the neck
in use with great personages; so the eldest daughter of
Priamus had
"collo monile baccatum"F3Virgil. Aeneid. 1.
v. 650.
a pearl necklace
which Aeneas made a present of to Dido; such was
the chain of gold
beset with amber
presented to Penelope by her suitors
which shone like the sunF4Homer. Odyss. 18. v. 295. . The church has
her golden chain
or pearl necklace; which are either the graces of the Spirit
so linked together
that where there is one there are all; and which consists
of those ten links
or pearls
faith
hope
love
repentance
humility
patience
self-denial
contentment in every state
spiritual knowledge
longsuffering
or forbearance; sincerity goes through them all. Or else the
spiritual blessings of the covenant of grace
with which the church and all the
saints are blessed in Christ at once
and with one and all; and which golden
chain of salvation
one link of which cannot be broken
is excellently
described by the apostle in Romans 8:30.
Song of Solomon
1:11 The Daughters
of Jerusalem 11 We
will make you[h] ornaments
of gold With studs of silver.
YLT 11Garlands of gold we do make
for thee
With studs of silver!
We will make thee borders of gold with studs of silver. Christ here in
his own name
and in the name of the other two divine Persons
promises to the
church a greater glory than as yet she had enjoyed; and seems to have respect
to the Gospel dispensation; for by "golden borders" studded with
"silver" may be meant the ordinances of the Gospel
preferable to
those under the law; and therefore said to be of "gold and
silver"
for their glory
splendour
and durableness: or else the
doctrines of the Gospel
being of more worth than thousands of gold and silver;
and being called "borders"
or rather "rows"F5תורי "ordines"
Marckius
Michaelis.
may denote
their orderly disposition and connection
their harmony and agreement with and
dependence on each other: and the Gospel is full of silver "specks"
or "studs" of exceeding great and precious promises; a variety of
them useful and pleasant; a greater measure of the grace of the Spirit may be
here promised: or the "borders" may intend the groundwork of the
church's faith and hope
the justifying righteousness of Christ
more clearly
revealed; and the "studs of silver" the curious work of
sanctification
more enlarged and increased; and so take in both Christ's
righteousness imputed to her
and his grace implanted in her; but perhaps these
phrases may be best of all understood of the New Jerusalem state
and of the
ultimate glory of the saints in heaven
sometimes set forth by such similes
Isaiah 54:11. Both
grace and glory are given by Christ
and in which all the three divine Persons
are concerned; for not angels
nor the daughters of Jerusalem
are here the
speakers
to whom such things promised cannot agree; nor God
speaking after
the manner of men
and for honour's sake
is designed: but the trinity of
Persons
Father
Son
and Spirit
are meant; the ordinances are of their
institution
and administered in their name
Matthew 28:19; they
have all a concern it
the Gospel and the doctrines of it
which is called the
Gospel of God
and the Gospel
of Christ
and the ministering of the Spirit;
the grace of God
in regeneration and conversion
is sometimes ascribed to one
and sometimes to another; and an increase of it in the heart is wished for from
all three
Revelation 1:4; and
they have a hand in all the glory the saints shall enjoy hereafter: the Father
has prepared the kingdom from the foundation of the world; the Son has made way
for it by his obedience
sufferings
and death; and the Spirit is the earnest
of it
makes meet for it
and introduces into it.
Song of Solomon
1:12 The Shulamite 12 While the king is
at his table
My spikenard sends forth its fragrance.
YLT 12While the king [is] in his
circle
My spikenard hath given its fragrance.
While the King sitteth at his table
.... These are
the words of the church
relating what influence the presence of Christ
her
Lord and King
had upon the exercise of her graces
while he was keeping the
nuptial feast
on account of his marriage with her. He was anointed King of
saints from eternity
before his incarnation
when he was rejoicing before God
his Father
as if at a feast; and while he was thus distant
the faith
hope
desire
and expectation of the saints
were exercised on him
as their Lord and
King
that was to come: when he did come
he came as a King
as was foretold of
him
though his kingdom was not of this world; and while he was here
the
Gospel of the kingdom of heaven was preached
and emitted a sweet savour in
Judea: and when he went up to heaven
after his resurrection
he was declared
Lord and Christ
and sat down at the right hand of God
"in his circuit"F6במסבו "in circuitu suo"
Montanus
Piscator
Michaelis.
or at his round table; alluding to such the ancients used
and
great personages fed on
peculiar to themselvesF7Vid. Cuperi Observ.
l. 1. c. 2. p. 13. ; being encircled by angels and glorified saints: and in the
mean while
before his second coming as King
when he will appear as such in a
more glorious manner
he sits down at his table
in the ordinance of the
supper
feasting with
entertaining
and welcoming his church and people. When
as follows
she says
my spikenard sendeth forth the smell thereof: or
"nard"
of which there are many sorts; but that which grows in spikes
is reckoned the best
and from thence is called "spikenard": it was a
chief ingredient in ointments
as Pliny saysF8Nat. Hist. l. 12. c.
12. ; see John 12:3; and was
much used at festivals
to anoint guests with; and with which their head and
hair being anointed
gave a fragrant smell
and therefore used to make them
acceptableF9"Illius puro destillant tempora nardo"
Tibullus
l. 2. Eleg. 2. v. 7. & 1. 3. Eleg. 7. v. 31. "Madidas nardo
comas"
Martial. l. 3. Ep. 56. "tinge caput nardi folio"
ibid.
"Assyriaque nardo potemus uncti"
Horat. Carmin. l. 1. Ode 11. v. 16
17. Vid. Ovid. de Arte Amandi
l. 3. : in Syria
at royal banquets
as this
here was
it was usual to go round the guests
to sprinkle them with Babylonian
ointmentF11Athenaei Deipnosoph. l. 15. c. 13. p. 692. . This may
have respect to the grace of the Spirit in the church
comparable to the most
excellent ointment; and which grace being in exercise in her
both before and
after the incarnation of Christ
and since his ascension to heaven
and while
he grants his presence in Gospel ordinances
is very delightful and acceptable
to Christ; or this spikenard
according to someF12Theodoret
Sanctius
and Marckius.
may be meant of Christ himself
just as he is said to
be "a bundle of myrrh" in Song of Solomon 1:13
and "a cluster of camphire"
in Song of Solomon 1:14;
and as ointments were used at feasts
and the church was at one with Christ
and as he was both master and feast
so he was the ointment of spikenard to
her; and it is as if she should say
my beloved is at table with me; he is my
food
and he is my spikenardF13"Tu mihi stacte
tu
cinnamomium"
&c. Planti Curculio
Act. 1. Sc. 2. v. 6. I need no
other; he is instead of spikenard
myrrh
cypress
or any unguents made of
these: his person is exceeding precious; his graces
of ointments
have a delightful
savour in them; his sacrifice is of a sweet odour; his garments of
righteousness and salvation smell of myrrh
aloes
and cassia; he is all in
all.
Song of Solomon
1:13 13 A bundle of myrrh is
my beloved to me
That lies all night between my breasts.
YLT 13A bundle of myrrh [is] my
beloved to me
Between my breasts it lodgeth.
A bundle of myrrh is my well beloved unto me
.... These are
the words of the church continued; expressing her great delight in Christ
and
her strong love and affection for him
and therefore calls him "my well
beloved"; which is expressive both of the greatness of Christ's love to
her
and of the strength of her affection to him
as well as of her faith of
interest in him; hence she says
he was as "a bundle of myrrh" to
her. Some thinkF14Vid. Fortunat. Schace. Eleochrism. Sacr. I. 1
c.
51. p. 256
257. sweet marjoram is meant
or an herb of a sweet smell
very
much like it
called "marum"; but myrrh is commonly understood; and
not twigs or branches of it but sprigs
or the flowers of it
bound up as a
nosegay
and carried in the bosom; or better
liquid myrrh
or
"stacte"
as the Septuagint render it
put in a bagF15צרור "folliculus"
Cocceius;
"sacculum"
Marckius; "fasciculus
vel sacculus"
Michaelis. or bottle
as the word is rendered
Job 14:7; the
allusion being to persons that carry smelling bottles in their bosoms
for
refreshment or for pleasure. Now what these were to such
that
and much more
is Christ to his church; like sweet smelling myrrh
exceeding delightful and
reviving
and make him very acceptable; his very garments smell of myrrh: and
"a bundle" of this
or a bag of it
denotes the abundance of the
odours of divine grace in Christ
who is full of it
which he communicates in
great plenty: and now Christ is all this
not to any and everyone; but to his
church and people
to whom alone he is precious
"my beloved is unto
me"; which expresses not only the strength of her affection to Christ
and
the value she had for him
and the delight she had in him; but the particular
application of him to her own soul by faith;
he shall lie all night betwixt my breasts;
"it" or "he"; the bundle of myrrh
or Christ
which comes
to the same sense: by her "breasts" are meant her heart
where Christ
dwells by faith
which is the best room the church has
and where she desires
Christ might lodge; so Alshech explains it of being in her heart: and the time
in which she would have him continue here is "all night"; meaning the
night of affliction
temptation
&c. or rather the whole time of this life
until the everlasting day breaks; and so it is a desire of Christ's presence
with her
and of her having communion with him
as long as she lived in the world;
and between her breasts
and in her bosom she desires he might be for an
ornament to her
like sweet flowers
and for her delight and pleasure
refreshment and comfort; and that he might be always in her sight
and never be
forgotten by her.
Song of Solomon
1:14 14 My beloved is to me
a cluster of henna blooms In the vineyards of En Gedi.
YLT 14A cluster of cypress [is]
my beloved to me
In the vineyards of En-Gedi!
My beloved is unto me as a cluster of camphire in
the vineyards of Engedi. Engedi was a place near Jericho
and famous for palm trees
as
that was
hence called Hazazontamar
2 Chronicles 20:2.
PlinyF15Nat. Hist. l. 5. c. 17. sneaking of this place
which he
calls Engadda
says
it is second to Jerusalem for fertility and groves of palm
trees; and JosephusF16Antiqu. l. 9. c. 1. s. 2. observes
that there
grew the best palm trees and opobalsam; wherefore Aben Ezra
and other Jewish
writers
think that dates
the fruit of the palm trees
which grow in clusters
are here meant: and because the balsam tree also
grew in this place
as
observed before from Josephus
and grew in the manner of vines
as othersF17Justin.
e Trogo
l. 36. c. 3. Plin. Nat. Hist. l. 12. c. 25. Vid. Foliot in loc.
assert; and this being said to
be in vineyards
some have thought that that
might be in
tended; but what is valuable in it is a gum or tear
that drops
from it
and not fruit in clusters
which it bears not: nor can it be supposed
that what we call "camphire" should be meant
which grows not in
clusters
and was unknown to the ancients; nor the "cyperus"
or
"cypirus"
as Cocceius and others. The Septuagint version readers it "cyprus":
and there was a tree of this name which grew in Askelon in Judea
which
according to PlinyF18Plin. Nat. Hist. l. 12. c. 29.
bore a white
flower of a sweet smell; and which
in Italy
was called "ligustrum"
the privet tree
commended by the poetsF19Virgil. Eclog. 2. v. 18.
Ovid. Metamorph. l. 13. Fab. 8. for its peculiar whiteness; and the cypress
tree is reckoned by JosephusF20De Bello Jud. l. 4. c. 8. s. 3. among
the odoriferous trees which grew about Jericho
near to which Engedi was. The
word here used is to be found in the MisnahF21Sheviith
c. 7. s. 6.
; and the commentatorsF23Maimon. & Bartenora in ibid. on it say
it is the same which
in Arabic
is called "alhena"
the cypress
tree
and refer to this place; of which Dr. ShawF24Travels
p. 113
114. edit. 2. says
"this
beautiful and odoriferous plant
"alhenna"
if it is not annually
cut
and kept low
grows ten or twelve feet high
putting out its little
flowers in clusters
which yield a most grateful smell
like camphire.'
But
after all
perhaps the Cyprus vine is here meant
which
according to PlinyF25Nat.
Hist. l. 14. c. 1.
was the best and largest of vines; and which
though it
grew in Cyprus
from whence it had its name
yet some plants of it might be
obtained by Solomon
and planted in the vineyards of Engedi; or there were such
there like them
and were called by the same name: Jarchi
from an ancient
exposition of theirs
relates
that the vineyards of this place brought forth
fruit four or five times a year; Alshech says seven. Now as Christ compares himself
to a vine
John 15:1; the
church may compare him to a cluster of the grapes of the Cyprus vine
reckoned
the best; there being a cluster of all perfections
divine and human
in him;
and of all the spiritual blessings of the everlasting covenant
and of all the
precious promises in it; and of all the grace of the Spirit
and the fulness of
it
which is in him. The Jews calls a man
eminent for virtue
and a large share
of knowledge
"clusters"F26Misnah Sotah
c. 9. s. 9. ; and
they interpret "eschol"
a cluster
by איש שהכל הו
"a man that has all
things in him"F1T. Bab. Temurah
fol. 15. 2. Jarchi
& Ez
Chaysim in Sotah ibid. : such an one is Christ
in the highest sense
having
all perfections
excellencies
and virtues
in him. Some leave the word
untranslated
"copher"F2כפר
"copher"
Pagninus
Montanus
Cocceius
Marckius.
and which has the
signification of atonement and propitiation; and so well agrees with Christ
who is the propitiation for sin
and has made atonement for it. Bishop Patrick
observes
that the ancient Hebrew doctors
by dividing the first word
"eschol"
found out the mystery of the Messiah; considering it as if
thus read
איש כל כופר
"my beloved is unto me the man that
propitiates" or "expiates all things"; that is
all sins and
transgressions: in the TalmudF3T. Bab. Sabbat
fol. 88. 2. it is
explained
"he
whose all things are
has atoned for my iniquity;'
which
Christ has done for his church and people; and which makes him precious
and is
matter of joy and gladness to them
Romans 5:11
1 John 2:2.
Song of Solomon
1:15 The Beloved 15 Behold
you are fair
my love! Behold
you are fair! You have dove’s eyes.
YLT 15Lo
thou [art] fair
my
friend
Lo
thou [art] fair
thine eyes [are] doves!
Behold
thou art fair
my love
.... These are
the words of Christ
commending the beauty and comeliness of the church
expressing his great affection for her
and his high esteem of her; of her
fairness and beauty; see Gill on Song of Solomon 1:5;
see Gill on Song of Solomon 1:8;
of the title of Christ's love
as given her by him; see Gill on Song of Solomon 1:9;
a "behold" is prefixed to this account her
as a note of attention
to consider her complete comeliness in Christ
and not pore on her own
blackness; and as a note of admiration
that she who was so black and uncomely
in herself should be so fair and beautiful in his eyes
through his blood
righteousness
and grace; and as a note of asseveration
assuring her of the
truth of it
which she might be apt to call in question; and
to prevent which
it is also repeated
behold
thou art fair; exceeding fair
really
so
both inwardly and outwardly; both with respect to justification and
sanctification;
thou hast doves' eyes; or "eyes like
doves"F4עיניך יונים
"oculi tui veluti columbarum"
Pagninus
Munster
so Ben Melech. ;
these are taken notice because much beauty lies in the eyes
either in the size
or colour of themF5So Juno is called "the large-eyed
Juno"
and Minerva "the blue-eyed goddess"
and Chryseus
"the black-eyed maid"
Homer. Iliad. 1. v. 99
206
551. ; similes
taken from doves are frequently used in this sacred poem
both with respect to
the bride and bridegroom; see Song of Solomon 2:14;
and it may easily be observed
that this creature furnishes much matter for
poetsF6Vid. Barthii Animadv. ad Claudian. in Nupt. Honor. Ode 4. v.
21.
which they apply to lovers: and here the eyes of the bride are compared
to the eyes of doves; meaning either the ministers of the Gospel
who are to
the church what eyes are to the body; are set in the more eminent part in the
church
to order
guide
and direct the members of it; to watch over them
lest
any hurt come to them
and give warning of danger; to hold forth the word of
light to them
and instruct them how to behave in the church and in the world:
and they may be compared to the eyes of doves
for their clearness and
perspicuity in discerning Gospel truths; and for their sincerity and
simplicity
uprightness and faithfulness
in preaching them; and for the dove
like gifts of the Spirit
whereby they are qualified for it; and for
their
meekness and humility; or rather the eyes of her understanding are meant
being
spiritually enlightened; and particularly the eye of faith by which believers
take a view of Christ
of his glory
fulness
and suitableness
and look to him
alone for life and salvation. And it may be compared to the eyes of doves for
the clearness and quickness
of it
being the evidence of things not seen; and
for its singleness and chastity
the dove looks only to its mate
and destroys
those that look with lustful eyes on othersF7Plin. Nat. Hist. l. 10.
c. 34. Aelian. Hist. Animal. l. 3. c. 5. p. 44. ; believers
being espoused as
a chaste virgin to Christ
look only to him as their beloved
to him only for
acceptance
righteousness
pardon
and eternal life; and for its modesty and
humility
excluding all boasting in the creature
and giving all glory to
Christ; and for its beautifulness in the sight of Christ
so that he is even
ravished with it
Song of Solomon 4:9.
Song of Solomon
1:16 The Shulamite 16 Behold
you are
handsome
my beloved!
Yes
pleasant! Also our bed is green.
YLT 16Lo
thou [art] fair
my
love
yea
pleasant
Yea
our couch [is] green
Behold
thou art fair
my beloved
.... These are
the words of the church
giving back to Christ his commendation of her
and
much in the same words
as more properly belonging to him than her; he calls
her "my love"
she calls him "my beloved": he says that she
was "fair"; the same she says of him
with a like note of wonder
attention
and asseveration
he had prefixed to the commendation of her;
suggesting
that his fairness and beauty were essential
original
and
underived
but hers was all from him; and therefore he only ought to have the
character: he
as man
is "fairer" than the children of men; as
Mediator
is full of grace and truth
which makes him look lovely in the eyes
of his people; and
as a divine Person
is the brightness of his Father's
glory. To which she adds
yea
pleasant; looks pleasantly
with a smiling
countenance on his people
being the image of the invisible God; pleasant to
behold
as the sun of righteousness
and Saviour of men; pleasant in all his
offices and relations; the doctrines of his Gospel are pleasant words; his
ways
his ordinances
are ways of pleasantness; and especially having his
presence
and communion with him in them; and which may be designed in the next
clause;
also our bed is green; the same with "his
bed which is Solomon's"; his by gift and purchase; the church's
by having
a right through him
and an admittance to all the privileges of it: where the
word is preached
ordinances administered
souls are begotten and born again
there Christ and his church have fellowship with each other; said to be
"green"
in allusion to the strewing of beds with green herbs and
leaves
and branches of treesF8Vid. Alstorph. de Lectis Veterum
c.
1. p. 2. s. 9
10. "Viridante toro consederat herbae"
Virgil. Aeneid.
5. v. 388. "In medo torus est de mollibus ulvis impositus lecto"
Ovid. Metamorph. 8. v. 685. ; particularly the nuptial bed
called from thence
"thalamus"F9Alstorph. ibid. c. 13. p. 73
74. : and it may
denote the fruitfulness of the saints in grace and holiness
like green olive
trees
in the house of God: or else numerous converts in the church
a large
spiritual seed and offspring of Christ and the church
as were in the first
times of the Gospel
and will be in the latter day: a green bed is an emblem of
fruitfulness in the conjugal state; so the Targum and Jarchi interpret it.
Song of Solomon
1:17 17 The beams of our houses are
cedar
And our rafters of fir.
YLT 17The beams of our houses
[are] cedars
Our rafters [are] firs
I [am] a rose of Sharon
a lily of the
valleys!
The beams of our house are cedar
.... Or
"houses"F11בתינו "domorum
nostrarum"
V. L. Pagninus
Montanus
&c. "aedium
nostrarum"
Marckius. ; where their bed was
and where they had fellowship
and communion together. By which may be meant particular congregations or
churches
in which houses Christ has a property
being of his building and
beautifying; where he takes up his rest and residence
and where he feeds and
feasts with his people
and to the privileges of which all the saints have a
right: and by the "beams" of these houses may be intended the
ministers of the word
who are pillars here
as James
John
and Cephas
were;
and who are the means of supporting and strengthening such communities
by
their excellent doctrines and exemplary lives: or common saints may be meant
who are also beams and pillars in the churches of Christ; and serve greatly to
support
strengthen
and cement the spiritual building
fitly framed together:
and these being of "cedar" wood
of a pleasant smell
and durable
may denote their gratefulness and acceptableness to Christ and his church
in
the exercise of grace
and discharge of duty; and of their continuance and
perseverance therein
having in them the incorruptible and immortal seed of
divine grace; see Psalm 92:12;
and our rafters of fir; which Pliny
saysF12Nat. Hist. l. 16. c. 42. is the best and strongest wood for
roofing and raftering: by these may be meant the ordinances of the Gospel
which are that to the churches as "rafters" are to a house
the means
of supporting and strengthening it; so by the ordinances saints are supported
in their spiritual state
and by them their spiritual strength is renewed; and
these being said to be of "fir"
which is a pleasant and lasting
wood
may signify the delight that is had in ordinances
and the continuance of
them. Some render the word by "cypress"F13ברותים κυπαρισσοι
Sept. "cypressina"
V. L. Tigurine version; so David de Pomis
and
others. ; which is also of a pleasant smellF14Plin. Nat. Hist. l.
16. c. 33. ευωδει κυπαρισσω
Theocrit. Epigram. 4. v. 7.
and very durable
never admits of worms
nor ever
rots
nor is ever sensible of old ageF15Plin. Nat. Hist. l. 16. c.
33. 40
49. ; and so may denote the pleasure that saints take in ordinances
and the long continuance of them
as of the present ones
which will remain
until the second coming of Christ. Some think the "brutine" treeF16"E
brutis"
Junius & Tremellius
Ainsworth
Brightman
Marckius;
"brutiua"
Cocceius
Michaelis. is meant
which Pliny calls
"bruta"F17Nat. Hist. l. 19. c. 17. ; and is near in sound
to the word here used
is much like the cypress
and of a sweet smell
like
cedar; it grows beyond Pasitigris
on Mount Zagras. Some will have it to be the
tree of paradise; and
so applied to ordinances
may signify the same as
before. The word for "rafters" is elsewhere rendered
"gutters" and "troughs" for water; and someF18רהטינו "canales nostri"; so some in Vatablus
Tigurine version; "impluvium nostruim"
Hiller. de Keri & Kethib
p. 84. render it so here
and are so called from water running in them: and as
the grace of God is often expressed by water
this is commonly conveyed in the
use of ordinances; these are the canals in which it runs. Moreover the same
word is translated "galleries"
in Song of Solomon 7:5;
which
as Kimchi and Ben Melech observe
were buildings in high houses in which
men walked from house to house
or from one end of the house to the other; and
might be called by this name
from their droning along the sides of houses
and
seem to be like our "balconies": now ordinances are the galleries or
"walking places"F19"Ambulachra nostra"
Junius
& Tremellius
Piscator
Marckius
Michaelis.
where Christ and his people
walk and converse together.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)