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Song of
Solomon Chapter Two
New King James Version (NKJV)
INTRODUCTION TO SONG OF SOLOMON 2
Here
begins a new colloquy between Christ and his church; in which they alternately
set forth the excellencies of each other; and express their mutual affection
for
and delight and pleasure they take in
each other's company. Christ seems
to begin
in an account of himself and his own excellencies
and of the church
in her present state
Song of Solomon 2:1;
then she
in her turn
praises him
and commends him above all others relates
some choice proofs she had had of his love to her
and of communion with him in
his house and ordinances
to such a degree as to overcome her
Song of Solomon 2:3;
and then either he or she gives a charge to the daughters of Jerusalem
not to
disturb either the one or the other in their sweet repose
Song of Solomon 2:7.
Next the church relates how she heard the voice of Christ
and had a sight of
him on the hills and mountains
at some distance; then more nearly
behind her
wall
and through the lattices
Song of Solomon 2:8;
and expresses the very words in which he spake to her
and gave her a call to
come away with him; making use of arguments from the season of the year
the
signs of which are beautifully described
Song of Solomon 2:10;
and requests that she would come out of her solitude
that he might enjoy her
company
whose countenance and voice are so delightful to him; and gives a
charge to her and her friends
to seize on such as were harmful and prejudicial
to their mutual property
Song of Solomon 2:14.
And she closes the chapter with expressing her faith of interest in Christ; and
with a petition for his speedy approach to her
and continued presence with
her
Song of Solomon 2:16.
Song of Solomon
2:1 I
am the rose of Sharon
And the lily of the valleys.
YLT 1As a lily among the thorns
I am the rose of Sharon
and the lily of the
valleys. Whether Christ
or the church
is here speaking
is not certain:
most of the Jewish writersF20Zohar in Gen. fol. 46. 2. Targum
Aben
Ezra
& Yalkut in loc.
and some Christian interpretersF21Ainsworth
Brightman
Vatablus; Cocceius; Michaelis.
take them to be the words of the
church
expressing the excellency of her grace
loveliness
and beauty
she had
from Christ; and intimating also her being in the open fields
exposed to many
dangers and enemies
and so needed his protection. The church may be compared
to a "rose"
for its beautiful colour and sweet odourF23The
rose
by the Arcadians
was called ευομφαλον
that is
"sweet-smelling"
Timachidas apud Athenaei Deipnosophist. l.
15. c. 8. p. 682. and "rosy" is used for "beautiful";
"rosea cervice refulsit"
Virgil. Aeneid. l. 1. Vid. Servium in ibid.
and for its delight in sunny places
where it thrives best
and is most
fragrant. This figure is exceeding just; not only the beauty of women is
expressed by the colour of the roseF24So Helena
for her beauty
is
called ροδοχρως ελενα
in
Theocrit. Idyll. 19. The rose was sacred to Venus
Pausaniae Eliac. 2. sive l.
6
p. 391.
as is common in poems of this kind; to give instances of it would
be endlessF25Vid. Barthii Animadv. ad Claudian. de Nupt. Honor. v.
247. ; some have had the name of Rhoda from hence; see Acts 12:13. No rose
can be more beautiful in colour
and delightful to the eye
than the church is
in the eyes of Christ
as clothed with his righteousness
and adorned with the
graces of his Spirit: nor is any rose of a more sweet and fragrant smell than
the persons of believers are to God and Christ
being considered in him; and
even their graces
when in exercise
yea
their duties and services
when
performed in faith; and
as the rose
they grow and thrive under the warming
comforting
and refreshing beams of the sun of righteousness
where they
delight to be. The church may also be compared to a "lily of the
valleys"
as she is
in the next verse
to one among thorns. This is a
very beautiful flower; PlinyF26Nat. Hist. l. 21. c. 5. says it is
next in nobleness to the rose; its whiteness is singularly excellent; no plant
more fruitful
and no flower exceeds it in height; in some countries
it rises
up three cubits high; has a weak neck or body
insufficient to bear the weight
of its head. The church may be compared to a lily
for her beauty and
fragrance
as to a rose; and the redness of the rose
and the whiteness of the
lily
meeting in her
make her somewhat like her beloved
white and ruddy; like
the lily
being arrayed in fine linen
clean and white
the righteousness of
the saints; and like it for fruitfulness
as it is in good works
under the
influence of divine grace
and grows up on high into her head
Christ Jesus;
and though weak in herself
yet strong in him
who supports her
and not she
him: and the church may be compared to a "lily of the valleys"; which
may not describe any particular lily
and what we now call so; but only
expresses the place where it grows
in low places
where plants are in danger
of being plucked and trodden upon; though they may have more moisture and
verdure than those in higher places; so the church of Christ is sometimes in a
low estate
exposed to enemies
and liable to be trampled and trodden under
foot by them
and to be carried away with the flood of persecution
were it not
guarded by divine power; and
being watered with the dews of grace
it becomes
flourishing and fruitful. But the more commonly received opinion is
that these
are the words of Christ concerning himself; and which indeed best become him
and are more agreeable to his style and language
John 14:6; and suit
best with the words in the Song of Solomon 2:2
as one observesF1Durham in Ioc. ; nor is it unfitly taken by the
bridegroom to himself
since it is sometimes given by lovers to menF2"Mea
rosa"
Plauti Bacchides
Sc. 1. v. 50. Asinaria
Act. 3
Sc. 3. v. 74.
Curculio
Act. 1. Sc. 2. v. 6. . Christ may be compared to a rose for its
colour and smell; to the rose for its red colour: and which may be expressive
of the truth of his humanity
and of his bloody sufferings in it; and this
with the whiteness of the lily
finishes the description of him for his beauty
Song of Solomon 5:10;
and for its sweet smell; which denotes the same things for which he is before
compared to spikenard
myrrh
and camphire. The rose
as Pliny saysF3Nat.
Hist. l. 21. c. 4.
delights not in fat soils and rich clays
but in rubbish
and roses that grow there are of the sweetest smell; and such was the earth
about SharonF4Misnah Sotah
c. 8. s. 3. ; and to a rose there Christ
is compared
to show the excellency and preferableness of him to all others.
The word is only used here and in Isaiah 35:1. Where
it is in many versions rendered a "lily": it seems to be compounded
of two words; one which signifies to "cover" and hide
and another
which signifies a "shadow"; and so may be rendered
"the
covering shadow": but for what reason a rose should be so called is not
easy to say; unless it can be thought to have the figure of an umbrella; or
that the rose tree in those parts was so large
as to be remarkable for its
shadow; like that MontfauconF5Diar. Italic
c. 7. p. 100. saw
in a
garden at Ravenna
under the shadow of the branches of which more than forty
men could stand: Christ is sometimes compared to trees for their shadow
which
is pleasant and reviving
as in Song of Solomon 2:3.
Some render it
"the flower of the field"F6 ανθος του πεδιου
Sept.
"flos campi"
V. L. Pagninus
Mercerus. ; which may be expressive of
the meanness of Christ in the eyes of men; of his not being of human
production; of his being accessible; and of his being liable to be trampled
upon
as he has been. And as he is compared to a rose
so to a
"lily"
for its colour
height
and fruitfulness; expressive of his
purity in himself
of his superiority to angels and men
and of his being
filled with the fruits and blessings of grace; and to a lily of the valleys
denoting his wonderful condescension in his low estate of humiliation
and his
delight in dwelling with the humble and lowly: some render the words
"I
am the rose of Sharon
with the lily of the valleys"F7"Ego
rosa Sharon lilio vallium"
Marckius. ; by the former epithet meaning
himself; and by the latter his church
his companion
in strict union and
communion with him; of whom the following words are spoken.
Song of Solomon
2:2 The Beloved 2 Like a lily among thorns
So
is my love among the daughters.
YLT 2So [is] my friend among the
daughters!
As the lily among thorns
so is my love among the
daughters. These are manifestly the words of Christ concerning his church
whom he calls "my love"; see Gill on Song of Solomon 1:9;
and was his love still
though in such company
and in such an uncomfortable
condition. In what sense she is comparable to a lily has been shown in Song of Solomon 2:1;
but here she is compared to one among "thorns": by which may be meant
wicked men
comparable to thorns for their unfruitfulness and unprofitableness;
for their being hurtful and pernicious to good men; and for their end
which is
to be burned; especially persecutors of religion
who are very distressing to
the saints who dwell among them; see 2 Samuel 23:6; and
her being among such serves for a foil
to set off her excellency the more: and
the simile is designed
not so much to observe that Christ's lily grows among
thorns
as to show that the church is as preferable to such persons as a lily
is to thorns; which is justly remarked by Carolus Maria de Veil; and which
sense the comparison requires
as appears by the reddition
so is "my love
among the daughters": the nations and men of the world
and even carnal
professors
members of the visible church
whom she as much exceeds in beauty
grace
and fruitfulness
as the lily exceeds thorns. Ainsworth thinks the
"woodbind" or "honeysuckle" is meant
which grows in thorn
hedges
and is sometimes called "lilium inter spinas"
as Mercer
observes; this is indeed of a sweet smell
yet very weak
and cannot support
itself; and therefore twists and wraps itself about other trees
their twigs
and branches
"convolvens se adminiculis quibuscunque"
as PlinyF8Nat.
Hist. l. 27. c. 12. says; hence we call it "woodbind"
and for the
same reason its name in Greek is "periclymenon"; so saints are of a
sweet fragrance to Christ
and
weak in themselves
cannot support themselves;
yet they twine about Christ
lean on him
and are upheld by him
and depend on
him for all good things. But it is the same word as in Song of Solomon 2:1
and may be rendered "lily" here as there; and not a "rose"
as it is in the Targum
from which it is there distinguished. The lily is often
mentioned in this love song; it is said to be the delight of VerusF9Nicander
apud Athenaeum
l. 15. c. 8. p. 683. . Some call it "ambrosia".
Song of Solomon
2:3 The Shulamite 3 Like an apple tree among
the trees of the woods
So is my beloved among the sons. I sat down in
his shade with great delight
And his fruit was sweet to my taste.
YLT 3As a citron among trees of
the forest
So [is] my beloved among the sons
In his shade I delighted
and
sat down
And his fruit [is] sweet to my palate.
As the apple tree among the trees of the wood
so is my
beloved among the sons
.... As the apple tree
in a garden or orchard
excels and is
preferable to the wild barren trees of a forestF11"Quantum
lenta solent inter viburna cupressi"
Virgil. Bucolic. Eclog. 1. v. 26.
"Lenta salix"
&c. Eclog. 5. v. 16.
especially it appears so
when laden with choice fruit; so the church
who here returns the commendation
to Christ
asserts
that he as much excels all the "sons"
the
creatures of God
angels or men: angels
as the Targum
who
though sons of God
by creation
Christ is the Son of God
in a higher sense; he is their Creator
and the object of their worship; they are confirmed by him in the estate they
are
and are ministering spirits to him; and he is exalted above them in human
nature: men also
the greatest princes and monarchs of the earth
are sometimes
compared to large and lofty trees; but Christ is higher than they
and is
possessed of far greater power
riches
glory
and majesty. All the sons of
Adam in general may be meant; wicked men
who are like forest trees
wild
barren
and unfruitful; yea
even good men
Christ has the pre-eminence of
them
the sons of God by adopting grace; for he is so in such a sense they are
not; he is their Creator
Lord
Head
Husband
and Saviour
and they have all
their fruit from him; and so ministers of the word have their gifts and grace
from him
and therefore Christ excels all that come under this appellation of
sons. Christ may be compared to an apple tree
which is very fruitful; and
when full of fruit
very beautiful; and whose fruit is very cooling
comforting
and refreshing. Christ is full of the fruits and blessings of grace
which are to be reached by the hand of faith
and enjoyed; and as he is full of
grace and truth
he looks very beautiful and glorious in the eye of faith; and
which blessings of grace from him
being applied to a poor sensible sinner
inflamed by the fiery law
and filled with wrath and terror
sweetly cool
refresh
and comfort him. The apple tree has been accounted an hieroglyphic of
love
under which lovers used to meet
and sit under its delightful shade
and
entertain each other with its fruit; to which the allusion may be; see Song of Solomon 8:5;
the apple was sacred to loveF12Scholiast. in Aristoph. Nubes
p.
180. The statue of Venus had sometimes an apple in one hand
and a poppy in the
other
Pausan. Corinth. sive l. 2. p. 103. . The Targum renders it
the pome
citron
or citron apple tree; which is a tree very large and beautiful; its
fruit is of a bitter taste
but of a good smell; always fruit on it; is an
excellent remedy against poison
and good for the breath
as naturalistsF13Athenaei
Deispnosoph. l. 3. c. 7. p. 83. Plin. Nat. Hist. l. 11. c. 53. & 12. c. 3.
Solin. Polyhistor. c. 59. Macrob. Saturnal. l. 3. c. 19. observe; and so is a
fit emblem of Christ
in the greatness of his person
in the fulness
of his
grace
in the virtue of his blood
and righteousness and grace
which are a
sovereign antidote against the poison of sin; and whose presence
and communion
with him
cure panting souls
out of breath in seeking him; and whose mediation
perfumes their breath
their prayers
whereby they become grateful to God
which otherwise would be strange and disagreeable;
I sat down under his shadow with great delight: under the
shadow of the apple tree
to which Christ is compared; whose person
blood
and
righteousness
cast a shadow
which is a protecting one
from the heat of
divine wrath
from the curses of a fiery law
from the fiery darts of Satan
and from the fury of persecutors
Isaiah 25:4; and is
a cooling
comforting
and refreshing one
like the shadow of a great rock to a
weary traveller
Isaiah 32:2; and
though the shadow of some trees
as PlinyF14Nat. Hist. l. 17. c. 12.
observes
is harmful to plants that grow under them
others are fructifying;
and such is Christ; "they that dwell under his shadow shall revive and
grow"
&c. Hosea 14:7.
"Sitting" here supposes it was her choice; that she preferred Christ
to any other shadow
looking upon him to be a suitable one in her
circumstances
Song of Solomon 1:6;
it intimates that peace
quietness
satisfaction
and security
she enjoyed
under him; it denotes her continuance
and desire of abiding there
Psalm 91:1; for the
words may be rendered
"I desired
and I sat down"F15חמדתי וישבתי "concupivi
et
sedi"
Pagninus
Montanus
Mercerus
Marckius. ; she desired to sit under
the shade of this tree
and she did; she had what she wished for; and she sat
"with great delight": having the presence of Christ
and fellowship
with him in his word and ordinances
where Christ is a delightful shade to his
people;
and his fruit was sweet to my taste; the fruit of
the apple tree
to which the allusion is. SolonF16Plutarch. Conjug.
Praecept. vol. 2. p. 138. advised the bride to eat a quince apple before she
went into the bridegroom
as leaving an agreeable savour; and intimating how
graceful the words of her mouth should be. By "his fruit" here are
meant the blessings of grace
which are Christ's in a covenant way
come
through his sufferings and death
and are at his dispose; such as peace
pardon
justification
&c. and fresh discoveries and manifestations of his
love
of which the apple is an emblem: and these are sweet
pleasant
and
delightful
to those that have tasted that the Lord is gracious; whose vitiated
taste is changed by the grace of God
and they savour the things of the Spirit
of God.
Song of Solomon
2:4 The Shulamite
to the Daughters of Jerusalem 4 He
brought me to the banqueting house
And his banner over me was love.
YLT 4He hath brought me in unto
a house of wine
And his banner over me [is] love
He brought me to the banqueting house
.... Or
"into" itF17אל "in"
Pagninus
Junius & Tremellius
Piscator
Marckius
Michaelis. . The
"house of wine"F18בית היין "domum vini"
Pagninus
Montanus
&c.
as it is literally in the original; either the "wine cellar"F19"Cellam
vinariam"
Tigurine version.
as some
where stores of it were kept; or
the "place of fasting"F20"Locum convivii"
Junius & Tremellius.
as others
and
as we render it
a "banqueting
house"; where it was distributed and drank; a banquet of wine being put
for a feast
and here the nuptial feast; and may design the Gospel feast in the
house of God
where there is plenty of the wine of Gospel truths
and
provisions of rich food
with which believers are sweetly refreshed and
delightfully regaled: and to be brought hither
under the drawings and influences
of divine grace
is a special privilege
a distinguishing layout; and show a
great condescension in Christ
the King of kings
and Lord of lords
to take
his people by the hand
as it were
and introduce them into his house
so well
furnished
and to a table so well spread: and so the church relates it as an
instance of divine favour
and as a fresh token of Christ's love to her; which
further appears by what follows: the covenant of grace and the Scriptures of
truth may be thought of as a banqueting house
well stored with blessings
and
promises
and rich provisions; which
to be led and let into
is a singular
kindness;
and his banner over me was love; signifying
that she was brought into the banqueting house in a grand
stately
and
majestic manner
with flying colours; the motto on which inscribed was
"love"; the allusion may be to the names of generals being inscribed
on the banners of their armies; so Vespasian's name was inscribed on the
banners throughout his armiesF21Suetonii Vita Vespasian. c. 6. .
Christ's name
inscribed on his
was "love"
his church's love; and
by which his company or band was distinguished from all others
even by
electing
redeeming
calling love. It may signify the security and protection
of the saints
while in the house of God
and enjoying communion with him
being under the banner of love
with which they are encompassed as a shield;
and it may denote the very manifest and visible displays of it
which the
church now experienced.
Song of Solomon
2:5 5 Sustain me with cakes of
raisins
Refresh me with apples
For I am lovesick.
YLT 5Sustain me with
grape-cakes
Support me with citrons
for I [am] sick with love.
Stay me with flagons
.... Of wine
which is a
supporter of the animal spiritsF23"Vino fulcire venas
cadentes"
Senecae Ep. 95. . The church was now in a house of wine
where
was plenty of it; even of the love of Christ
compared to wine
and preferred
unto it
Song of Solomon 1:2;
the church though she had had large discoveries of it
desired more; and such
that have once tasted of this love are eagerly desirous of it
and cannot be
satisfied until they have their fill of it in heaven: the flagons
being
vessels in which wine is put
and from thence poured out
may signify the word
and ordinances
in which the love of Christ is displayed and manifested; the
church desires she might be stayed and supported hereby
while she was
attending on Christ in them;
comfort me with apples; with exceeding great and
precious promises; which
when fitly spoken and applied
are "like apples
of gold in pictures of silver"
Proverbs 25:11; and
are very comforting: or rather
with fresh and greater manifestations of his
love still; for the apple is an emblem of love
as before observed; for one to
send or throw an apple to another indicated loveF24"Malo me
Galatea petit"
Virgil. Bucolic. Eclog. 3. v. 64. Vid. Theocrit. Idyll. 3.
v. 10. & Idyll. 6. v. 6
7. & Suidam in voce μηλον.
. It may be rendered
"strew me with apples"F25רפדוני "sternite ante me"
so some in Vatablus;
"substernite mihi"
Tigurine version
Piscator. ; in great
quantities
about me
before me
and under me
and all around me
that I may
lie down among them
and be sweetly refreshed and strengthened: the words
both
in this and the former clause
are in the plural number; and so may be an
address to the other two divine Persons
along with Christ
to grant further
manifestations of love unto her
giving the following reason for it:
for I am sick of love; not as loathing it
but
as wanting
and eagerly desirous of more of it; being
as the Septuagint version
is
"wounded"F26 τετρωμηνη
Sept. with it; love's dart stuck in her
and she was inflamed therewith: and
"languished"F1"Langueo amore"
V. L. so
Michaelis; "aegrotus" is used in this sense
in Terent. Heautont. l.
1. ; as the Vulgate Latin version is; with earnest desires after it; nor could
she be easy without it
as is the case of lovers.
Song of Solomon
2:6 6 His left hand is
under my head
And his right hand embraces me.
YLT 6His left hand [is] under my
head
And his right doth embrace me.
His left hand is under my head
and his right hand doth
embrace me. The church
having desired to be stayed
supported
strengthened
and comforted
presently found her beloved with her
who with both hands
sustained her; which shows his tender love to her
care of her
and regard for
her; and is expressive of the near and intimate communion she had with him
as
the effect of union to him
often enjoyed in his house and ordinances; likewise
of blessings of every kind she received from him; temporal
mercies
or left
hand blessings
which are necessary to support and carry through this
wilderness; and spiritual
or right hand blessings
as justification
pardon
adoption
&c. and
moreover
may denote the safety and security of the
church
being encircled in the arms of her beloved
sustained by Christ's left
hand
and embraced by his right hand
out of whose hands none can pluck. Some
read the words prayer wise
"let his left hand be"
&c.F2Tigurine
version
some in Mercer. Marckius; so Ainsworth. ; still desiring further
tokens of his love to her
and more and nearer communion with him: others read
it in the future
"his left hand will be"
&c.F3V. L.
Pagninus Montanus. ; "his right hand shall embrace"
&c.
expressing the strength of her faith that she should for the future enjoy his
gracious presence; and that he would support her
that she should not sink and
faint.
Song of Solomon
2:7 7 I charge you
O daughters
of Jerusalem
By the gazelles or by the does of the field
Do not stir up nor
awaken love Until it pleases.
YLT 7I have adjured you
daughters of Jerusalem
By the roes or by the hinds of the field
Stir not up
nor wake the love till she please!
I charge you
O ye daughters of Jerusalem
.... Of whom
see Song of Solomon 1:5.
There is some difficulty in these words
whether they are spoken by the church
or by Christ: according to our version
they are the words of the church
and
bids fair to be the sense; since they are spoken to the virgins
her
companions
that waited on her; and the manner of speech is not by way of
command
as by way of adjuration; and the matter
style
and language of it
Christ being the church's love; and the phrase
"till he please"
best agrees with his sovereignty and authority
who is at liberty to stay with
and remove from
his people at pleasure; and the context and scope of the place
seem to confirm it; the church
enjoying communion with Christ
chooses not that
he should be disturbed
and by any means be caused to depart from her. Others
think they are the words of Christ
and not without reason; since it was the
church that was in Christ's arms
and fallen asleep in them; and the phrase
"my love"
is used by Christ concerning his church
Song of Solomon 7:6;
and not this
but another
is used by her concerning him; and besides
both the
word for "my love"
and that which is rendered "he please"
are feminine
and best agree with her
"that ye stir not up
the" or
"this love
until she please"; so MichaelisF4Not. in Lowth
Praelect. de Poes. Heb. p. 158. interprets and renders the word for "love by
this lovely one"; the word is very emphatic
the love
the famous love
the well known loveF5So lovers are frequently called "Amor et
Amores"
"love and loves"
vid. Theocrit. Idyll. 2. & Ovid.
Briseis Achilli
v. 12. Plauti Curculio
Act. 2. Sc. 3. v. 78. Miles
Act. 4. Sc.
8. v. 67. Poenulus
Act. 5. Sc. 3. v. 49. Mostell. arg. v. 1. Persa
arg. v. 1.
: add to which
the following words seem to confirm this sense
"the voice
of my beloved"
which she had heard
adjuring the daughters of Jerusalem.
This charge is made
by the roes
and by the hinds of the field; not that
either Christ or his church swore by them; but the words may be descriptive of
the persons addressed by the creatures
among whom they were feeding their
flocks
or whom they delighted to huntF6"Virginibus Tyriis mos
est gestare pharetram"
Virgil. Aeneid. l. 1. ; or were loving and lovely
creatures
as they: and the charge is
that they would continue among them
and
mind their business
and give no disturbance to Christ or the church; or these
creatures are called as witnesses to this charge
which
if not observed
would
be brought against them: or the charge is made by all that is dear
these being
pleasant and lovely creatures
that they would not interrupt the mutual
communion of Christ and his church; or it may be a severe threatening
that
should they disregard the charge
they should become food as common as roes and
hinds; and that they should be as cautious of stirring up and awaking the
person meant as they would be of starting those timorous creatures. The charge
is
that ye stir not up
nor awake my love
till he please; or
"till she please"; if it is the charge of the church
it may lead to
observe
that Christ is the object of the church's love; and that she is his
resting place; that he may not be disturbed and raised up from it by an
unfriendly behavior toward him
or by animosities among themselves; that saints
should be very careful that they do not provoke Christ to depart from them; and
that communion with him is entirely at his pleasure
when and how long it shall
continue; it depends as much upon his sovereign will as the first acts of his
grace towards them. But if this is the charge of Christ
not to disturb his
church
then it may be observed
that the church is the object of Christ's
love
and always continues so; that the church sleeps and takes her rest in
Christ's arms; which is not to be understood of a criminal drowsiness and
sleep
but of comfortable repose and rest
Christ gives his beloved ones
in
communion with himself; that he loves and delights in the company of his
people
and would not have them disturbed in their fellowship with him; and
though
while grace is in exercise
saints are desirous of enjoying Christ's
presence always; yet
when it is otherwise
they become indifferent to it
which provokes Christ to depart from them; and therefore it is said
"till
she please": and as this charge is given to the "daughters of
Jerusalem"
young converts
or weak believers; it suggests
that they are
apt to disturb both Christ and his church; to disturb Christ by their
impatience and frowardness
like children; hence the church acts the part of a
mother charging her children to be quiet
and not disturb her loving husband
while she enjoyed his company; and to disturb the church
through their
weakness
not being able to bear the sublime doctrines of the Gospel
and
through their ignorance of Gospel order.
Song of Solomon
2:8 The Shulamite 8 The voice of my beloved! Behold
he comes Leaping upon the mountains
Skipping upon the hills.
YLT 8The voice of my beloved!
lo
this -- he is coming
Leaping on the mountains
skipping on the hills.
The voice of my beloved!.... So says the church
who well knew Christ her beloved's voice; which is known by all believers in
him
and is distinguished by them from the voice of others; by the majesty and
authority of it; by the power and efficacy of it; by its directing them to
himself
and by the pleasure it gives them: and she speaks of it as being very
delightful to her; it being the voice of him whom she loved
and a voice of
love
grace
and mercy
of peace
pardon
righteousness
and salvation; and
being observed before
what follows shows that Christ is heard before he is
seen; he is first heard of in the Gospel
before he is seen
by an eye of
faith: and such would have others observe the voice of Christ as well as they
for here the church speaks to the daughters of Jerusalem; and it seems by this
that
by some means or another
Christ had been disturbed
and had departed
from the church for a while
and was now upon the return to her
which made his
voice the more joyful to her;
behold
he cometh
leaping upon the mountains
skipping upon the
hills; this may be
understood
either of Christ's first coming in the
flesh
much prophesied of
long expected
and was very welcome: this was
attended with many difficulties
comparable to mountains and hills; that he the
Son of God should become man; that he should obey
suffer
and die for men
fulfil the law
satisfy justice
atone for sin
and save from all enemies; but
those which seemed insuperable were easily surmounted by Christ: or of his
spiritual coming; sometimes he withdraws himself
and then returns again
and
faith
spying him at a distance
rejoices at his nearer approach; for impediments
in his way
occasioned by the unbelief
carnality
lukewarmness
backslidings
and ingratitude of his people
are removed and got over by him
nothing being
able to separate from his love; and his coming
either way
is with all
readiness
swiftness
speed
and haste. And a "behold" is prefixed to
this
as a note of admiration and attention; and is so
whether applied to the
one or other. Christ's incarnation was matter of wonder
"behold
a
virgin"
&c. Isaiah 7:14; and so
his manifestation of himself to his people
and not to others
is marvellous
"Lord
how is it"
&c. John 14:22; and
both comings are visible
glorious
and delightful. AmbroseF7Enarrat.
in Psal. cxviii. octon. 7. p. 917. has these remarkable words
by way of
paraphrase
on this passage
"Let
us see him leaping; he leaped out of heaven into the virgin
out of the womb
into the manger
out of the manger into Jordan
out of Jordan to the cross
from the cross into the tomb
out of the grave into heaven.'
The
allusion is to the leaping of a roe
or a young hart
as in Song of Solomon 2:9
which is remarkable for its leaping
even one just yeanedF8Vid.
Dionys. Perieg. v. 843
844. ; so a young hart is described
by the poetF9 νεβρος αλοιτο
&c. Theocrit.
Idyll. 8. prope finem.
as leaping to its dam the leap of one of these
creatures is very extraordinaryF11"The hart is said to leap
sixty feet at a leap"
Bochart. Hierozoic. par. 2. l. 3. c. 17. col. 882.
.
Song of Solomon
2:9 9 My beloved is like a
gazelle or a young stag. Behold
he stands behind our wall; He is looking
through the windows
Gazing through the lattice.
YLT 9My beloved [is] like to a
roe
Or to a young one of the harts. Lo
this -- he is standing behind our
wall
Looking from the windows
Blooming from the lattice.
My beloved is like a roe
or a young hart
.... The
church
upon the swift and speedy approach of Christ unto her
compares him to
these creatures; which are well known for their swiftnessF12"Cervi
veloces"
Virgil. Aeneid. 5. v. 253. in running
and agility in leaping
as before observed: and
besides these things
Christ may be compared to them
on other accounts; they are pleasant and lovely
choice and valuable; bear an
antipathy to serpents
which they easily overcome; are very good for food
and
very agreeable
and are long lived creaturesF13Vid. Pausaniae Arcad.
sive l. 8. p. 472. Plin. Nat. Hist. l. 8. c. 32. Aelian de Animal. l. 2. c. 9.
Solin. Polyhistor. c. 31
Frantz. Animal
Sacr. par. 1. c. 15. ; Christ is
lovely and amiable in his person
and high in the esteem of his divine Father
angels and men; is choice and excellent in his nature
offices
and grace;
bears an antipathy to the old serpent
the devil
whose works and powers he
came to destroy
and has got an entire victory over them; and is very agreeable
food to faith; his flesh is meat indeed
and the more so through his sufferings
and death; as the flesh of those creatures is said to be the more tender and
agreeable
by being hunted; and Christ
though dead
is alive
and lives for
evermore;
behold
he standeth behind our wall; not the middle wall of
the ceremonial law
behind which
Christ
under the Old Testament dispensation
stood
showing himself to believers; nor the wall of our humanity he partook
of
when he came in the flesh
and under which his glorious deity was in some
measure covered and hid; but rather the wall of our hearts
Jeremiah 4:19; the
hardness
infidelity
and carnal reasonings of it
which are so many walls of
separation between Christ and his people; behind which he stands
showing his
resentment of them
and in order to demolish them
and get admittance: he is
represented here
as nearer than when she first saw him
even at her very home;
he looketh forth at the windows; this is coming nearer
still; for
by the manner of the expression
it seems that he was within doors
since he is said
not to look through the windows
but to look forth at them
meaning the ordinances; which are that to the church as windows to a house
the
means of letting in light into the souls of men; and where Christ shows
himself
in his glory and beauty
as kings and great personages look out at
windows to show themselves to their people: though Christ may also be said to
look in at
those windows
to observe the behaviour of his people in his house
and ordinances
with what attention
affection
faith
and reverence
they wait
upon him in them;
showing himself through the lattice; by which may be meant
the same things
only a larger and clearer discovery of Christ in them
of
which ordinances are the means; and yet
unless Christ shows himself through
them
he cannot be seen in them: and a "behold" being prefixed to
these gradual discoveries of himself
show them to be wonderful! a glance of
him behind the wall is surprising; his looking in at the windows still more so;
but his showing himself
in all his glories and excellencies
through the
lattice
is enough to throw into the greatest rapture
to fill with joy
unspeakable and full of glory! Some render the word "flourishing"F14מציץ "efflorescens"
Piscator
Michaelis
so
Ainsworth.
like a rose or lily
or like a vine
or jessamine; which grow up
by a window or lattice
and
seen through them
took very pleasant and
delightful. But the allusion is rather to the quick sighted roe
or young hart;
which
as it is remarkable for its swiftness
referred to
Song of Solomon 2:8
so for the sharpness of its sight; PlinyF15Nat. Hist. l. 28. c. 11.
says it is never dim sighted; it has its name "dorcas"
in Greek
from its sight.
Song of Solomon
2:10 10 My beloved spoke
and said
to me: “Rise up
my love
my fair one
And come away.
YLT 10My beloved hath answered
and said to me
`Rise up
my friend
my fair one
and come away
My beloved spake
and said unto me
.... Christ
the church's
beloved
being so near her
she could distinctly hear and understand what he
spoke
and relate the very words: or
"he answered to me"F16ענה "respondit"
Montanus
Vatablus
Piscator
Marckius
Michaelis. ; to a secret petition
put up to him for a more full
enjoyment of him; for there is mental as well as vocal prayer
which Christ
as
God omniscient
knows full well
and gives answer to: of this may be an answer
to her petitions in Song of Solomon 2:5;
and as some in Song of Solomon 2:6;
however
Christ said something after related
that she well knew he spake
and
not another
and to her in particular. What he said follows:
Rise up
my love
my fair one
and come away; the
affectionate and endearing titles of "love" and "fair one"
have been met with and explained
on Song of Solomon 1:5;
and are repeated to show his ardent love to her
notwithstanding the frame she
was in
which was very probably a slothful one
by the exhortations given; and
to remove her discouragements
arising from her present state; and to prevail
upon her to get up from her bed of carnal sloth and security
at least to shake
off her indolence; and to quit her seat and company
and go along with him
or
where he should direct
since it would be to her own advantage: for the words
may be rendered
"rise up for thyself
and come away for thyself"F17קומי לך ולכי
לך "surge tibi
et abi tibi"
Montanus
Cocceius
so Vatablus
Marckius. ; it will turn to thy account
and to do
otherwise will be detrimental to thee. The arguments follow.
Song of Solomon
2:11 11 For lo
the winter is
past
The rain is over and gone.
YLT 11For lo
the winter hath
passed by
The rain hath passed away -- it hath gone.
For
lo
the winter is past
the rain is over and gone. A season of
the year which keeps persons within doors
makes going abroad unsafe
unpleasant
and uncomfortable; very unfit for travelling
roads bad
rivers
impassable
and journeying very difficult; but now this season being over
and
the spring come
the weather fair
and every thing gay and pleasant
it is
inviting to be abroad; winter is by some writersF18"Grandaevumque
patrem supplex
miseranda rogabo unam hyemem"
Statii Achill. l. 1. v. 50
51. Vid. Valer. Flacc. l. 1. v. 197. used not for the season of the year
but
for a storm or tempest. Thus the winter and rain may be descriptive of the state
and condition of Jews and Gentiles before the coming of ChristF19"Ante
adventum Christi hyems erat
venit Christus
fecit aestatem"
Ambros.
Enarrat. in Paul. cxviii. octon. 7. p. 821.
and which then ceased; it having
been a stormy dispensation with the one
and a time of darkness and ignorance
with the other
Hebrews 12:18; or
rather it may in general represent the state of God's people both before and
after conversion; before conversion it is a time of darkness
coldness
barrenness
and unfruitfulness; and which are removed by the powerful and
efficacious grace of Christ: and after conversion it is often a winter season
with them
through the blustering winds of Satan's temptations; the storms of
impending wrath for sin
as they imagine; the nipping blasts of persecution
and sharp and severe afflictions they are at times exposed unto: moreover
they
are often in great darkness of soul
clouds interpose between Christ and them;
a great deal of coldness attends them
their hearts are frozen up and hard
and
no impression made on them by the preaching of the word
or by the providences
of God; there is a coolness in their love to God and Christ
his people
ordinances
cause
and interest; great barrenness and unfruitfulness in them
they look
like trees in winter
and no appearance of fruit on them; their hands are
sealed up from working
and they become indolent and inactive; and by all these
fellowship with Christ is greatly interrupted: but
when the spring returns
again
light breaks in upon them
and their hearts are melted with a sense of
love; they become lively in their frames
and in the exercise of grace
and are
fruitful in good works; and enjoy much calmness and serenity
peace and joy in
the Holy Ghost: sometimes they think the winter is not over when it is
and
fear more storms are behind
even of divine wrath and vengeance
though without
reason; since Christ has bore all wrath for them
and has satisfied law and
justice
and has delivered them from wrath to come; and he that has done this
says
"the winter is past"
&c.
Song of Solomon
2:12 12 The flowers appear on the
earth; The time of singing has come
And the voice of the turtledove Is heard
in our land.
YLT 12The flowers have appeared
in the earth
The time of the singing hath come
And the voice of the turtle
was heard in our land
The flowers appear on the earth
.... One of the first
signs of the spring being comeF20"Ver praebet flores"
Ovid.
de Remed. Amor. l. 1. v. 188. "Omnia tum florent"
ibid. Metamorph.
l. 15. Fab. 9. So flowers are called τεκνα εαρος
"the children of the spring"
in Athenaei Deipnosoph. l. 13. c. 9. p.
608. "Vernus sequitur color
omnis in herbas turget humus"
Claudian.
de Rapt. Proserp. l. 2. v. 90. ; and make the season delightful and pleasant;
the sun returning with its warming influences
herbs and plants are quickened
and spring up; fields and meadows
as well as gardens
are covered with a
variety of beautiful flowers
which make walking abroad very delightful. By
these "flowers" may be meant either the graces of the spirit in the
saints
which
when a wintertime with them
seem to be dead
at least are hid;
but
upon a return of the sun of righteousness
revive and are seen again: or
the saints themselves
when in a flourishing condition
and in the exercise of
grace; who may be compared to the flowers of the field for the production of
them in the spring
which is a kind of re-creation of them
Psalm 104:30; and
fitly expresses the renovation of the Holy Ghost
to which the revival of them
is owing; and for the fragrancy of them
their persons and services being of a
sweet savour through the grace and righteousness of Christ; and for their
beauty and ornament to the fields in which they grow
as saints are through
Christ in themselves
and to the churches and interest of Christ; and for the
gaiety and cheerfulness in which the flowers appear in the spring season
and
so a proper emblem of the joy and consolation of the saints; where grace
revives
Christ returns
and they are favoured with communion with him. It may
not be improper to observe
that this may represent the large conversions of
souls to Christ
and the numerous appearance of so many beautiful flowers in
the church of Christ in the first ages of Christianity
after a long winter of
Jewish and Gentile darkness;
the time of the singing of birds is come; another sign
of spring
and suits the Gospel dispensation
in which the churches of Christ
and the members of them
sing the praises of the Lord in psalms
hymns
and
spiritual songs; and particularly young converts
those little birds that sing
in warbling notes and tuneful lays the songs of electing
redeeming
calling
justifying
pardoning
and adopting grace
to the glory of God
and to their
mutual comfort and edification. Some render it
"the time of the
branch"F21עת הזמיר
"tempus palmitis"
Gussetius
p. 231.
of the vine putting forth its
branches; or "the time of cutting"F23 καιρος της τομης
Sept. "tempus putationis"
V. L.
Pagninus; so the Syriac
Arabic
and Ethiopic versions.
of pruning vines
of
lopping trees
and cutting off unfruitful branches; as in the Gospel
dispensation
when the Jewish branches were broken off
and the Gentiles were
ingrafted in
and being pruned brought forth more fruit; and this agrees with
the season of the year
the spring being the time of cutting and pruning vinesF24Plin.
Nat. Hist. l. 17. c. 22. Hesiod. Opera & Dies
l. 2. ; though this is by
some objected to as unseasonable;
and the voice of the turtle is heard in our land; so one part
of rural pleasures is described by the poetF25
εστενε τρυγων
Theocrit. Idyll. 7.
not only by the singing of
birds of various kinds
but particularly by the note of the turtle; which is a
kind of dove that lies hid in the wintertime
or is gone
being a bird of
passage
and appears and returns at the spring
when its voice is heard againF26Plin.
ut supra
l. 18. c. 28. ; see Jeremiah 8:7; for
its voice is never heard in winter
unless on a fine dayF1Myndius
apud Athenaeum in Deipnosophist. l. 9. c. 11. p. 394. So Pliny
"hyeme
mutis
vere vocalibus"
l. 10. c. 35. Vid. l. 18. c. 28. ; by which may be
meant
not the voice of the law
as the Jewish writersF2In Zohar in
Gen. fol. 121. 3.
rather of the Gospel
the joyful sound
which for a while
was heard only in the land of Judea
called by way of specialty "our
land": but either of the voice of the Messiah himselfF3So
Pesikta in Yalkut in loc.
preaching the everlasting Gospel in the land of
Israel when here on earth; or of John the Baptist his forerunner; and so
Alshech interprets it of Elijah
who was to come before the Messiah
and refers
to Malachi 4:5. It may
design the voice of all the apostles of Christ
and first ministers of the
GospelF4Vid. Stockium
p. 1181. ; or of the Holy Ghost
as the
Targum
who appeared as a dove at Christ's baptism; and whose voice in the
hearts of his people
speaking peace and pardon
and witnessing their adoption
causes joy and gladness; or of the church itself
compared to a turtledove for
its harmlessness
meekness
chastity
&c. whose voice in prayer and praise
is heard
and is acceptable to Christ
Song of Solomon 2:14.
Song of Solomon
2:13 13 The fig tree puts forth
her green figs
And the vines with the tender grapes Give a good
smell. Rise up
my love
my fair one
And come away!
YLT 13The fig-tree hath ripened
her green figs
And the sweet-smelling vines have given forth fragrance
Rise
come
my friend
my fair one
yea
come away.
The fig tree putteth forth her green figs
.... Another
sign of spring being come
nay
of its being pretty much advanced
since Christ
makes this a token of summer being at hand
Matthew 24:32.
TheopompusF5Apud Atheanei Deipnosoph. l. 3. c. 4. p. 77. speaks of
figs in the middle of the spring. This tree puts forth its fruit at once
and
does not flower or blossomF6Plutarch. Sympos. l. 6. problem. 9.
Macrob. Saturnal. l. 3. c. 20.
wherefore Habakkuk 3:17 is
wrongly translated; See Gill on Habakkuk 3:17
though ArianusF7In Epictet. l. 16. c. 15. speaks of its flowering:
Aben Ezra thinks the word signifies the sweetening of the figs
and so points
at the time when they are sweet and eatable. By the "fig tree" may be
meant the saints putting forth their grace in exercise on Christ
who may be
compared to fig trees for their leaves and fruit
and for the putting forth the
latter before the formerF8Plin. Nat. Hist. l. 16. c. 26. ; for the
fig tree is a tree full of large leaves
which may be an emblem of a profession
of religion
and of a conversation agreeably to it
which yet are no covering
only the righteousness of Christ is that
yet ought to be and are ornamental;
and for the fruit of it
which is wholesome
pleasant
and delightful
as are
the fruits of the Spirit
the fruits of grace and righteousness
fruits meet
for repentance
which ought to appear before a profession of religion is made.
If the Egyptian fig tree is meant
that is a very fruitful tree; it is said to
bear fruit seven times a year
but ripens no other way than by scratching it
with iron hooksF9lbid. l. 13. c. 7. Athenaei Deipnosoph. l. 2. c.
11. p. 11. Solin. Polyhistor. p. 45. ; and its wood cut down and cast into
water
being dry
sinks
but when thoroughly wet will swim. Saints should bear
fruit always
and ever continue to do so
even to old age; nor do any ever
become fruitful until their hearts have been pricked and cut by the word of
God; and they never grow better
or are more fruitful
than when attended with
afflictions and tribulations; when they first enter into the waters of
affliction
like Peter
they sink
but
when more used to them
they lift up
their heads above them
and bear up with great courage and resolution. By the
"green figs" may be meant the beginnings of grace in the soul
some
stirrings of affection to Christ
desires of knowledge of him
pantings and
breathings after his ordinances
love to his people; all which appear soon
are
very imperfect
and
like unripe figs
liable to be shaken off; and it is a
miracle of grace that the first impressions of it are not destroyed by the
force of corruption and temptation; and it may be observed
that grace in its
first appearance
though but small
is not despised
but taken notice of by
Christ: yea
he makes use of it as exercised by young converts to stir up old
professors
as here the church
to be more active and vigorous in it;
and the vines with the tender grape give a good
smell; or "being in flower give a good smell"F11סמדר "in flore constitutae"
Mercerus
Michaelis;
"vitis pars florens"
Munster; "vineae florentes"
Tigurine
version; "nihil gratius florentis odore vitis"
Ambros. Hexaemeron
l. 3. c. 12.
as the word is used in the Targum in Isaiah 18:5; and
that vines do flower appears from the same place
and from Genesis 40:10; as
well as is observed by naturalists and othersF12Plin. Nat. Hist. l.
16. c. 25. & l. 17. c. 22. "Si bene floruerit vinea"
&c.
Ovid. Fasti
l. 5. so Horat. Epod. Ode 16. v. 44. ; and these flowers
and not
the tender grapes
emit a sweet smell; and
as some sayF13Danaeus in
Hos. xiv. 7. Levini Lemn. Herb. Biblic. c. 2.
not in the vineyards only
but
in the country round about; and these are fitly mentioned next to figs
since
the black fig is by some called the sister of the vineF14Hipponax
apud Athenaei Deipnosoph. l. 3. c. 4. p. 78. . By the vines may be intended
distinct congregated churches of Christ
or particular believers; vines are
very weak; and cannot bear up of themselves
must be fixed to some place
and
be supported by something else; and being supported
will run up a great
height
and bring forth much fruit. So saints are weak in themselves
and
cannot support themselves; their strength is in Christ
and they are upheld by
him
and have their dependence on him; and being supported by him they grow up
to the stature of the fulness of Christ; and through their grafting into him
and abiding in him the true vine
bring forth much fruit to the glory of God
and such as is not to be found in others. The wood of the vine is of very
little worth or use
Ezekiel 15:2; and
yet is very lasting. PlinyF15Nat. Hist. l. 14. c. 1. ascribes a sort
of an eternity to it. Believers in Christ
however weak and worthless they are
in themselves
as are their best works and services
yet being in Christ they
shall abide in him for ever
and never perish
but have everlasting life. And
by the "tender grapes"
or "flowers"
may be designed
either the graces of the spirit
as before; or rather young converts
the fruit
of Christ's vines
the churches
who
though weak and tender
yet are dear to
Christ; and when there is a large appearance of them
it is a great
encouragement to churches
and promises a glorious vintage. And the
"smell" of these vines
with their grapes and flowers
may intend the
fragrancy
of believers through the righteousness of Christ on them
and the
odour of their graces
as exercised on him; and the sweet savour of their godly
conversation
observed by all about them.
Arise
my love
my fair one
and come away; repeated from
Song of Solomon 2:10;
which shows sluggishness on the part of the church
that she needed one
exhortation after another; and great love on the part of Christ
that
notwithstanding this he persists in calling her; and even importunity in him
that he will have no denialF16"Odit verus amor
nec patitur
moras"
Senecae Hercul. Fur. v. 587. : and it may be observed
that what
is entertaining to most of the senses is mentioned to engage the church to
arise and go along with her beloved; the flowery fields would be pleasing to
her eye
the chirping birds to her ear
the sweet and ripening figs to her
taste
and the refreshing odour of the vines to her smell.
Song of Solomon
2:14 14 “O my dove
in the clefts
of the rock
In the secret places of the cliff
Let me see your face
Let
me hear your voice; For your voice is sweet
And your face is
lovely.”
YLT 14My dove
in clefts of the
rock
In a secret place of the ascent
Cause me to see thine appearance
Cause
me to hear thy voice
For thy voice [is] sweet
and thy appearance comely.
O my dove
.... An epithet sometimes used by loversF17"Mea
columba"
Plauti Casina
Act. 1. Sc. 1. v. 50. Doves were birds of Venus;
her chariot was drawn by them
Chartar. de Imag. Deor. p. 218. Vid. Apulci
Metamorph. l. 6.
and is a new title Christ gives to his church
to express
his affection for her and interest in her; and to draw her out of her
retirement
to go along with him. The dove is a creature innocent and harmless
beautiful
cleanly
and chaste; sociable and fruitful
weak and timorous
of a
mournful voice
and swift in flying; all which is suitable to the church and
people of God: they are harmless and inoffensive in their lives and
conversations; they are beautiful through the righteousness of Christ on them
and the grace of the Spirit in them; they are clean through the word Christ has
spoken
and having their hearts purified by faith; they are as chaste virgins
espoused to Christ
and their love to him is single and unfeigned; they cleave
to him
are fruitful in grace and good works; and the church being espoused to
Christ brings forth many souls unto him in regeneration; saints carry on a
social worship and delight in each other's company; they are weak and timorous
being persecuted and oppressed by the men of the world; and mourn for their own
sins and others
and often for the loss of Christ's presence; and are swift in
flying to him for safety and protection. Under this character the church is
said to be
in the clefts of the rock
the usual place where
the dove makes its nest
Jeremiah 48:28; or
retires to it for safetyF18"Quails spelunca subito commota
columba
cui domus et dulces latebroso in pumice nidi"
Virgil. Aeneid. 5.
v. 213. . Adrichomius saysF19Theatrum Terrae S. p. 171.
there was
a stone tower near Jerusalem
to the south of the mount of Olives
called
"petra columbarum"
"the rock of the doves"
where often
five thousand were kept at once
to which there may be an allusion here; or
else it may have respect to the place where doves are forced to fly when
pursued by the hawk
even into a hollow rock
as described by HomerF20Iliad.
21. v. 493
494. ; and may be expressive of the state of the church under
persecution
when obliged to flee into holes and corners
and caves of the earth;
when the Lord is a hiding place to her
in his love
and grace
and power; and
particularly Christ is the Rock of his people
so called for height
strength
and duration
and they are the inhabitants of this Rock; and who was typified
by the rock in the wilderness
and particularly by that into the clefts of
which Moses was put
when the glory of the Lord passed before him: moreover
the clefts of this rock may design the wounds of Christ
which are opened for
the salvation of men; and where saints dwell by faith
and are secure from
every enemyF21"In tegimento petrae"
i.e. "tuta
praesidio passionis meae et fidei munimento"
Ambros. de Isaac
c. 4. p.
281. . The Ethiopic version is
"in the shadow of the rock"
to which
Christ is compared
Isaiah 32:2; and so
the Septuagint version
"in the covering of the rock"
which is no
other than the shade of it. Likewise the church is said to be
in the secret places of the stairs; Christ is the
stairs or steps by which saints ascend up to God
have access to and communion
with him; and the secret places may have respect to the justifying
righteousness of Christ
and atonement by him
hidden to other men
but
revealed to them; and whither in distress they betake themselves
and are
sheltered from sin
law
hell
and death
and dwell in safety. Though as such
places are dark and dusty
and whither the dove
or any other creature
may in
danger betake itself
so upon the whole both this and the preceding clause may
design the dark
uncomfortable
and solitary condition the church was in
through fear of enemies; in which situation Christ addresses her
saying
let me see thy countenance
or "face"; and
encourages her to appear more publicly in
his house and courts for worship
and present herself before him
and look him full in the face
and with open
face behold his glory
and not be shamefaced and fearful; not to be afraid of
any thing
but come out of her lurking holes
and be seen abroad by himself and
others
since the stormy weather was over
and everything was pleasant and
agreeable;
let me hear thy voice; in prayer to him and
praise of him
commending the glories and: excellencies of his person
and
giving thanks to him for the blessings of his grace;
for sweet is thy voice; pleasant
harmonious
melodious
having a mixture of notes in it
as the word signifies; and so
exceeds the voice of a natural dove
which is not very harmonious: HerodotusF23Euterpe
sive l. 2. c. 55. makes mention of a dove that spoke with a human voice; and
such a voice Christ's dove speaks with
and it is sweet; that is
pleasant and
delightful to him
who loves to hear his people relate the gracious experiences
of his goodness
and speak well of his truths and ordinances; prayer is sweet
music to him
and praise pleases him better than all burnt offerings;
and thy countenance is comely; fair and
beautiful
and therefore need not cover her face
or hang down her head
as if
ashamed to be seen
since she was in the eye of Christ a perfection of beauty.
Song of Solomon
2:15 Her Brothers 15 Catch us the foxes
The
little foxes that spoil the vines
For our vines have tender grapes.
YLT 15Seize ye for us foxes
Little foxes -- destroyers of vineyards
Even our sweet-smelling vineyards.
Take us the foxes
.... Of which there were great numbers in
Judea; see Judges 15:4; these
words are directed not to angels
nor to civil magistrates
but to ministers of
the word; but whether the words of Christ
or the church
is not easy to
determine; some think they are the words of the church
who had hitherto been
relating what Christ said to her
and who
having neglected her vineyard
Song of Solomon 1:6;
and now stirred up by Christ to a greater care of it
expresses her concern for
its flourishing; and therefore calls upon her attendants and companions
to
assist in taking and destroying those which were harmful to it: but rather they
seem to be the words of Christ continued; since they not only show the care of
his vines
the churches; but express power and authority over those they are
spoken to: and perhaps they may be the words of them both jointly; since the
church
with Christ
and under him
has a right to stir up her officers to do
their work
and fulfil their ministry
they have received of Christ for her
service. By foxes may be meant false teachers
to whom the false prophets of
old were compared
Ezekiel 13:3; foxes
are crafty and subtle creatures
malignant and mischievous
hungry and
voracious
full of deceit and dissimulation
are of an ill smell
and
abominably filthy; so false teachers walk in craftiness
use good words and
fair speeches
and thereby deceive the hearts of the simple; their doctrines
are pernicious
their heresies damnable
and they bring destruction on
themselves and others; they are hungry after worldly substance
are greedy of
it
and can never have enough; devour widows' houses
and make merchandise of
men
to enrich themselves; they put on sheep's clothing
transform themselves
into angels of light
mimic the voice of Gospel ministers
use their phrases
and expressions
that they may not be easily discovered; and are abominable in
their principles and practices
and to be shunned by all good men. Now
ministers of the Gospel are ordered to take these
to detect them
and refute
their errors
and reprove them sharply for them; and
after proper steps taken
to reject them
to cast them out of the vineyards
the churches
and keep them
out. Even
the little foxes; heresies and heretics are to be nipped in
the bud
before they increase to more ungodliness; otherwise errors
which may
seem small at first
soon grow larger and spread themselves
and become fatal
to the churches:
that spoil the vines; as foxes do
by gnawing
the branches
biting the bark
making bare the roots
devouring the ripe
grapes
and infecting all with their noxious teeth and vicious breathF24Vid.
Theocrit. Idyll. 1. v. 48
49. & Idyll. 5. v. 112
113. So soldiers are compared
to foxes
because they eat the grapes in the countries they come into
Aristoph. Equites
Act 3. Sc. 1. p. 350. : so false teachers make divisions and
schisms in churches; disturb their peace; unsettle some
and subvert others;
sap the foundation of religion
and corrupt the word of God; and therefore by
all means to be taken
and the sooner the better;
for our vines have tender grapes: or
"flowers"; See Gill on Song of Solomon 2:13.
The "vines" are the churches; the "tender grapes"
or
"flowers"
young converts
which Christ has a particular regard unto
Isaiah 40:11; and
these
having but a small degree of knowledge
are more easily imposed upon and
seduced by false teachers; and therefore
for their sakes
should be carefully
watched
and vigorously opposed
since otherwise a promising vintage is in danger
of being spoiled. Christ
in this address
intimates
that not only he and the
church
but
he ministers also
had an interest in the vines and tender grapes
as they have; see Song of Solomon 8:11;
and therefore should be the more concerned for their welfare; hence he calls
them "ours"; interest carries a powerful argument in it.
Song of Solomon
2:16 The Shulamite 16 My beloved is mine
and I am his. He feeds his flock among the lilies.
YLT 16My beloved [is] mine
and I
[am] his
Who is delighting among the lilies
My beloved is mine
and I am his
.... These are
the words of the church; who
having had such evidences of Christ's love to
her
and care of her
expresses her faith of interest in him
and suggests the
obligations she lay under to observe his commands. The words are expressive of
the mutual interest had property Christ and his church have in each other:
Christ is the church's
by the Father's gift of him to her
to be her Head
Husband
and Saviour; and by the gift of himself unto her
to be her Redeemer
and ransom price; and by marriage
having espoused her to himself
in
righteousness and lovingkindness; and by possession
he living and dwelling in
her
by his Spirit and grace: the church also acknowledges herself to be his
as she was
by the Father's gift of her to Christ
as his spouse and bride
his
portion and inheritance; and by purchase
he having bought her with his precious
blood; and by the conquest of her
by his grace in effectual calling; and by a
voluntary surrender of herself unto him
under the influence of his grace:
hence all he is
and has
are hers
his person
fulness
blood
and
righteousness; and therefore can want no good thing. Moreover
these words
suggest the near union there is between Christ and his church; they are one in
a conjugal relation
as husband and wife are one; which union is personal
of
the whole person of Christ to the whole persons of his people; it is a
spiritual one
they having the same Spirit
the one without measure
the other
in measure; it is a vital one
as is between the vine and its branches; and it
is a mysterious one
next to that of the union of the three Persons in the
Godhead
and of the two natures in Christ; it is an indissoluble one
the
everlasting love of Christ being the bond of it
which call never be dissolved;
and from this union flow a communication of the names of Christ to his church
conformity to him
communion with him
and an interest in all he has. Likewise
these phrases express the mutual affliction
complacency
and delight
Christ
and his church have in each other; he is beloved by his church
and she by him;
she seems to have a full assurance of interest in him
and to make her boast of
him; excluding all other beloveds
as unworthy to be mentioned with him: of
whom she further says
he feedeth among the lilies; which is either an
apostrophe to him
"O thou that feedest"
&c. thou only art my
beloved; or is descriptive of him to others
inquiring who he was
and where to
be seen: the answer is
he is the person that is yonder
feeding among the
lilies; either recreating and delighting himself in his gardens
the churches
where his saints are
comparable to lilies; See Gill on Song of Solomon 2:1
and See Gill on Song of Solomon 2:2;
or feeding his sheep in fields where lilies grow: and it may be observed
it is
not said
he feedeth on
or feeds his flock with lilies
but among them; for it
is remarkedF25Tuccius in Soto Major in loc.
that sheep will not
eat them: or the sense may be
Christ feeds himself
and feeds his people
and
feeds among them
as if he was crowned with lilies
and anointed with the oil
of them; as was the custom of the ancients at festivalsF26Vid.
Fortunat. Schacc. Eleochrysm. Sacr. l. 1. c. 28. p. 137.
thought to be here
alluded to by some who read the words
"that feeds"; that is
sups in
or with lilies
being anointed and crowned with them. The lily is a summer
flowerF1Theophrast. apud Athenaeum in Deipnosoph. l. 15. c. 7. p. 679.
; the winter was now past
Song of Solomon 2:11.
Song of Solomon
2:17 (To Her
Beloved) 17 Until
the day breaks And the shadows flee away
Turn
my beloved
And be like a
gazelle Or a young stag Upon the mountains of Bether.[a]
YLT 17Till the day doth break forth
And the shadows have fled away
Turn
be like
my beloved
To a roe
or to a
young one of the harts
On the mountains of separation!
Until the day break
and the shadows flee away
.... Which may
be connected with Song of Solomon 2:16;
either with the former part
"my beloved is mine"
&c. Song of Solomon 2:16;
and then the sense is
as long as night and day continue
and God's covenant
with both stands sure; so long union to Christ
and covenant interest in him
will abide: or with the latter part
"he feedeth among the lilies
until"
&c. even until his second coming: or with the next clause in
this verse
turn
my beloved; and so is a prayer for Christ's speedy
coming to her
and continued presence with her
until the day should break:
which may be understood either of the Gospel day made by the rising of Christ
the sun of righteousness
at his first coming in the flesh; when the shadows of
the ceremonial law disappeared
Christ
the body and substance of them
being
come
and the darkness of the Gentile world was scattered
through the light of
the Gospel being sent into it: the words may be rendered
"until the day
breathe"
or "blow"F2עד שיפוח εως ου
διαπνευση
Sept. "donec
vel dum spiret"
Mercerus
Cocceius; "aspirat"
Marckius; "spiraverit"
Michaelis. ;
and naturalists observeF3Plin. Nat. Hist. l. 2. c. 47. Senecae Nat.
Quaest. l. 5. c. 8.
that
upon the sun's rising
an air or wind has been
excited
and which ceases before the middle of the day
and never lasts so long
as that; and on Christ's
the sun of righteousness
arising with healing in his
wings
some cool
gentle
and refreshing breezes of divine grace and
consolation were raised
which were very desirable and grateful: or this may be
understood of Christ's second coming; which will make the great day of the
Lord
so often spoken of in Scripture: and which suits as well with the Hebrew
text
and the philosophy of it
as the former; for
as the same naturalistsF4lbid.
Aristot. Problem. s. 25. c. 4. "Adspirant aurae in noctem"
Virgil.
Aeneid. 7. v. 8. observe
the wind often blows fresh
and fine breezes of air
spring up at the setting as well as at the rising of the sun; see Genesis 3:8; and
may very well be applied to Christ's second coming
at the evening of the
world; which will be a time of refreshing to the saints
and very desirable by
them; and though it will be an evening to the world
which will then come to an
end
with them there will be no more night of darkness
desertion
affliction
and persecution; the shadows of ignorance
infidelity
doubts
and fears
will
be dispersed
and there will be one pure
clear
unbeclouded
and everlasting
day; and till then the church prays
as follows:
turn
my beloved; that is
to her; who seemed to be ready to
depart from her
or was gone; and therefore she desires he would turn again
and continue with her
until the time was come before mentioned: or
"turn
about"F5סב "circui"
Montanus
Sanctius; "circumito"; some in Michaelis. ; surround me
with thy favour and lovingkindness
and secure me from all enemies
until the
glorious and wished for day comes
when I shall be out of fear and danger; or
"embrace me"F6"Complectere"
Marckius. ; as in Song of Solomon 2:6;
during the present dispensation
which was as a night in comparison of the
everlasting day;
and be thou like a roe
or a young hart upon the mountains of
Bether; the same with Bethel
according to AdrichomiusF7Theatrum
Terrae Sanctae
p. 16. ; where were mountains
woody
set with trees
full of
grass and aromatic plants; and so may be the same with the mountains of spices
Song of Solomon 8:14;
where the Ethiopic version has Bethel; and so that and the Septuagint version
in an addition to Song of Solomon 2:9;
here; see 2 Kings 2:23;
unless Bithron is meant
2 Samuel 2:29; a
place in Gilead
beyond Jordan
so called
because it was parted from Judea by
the river Jordan: and the words are by some rendered
"the mountains of
division or separation"F8על הרי בתר "in montibus
divisionis"
Vatablus
Piscator; "scissionis"
Cocceius;
"dissectionis"
Marckius; "sectionis vel separationis"
Michaelis. ; which
if referred to Christ's first coming
may regard the
ceremonial law
the wall of partition between Jew and Gentile
broke down by
Christ
and the two people divided by it
which were reconciled by him; if to
his spiritual coming
the same things may be intended by them as on Song of Solomon 2:9;
but if to his second coming
the spacious heavens may be meant
in which Christ
will appear
and which now interpose and separate from his bodily presence; and
therefore the church importunately desires his coming with speed and swiftness
like a roe or a young hart
and be seen in them; see Revelation 22:10.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)