I am a rose of Sharon, a lily of the valleys. Lover
KJV
I am the rose of Sharon, and the lily of the valleys.
Commentary
Commentary
In this chapter,
I. Christ speaks both concerning himself and concerning his church, ver. 1, 2 .
II. The church speaks,
1. Remembering the pleasure and satisfaction she has in communion with
Christ, ver. 3, 4 .
2. Entertaining herself with the present tokens of his favour and
taking care that nothing happen to intercept them, ver. 5-7 .
3. Triumphing in his approaches towards her, ver. 8, 9 .
4. Repeating the gracious calls he had given her to go along with him a
walking, invited by the pleasures of the returning spring
( ver. 10-13 ),
out of her obscurity
( ver. 14 ),
and the charge he had given to the servants to destroy that which would
be hurtful to his vineyard, ver. 15 .
5. Rejoicing in her interest in him, ver. 16 .
6. Longing for his arrival, ver. 17 .
Those whose hearts are filled with love to Christ, and hope of heaven,
know best what these things mean.
1 I am the rose of Sharon, and the lily of the valleys.
2 As the lily among thorns, so is my love among the
daughters.
See here,
I. What Christ is pleased to compare himself to; and he condescends
very much in the comparison. He that is the Son of the Highest, the
bright and morning star, calls and owns himself the rose of Sharon,
and the lily of the valleys, to express his presence with his
people in this world, the easiness of their access to him, and the
beauty and sweetness which they find in him, and to teach them to adorn
themselves with him, as shepherds and shepherdesses, when they appeared
gay, were decked with roses and lilies, garlands and chaplets of
flowers. The rose, for beauty and fragrance, is the chief of
flowers, and our Saviour prefers the clothing of the lily before
that of Solomon in all his glory. Christ is the rose of
Sharon, where probably the best roses grew and in most plenty, the rose of the field (so some), denoting that the gospel
salvation is a common salvation; it lies open to all; whoever will may
come and gather the rose-buds of privileges and comforts that grow in
the covenant of grace. He is not a rose locked up in a garden, but all
may come and receive benefit by him and comfort in him. He is a lily for whiteness, a lily of the valleys for sweetness,
for those which we call so yield a strong perfume. He is a lily of
the valleys, or low places, in his humiliation, exposed to
injury. Humble souls see most beauty in him. Whatever he is to others,
to those that are in the valleys he is a lily. He is the rose, the lily; there is none besides. Whatever excellence is in
Christ, it is in him singularly and in the highest degree.
II. What he is pleased to compare his church to, v. 2 .
1. She is as a lily; he himself is the lily ( v. 1 ),
she is as the lily. The beauty of believers consists in their
conformity and resemblance to Jesus Christ. They are his love, and so
they are as lilies, for those are made like Christ in whose hearts his love is shed abroad. 2. As a lily among thorns, as a lily compared with thorns. The church of Christ as far excels all other societies
as a bed of roses excels a bush of thorns. As a lily compassed
with thorns. The wicked, the daughters of this world,
such as have no love to Christ, are as thorns, worthless and
useless, good for nothing but to stop a gap; nay, they are noxious and
hurtful; they came in with sin and are a fruit of the curse; they choke
good seed, and hinder good fruit, and their end is to be burned. God's people are as lilies among them, scratched and torn,
shaded and obscured, by them; they are dear to Christ, and yet exposed
to hardships and troubles in the world; they must expect it, for they
are planted among thorns ( Ezek. ii. 6 ),
but they are nevertheless dear to him; he does not overlook nor
undervalue any of his lilies for their being among thorns, When
they are among thorns they must still be as lilies, must
maintain their innocency and purity, and, though they are among
thorns, must not be turned into thorns, must not render
railing for railing, and, if they thus preserve their character,
they shall be still owned as conformable to Christ. Grace in the soul
is a lily among thorns; corruptions are thorns in the
flesh ( 2 Cor. xii. 7 ),
are as Canaanites to God's Israel
( Josh. xxiii. 13 );
but the lily that is now among thorns shall shortly be
transplanted out of this wilderness into that paradise where there is
no pricking brier nor grieving thorn, Ezek. xxviii. 24 .
3 As the apple tree among the trees of the wood, so is my
beloved among the sons. I sat down under his shadow with great
delight, and his fruit was sweet to my taste.
4 He brought me to the banqueting house, and his banner over me was love.
5 Stay me with flagons, comfort me with apples: for I am sick
of love.
6 His left hand is under my head, and his right hand doth
embrace me.
7 I charge you, O ye daughters of Jerusalem, by the roes, and
by the hinds of the field, that ye stir not up, nor awake my love, till he please.
Here,
I. The spouse commends her beloved and prefers him before all others: As the apple-tree among the trees of the wood, which perhaps
does not grow so high, nor spread so wide, as some other trees, yet is
useful and serviceable to man, yielding pleasant and profitable fruit,
while the other trees are of little use, no, not the cedars themselves,
till they are cut down, so is my beloved among the sons, so far
does he excel them all,--all the sons of God, the angels (that
honour was put upon him which was never designed for them, Heb. i. 4 ),
--all the sons of men; he is fairer than them all, fairer
than the choicest of them, Ps. xlv. 2 .
Name what creature you will, and you will find Christ has the
pre-eminence above them all. The world is a barren tree to a soul;
Christ is a fruitful one.
II. She remembers the abundant comfort she has had in communion with
him: She sat down by him with great delight, as shepherds
sometimes repose themselves, sometimes converse with one another, under
a tree. A double advantage she found in sitting down so near the Lord
Jesus:--
1. A refreshing shade: I sat down under his shadow, to be
sheltered by him from the scorching heat of the sun, to be cooled, and
so to take some rest. Christ is to believers as the shadow of a
great tree, nay, of a great rock in a weary land, Isa. xxxii. 2; xxv. 4 .
When a poor soul is parched with convictions of sin and the terrors of
the law, as David
( Ps. xxxii. 4 ),
when fatigued with the troubles of this world, as Elijah when he sat
down under a juniper tree ( 1 Kings xix. 4 ),
they find that in Christ, in his name, his graces, his comforts, and
his undertaking for poor sinners, which revives them and keeps them
from fainting; those that are weary and heavily laden may find rest in Christ. It is not enough to pass by this shadow, but we must sit down under it ( here will I dwell, for I have
desired it ); and we shall find it not like Jonah's gourd, that soon
withered, and left him in a heat, both inward and outward, but like the
tree of life, the leaves whereof were not only for shelter, but for the
healing of the nations. We must sit down under this shadow with
delight, must put an entire confidence in the protection of it (as Judges ix. 15 ),
and take an entire complacency in the refreshment of it. But that is
not all:
2. Here is pleasing nourishing food. This tree drops its fruits to
those that sit down under its shadow, and they are welcome to
them, and will find them sweet unto their taste, whatever they
are to others. Believers have tasted that the Lord Jesus is gracious ( 1 Pet. ii. 3 );
his fruits are all the precious privileges of the new covenant,
purchased by his blood and communicated by his Spirit. Promises are
sweet to a believer, yea, and precepts too. I delight in the law of
God after the inward man. Pardons are sweet, and peace of
conscience is sweet, assurances of God's love, joys of the Holy Ghost,
the hopes of eternal life, and the present earnests and foretastes of
it are sweet, all sweet to those that have their spiritual senses
exercised. If our mouths be put out of taste for the pleasure of sin,
divine consolations will be sweet to our taste, sweeter than honey
and the honeycomb.
III. She owns herself obliged to Jesus Christ for all the benefit and
comfort she had in communion with him
( v. 4 ):
" I sat down under the apple-tree, glad to be there, but he
admitted me, nay, he pressed me, to a more intimate communion with him: Come in, thou blessed of the Lord, why standest thou without? He brought me to the house of wine, the place where he
entertains his special friends, from lower to higher measures and
degrees of comfort, from the fruit of the apple tree to the more
generous fruit of the vine." To him that values the divine joys
he has more shall be given. One of the rabbin by the
banqueting-house understands the tabernacle of the congregation,
where the interpretation of the law was given; surely we may apply
it to Christian assemblies, where the gospel is preached and
gospel-ordinances are administered, particularly the Lord's supper,
that banquet of wine, especially to the inside of those
ordinances, communion with God in them. Observe,
1. How she was introduced: " He brought me, wrought in me an
inclination to draw nigh to God, helped me over my discouragements,
took me by the hand, guided and led me, and gave me an access with boldness to God as a Father, " Eph. ii. 18 .
We should never have come into the banqueting-house, never have
been acquainted with spiritual pleasures, if Christ had not brought us,
by opening for us a new and living way and opening in us a new and
living fountain.
2. How she was entertained: His banner over me was love; he brought
me in with a banner displayed over my head, not as one he triumphed
over, but as one he triumphed in, and whom he always caused to triumph
with him and in him, 2 Cor. ii. 14 .
The gospel is compared to a banner or ensign ( Isa. xi. 12 ),
and that which is represented in the banner, written in it in letters
of gold, letters of blood, is love, love; and this is the
entertainment in the banqueting-house. Christ is the captain
of our salvation, and he enlists all his soldiers under the banner of love; in that they centre; to that they must
continually have an eye, and be animated by it. The love of
Christ must constrain them to fight manfully. When a city
was taken the conqueror set up his standard in it. "He has conquered me
with his love, overcome me with kindness, and that is the banner
over me. " This she speaks of as what she had formerly had
experience of, and she remembers it with delight. Eaten bread must not
be forgotten, but remembered with thankfulness to that God who has fed
us with manna in this wilderness.
IV. She professes her strong affection and most passionate love to
Jesus Christ
( v. 5 ): I am sick of love, overcome, overpowered, by it. David explains
this when he says
( Ps. cxix. 20 ), My soul breaks for the longing that it has unto thy judgments, and
( v. 81 ), My soul faints for thy salvation, languishing with care to make
it sure and fear of coming short of it. The spouse was now absent
perhaps from her beloved, waiting for his return, and cannot bear the
grief of distance and delay. Oh how much better it is with the soul
when it is sick of love to Christ than when it is surfeited with
the love of this world! She cries out for cordials: "Oh stay me with
flagons, or ointments, or flowers, any thing that is
reviving; comfort me with apples, with the fruits of that apple-tree, Christ
( v. 3 ),
with the merit and meditation of Christ and the sense of his love to my
soul." Note, Those that are sick of love to Christ shall not
want spiritual supports, while they are yet waiting for spiritual
comforts.
V. She experiences the power and tenderness of divine grace, relieving
her in her present faintings, v. 6 .
Though he seemed to have withdrawn, yet he was even then a very present
help,
1. To sustain the love-sick soul, and to keep it from fainting away:
" His left hand is under my head, to bear it up, nay, as a pillow
to lay it easy." David experienced God's hand upholding him then when his soul was following hard after God ( Ps. lxiii. 8 ),
and Job in a state of desertion yet found that God put strength into him, Job xxiii. 6 . All his saints are in his hand, which tenderly holds their
aching heads.
2. To encourage the love-sick soul to continue waiting till he returns:
"For, in the mean time, his right hand embraces me, and thereby
gives me an unquestionable assurance of his love." Believers owe all
their strength and comfort to the supporting left hand and embracing
right hand of the Lord Jesus.
VI. Finding her beloved thus nigh unto her she is in great care that
her communion with him be not interrupted
( v. 7 ): I charge you, O you daughters of Jerusalem. Jerusalem, the
mother of us all, charges all her daughters, the church charges all her
members, the believing soul charges all its powers and faculties, the
spouse charges herself and all about her, not to stir up, or awake,
her love until he please, now that he is asleep in her arms, as she
was borne up in his, v. 6 .
She gives them this charge by the roes and the hinds of the
field, that is, by every thing that is amiable in their eyes, and
dear to them, as the loving hind and the pleasant roe. "My love
is to me dearer than those can be to you, and will be disturbed, like
them, with a very little noise." Note,
1. Those that experience the sweetness of communion with Christ, and
the sensible manifestations of his love, cannot but desire the
continuance of these blessed views, these blessed visits. Pester would
make tabernacles upon the holy mount, Matt. xvii. 4 .
2. Yet Christ will, when he pleases, withdraw those extraordinary
communications of himself, for he is a free-agent, and the Spirit, as the wind, blows where and when it listeth, and in his
pleasure it becomes us to acquiesce. But,
3. Our care must be that we do nothing to provoke him to withdraw and
to hide his face, that we carefully watch over our own hearts and
suppress every thought that may grieve his good Spirit. Let those that
have comfort be afraid of sinning it away.
8 The voice of my beloved! behold, he cometh leaping upon the
mountains, skipping upon the hills.
9 My beloved is like a roe or a young hart: behold, he standeth
behind our wall, he looketh forth at the windows, showing himself
through the lattice.
10 My beloved spake, and said unto me, Rise up, my love, my
fair one, and come away.
11 For, lo, the winter is past, the rain is over and gone;
12 The flowers appear on the earth; the time of the singing of
birds is come, and the voice of the turtle is heard in our land;
13 The fig tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my
fair one, and come away.
The church is here pleasing herself exceedingly with the thoughts of
her further communion with Christ after she has recovered from her
fainting fit.
I. She rejoices in his approach, v. 8 .
1. She hears him speak: "It is the voice of my beloved, calling
me to tell me he is coming." Like one of his own sheep, she knows
his voice before she sees him, and can easily distinguish it from
the voice of a stranger ( John x. 4, 5 ),
and, like a faithful friend of the bridegroom, she rejoices greatly
because of the bridegroom's voice, John iii. 29 .
With what an air of triumph and exultation does she cry out, " It is
the voice of my beloved, it can be the voice of no other, for none
besides can speak to the heart and make that burn."
2. She sees him come, sees the goings of our God, our King, Ps. xlviii. 24 . Behold, he comes. This may very well be applied to the prospect
with the Old-Testament saints had of Christ's coming in the flesh. Abraham saw his day at a distance, and was glad. The
nearer the time came the clearer discoveries were made of it; and those
that waited for the consolation of Israel with an eye of faith saw him
come, and triumphed in the sight: Behold, he comes; for they had
heard him say
( Ps. xl. 7 ), Lo, I come, to which their faith here affixes its seal: Behold, he comes as he has promised.
(1.) He comes cheerfully and with great alacrity; he comes leaping and
skipping like a roe and like a young hart ( v. 9 ),
as one pleased with his own undertaking, and that had his heart upon it
and his delights with the sons of men. When he came to be baptized with
the baptism of blood, how was he straitened till it was
accomplished! Luke xii. 50 .
(2.) He comes slighting and surmounting all the difficulties that lay
in his way; he comes leaping over the mountains, skipping over the
hills (so some read it), making nothing of the discouragements he
was to break through; the curse of the law, the death of the cross,
must be undergone, all the powers of darkness must be grappled with,
but, before the resolutions of his love, these great mountains become
plains. Whatever opposition is given at any time to the deliverance of
God's church, Christ will break through it, will get over it.
(3.) He comes speedily, like a roe or a young hart; they
thought the time long (every day a year), but really he hastened; as
now, so then, surely he comes quickly; he that shall come will come,
and will not tarry. When he comes for the deliverance of his people
he flies upon a cloud, and never stays beyond his time, which is
the best time. We may apply it to particular believers, who find that
even when Christ has withdrawn sensible comforts, and seems to forsake,
yet it is but for a small moment, and he will soon return with
everlasting loving-kindness.
II. She pleases herself with the glimpses she has of him, and the
glances she has of his favour: "He stands behind our wall; I
know he is there, for sometimes he looks forth at the window, or looks in at it, and displays himself through the
lattice. " Such was the state of the Old-Testament church while it
was in expectation of the coming of the Messiah. The ceremonial law is
called a wall of partition ( Eph. ii. 14 ), a veil ( 2 Cor. iii. 13 );
but Christ stood behind that wall. They had him near them; they had him
with them, though they could not see him clearly. He that was the
substance was not far off from the shadows, Col. ii. 17 .
The saw him looking through the windows of the ceremonial institutions
and smiling through those lattices; in their sacrifices and
purifications Christ discovered himself to them, and gave them
intimations and earnests of his grace, both to engage and to encourage
their longings for his coming. Such is our present state in comparison
with what it will be at Christ's second coming. We now see him
through a glass darkly (the body is a wall between us and him,
through the windows of which we now and then get a sight of him), but
not face to face, as we hope to see him shortly. In the
sacraments Christ is near us, but it is behind the wall of
external signs, through those lattices he manifests himself to
us; but we shall shortly see him as he is. Some understand this
of the state of a believer when he is under a cloud; Christ is out of
sight and yet not far off. See Job xxxiv. 14 ,
and compare Job xxiii. 8-10 .
She calls the wall that interposed between her and her beloved our
wall, because it is sin, and nothing else, that separates between
us and God, and that is a wall of our own erecting
( Isa. lix. 1 );
behind that he stands, as waiting to be gracious, and ready to
be reconciled, upon our repentance. Then he looks in at the
window, observes the frame of our hearts and the working of our
souls; he looks forth at the window, and shows himself in giving them
some comfort, that they may continue hoping for his return.
III. She repeats the gracious invitation he had given her to come a
walking with him, v. 10-13 .
She remembers what her beloved said to her, for it had made a very
pleasing and powerful impression upon her, and the word that
quickens us we shall never forget. She relates it for the
encouragement of others, telling them what he had said to her soul and done for her soul, Ps. lxvi. 16 .
1. He called her his love and his fair one. Whatever she is to others,
to him she is acceptable, and in his eyes she is amiable. Those that
take Christ for their beloved, he will own as his; never was any love
lost that was bestowed upon Christ. Christ, by expressing his love to
believers, invites and encourages them to follow him.
2. He called her to rise and come away, v. 10 ,
and again v. 13 .
The repetition denotes backwardness in her (we have need to be often
called to come away with Jesus Christ; precept must be upon precept
and line upon line ), but it denotes earnestness in him; so much is
his heart set upon the welfare of precious souls that he importunes
them most pressingly to that which is for their own good.
3. He gave for a reason the return of the spring, and the pleasantness
of the weather.
(1.) The season is elegantly described in a great variety of
expressions.
[1.] The winter is past, the dark, cold, and barren winter. Long
winters and hard ones pass away at last; they do no endure always. And
the spring would not be so pleasant as it is if it did not succeed the
winter, which is a foil to its beauty, Eccl. vii. 14 .
Neither the face of the heavens nor that of the earth is always the
same, but subject to continual vicissitudes, diurnal and annual. The
winter is past, but has not passed away for ever; it will come
again, and we must provide for it in summer, Prov. vi. 6, 8 .
We must weep in winter, and rejoice in summer, as though we wept and
rejoiced not, for both are passing.
[2.] The rain is over and gone, the winter-rain, the cold stormy
rain; it is over now, and the dew is as the dew of herbs. Even
the rain that drowned the world was over and gone at last
( Gen. viii. 1-3 ),
and God promised to drown the world no more, which was a type and
figure of the covenant of grace, Isa. liv. 9 .
[3.] The flowers appear on the earth. All winter they are dead
and buried in their roots, and there is no sign of them; but in the
spring they revive, and show themselves in a wonderful variety and
verdure, and, like the dew that produces them, tarry not for
man, Mic. v. 7 .
They appear, but they will soon disappear again, and man in herein like the flower of the field, Job xiv. 2 .
[4.] The time of singing of birds has come. The little birds,
which all the winter lie hid in their retirements and scarcely live,
when the spring returns forget all the calamities of the winter, and to
the best of their capacity chant forth the praises of their Creator.
Doubtless he who understands the birds that cry for want
( Ps. cxlvii. 9 )
takes notice of those that sing for joy Ps. civ. 12 .
The singing of the birds may shame our silence in God's praises, who
are better fed
( Matt. vi. 26 ),
and better taught
( Job xxxv. 11 ),
and are of more value than many sparrows. They live without
inordinate care
( Matt. vi. 26 )
and therefore they sing, while we murmur.
[5.] The voice of the turtle is heard in our land, which is one
of the season-birds mentioned Jer. viii. 7 ,
that observe the time of their coming and the time of their singing,
and so shame us who know not the judgment of the Lord, understand not the times, nor do that which is beautiful in its
season, do not sing in singing time.
[6.] The fig-tree puts forth her green figs, by which we know
that summer is nigh ( Matt. xxiv. 32 ),
when the green figs will be ripe figs and fit for use; and the vines
with the tender grape give a good smell. The earth produces not
only flowers ( v. 12 ),
but fruits; and the smell of the fruits, which are profitable,
is to be preferred far before that of the flowers, which are only for
show and pleasure. Serpents, they say, are driven away by the smell of
the vines; and who is the old serpent, and who the true vine, we know
very well.
(2.) Now this description of the returning spring, as a reason for
coming away with Christ, is applicable
[1.] To the introducing of the gospel in the room of the Old-Testament
dispensation, during which it had been winter time with the church.
Christ's gospel warms that which was cold, makes that fruitful which
before was dead and barren; when it comes to any place it puts a beauty
and glory upon that place
( 2 Cor. iii. 7, 8 )
and furnishes occasion for joy. Spring-time is pleasant time, and so is
gospel-time. Aspice venturo lætentur ut omnia
seclo -- Behold what joy the dawning age inspires! said
Virgil, from the Sibyls, perhaps with more reference to the setting up
of the Messiah's kingdom at that time than he himself thought of. See Ps. xcvi. 11 . Arise then, and improve this spring-time. Come away from
the world and the flesh, come into fellowship with Christ, 1 Cor. i. 9 .
[2.] To the delivering of the church from the power of persecuting
enemies, and the restoring of liberty and peace to it, after a severe
winter of suffering and restraint. When the storms of trouble are over
and gone, when the voice of the turtle, the joyful sound of the
gospel of Christ, is again heard, and ordinances are enjoyed with
freedom, then arise and come away to improve the happy juncture.
Walk in the light of the Lord; sing in the ways of the Lord. When the
churches had rest, then were they edified, Acts ix. 31 .
[3.] To the conversion of sinners from a state of nature to a state of
grace. That blessed change is like the return of the spring, a
universal change and a very comfortable one; it is a new creation; it
is being born again. The soul that was hard, and cold, and frozen, and
unprofitable, like the earth in winter, becomes fruitful, like the
earth in spring, and by degrees, like it, brings its fruits to
perfection. This blessed change is owing purely to the approaches and
influences of the sun of righteousness, who calls to us from heaven to arise and come away; come, gather in summer.
[4.] To the consolations of the saints after a state of inward
dejection and despondency. A child of God, under doubts and fears, is
like the earth in winter, its nights long, its days dark, good
affections chilled, nothing done, nothing got, the hand sealed up. But
comfort will return; the birds shall sing again, and the flowers
appear. Arise therefore, poor drooping soul, and come away with
thy beloved. Arise, and shake thyself from the dust, Isa. lii. 2 . Arise, shine, for thy light has come ( Isa. lx. 1 ); walk in that light, Isa. ii. 5 .
[5.] To the resurrection of the body at the last day, and the glory to
be revealed. The bones that lay in the grave, as the roots of the
plants in the ground during the winter, shall then flourish as a
herb, Isa. lxvi. 14; xxvi. 19 .
That will be an eternal farewell to winter and a joyful entrance upon
an everlasting spring.
14 O my dove, that art in the clefts of the rock, in the
secret places of the stairs, let me see thy countenance, let me
hear thy voice; for sweet is thy voice, and thy countenance is comely.
15 Take us the foxes, the little foxes, that spoil the vines:
for our vines have tender grapes.
16 My beloved is mine, and I am his: he feedeth among the
lilies.
17 Until the day break, and the shadows flee away, turn, my
beloved, and be thou like a roe or a young hart upon the
mountains of Bether.
Here is,
I. The encouraging invitation which Christ gives to the church, and
every believing soul, to come into communion with him, v. 14 .
1. His love is now his dove; David had called the church God's turtle-dove ( Ps. lxxxiv. 19 ),
and so she is here called; a dove for beauty, her wings covered with
silver ( Ps. xviii. 13 ),
for innocence and inoffensiveness; a gracious spirit is a dove-like
spirit, harmless, loving quietness and cleanliness, and faithful to
Christ, as the turtle to her mate. The Spirit descended like a
dove on Christ, and so he does on all Christians, making them of a meek and quiet spirit. She is Christ's dove, for he owns
her and delights in her; she can find no rest but in him and his ark,
and therefore to him, as her Noah, she returns.
2. This dove is in the clefts of the rock and in the secret places
of the stairs. This speaks either,
(1.) Her praise. Christ is the rock, to whom she flies for shelter and
in whom alone she can think herself safe and find herself easy, as a
dove in the hole of a rock, when struck at by the birds of prey, Jer. xlviii. 28 .
Moses was hid in a cleft of the rock, that he might behold something of
God's glory, which otherwise he could not have borne the brightness of.
She retires into the secret places of the stairs, where she may
be alone, undisturbed, and may the better commune with her own heart.
Good Christians will find time to be private. Christ often withdrew to
a mountain himself alone, to pray. Or,
(2.) her blame. She crept into the clefts of the rock, and the secret places, for fear and shame, any where to hide her head,
being heartless and discouraged, and shunning even the sight of her
beloved. Being conscious to herself of her own unfitness and
unworthiness to come into his presence, and speak to him, she drew
back, and was like a silly dove without heart, Hos. vii. 11 .
3. Christ graciously calls her out of her retirements: Come, let me
see thy countenance, let me hear thy voice. She was mourning
like a dove ( Isa. xxxviii. 14 ),
bemoaning herself like the doves of the valleys, where they are
near the clefts of the impending rocks, mourning for her
iniquities ( Ezek. vii. 16 )
and refusing to be comforted. But Christ calls her to lift up her
face without spot, being purged from an evil conscience
( Job xi. 15; xxii. 26 ),
to come boldly to the throne of grace, having a great high
priest there
( Heb. iv. 16 ),
to tell what her petition is and what her request: Let me hear thy
voice, hear what thou hast to say; what would you that I should
do unto you? Speak freely, speak up, and fear not a slight or
repulse.
4. For her encouragement, he tells her the good thoughts he had of her,
whatever she thought of herself: Sweet is thy voice; thy praying
voice, though thou canst but chatter like a crane or a swallow ( Isa. xxxviii. 14 );
it is music in God's ears. He has assured us that the prayer of the
upright is his delight; he smelled a sweet savour from Noah's
sacrifice, and the spiritual sacrifices are no less acceptable, 1 Pet. ii. 5 .
This does not so much commend our services as God's gracious
condescension in making the best of them, and the efficacy of the much incense which is offered with the prayers of saints, Rev. viii. 3 .
"That countenance of thine, which thou art ashamed of, is comely,
though now mournful, much more will it be so when it becomes cheerful." Then the voice of prayer is sweet and acceptable to God when the
countenance, the conversation in which we show ourselves before men, is
holy, and so comely, and agreeable to our profession. Those that are
sanctified have the best comeliness.
II. The charge which Christ gives to his servants to oppose and
suppress that which is a terror to his church and drives her, like a
poor frightened dove, into the clefts of the rock, and which is an
obstruction and prejudice to the interests of his kingdom in this world
and in the heart
( v. 15 ): Take us the foxes (take them for us, for it is good service both
to Christ and the church), the little foxes, that creep in
insensibly; for, though they are little, they do great mischief, they spoil the vines, which they must by no means be suffered to do
at any time, especially now when our vines have tender grapes that must be preserved, or the vintage will fail. Believers are as
vines, weak but useful plants; their fruits are as tender crops at first, which must have time to come to maturity. This charge to take the foxes is,
1. A charge to particular believers to mortify their own corruptions,
their sinful appetites and passions, which are as foxes, little
foxes, that destroy their graces and comforts, quash good motions,
crush good beginnings, and prevent their coming to perfection. Seize
the little foxes, the first risings of sin, the little ones of
Babylon
( Ps. cxxxvii. 9 ),
those sins that seem little, for they often prove very dangerous.
Whatever we find a hindrance to us in that which is good we must put
away.
2. A charge to all in their places to oppose and prevent the spreading
of all such opinions and practices as tend to corrupt men's judgments,
debauch their consciences, perplex their minds, and discourage their
inclinations to virtue and piety. Persecutors are foxes
( Luke xiii. 32 );
false prophets are foxes, Eze. xiii. 4 .
Those that sow the tares of heresy or schism, and, like Diotrephes,
trouble the peace of the church and obstruct the progress of the
gospel, they are the foxes, the little foxes, which must not be
knocked on the head ( Christ came not to destroy men's lives ),
but taken, that they may be tamed, or else restrained from doing
mischief.
III. The believing profession which the church makes of her relation to
Christ, and the satisfaction she take sin her interest in him and
communion with him, v. 16 .
He had called her to rise and come away with him, to let
him see her face and hear her voice; now this is her answer to that
call, in which, though at present in the dark and at a distance,
1. She comforts herself with the thoughts of the mutual interest and
relation that were between her and her beloved: My beloved to me and I to him, so the original reads it very emphatically; the
conciseness of the language speaks the largeness of her affection:
"What he is to me and I to him may better be conceived than expressed."
Note,
(1.) It is the unspeakable privilege of true believers that
Christ is theirs: My beloved is mine; this denotes not only
propriety ("I have a title to him") but possession and tenure--"I
receive from his fulness." Believers are partakers of Christ; they have
not only an interest in him, but the enjoyment of him, are taken not
only in the covenant, but into communion with him. All the benefits of
his glorious undertaking, as Mediator, are made over to them. He is
that to them which the world neither is nor can be, all that which they
need and desire, and which will make a complete happiness for them. All
he is is theirs, and all he has, all he has done, and all he is doing;
all he has promised in the gospel, all he has prepared in heaven, all
is yours.
(2.) It is the undoubted character of all true believers that they are
Christ's, and then, and then only, he is theirs. They have given their
own selves to him
( 2 Cor. viii. 5 );
they receive his doctrine and obey his laws; they bear his image and
espouse his interest; they belong to Christ. If we be his, his wholly,
his only, his for ever, we may take the comfort of his being ours.
2. She comforts herself with the thoughts of the communications of his
grace to his people: He feeds among the lilies. When she wants
the tokens of his favour to her in particular, she rejoices in the
assurance of his presence with all believers in general, who are lilies
in his eyes. He feeds among them, that is, he takes as much
pleasure in them and their assemblies as a man does in his table or in
his garden, for he walks in the midst of the golden
candlesticks; he delights to converse with them, and to do them
good.
IV. The church's hope and expectation of Christ's coming, and her
prayer grounded thereupon.
1. She doubts not but that the day will break and the shadows will flee away. The gospel-day will dawn, and the
shadows of the ceremonial law will flee away. This was the comfort of
the Old-Testament church, that, after the long night of that dark
dispensation, the day-spring from on high would at length visit them, to give light to those that sit in darkness. When the sun rises the shades of the night vanish, so do the shadows of
the day when the substance comes. The day of comfort will come after a
night of desertion. Or it may refer to the second coming of Christ, and
the eternal happiness of the saints; the shadows of our present state
will flee away, our darkness and doubts, our griefs and all our
grievances, and a glorious day shall dawn, a morning when the upright shall have dominion, a day that shall have no night
after it.
2. She begs the presence of her beloved, in the mean time, to support
and comfort her: " Turn, my beloved, turn to me, come and visit
me, come and relieve me, be with me always to the end of the
age. In the day of my extremity, make haste to help me, make no
long tarrying. Come over even the mountains of division, interposing time and days, with some gracious anticipations of that
light and love."
3. She begs that he would not only turn to her for the present, but
hasten his coming to fetch her to himself. "Even so, come, Lord
Jesus, come quickly. Though there be mountains in the way, thou
canst, like a roe, or a young hart, step over them with ease. O show thyself to me, or take me up to thee. "
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, So 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, So 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, So 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, So 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, So 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, So 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, So 2:16.
Ver. 1. I [am] the rose of , [and] the lily of the valleys. Whether Christ, or the church, is here speaking, is not certain: most of the Jewish writers {t}, and some Christian interpreters {u}, 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 odour {w}, 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 rose {x}, as is common in poems of this kind; to give instances of it would be endless {y}; some have had the name of Rhoda from hence; see Ac 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; Pliny {z} 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, Joh 14:6; and suit best with the words in the So 2:2, as one observes {a}; nor is it unfitly taken by the bridegroom to himself, since it is sometimes given by lovers to men {b}. 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, So 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 says {c}, 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 Sharon {d}; 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 Isa 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 Montfaucon {e} 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 So 2:3. Some render it, "the flower of the field" {f}; 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" {g}; 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.
{t} Zohar in Gen. fol. 46. 2. Targum, Aben Ezra, & Yalkut in loc. {u} Ainsworth, Brightman, Vatablus; Cocceius; Michaelis. {w} The rose, by the Arcadians, was called euomfalon, 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. {x} So Helena, for her beauty, is called rodocrwv elena, in Theocrit. Idyll. 19. The rose was sacred to Venus, Pausaniae Eliac. 2. sive l. 6, p. 391. {y} Vid. Barthii Animadv. ad Claudian. de Nupt. Honor. v. 247. {z} Nat. Hist. l. 21. c. 5. {a} Durham in Ioc. {b} "Mea rosa", Plauti Bacchides, Sc. 1. v. 50. Asinaria, Act. 3, Sc. 3. v. 74. Curculio, Act. 1. Sc. 2. v. 6. {c} Nat. Hist. l. 21. c. 4. {d} Misnah Sotah, c. 8. s. 3. {e} Diar. Italic, c. 7. p. 100. {f} anyov tou pediou, Sept. "flos campi", V. L. Pagninus, Mercerus. {g} "Ego rosa Sharon lilio vallium", Marckius.
Song of Solomon 2:2
Ver. 2. 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 "So 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 So 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 2Sa 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 Pliny {h} 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 So 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 Verus {i}. Some call it "ambrosia".
{h} Nat. Hist. l. 27. c. 12. {i} Nicander apud Athenaeum, l. 15. c. 8. p. 683.
Song of Solomon 2:3
Ver. 3. 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 forest {k}, 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 So 8:5; the apple was sacred to love {l}. 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 naturalists {m} 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, Isa 25:4; and is a cooling, comforting, and refreshing one, like the shadow of a great rock to a weary traveller, Isa 32:2; and though the shadow of some trees, as Pliny {n} 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. Ho 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, So 1:6; it intimates that peace, quietness, satisfaction, and security, she enjoyed under him; it denotes her continuance, and desire of abiding there, Ps 91:1; for the words may be rendered, "I desired, and I sat down" {o}; 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. Solon {p} 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.
{k} "Quantum lenta solent inter viburna cupressi", Virgil. Bucolic. Eclog. 1. v. 26. "Lenta salix", &c. Eclog. 5. v. 16. {l} Scholiast. 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. {m} Athenaei 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. {n} Nat. Hist. l. 17. c. 12. {o} ytbvyw ytdmx "concupivi, et sedi", Pagninus, Montanus, Mercerus, Marckius. {p} Plutarch. Conjug. Praecept. vol. 2. p. 138.
Song of Solomon 2:4
Ver. 4. He brought me to the banqueting house,.... Or "into" it {q}. The "house of wine" {r}, as it is literally in the original; either the "wine cellar" {s}, as some, where stores of it were kept; or, the "place of fasting" {t}, 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 armies {u}. 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.
{q} la "in", Pagninus, Junius & Tremellius, Piscator, Marckius, Michaelis. {r} Nyyh tyb "domum vini", Pagninus, Montanus, &c. {s} "Cellam vinariam", Tigurine version. {t} "Locum convivii", Junius & Tremellius. {u} Suetonii Vita Vespasian. c. 6.
Song of Solomon 2:5
Ver. 5. Stay me with flagons,.... Of wine, which is a supporter of the animal spirits {w}. 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, So 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", Pr 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 love {x}. It may be rendered, "strew me with apples" {y}; 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" {z} with it; love's dart stuck in her, and she was inflamed therewith: and "languished" {a}; as the Vulgate Latin version is; with earnest desires after it; nor could she be easy without it, as is the case of lovers.
{w} "Vino fulcire venas cadentes", Senecae Ep. 95. {x} "Malo me Galatea petit", Virgil. Bucolic. Eclog. 3. v. 64. Vid. Theocrit. Idyll. 3. v. 10. & Idyll. 6. v. 6, 7. & Suidam in voce
mhlon. {y} ynwdpr "sternite ante me", so some in Vatablus; "substernite mihi", Tigurine version, Piscator. {z} tetrwmhnh, Sept. {a} "Langueo amore", V. L. so Michaelis; "aegrotus" is used in this sense, in Terent. Heautont. l. 1.
Song of Solomon 2:6
Ver. 6. 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. {b}; 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. {c}; "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.
{b} Tigurine version, some in Mercer. Marckius; so Ainsworth. {c} V. L. Pagninus Montanus.
Song of Solomon 2:7
Ver. 7. I charge you, O ye daughters of Jerusalem,.... Of whom, see So 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, So 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 Michaelis {d} interprets and renders the word for "love [by] this lovely one"; the word is very emphatic, the love, the famous love, the well known love {e}: 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 hunt {f}; 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.
{d} Not. in Lowth Praelect. de Poes. Heb. p. 158. {e} So 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. {f} "Virginibus Tyriis mos est gestare pharetram", Virgil. Aeneid. l. 1.
Song of Solomon 2:8
Ver. 8. 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. Isa 7:14; and so his manifestation of himself to his people, and not to others, is marvellous, "Lord, how is it", &c. Joh 14:22; and both comings are visible, glorious, and delightful. Ambrose {g} 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 So 2:9, which is remarkable for its leaping, even one just yeaned {h}; so a young hart is described, by the poet {i}, as leaping to its dam the leap of one of these creatures is very extraordinary {k}.
{g} Enarrat. in Psal. cxviii. octon. 7. p. 917. {h} Vid. Dionys. Perieg. v. 843, 844. {i} nebrov aloito, &c. Theocrit. Idyll. 8. prope finem. {k} "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
Ver. 9. 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 swiftness {l} 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 creatures {m}; 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, Jer 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" {n}, 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, So 2:8, so for the sharpness of its sight; Pliny {o} says it is never dim sighted; it has its name "dorcas", in Greek, from its sight.
{l} "Cervi veloces", Virgil. Aeneid. 5. v. 253. {m} Vid. 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. {n} Uyum "efflorescens", Piscator, Michaelis, so Ainsworth. {o} Nat. Hist. l. 28. c. 11.
Song of Solomon 2:10
Ver. 10. 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" {p}; 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 So 2:5; and as some in So 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 So 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" {q}; it will turn to thy account, and to do otherwise will be detrimental to thee. The arguments follow.
{p} hne "respondit", Montanus, Vatablus, Piscator, Marckius, Michaelis. {q} Kl yklw Kl ymwq "surge tibi, et abi tibi", Montanus, Cocceius, so Vatablus, Marckius.
Song of Solomon 2:11
Ver. 11. 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 writers {r} 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 Christ {s}, and which then ceased; it having been a stormy dispensation with the one, and a time of darkness and ignorance with the other, Heb 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.
{r} "Grandaevumque patrem supplex, miseranda rogabo unam hyemem", Statii Achill. l. 1. v. 50, 51. Vid. Valer. Flacc. l. 1. v. 197. {s} "Ante adventum Christi hyems erat, venit Christus, fecit aestatem", Ambros. Enarrat. in Paul. cxviii. octon. 7. p. 821.
Song of Solomon 2:12
Ver. 12. The flowers appear on the earth,.... One of the first signs of the spring being come {t}; 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, Ps 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" {u}, of the vine putting forth its branches; or "the time of cutting" {w}, 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 vines {x}; 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 poet {y}, 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 again {z}; see Jer 8:7; for its voice is never heard in winter, unless on a fine day {a}; by which may be meant, not the voice of the law, as the Jewish writers {b}, 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 himself {c}, 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 Mal 4:5. It may design the voice of all the apostles of Christ, and first ministers of the Gospel {d}; 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, So 2:14.
{t} "Ver praebet flores", Ovid. de Remed. Amor. l. 1. v. 188. "Omnia tum florent", ibid. Metamorph. l. 15. Fab. 9. So flowers are called
tekna earov, "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. {u} rymzh te "tempus palmitis", Gussetius, p. 231. {w} kairov thv tomhv, Sept. "tempus putationis", V. L. Pagninus; so the Syriac, Arabic, and Ethiopic versions. {x} Plin. Nat. Hist. l. 17. c. 22. Hesiod. Opera & Dies, l. 2. {y} estene trugwn, Theocrit. Idyll. 7. {z} Plin. ut supra, l. 18. c. 28. {a} Myndius 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. {b} In Zohar in Gen. fol. 121. 3. {c} So Pesikta in Yalkut in loc. {d} Vid. Stockium, p. 1181.
Song of Solomon 2:13
Ver. 13. 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, Mt 24:32. Theopompus {e} speaks of figs in the middle of the spring. This tree puts forth its fruit at once, and does not flower or blossom {f}, wherefore Hab 3:17 is wrongly translated;
See Gill on "Hab 3:17": though Arianus {g} 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 former {h}; 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 hooks {i}; 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" {k}, as the word is used in the Targum in
Isa 18:5; and that vines do flower appears from the same place, and from Ge 40:10; as well as is observed by naturalists and others {l}; and these flowers, and not the tender grapes, emit a sweet smell; and, as some say {m}, 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 vine {n}. 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, Eze 15:2; and yet is very lasting. Pliny {o} 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 So 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 denial {p}: 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.
{e} Apud Atheanei Deipnosoph. l. 3. c. 4. p. 77. {f} Plutarch. Sympos. l. 6. problem. 9. Macrob. Saturnal. l. 3. c. 20. {g} In Epictet. l. 16. c. 15. {h} Plin. Nat. Hist. l. 16. c. 26. {i} lbid. l. 13. c. 7. Athenaei Deipnosoph. l. 2. c. 11. p. 11. Solin. Polyhistor. p. 45. {k} rdmo "in flore constitutae", Mercerus, Michaelis; "vitis pars florens", Munster; "vineae florentes", Tigurine version; "nihil gratius florentis odore vitis", Ambros. Hexaemeron, l. 3. c. 12. {l} Plin. 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. {m} Danaeus in Hos. xiv. 7. Levini Lemn. Herb. Biblic. c. 2. {n} Hipponax apud Athenaei Deipnosoph. l. 3. c. 4. p. 78. {o} Nat. Hist. l. 14. c. 1. {p} "Odit verus amor, nec patitur moras", Senecae Hercul. Fur. v. 587.
Song of Solomon 2:14
Ver. 14. O my dove,.... An epithet sometimes used by lovers {q}, 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, Jer 48:28; or retires to it for safety {r}. Adrichomius says {s}, 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 Homer {t}; 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 enemy {u}. The Ethiopic version is, "in the shadow of the rock", to which Christ is compared, Isa 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: Herodotus {w} 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.
{q} "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. {r} "Quails spelunca subito commota columba, cui domus et dulces latebroso in pumice nidi", Virgil. Aeneid. 5. v. 213. {s} Theatrum Terrae S. p. 171. {t} Iliad. 21. v. 493, 494. {u} "In tegimento petrae", i.e. "tuta praesidio passionis meae et fidei munimento", Ambros. de Isaac, c. 4. p. 281. {w} Euterpe, sive l. 2. c. 55.
Song of Solomon 2:15
Ver. 15. Take us the foxes,.... Of which there were great numbers in Judea; see Jud 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, So 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, Eze 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 breath {x}: 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 "So 2:13". The "vines" are the churches; the "tender grapes", or "flowers", young converts, which Christ has a particular regard unto, Isa 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 So 8:11; and therefore should be the more concerned for their welfare; hence he calls them "ours"; interest carries a powerful argument in it.
{x} Vid. 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.
Song of Solomon 2:16
Ver. 16. 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 "So 2:1", and
See Gill on "So 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 remarked {y}, 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 festivals {z}, 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 flower {a}; the winter was now past, So 2:11.
{y} Tuccius in Soto Major in loc. {z} Vid. Fortunat. Schacc. Eleochrysm. Sacr. l. 1. c. 28. p. 137. {a} Theophrast. apud Athenaeum in Deipnosoph. l. 15. c. 7. p. 679.
Song of Solomon 2:17
Ver. 17. Until the day break, and the shadows flee away,.... Which may be connected with So 2:16; either with the former part, "my beloved is mine", &c. So 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" {b}; and naturalists observe {c}, 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 naturalists {d} 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 Ge 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" {e}; 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" {f}; as in So 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 Adrichomius {g}; where were mountains, woody, set with trees, full of grass and aromatic plants; and so may be the same with the mountains of spices, So 8:14; where the Ethiopic version has Bethel; and so that and the Septuagint version, in an addition to So 2:9; here; see 2Ki 2:23; unless Bithron is meant, 2Sa 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" {h}; 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 So 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 Re 22:10.
{b} xwpyv de ewv ou diapneush, Sept. "donec, vel dum spiret", Mercerus, Cocceius; "aspirat", Marckius; "spiraverit", Michaelis. {c} Plin. Nat. Hist. l. 2. c. 47. Senecae Nat. Quaest. l. 5. c. 8. {d} lbid. Aristot. Problem. s. 25. c. 4. "Adspirant aurae in noctem", Virgil. Aeneid. 7. v. 8. {e} bo "circui", Montanus, Sanctius; "circumito"; some in Michaelis. {f} "Complectere", Marckius. {g} Theatrum Terrae Sanctae, p. 16. {h} rtb yrh le "in montibus divisionis", Vatablus, Piscator; "scissionis", Cocceius; "dissectionis", Marckius; "sectionis vel separationis", Michaelis.
John Gill's Exposition of the Entire Bible.
Believers are beautiful, as clothed in the
righteousness of Christ; and fragrant, as adorned with the graces of
his Spirit; and they thrive under the refreshing beams of the Sun of
righteousness. The lily is a very noble plant in the East; it grows to a
considerable height, but has a weak stem. The church is weak in
herself, yet is strong in Him that supports her. The wicked, the
daughters of this world, who have no love to Christ, are as thorns,
worthless and useless, noxious and hurtful. Corruptions are thorns
in the flesh; but the lily now among thorns, shall be transplanted into
that paradise where there is no brier or thorn. The world is a barren
tree to the soul; but Christ is a fruitful one. And when poor souls are
parched with convictions of sin, with the terrors of the law, or the
troubles of this world, weary and heavy laden, they may find rest in
Christ. It is not enough to pass by this shadow, but we must sit
down under it. Believers have tasted that the Lord Jesus is
gracious; his fruits are all the precious privileges of the new
covenant, purchased by his blood, and communicated by his Spirit;
promises are sweet to a believer, and precepts also. Pardons are
sweet, and peace of conscience sweet. If our mouths are out of
taste for the pleasures of sin, Divine consolations will be sweet to
us. Christ brings the soul to seek and to find comforts through his
ordinances, which are as a banqueting-house where his saints feast
with him. The love of Christ, manifested by his death, and by his
word, is the banner he displays, and believers resort to it. How
much better is it with the soul when sick from love to Christ, than
when surfeited with the love of this world! And though Christ
seemed to have withdrawn, yet he was even then a very present
help. All his saints are in his hand, which tenderly holds their aching
heads. Finding Christ thus nigh to her, the soul is in great care that
her communion with him is not interrupted. We easily grieve the
Spirit by wrong tempers. Let those who have comfort, fear sinning it
away./VWHBC 674.2
Believers are beautiful, as clothed in the
righteousness of Christ; and fragrant, as adorned with the graces of
his Spirit; and they thrive under the refreshing beams of the Sun of
righteousness. The lily is a very noble plant in the East; it grows to a
considerable height, but has a weak stem.
We easily grieve the
Spirit by wrong tempers. Let those who have comfort, fear sinning it
away./VWHBC 674.2
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary