By night on my bed, I sought him whom my soul loves. I sought him, but I did not find him.
KJV
By night on my bed I sought him whom my soul loveth: I sought him, but I found him not.
Commentary
Commentary
In this chapter,
I. The church gives an account of a sore trial wherewith she was
exercised through the withdrawing of her beloved from her, the pains
she was at before she recovered the comfortable sense of his favour
again, and the resolution she took, when she did recover it, not to
lose it again, as she had done through her own carelessness, ver. 1-5 .
II. The daughters of Jerusalem admire the excellencies of the church, ver. 6 .
III. The church admires Jesus Christ under the person of Solomon, his
bed, and the life-guards about it
( ver. 7, 8 ),
his chariot, ver. 9, 10 .
She calls upon the daughters of Zion, who were admiring her, to admire
him rather, especially as he appeared on his coronation day and the day
of his nuptials, ver. 11 .
1 By night on my bed I sought him whom my soul loveth: I sought
him, but I found him not.
2 I will rise now, and go about the city in the streets, and in
the broad ways I will seek him whom my soul loveth: I sought him,
but I found him not.
3 The watchmen that go about the city found me: to whom I
said, Saw ye him whom my soul loveth?
4 It was but a little that I passed from them, but I found
him whom my soul loveth: I held him, and would not let him go,
until I had brought him into my mother's house, and into the
chamber of her that conceived me.
5 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.
God is not wont to say to the seed of Jacob, Seek you me in
vain; and yet here we have the spouse for a great while seeking her
beloved in vain, but finding him at last, to her unspeakable
satisfaction. It was hard to the Old-Testament church to find Christ in
the ceremonial law, and the types and figures which then were of
good things to come. Long was the consolation of Israel looked for
before it came. The watchman of that church gave little assistance to
those who enquired after him; but at length Simeon had him in
his arms whom his soul loved. It is applicable to the case of
particular believers, who often walk in darkness a great while, but at even time it shall be light, and those that seek Christ to
the end shall find him at length. Observe,
I. How the spouse sought him in vain upon her bed ( v. 1 );
when she was up and looking about her, grace in act and exercise,
though her beloved was withdrawn, yet she could see him at a distance
( ch. ii. 8 ),
but now it was otherwise. She still continued her affection to him,
still it was he whom her soul loved, that bond of the covenant
still continued firm. " Though he slay me, I will trust in him; though he leave me, I will love him. When I have him not in my arms, I
have him in my heart." But she wanted the communion she used to have
with him, as David when he thirsted for God, for the living God. She sought him, but,
1. It was by night on her bed; it was late and lazy seeking. Her
understanding was clouded; it was by night, in the dark. Her affections
were chilled, it was on her bed half asleep. The wise virgins
slumbered in the absence of the bridegroom. It was a dark time with the
believer; she saw not her signs, and yet she sought them. Those whose
souls love Jesus Christ will continue to seek him even in silence and
solitude: their reins instruct them to do so, even in the
night season. 2. She failed in her endeavour. Sometimes he is found of those that
seek him not ( Isa. lxv. 1 ),
but here he is not found of one that sought him, either for punishment
of her corruptions, her slothfulness and security (we miss of comfort
because we do not seek it aright), or for the exercises of grace, her
faith and patience, to try whether she will continue seeking. The woman
of Canaan sought Christ, and found him not at first, that she might
find him, at length, so much the more to her honour and comfort.
II. How she had sought him in vain abroad, v. 2 .
She had made trial of secret worship, and had gone through the duties
of the closet, had remembered him on her bed and meditated on him in
the night-watches ( Ps. lxiii. 6 ),
but she did not meet with comfort. My sore ran in the night, and then I remembered God and was troubled, Ps. lxxvii. 2, 3 .
And yet she is not driven off by the disappointment from the use of
further means; she resolves, " I will rise now; I will not lie
here if I cannot find my beloved here, nor be content if he be
withdrawn. I will rise now without delay, and seek him
immediately, lest he withdraw further from me." Those that would seek
Christ so as to find him must lose no time. " I will rise out of
a warm bed, and go out in a cold dark night, in quest of my beloved."
Those that see Christ must not startle at difficulties. " I will
rise, and go about the city, the holy city, in the streets, and the
broad-ways;" for she knew he was not to be found in any blind by-ways.
We must seek in the city, in Jerusalem, which was a type of the
gospel-church. The likeliest place to find Christ is in the temple
( Luke ii. 46 ),
in the streets of the gospel-church, in holy ordinances, where the
children of Zion pass and repass at all hours. She had a good purpose
when she said, I will arise now, but the good performance was
all in all. She arose, and sought him (those that are in pursuit
of Christ, the knowledge of him and communion with him, must turn every
stone, seek every where), and yet she found him not; she was
still unsatisfied, uneasy, as Job, when he looked on all sides, but
could not perceive any tokens of the divine favour
( Job xxiii. 8, 9 ),
and the Psalmist often, when he complained that God hid his face from
him, Ps. lxxxviii. 14 .
We may be in the way of our duty and yet may miss the comfort, for the wind bloweth where it listeth. How heavy is the accent on
this repeated complaint: I sought him, but I found him not! like
that of Mary Magdalen, They have taken away my Lord, and I know not
where they have laid him, John xx. 13 .
III. How she enquired of the watchmen concerning him, v. 3 .
In the night the watchmen go about the city, for the
preservation of its peace and safety, to guide and assist the honest
and quiet, as well as to be a check upon those that are disorderly;
these met her in her walks, and she asked them if they could give her
any tidings of her beloved. In the streets and broad-ways of Jerusalem
she might meet with enough to divert her from her pursuit and to
entertain her, though she could not meet her beloved; but she regards
none in comparison with him. Gracious souls press through crowds of
other delights and contentments in pursuit of Christ, whom they prefer
before their chief joy. Mary Magdalen sees angels in the sepulchre, but
that will not do unless she see Jesus. Saw you him whom my soul
loveth? Note, We must evince the sincerity of our love to Christ by
our solicitous enquiries after him. The children of the
bride-chamber will mourn when the bridegroom is taken away ( Matt. ix. 15 ),
especially for the sin which provoked him to withdraw; and, if we do
so, we shall be in care to recover the sense of his favour and diligent
and constant in the use of proper means in order thereunto. We must
search the scriptures, be much in prayer, keep close to ordinances, and
all with this upon our heart, Saw you him whom my soul loveth? Those only who have seen Christ themselves are likely to direct others
to a sight of him. When the Greeks came to worship at the feast they
applied to Philip, with such an address as this of the spouse to the
watchmen, Sir, we would see Jesus, John xii. 21 .
IV. How she found him at last, v. 4 .
She passed from the watchmen as soon as she perceived they could
give her no tidings of her beloved; she would not stay with them,
because he was not among them, but went on seeking, for (as Ainsworth
observes) the society neither of brethren, nor of the church, nor of
ministers, can comfort the afflicted conscience unless Christ himself
be apprehended by faith. But soon after she parted from the watchmen
she found him whom she sought, and then called him him whom my soul
loveth, with as much delight as before with desire. Note, Those
that continue seeking Christ shall find him at last, and when perhaps
they were almost ready to despair of finding him. See Ps. xlii. 7, 8; lxxvii. 9, 10; Isa. liv. 7, 8 .
Disappointments must not drive us away from gracious pursuits. Hold
out, faith and patience; the vision is for an appointed time, and, though the watchman can give us no account of it, at the
end it shall itself speak and not lie; and the comfort that
comes in after long waiting, in the use of means, will be so much the
sweeter at last.
V. How close she kept to him when she had found him. She is now as much
in fear of losing him as before she was in care to find him: I held
him, held him fast, as the women, when they met with Christ after
his resurrection, held him by the feet, and worshipped him, Matt. xxviii. 9 .
" I would not let him go. Not only, I would never do any thing to
provoke him to depart, but I would by faith and prayer prevail with him
to stay, and by the exercise of grace preserve inward peace." Those
that know how hard comfort is come by, and how dearly it is bought,
will be afraid of forfeiting it and playing it away, and will think
nothing too much to do to keep it safe. Non minor est virtus quam
quærere parta tueri -- As much is implied in securing our
acquisitions as in making them. Those that have laid hold on wisdom
must retain her, Prov. iii. 18 .
Those that hold Christ fast in the arms of faith and love shall not
let him go; he will abide with them.
VI. How desirous she was to make others acquainted with him: " I
brought him to my mother's house, that all my relations, all who
are dear to me, might have the benefit of communion with him." When
Zaccheus found Christ, or rather was found of him, salvation came to
his house, Luke xix. 9 .
Wherever we find Christ we must take him home with us to our houses,
especially to our hearts. The church is our mother, and we should be
concerned for her interests, that she may have Christ present with her
and be earnest in prayer for his presence with his people and ministers
always. Those that enjoy the tokens of Christ's favour to their own
souls should desire that the church, and all religious assemblies in
their public capacity, might likewise enjoy the tokens of his
favour.
VII. What care she was in that no disturbance might be given him
( v. 5 );
she repeats the charge she had before given
( ch. ii. 7 )
to the daughters of Jerusalem not to stir up or awake her
love. When she had brought him into her mother's house, among her sisters, she gives them a strict charge to keep all quiet and
in good order, to be very observant of him, careful to please him, and
afraid of offending him. The charge given to the church in the
wilderness concerning the angel of the covenant, who was among them,
explains this. Exod. xxiii. 21 , Beware of him and obey his voice; provoke him not. See
that none of you stir out of your places, lest you disturb him, but with quietness work and mind your own business; make no noise;
let all clamour and bitterness be put far from you, for
that grieves the Holy Spirit of God, Eph. iv. 30, 31 .
Some make this to be Christ's charge to the daughters of
Jerusalem not to disturb or disquiet his church, nor trouble the
minds of the disciples; for Christ is very tender of the peace of his
church, and all the members of it, even the little ones; and those that
trouble them shall bear their judgment, Gal. v. 10 .
6 Who is this that cometh out of the wilderness like pillars
of smoke, perfumed with myrrh and frankincense, with all powders
of the merchant?
These are the words of the daughters of Jerusalem, to whom the
charge was given, v. 5 .
They had looked shily upon the bride because she was black
( ch. i. 6 );
but now they admire her, and speak of her with great respect: Who is
this? How beautiful she looks! Who would have expected such a
comely and magnificent person to come out of the wilderness? As,
when Christ rode in triumph into Jerusalem, they said, Who is
this? And of the accession of strangers to the church she herself
says, with wonder
( Isa. xlix. 21 ), Who has begotten me these? 1. This is applicable to the Jewish church, when, after forty years'
wandering in the wilderness, they came out of it, to take a glorious
possession of the land of promise; and this may very well be
illustrated by what Balaam said of them at that time, when they
ascended out of the wilderness like pillars of smoke, and he
stood admiring them: From the top of the rocks I see him. How goodly
are thy tents, O Jacob! Num. xxiii. 9; xxiv. 5 .
2. It is applicable to any public deliverance of the church of God, as
particularly of Babylon, the Old-Testament and the New-Testament
Babylon; then the church is like pillars of smoke, ascending
upwards in devout affections, the incense of praise, from which, as
from Noah's sacrifice, God smells a sweet savour; then she is
amiable in the eyes of her friends, and her enemies too cannot but have
a veneration for her, and worship at her feet, knowing that God has
loved her, Rev. iii. 9 .
Sometimes the fear of the Jews was upon their neighbours, when
they saw that God was with them of a truth, Esth. viii. 17 .
3. It is applicable to the recovery of a gracious soul out of a state
of desertion and despondency.
(1.) She ascends out of the wilderness, the dry and barren land,
where there is no way, where there is no water, where
travellers are still in want and ever at a loss; here a poor soul may
long be left to wander, but shall come up, at last, under the conduct
of the Comforter.
(2.) She comes up like pillars of smoke, like a cloud of incense
ascending from the altar or the smoke of the burnt-offerings. This
intimates a fire of pious and devout affections in the soul, whence
this smoke arises, and the mounting of the soul heaven-ward in this
smoke (as Judges xiii. 20 ),
the heart lifted up to God in the heavens, as the sparks fly
upward. Christ's return to the soul gives life to its devotion, and
its communion with God is most reviving when it ascends out of a
wilderness. (3.) She is perfumed with myrrh and frankincense. She is
replenished with the graces of God's Spirit, which are as sweet spices,
or as the holy incense, which, being now kindled by his gracious
returns, sends forth a very fragrant smell. Her devotions being now
peculiarly lively, she is not only acceptable to God, but amiable in
the eyes of others also, who are ready to cry out with admiration, Who is this? What a monument of mercy is this! The graces and
comforts with which she is perfumed are called the powders of
the merchant, for they are far-fetched and dear-bought, by our Lord
Jesus, that blessed merchant, who took a long voyage, and was at vast
expense, no less than that of his own blood, to purchase them for us.
They are not the products of our own soil, nor the growth of our own
country; no, they are imported from the heavenly Canaan, the better
country.
7 Behold his bed, which is Solomon's; threescore valiant men are about it, of the valiant of Israel.
8 They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night.
9 King Solomon made himself a chariot of the wood of Lebanon.
10 He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof
being paved with love, for the daughters of Jerusalem.
11 Go forth, O ye daughters of Zion, and behold king Solomon
with the crown wherewith his mother crowned him in the day of his
espousals, and in the day of the gladness of his heart.
The daughters of Jerusalem stood admiring the spouse and
commending her, but she overlooks their praises, is not puffed up with
them, but transfers all the glory to Christ, and directs them to look
off from her to him, recommends him to their esteem, and sets herself
to applaud him. Here he is three times called Solomon, and we
have that name but three times besides in all this song, ch. i. 5; viii. 11, 12 .
It is Christ that is here meant, who is greater than Solomon, and of
whom Solomon was an illustrious type for his wisdom and wealth, and
especially his building the temple.
I. The safety of his bed
( v. 7 ): Behold his bed, even Solomon's, very rich and fine; for
such the curtains of Solomon were. His bed, which is above
Solomon's, so some read it. Christ's bed, though he had not
where to lay his head, is better than Solomon's best bed. The
church is his bed, for he has said of it. This is my rest for
ever; here will I dwell. The hearts of believers are his
bed, for he lies all night between their breasts, Eph. iii. 17 .
Heaven is his bed, the rest into which he entered when he had done his
work. Or it may be meant of the sweet repose and satisfaction which
gracious souls enjoy in communion with him; it is called his
bed, because, though we are admitted to it, and therefore it is
called our bed ( ch. i. 16 ),
yet it is his peace that is our rest, John xiv. 27 . I will give you rest, Matt. xi. 28 .
It is Solomon's bed, whose name signifies peace, because
in his days Judah and Israel dwelt safely under their vines and
fig-trees. That which she admires his bed for is the guard that
surrounded it. Those that rest in Christ not only dwell at ease (many
do so who yet are in the greatest danger) but they dwell in safety.
Their holy serenity is under the protection of a holy security. This
bed had threescore valiant men about it, as yeomen of the guard,
or the band of gentlemen-pensioners; they are of the valiant of
Israel, and a great many bold and brave men David's reign had
produced. The life-guard men are well armed: They all hold
swords, and know how to hold them; they are expert in war, well skilled in all the arts of it. They are posted about the bed at a
convenient distance. They are in a posture of defence, every
man with his sword upon his thigh and his hand upon his
sword, ready to draw upon the first alarm, and this because of fear
in the night, because of the danger feared; for the lives of
princes, even the wisest and best, as they are more precious, so they
are more exposed, and require to be more guarded than the lives of
common persons. Or, because of the fear of it, and the
apprehension which the spouse may have of danger, these guards are set
for her satisfaction, that she may be quiet from the fear of
evil, which believers themselves are subject to, especially in
the night, when they are under a cloud as to their spiritual state,
or in any outward trouble more than ordinary. Christ himself was under
the special protection of his Father in his whole undertaking. In
the shadow of his hand he hid me ( Isa. xlix. 2 );
he had legions of angels at his command. The church is well guarded;
more are with her than against her. Lest any hurt this vineyard, God
himself keeps it night and day ( Isa. xxvii. 2, 3 );
particular believers, when they repose themselves in Christ and with
him, though it may be night-time with them, and they may have their fears in the night, and yet safe, as safe as Solomon himself in
the midst of his guards; the angels have a charge concerning them,
ministers are appointed to watch for their souls, and they ought to be valiant men, expert in the
spiritual warfare, holding the sword of the Spirit, which is the
word of God, and having that girt upon their thigh, always
ready to them for the silencing of the fears of God's people in the night. All the attributes of God are engaged for the
safety of believers; they are kept as in a strong-hold by his power
( 1 Pet. i. 5 ),
are safe in his name ( Prov. xviii. 10 ),
his peace protects those in whom it rules
( Phil. iv. 7 ),
and the effect of righteousness in them is quietness and assurance, Isa. xxxii. 17 .
Our danger is from the rulers of the darkness of this world, but
we are safe in the armour of light.
II. The splendour of his chariot, v. 9, 10 .
As Christ and believers rest in safety under a sufficient guard, so
when they appear publicly, as kings in their coaches of state, they
appear in great magnificence. This chariot was of Solomon's own
contriving and making, the materials very rich, silver, and gold, and cedar, and purple. He made it for
himself, and yet made it for the daughters of Jerusalem, to
oblige them. Some by this chariot, or coach, or chaise (the word is nowhere else used in scripture), understand
the human nature of Christ, in which the divine nature rode as in an
open chariot. It was a divine workmanship ( A body hast thou prepared
me ); the structure was very fine, but that which was at the bottom
of it was love, pure love to the children of men. Others make it to
represent the everlasting gospel, in which, as in an open chariot,
Christ shows himself, and as in a chariot of war rides forth
triumphantly, conquering and to conquer. The pillars, the seven
pillars
( Prov. ix. 1 ),
are of silver, for the words of the Lord are as silver
tried ( Ps. xii. 6 ),
nay, they are better than thousands of gold and silver. It is
hung with purple, a princely colour; all the adornings of it are
dyed in the precious blood of Christ, and that gives them this colour.
But that which completes the glory of it is love; it is paved
with love, it is lined with love, not love of strangers, as
Solomon's was in the days of his defection, but love of the
daughters of Jerusalem, a holy love. Silver is better than
cedar, gold than silver, but love is better than gold, better than all,
and it is put last, for nothing can be better than that. The gospel is
all love. Mr. Durham applies it to the covenant of redemption,
the way of our salvation, as it is contrived in the eternal counsel of
God, and manifested to us in the scriptures. This is that work of
Christ himself wherein the glory of his grace and love to sinners most
eminently appears, and which makes him amiable and admirable in the
eyes of believers. In this covenant love is conveyed to them, and they
are carried in it to the perfection of love, and, as it were, ride in
triumph. It is admirably framed and contrived, both for the glory of
Christ and for the comfort of believers. It is well ordered in all
things, and sure ( 2 Sam. xxiii. 5 );
it has pillars that cannot be shaken, it is made of the wood
of Lebanon, which can never rot; the basis of it is gold, the most lasting metal; the blood of the covenant, that rich purple, is the cover of this chariot, by which believers are
sheltered from the wind and storms of divine wrath, and the troubles of
this world; but the midst of it, and that which is all in all in it, is love, that love of Christ which surpasses knowledge and
the dimensions of which are immeasurable.
III. The lustre of his royal person, when he appears in his greatest
pomp, v. 11 .
Here observe,
1. The call that is given to the daughters of Zion to acquaint
themselves with the glories of king Solomon: Go forth, and
behold him. The multitude of the spectators adds to the beauty of a
splendid cavalcade. Christ, in his gospel, manifests himself. Let each
of us add to the number of those that give honour to him, by giving
themselves the satisfaction of looking upon him. Who should pay
respects to Zion's king but Zion's daughters? They have reason to
rejoice greatly when he comes, Zec. ix. 9 .
(1.) Behold him then. Look with pleasure upon Christ in his
glory. Look upon him with an eye of faith, with a fixed eye. Here is a
sight worth seeing; behold, and admire him, behold, and
love him; look upon him, and know him again.
(2.) Go forth and behold him; go off from the world, as those
that see no beauty and excellency in it in comparison with what is to
be seen in the Lord Jesus. Go out of yourselves, and let the light of
his transcendent beauty put you out of conceit with yourselves. Go
forth to the place where he is to be seen, to the street through
which he passes, as Zaccheus.
2. The direction that is given them to take special notice of that
which they would not see every day, and that was his crown, either the crown of gold, adorned with jewels, which he wore on his
coronation-day (Solomon's mother, Bathsheba, though she did not procure
that for him, yet, by her seasonable interposal, she helped to secure
it to him when Adonijah was catching at it), or the garland or crown of
flowers and green tied with ribbons which his mother made for him, to
adorn the solemnity of his nuptials. Perhaps Solomon's coronation day
was his marriage-day, the day of his espousals, when the garland
his mother crowned him with was added to the crown his people crowned
him with. Applying this to Christ, it speaks,
(1.) The many honours put upon him, and the power and dominion he is
entrusted with: Go forth, and see king Jesus, with the crown
wherewith his Father crowned him, when he declared him his beloved Son, in whom he was well-pleased, when he set
him as King upon his holy hill of Zion, when he advanced him to his
own right hand, and invested him with a sovereign authority, both in
heaven and in earth, and put all things under his feet. (2.) The dishonour put upon him by his persecutors. Some apply it to
the crown of thorns with which his mother, the Jewish
church, crowned him on the day of his death, which was the
day of his espousals to his church, when he loved it, and gave
himself for it ( Eph. v. 25 );
and it is observable that when he was brought forth wearing the
crown of thorns Pilate said, and said it to the daughters of
Zion, Behold the man. (3.) It seems especially to mean the honour done him by his church, as
his mother, and by all true believers, in whose hearts he is formed,
and of whom he has said, These are my mother, my sister, and
brother, Matt. xii. 50 .
They give him the glory of his undertaking; to him is glory in the
church, Eph. iii. 21 .
When believers accept of him as theirs, and join themselves to him in
an everlasting covenant,
[1.] It is his coronation-day in their souls. Before conversion they
were crowning themselves, but then they begin to crown Christ, and
continue to do so from that day forward. They appointed him their head;
they bring every thought into obedience to him; they set up his
throne in their hearts, and cast all their crowns at his feet.
[2.] It is the day of his espousals, in which he betroths them
to him for ever in lovingkindness and in mercies, joins them to himself
in faith and love, and gives himself to them in the promises and all he
has, to be theirs. Thou shalt not be for another, so will I also be
for thee, Hos. iii. 3 .
And to him they are presented as chaste virgins. [3.] It is the day of the gladness of his heart; he is pleased
with the honour that his people do him, pleased with the progress of
his interest among them. Does Satan fall before them? In that
hour Jesus rejoices in spirit, Luke x. 18, 21 .
There is joy in heaven over repenting sinners; the family is glad when
the prodigal son returns. Go forth and behold Christ's grace
toward sinners, as his crown, his brightest glory.
INTRODUCTION TO SONG OF SOLOMON 3
In this chapter an account is given of an adventure of the church, in quest of her beloved; of the time when, and places where, and the persons of whom she sought him; and of her success upon the whole; with a charge she give to the daughters of Jerusalem, So 3:1; by whom she is commended, So 3:6; and then Christ, her beloved, is described by her; by his bed, and the guard about it, So 3:7; by the chariot he rode in, So 3:9; and by the crown he wore on his coronation day, So 3:11.
Ver. 1. By night on my bed I sought him whom my soul loveth,.... The day being not yet broke, the night of Jewish darkness still on the church, and the shadow of the ceremonial law as yet stretched upon her; and having some knowledge of Christ by types and prophecies, desires more, and seeks it in the use of means: though the words may be taken in a more large sense, and represent the state and condition of the church and of all true believers in any age, and at one time as well as another; who, when their beloved is absent, it is "night" with them; as Christ's presence makes day, his absence makes night; and it was now night with the Church, either of affliction, or of darkness and desertion, and indeed of both. The word is plural, "by nights" {i}; one night after another, successively, she sought her beloved; which both expresses the continuance of her state, and her diligence and constancy in seeking Christ. The place where she sought him was "her bed"; not the same as in So 1:16; which was both Christ's and hers, and where a different word is used; but this was purely her own: either a bed of affliction, when good men usually seek the Lord, Isa 26:16 Ho 5:15; or rather of carnal ease and security, in which she continued, and rose not up from it to seek her beloved; which shows the cold, lukewarm, lazy frame she was in, and formal manner in which she sought him, and so succeeded not: however, he was stilt the person "whom [her] soul loved", cordially and sincerely, though not so fervently as she had done; true love, though it may be abated, cannot be lost;
I sought him, but I found him not; because she sought him not aright; not timely, nor fervently and diligently, nor in a proper place; not in her closet, by prayer, reading, and meditation, nor in public ordinances, she afterwards did; but on her bed.
{i} twlylb en nuxin, Sept. "per noctes", V. L. Junius & Tremeilius, Piscator; "in noctibus", Pagninus, Montanus, Tigurine versions, Marckius, Michaelis.
Song of Solomon 3:2
Ver. 2. I will rise now,.... Perceiving she had taken a wrong method, and therefore unsuccessful, she fixes on another; and, in the strength of divine grace, determines to pursue it, and "now", at once, immediately, without any delay, "rise" from her bed of sloth and ease, and forego her carnal pleasures, in pursuit of her beloved; which showed the sincerity of her love to him;
and go about the city; not the city of Jerusalem, though there may be an allusion to it; but the spiritual city, of which saints are fellow citizens, where they dwell, and where the word is preached, and the ordinances are administered: and "going about" it, as she proposed, showed her diligence and industry in seeking him: and the night being an unseasonable time to walk about a city, especially for women, this is a further proof of her great love to Christ, in that she not only exposed herself to reproach and scandal, but to harm and danger also; but being fired with love, and fearless of danger {k}, and set on finding her beloved, she resolved to proceed, whatever she suffered. Hence she sought him
in the streets, and in the broad ways; that is, of the city, such as commonly are in cities; so Troy is described {l} as a city, having broad ways in it; and also Athens {m}: meaning the public ordinances of the Gospel, where he takes his walks, and often shows himself; in seeking him here, she was right, though she did not succeed;
I will seek him whom my soul loveth; her love was still the same, not abated, more likely to be increased through disappointment; nor was she discouraged, but was determined to go on seeking, till she found him;
I sought him, but I found him not; this was to chastise her for her former negligence; to try her faith, love, and patience; and to show that even the best means, though to be used, are not to be depended on; and that Christ has his own time and way to make himself known to his people, which depends on his sovereign will.
{k} "Audacem faciebat amor". Ovid. Metamorph. l. 4. Fab. 4. {l} Homer. Iliad. 2. v. 29, 66, 141, 329. & 14. v. 88. Odyss. 22. v. 230. {m} Ib. Odyss. 7. v. 80.
Song of Solomon 3:3
Ver. 3. The watchmen that go about the city found me,.... By whom are meant the ministers of the Gospel; who are called watchmen, as the prophets were under the Old Testament, Isa 52:8; in allusion to watchmen in cities; and are so called in regard to themselves, it being their duty to watch over themselves; and to their doctrine, and all opportunities to preach it, and the success of it: their business with respect to others is to give the time of night; to point out the state and condition of the church; to give notice of danger to sinners in the broad road to destruction; and to saints, through the prevalence of error, heresy, and immorality; all which require sobriety, vigilance, prudence, courage, and faithfulness; and show the necessity and utility of the Gospel ministry, and the awfulness of it; and the care Christ takes of his churches, in providing such officers in them. These are said to "go about the city", denoting their industry and diligence; and being in the way of their duty, they "found" the church, fell upon her case in their ministry, and hit it exactly; which shows the efficacy of the word under a divine direction; which finds out sinners, and their sins; saints, and their particular cases, unknown to ministers; and the church, having met with something suitable to her case under their ministry,
[to whom I said], took an opportunity privately to discourse with them, and put this question to them,
Saw ye him whom my soul loveth? meaning Christ; who was still the object of her love, and uppermost in her thoughts; whom she thus describes, without mentioning his name, as if he was the only "Him" in the world worthy of any regard; which shows how much he was in her mind, how much the desires and affections of her soul were towards him, and that these ministers needed no other description of him. No answer is returned to her question that is recorded; not because they were not able to give one, nor because they did not; and if they did not, it might be owing to her haste, not waiting for one; and if they did, she not being able to apply it to her case, no notice is taken of it: however, though she did not find immediate relief by them, yet she met with something from them that was of use to her afterwards, as appears by what follows.
Song of Solomon 3:4
Ver. 4. [It was] but a little that I passed from them,.... Either a small moment of time, as the Targum and Aben Ezra; or a little distance of place, that is, from the watchmen or ministers, from whom she passed; not through disrespect to them, much less contempt of them; nor because she received no benefit at all from them; but her going on shows she did not rest in means, but looked beyond them, and went on further in the exercise of her faith, and hope of finding her beloved: and meeting with him a little after she had passed from the ministers suggests that Christ is not far from his ministers and ordinances; for it follows,
but I found him whom my soul loveth; which she expresses with the utmost exultation and pleasure, which meeting with him must give her, after such long and fruitless searches, and so many disappointments; see Joh 1:41; and for Christ to show himself, without which there is no finding him, is a proof of the greatness of his love, and of the freeness and sovereignty of it; and that means, though to be used, are not to be depended on; nor should we be discouraged when they fail, since Christ can make himself known without them, as he did here to the church; who says,
I held him, and would not let him go; which on the part of the church is expressive of her faith in him, signified by laying hold on him, his person, righteousness, grace, and strength, Pr 3:18; and of her strong affection to him, grasping and embracing him in her arms of faith and love; and of her fear and jealousy lest he should depart from her again; and of her steady resolution to hold him, whatever was the consequence of it: and, on his part, it intimates a seeming offer to be gone; and a gracious allowance to lay hold on him; and his wonderful condescension to be held by her; and the delight and pleasure he took in the exercise of her faith upon him; for it was not against but with his will he was held by her; and this she determined to do, and not let go her hold,
until, says she,
I had brought him into my mother's house, and into the chambers of her that conceived me; the allusion is to the tents and apartments women had in former times, distinct from their husbands, Ge 24:67; and all this may be understood either of the visible church, and the ordinances of it, the mother of all true believers, where they are born again, brought up and nourished; and where Christ may be said to be brought, when his name is professed, his Gospel is embraced, and his ordinances are submitted to; and here the church is desirous of introducing Christ, that she with others might magnify him, and praise him for all the instances of his grace and goodness, and have communion with him: or else the heart, and the inmost recesses of it, may be meant; where the incorruptible seed of divine grace is cast; where the new creature; conceived, born, and brought up, until it becomes a perfect man; and where Christ is desired to be, and to dwell by faith, and saints may have uninterrupted communion with him: unless the heavenly mansions are intended, the house of the Jerusalem above, the mother of us all; where saints long to be with Christ, enjoy him, and never lose his presence more; till then the church resolves to hold him fast in the arms of faith, hope, and love, and not let him go.
Song of Solomon 3:5
Ver. 5. I charge you, O ye daughters of ,.... Which are either the words of Christ, adjuring the young converts not to disturb the church; who had now Christ in her arms, taking repose with him, being wearied with running about in search of him: or they are the words of the church; who having experienced a long absence of Christ, and having been at much pains in search of him, and now had found him, was very unwilling to part with him; and fearing these young converts should by any unbecoming word or action provoke him to depart, she gives them a solemn charge;
by the roes and by the hinds of the field, that ye stir not up, nor awake my love, till he please; See Gill on "So 2:7".
Song of Solomon 3:6
Ver. 6. Who [is] this that cometh out of the wilderness,.... This is said by the daughters of Jerusalem, adjured in So 3:5; who, upon the happy meeting of Christ and his church, saw a greater glory and beauty in her than they had seen before; and therefore put this question, not as ignorant of her, but as admiring at her. By the wilderness she is said to "come out" of is meant either a state of nature, as Theodoret; in which all the elect of God are before conversion, and out of which they are brought by efficacious grace; called a wilderness, because of the barrenness and unfruitfulness of persons in such a state; and because of the perplexed ways and tracks in it, which bewilder a man that he knows not which to take; and because of the want of spiritual provisions in it; and because of the danger men are exposed unto through holes and pits, and beasts of prey: in such a state God finds his people, convinces them of it, and brings them out of it; which is an instance of surprising and distinguishing grace: or else the world itself may be meant, the wilderness of the people, Eze 20:35; so called because of the roughness of the way, the many tribulations the saints pass through in it; and because of the traps and snares that are in it, through evil men, the lusts of the flesh, and the temptations of Satan; because of the many evil beasts in it, ungodly men, false teachers, and Satan the roaring lion; and because of the plentiful table God furnishes here for his people, feeding them in the wilderness with Gospel doctrines and spiritual ordinances, Re 12:14; and because of the many windings and turnings of Providence in it, through all which they are led in a right way to the city of their habitation: now though they are in the world, they are not of it; they are called out of it, and quit as much as may be the company and conversation of the men of it; and through the grace of God are more and more weaned from it, and long after another and better world; all which may be intended by their coming out of this: or else this may design a state of sorrow and distress when under desertion, and without the presence of Christ; which had lately been the case of the church, who had been in a bewildered condition, and not knowing where her beloved was, ran about here and there in quest of him, like one in a wood, seeking him and calling after him; but now having sight of him, and some communion with him, is represented as coming out of that state. She is further described as being
like pillars of smoke, perfumed with myrrh and frankincense; her heart being inflamed with love to Christ, her affections moved upwards, heavenwards, and were set on things above; and which were sincere and upright, rose up in the form of palm trees, as the word {n} signifies, a very upright tree; and these moved steadily towards Christ, and could not be diverted from him by the winds of temptation, affliction, and persecution; and though there might be some degree of dulness and imperfection in them, hence called "pillars of smoke"; yet being perfumed with the sweet smelling myrrh of Christ's sacrifice, and the incense of his mediation, became acceptable to God. It is added,
with all powders of the merchant: odorous ones, such are the graces of the Spirit, which Christ the merchantman is full of; and makes his people, their affections and prayers, of a sweet smelling savour with. Ben Melech interprets it of garments perfumed with spices; see
Ps 45:8; Some render the words, "above" or "more excellent than all powders of the merchant" {o}, druggist or apothecary {p}; no such drug nor spice to be found in their shops, that smell so sweet as Christ, his grace and righteousness.
{n} twrmytk "ut columnae ad formam palmae assurgntes", Buxtorf; "ut palmae", Mercerus, Cocceius; "instar palmarum", Tigurine version, Michaelis. {o} so Junius & Tremellius, Piscator, Schmidt. {p} lkwr mureqou, Sept. "pigmentarii", V. L. Pagninus, Montanus; "pharmacopolae", Tigurine version; "seplasiarii", Mercerus, Cocceius; "aromatarii", Junius & Tremellius, Marckius.
Song of Solomon 3:7
Ver. 7. Behold his bed which [is] Solomon's,.... Not Solomon the son of David, and penman of this song, but a greater than he, the antitype of him; so it is interpreted of the Messiah by many Jewish writers {q}: they were both sons of David and sons of God, and kings and preachers in . Solomon was a type of Christ in his wisdom and wealth, in the largeness and peaceableness of his kingdom; in his marriage with Pharaoh's daughter, and in building the temple, a figure of the church: and by his bed is meant the place where saints meet together for religious worship, his church visible, which is his resting and dwelling place; where souls are begotten and born again, and have fellowship with Christ; and which he has a property in by gift and purchase: and a behold is prefixed to it as a note of attention, directing the daughters of Jerusalem to turn off the discourse from her, and from commendation of her, to consider the greatness of Christ her beloved; who might conclude, that if his bed was so stately as after described, bow great must he himself be; and as a note of admiration, to show how much she was affected with the greatness of his grace to her, and the privileges she enjoyed of having nearness to him, and fellowship with him;
threescore valiant men [are] about it, of the valiant of Israel; ministers of the Gospel, such as are Israelites indeed, faithful and upright; and who are valiant, and heartily concerned for the good and welfare of Christ's people, and are careful that nothing hurt them, nor disturb their rest and repose. In the number of them, the allusion may be to the guard about Solomon's bed; which might consist of so many, partly for the security of his royal person, and partly for grandeur and majesty: and were just double the number of his father's worthies, he excelling him in greatness and glory; though it may be a certain number is put for an uncertain; and this is a competent and sufficient one.
{q} Targum, Aben Ezra, Jarchi, Kimchi, Ben Melech, and Abendana.
Song of Solomon 3:8
Ver. 8. They all hold swords,.... Or a "sword" {r}; the word is singular, which designs the word of God, called the sword of the Spirit, and said to be sharper than a twoedged sword, Eph 6:17 Heb 4:12; which everyone of the ministers of the Gospel hold in their hands; and which denotes not only their apprehension, but their retention of it, and firm adherence to it; it cleaves to them, and they to that; they and their sword cannot be parted, as Gussetius {s} observes the word signifies; these ministers could not be prevailed upon to drop it, or part with it, but retained it to the last; which shows them to be valiant men;
[being] expert in war; in military straits, in the spiritual war against sin, Satan, and the world, in common with other Christians; and in fighting the good fight of faith, against all opposers of the doctrines of the Gospel; knowing how to use to the best advantage the spiritual sword, the Scriptures of truth, to defend the Gospel, and refute error;
every man [hath] his sword upon his thigh; as a preparation for war, and an indication of readiness to engage in it, Ps 45:3; for, being on the thigh, it is near, easy to come at, at once upon occasion, and so always in a posture of defence; all which expresses the familiar acquaintance ministers have with the word of God, its nearness, so that they can easily come at it, and furnish themselves with a sufficient proof of truth, and with proper arguments for the refutation of error. And this is done
because of fear in the night: when there is most danger; hence Cyrus considering that men are most easily taken when eating and drinking, and in the bath, and in bed, and in sleep, looked out for the most faithful men to be his bodyguard {t}. By "night" or "nights" {u} may be meant the nights of desertion, temptation, affliction, and persecution; when saints are in fear of their spiritual enemies, and of being overcome and destroyed by them: now Christ has provided a guard for his people, to prevent or remove these fears, and defend them from such as would make inroads upon their faith and comfort; namely, his ministers, that by their ministerings they may be a means of securing their peace and comfort, and of freeing them from all terrible apprehensions of things; which, as it shows the safety and security of the saints, so the tender care and concern of Christ for them.
{r} romfaian Sept. "gladium", Pagninus, Junius & Tremellius, Cocceius. {s} Ebr. Comment. p. 23. {t} Xenophon. Cyropaedia, l. 6. c. 29. {u} twlylb "in noctibus", Pagninus, Montanus, Piscator, Marckius, Michaelis.
Song of Solomon 3:9
Ver. 9. King Solomon made himself a chariot of the wood of Lebanon. The word translated chariot is only used in this place; some render it a bride chamber {u}; others a nuptial bed {w}, such as is carried from place to place; it is used in the Misnah {x} for the nuptial, bed, or open chariot, in which the bride was carried from her father's house to her husband's. The Septuagint render it by foreion, a word near in sound to that in the Hebrew text, and was the "lectica" of the ancients, somewhat like our "sedan"; some of which were adorned with gold and precious stones, and had silver feet {y}, or pillars, as follows: it seems upon the whole to be the nuptial chariot in which, according to Pausanias {z}, three only were carried, the bride, who sat in the middle, then the bridegroom, and then the friend of the bridegroom: something of this kind is the "palki" or "palanquin" of the Indians, in which the bride and bridegroom are carried on the day of marriage on four men's shoulders {a}: and by this "chariot" may be meant either the human nature of Christ, in which he descended and ascended to heaven; or his church, in which he shows himself to his people in his ordinances, where he rides in triumph, conquering and to conquer, by his Spirit and grace, in his word; or the covenant of grace, in which Christ shows the freeness and sovereignty of his love in being the Mediator, surety, and messenger of it; and in which his people are bore up and supported under and carried through many trials and exercises in this life, and are brought triumphantly to heaven; or rather the Gospel, and the ministration of it, in which Christ shows himself as in a chariot, in the glory of his person, offices, grace, and love; in this he is carried up and down in the world, Ac 9:15; and by it is conveyed to the souls of men; and in it he triumphs over his enemies, and causes his ministers to triumph also: and he is the subject, sum, and substance of it, and the alone author of it; for he is the Solomon here spoken of that made it; it is not a device of men's, but a revelation of his, and therefore called "the Gospel of Christ"; and which he gives to men to preach, a commission to preach it, and qualifications for it: and this he does "for himself", to set forth the glories of his person and office, to display the riches of his grace, and to show himself to be the only way of salvation to host sinners: and this chariot being said to be "of the wood of Lebanon", cedar, which is both incorruptible and of a good smell; may denote the uncorruptness of the Gospel, as dispensed by faithful ministers, and the continuance and duration of it, notwithstanding the efforts of men and devils to the contrary; and the acceptableness of it to the saints, to whom is the savour of life unto life; and it being a nuptial chariot that seems designed, it agrees with the Gospel, in the ministry of which souls are brought to Christ, and espoused as a chaste virgin to him, 2Co 11:2.
{u} Nwyrpa "thalamum sponsarum", Montanus. {w} So Schmidt, Marckius, David de Pomis, Kimchi in Sopher Shorash. rad. hrp & Ben Melech in loc. {x} Sotah, c. 9. s. 14. & Jarchi in ibid. {y} Vid. Alstorph. de Lecticis Veter. c. 3. {z} Vid. Suidam in voce zeugov. {a} Agreement of Customs between the East Indians and Jews, artic. 17. p. 68.
Song of Solomon 3:10
Ver. 10. He made the pillars thereof [of] silver,.... The truths and doctrines of the Gospel are the "pillars" of it; which, like pillars, are solid and substantial, and continue firm and immovable, and are of great use to support the children of God under the several trials and exercises they are attended with; and, for their utility, value, and duration, are said to be of "silver", and are as carefully to be sought for and into as that is, and even to be preferred to it, being of more worth than "thousands of gold and silver"; the ministers of the Gospel are sometimes compared to pillars, and the church itself is said to be the pillar and ground of truth, Ga 2:9;
the bottom thereof [of] gold; Christ, the golden bottom of the Gospel, the sum and substance of it, the principal subject in it to be insisted on; he is laid in it as the bottom, ground, and foundation of faith and hope, and of everlasting life and salvation; and for its richness, firmness, and duration, may be said to be of gold, as the street of the New Jerusalem, Re 21:21; or its "pavement" {b}, as the word here signifies. The Septuagint render it, a "reclining" {c} place, to sit and rest, or lean upon; such is Christ;
the covering of it [of] purple; or the top of it; the word signifies a chariot itself: it may respect such doctrines of the Gospel which relate to redemption, pardon of sin, and justification through the blood of Christ; and all under the purple covering of the blood of Christ are secure from wrath to come, and go safe to heaven;
the midst thereof being paved [with] love, for the daughters of Jerusalem; the carpet wrought with lovely figures or with love stories: the doctrines and ordinances of the Gospel are full of love, of God in Christ, in providing Christ as a Saviour, and sending him to be one; and of the love of Christ in assuming human nature, and suffering and dying in it for sinners, even for Jerusalem sinners; the Gospel sets forth the heart of Christ as "inflamed" {d}, as the word here used signifies, with love to the daughters of Jerusalem, his dear children, which moved him to do all he did and suffered for them; and could his heart be looked into, the very images of these persons would be seen upon it: the ordinances of the Gospel are designed both to set forth, in the most striking manner, the love of Christ to his sons and daughters, for whose sake he became man and suffered death, and to draw forth their love to him; so the words may be rendered, "paved with love by the daughters of Jerusalem" {e}, or "with the love of them" {f} how delightful must it be to ride in such a chariot, or sit under such a ministry, where there is nothing but love! moreover, the whole description of the "bride chamber", which some choose to render the word for "chariot" by, well agrees with the New Jerusalem state, as given in Re 21:1, where the church being as a bride prepared for her husband, will be introduced, the nuptial feast will be kept, and Christ will be seen by the daughters of Zion in all his regal glory, with the royal diadem on his head, as he is described in So 3:11.
{b} wtdypr "pavimentum ejus", Vatablus, Grotius. {c} anakliton, Sept. "reclinatorium ejus", Arabic interpreter. {d} Pwur "succcensum", Montanus, Marckius; "accensum, sive exustum", some in Vatablus, so Aben Ezra. {e} twnbm "a filiabus", Montanus, Cocceius; so Sept. "a puellis", Junius & Tremellius, Piscator. {f} "Amore foeminarum", Tigurine version; "amore filiarum", Vatablus, Mercerus.
Song of Solomon 3:11
Ver. 11. Go forth, O ye daughters of Zion,.... The same with the daughters of Jerusalem; the reason of the variation is, because Christ, here so gloriously described, is King of Zion, and they his subjects; these the church observing, being intent on looking at the bed and chariot she had described, calls them from those objects to look at a more glorious one; to whom Solomon in all his glory, on his coronation or marriage day, to which the allusion is, was not equal; wherefore she invites them to "go forth" and look at him, as people are forward to go out of their houses to see a crowned king pass along the streets, especially on his coronation day; and men never see any glory and excellency in Christ, until they go out of themselves, and look off of every other object to him alone;
and behold King Solomon with the crown wherewith his mother crowned him in the day of his espousals; alluding to a custom with the Jews {g} and other nations {h}, to put nuptial crowns on the heads Of married persons, both men and women, on the marriage day: Christ is undoubtedly here meant by Solomon, who is King of Zion, King of saints;
See Gill on "So 3:7"; by whose mother is meant either the church, the Jerusalem above, the mother of us all, of Christ mystical; or else every believer, who is not only his brother and sister, but his mother,
Mt 12:50; and this may refer to the time when Christ is first made known unto and held by a sensible sinner, in the glory of his person, and the fulness of his grace, as sitting and riding in the chariot of the everlasting Gospel; when such honour him, and crown him by venturing on him, and believing in him; for every act of faith on Christ is putting the crown upon his head; and every submission to his ordinances is an acknowledging him King of saints; and every ascription of salvation to him and his grace by any, is casting their crowns at his and setting one on his head; and such a time is the time of his open espousals to them, when such consent to be his for ever, and give up their whole selves to him; there was a secret espousal of all the elect to Christ, upon the Father's grant of them to him in eternity; and there is an open espousal of them to him personally, at their conversion under the ministry of the word, when they are espoused as chaste virgins to Christ; at which time there is a large breaking forth of Christ's love to them, and of theirs to him: hence it is called "the love of their espousals"; see 2Co 11:2; and here
the day of the gladness of his heart; when Christ gladly and cheerfully receives such souls into his embraces, and rejoices over them as the bridegroom over the bride: now the church would have the daughters of "Jerusalem behold", look at this glorious person with an eye of faith and love, with attention and admiration; see Zec 9:9; there being such astonishing, incomparable, and transcendent excellencies in him, which require such looks as these;
{g} Misnah Sotah, c. 9. s. 14. {h} Vid. Paschalium de Coronis. l. 2. c. 16. p. 126. & Barthii Animadv. ad Claudian de Raptu Proserp. l. 2. v. 148. "Magnisque coronis conjugium fit", Claudian. Laus Serenae, v. 189, 190. stefov
gamhlion, Bion. Idyl. 1. prope finem.
John Gill's Exposition of the Entire Bible.
It was hard to the Old Testament church to
find Christ in the ceremonial law; the watchmen of that church gave
little assistance to those who sought after him. The night is a time of
coldness, darkness, and drowsiness, and of dim apprehensions
concerning spiritual things. At first, when uneasy, some feeble
efforts are made to obtain the comfort of communion with Christ.
This proves in vain; the believer is then roused to increased
diligence. The streets and broad-ways seem to imply the means of
grace in which the Lord is to be sought. Application is made to
those who watch for men's souls. Immediate satisfaction is not
found. We must not rest in any means, but by faith apply directly to
Christ. The holding of Christ, and not letting him go, denotes
earnest cleaving to him. What prevails is a humble, ardent suing by
prayer, with a lively exercise of faith on his promises. So long as the
faith of believers keeps hold of Christ, he will not be offended at
their earnest asking, yea, he is well pleased with it. The believer
desires to make others acquainted with his Saviour. Wherever we
find Christ, we must take him home with us to our houses,
especially to our hearts; and we should call upon ourselves and
each other, to beware of grieving our holy Comforter, and provoking
the departure of the Beloved. WHBC 675.2
It was hard to the Old Testament church to
find Christ in the ceremonial law; the watchmen of that church gave
little assistance to those who sought after him. The night is a time of
coldness, darkness, and drowsiness, and of dim apprehensions
concerning spiritual things.
Wherever we
find Christ, we must take him home with us to our houses,
especially to our hearts; and we should call upon ourselves and
each other, to beware of grieving our holy Comforter, and provoking
the departure of the Beloved. WHBC 675.2
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary