Song of Solomon 2

Chap. II. Ver. 1—17. Spiritual intercourse between Christ and his church.

Whether this language should not be considered, in respect of the new creation, as in some respects similar to the remarkable words of the Creator, when about to form our first parents.—Scott.

Ver. 13. A bundle of myrrh.—Myrrh is a gum, and must therefore have been inclosed in a casket, in which form it was commonly worn in the bosom of females of the higher class. So Harmer.

Ver. 14. Camphire.—See margin. Dr. Shaw and Sir W. Jones explain this of the Henna, an elegant and odoriferous plant, which Sonnini says was worn by ladies as a nosegay. So Abraham, in his covenant with Abimelech, “set apart seven ewe lambs” for that purpose, ((Genesis 21:30).) And it appears, by Bruce’s Travels, that a similar custom is preserved in the East to the present day.

In applying the privileges and enjoyments of a married state to the spiritual communion between God and his church, or between Christ and believers, great prudence and caution should be observed; but in the application itself, we are certainly warranted by many passages, both in the Old and New Testaments. The house of God (or, indeed, any place wherein he manifests his presence) is his banqueting house, where he makes a feast of wine, and of the richest provisions: that “He that hath the bride, is the bridegroom,” &c. (John 3:29.) and by St. Paul, both to the Corinthians and Ephesians. To the former church he says, (2 Cor. 11:2.) “I have espoused you to one husband, that I may present you as a chaste virgin to Christ.”

And to the latter, he represents Christ as the husband of the Church, who had given his own life for her redemption. (Ephes. 5:23–27.) Thus the matrimonial state is sanctified, as an image both of Christian privileges and Christian duties. In the next scene (ver. 8, &c.) the voice of the beloved is heard as at a great distance, and the bride anticipates that he is hastening to her company, as “a roe or a young hart;” i.e., bounding over the mountains. She then sees his near approach, and hears his invitation to accompany him in the sweet enjoyments of rural scenery, and the opening spring. If we consider these words as addressed to the Jewish church, we must understand it with reference to the approaching gospel dispensation, which, after the Mosaic economy, may be compared to the advances of spring and summer, after a dreary winter.

It is a dispensation of light and life—of joy and singing. And the approach of Messiah was hailed at a less and less distance, in every succeeding age. In the mean time, much of his beauty and glory might be discerned through the lattice-work (as it were) of Jewish types and ceremonies, until the day should breathe, and with the refreshing breeze should arise “the Sun of righteousness,” with healing beneath his wings. (Mal. 4:2.)

Notes on the verses

If she were at a loss, and feared lest she should mistake some company of hypocrites or heretics for his chosen people; she could not do better, than to consider the examples of the most approved believers in the successive ages of the church, as recorded in the word of God, with the doctrines which they maintained; to follow their steps, without regarding those who pretended to new discoveries, and taught opinions, either unknown in other ages, or condemned as heresy; to mark such pastors, as simply kept the beaten track, the good old way; to attend on their ministry, with her children, or young converts; and to instruct such as were put under her care according to their example. The literal meaning of this, as applied to Pharaoh’s daughter, is not especially stated by those who adhere to that mode of interpretation.

Ver. 9. To a company of horses.—Dr. Good, “One of the steeds;” Dr. Percy, “My mare;” Williams, “The horse,” using the word as plural like cavalry. Egypt produced the finest horses in the world, and the best horses of Egypt were doubtless chosen for Pharaoh’s chariot. The idea meant to be conveyed is probably corpulency, which, in the East, is a mark of beauty.

Ver. 10. Thy cheeks, &c.—The spiritual gifts and graces, which Christ bestows upon his church and every true believer, and which render their professed faith, and their conversation among men, ornamental and becoming, seem to be here described by the external ornaments then in use: and not without reference to the ornaments used in the harnesses of horses, especially in the royal chariots.—Scott.

Ver. 11. Borders of gold with studs of silver.—That is, ornaments of jewellery, in which there may be an allusion to the dress and furniture of Pharaoh’s horses. This verse is generally supposed to be the reply of the attendant virgins, who thus engaged to prepare for the spouse the ornaments with which she was about to be decorated: but, as the increase and perfection of the church’s spiritual beauty is the gift and work of God; it may be doubted whether this is not to be understood as his promise.

Ver. 15. Fair.—Here means beautiful, without any particular reference to the skin.—My love.—See margin. Williams, “Consol.” Here Christ again speaks, commending his beloved, as fair; especially, as having eyes like the dove, which are gentle, loving, and pure.

This may imply her spiritual discernment and watchfulness, the purity and simplicity of her affection for him, and her mild and harmless conduct in the world.—Scott.

Ver. 16. Our bed is green.—Williams, “Verdant is our carpet.” Drs. Percy, Good, Boothroyd, and others, consider the present scene as a shady grove; but if “the house of the forest of Lebanon” was, as some think, built to resemble a forest, that may be the scene here intended. See exposition (1 Kings 7:1).

Chap. II. Ver. 1. I am the rose, the lily.—The Rabbins applied this to the bride, as also Ainsworth, Brightman, Cocceius, and most of the moderns.—Aquila renders it, the rose bud, (Hebrew, “the shaded rose,”) and so Parkhurst. “A rose of the field,” LXX.; so also Percy, Good, Taylor, Boothroyd, &c. Sharon was famous for its pasturage. See (Isaiah 65:10).—The lily of the valleys.—That is, a wild lily, such as grew among the corn. Not the small flower so vulgarly denominated among us.—It is most obvious to suppose that the Bridegroom here speaks, and declares his own sweetness and condescending love. The rose is considered as the chief of flowers; and it is probable that Sharon was eminent for roses of beautiful hue, and peculiar fragrancy. Thus Christ, in his person, character, and mediation, combines every excellency in the highest degree; and is most delightsome and refreshing to the souls of his people. The lily, which adorns the lowly vale, is an apt emblem of his humiliation in assuming our nature, and his lowliness of heart; of his dwelling and communing with the “poor of this world,” and “the poor in spirit,” in this vale of sin and sorrow; and likewise of his spotless purity. His church too is “as the lily among the thorns.” “They that believe in Christ partake of his excellences.”—Scott.

Ver. 3. As the apple.—The Chaldee says “citron,” which we have no doubt is the tree intended. So all the modern critics. Apples in Judea, according to Harmer, are very indifferent.—A traveller, parched by the noonday sun, would gladly shelter himself under the branches of a spreading apple tree, or citron tree, and refresh himself with its fruit. Thus the believer remembers many seasons, when remorse of conscience, and fear of deserved wrath, with the temptations of Satan, and the injuries of the world, dismayed or distressed him, and left him without any conceivable refuge, except that revealed in Christ Jesus.

To this he fled with earnest desires, and under it he sat down, or sheltered himself; while the pardon and peace, which it afforded him, were delightful to his heart: and the consolations of the Spirit of adoption, as fruits from this Tree of life, were “sweet to his taste,” in proportion to his former terror, humiliation, and affliction, and to the degree in which he was weaned from earthly objects.—Scott.

Ver. 4. Banqueting house.—See margin. The best modern critics render this verse in the optative (as a request) like the following. Thus Dr. Percy, “O bring me into the house of festivity; spread the banner of love over me!” But if we adhere to our authorized version, as we still feel inclined, ver. 5 must be considered as addressed to the bridegroom.

Ver. 5. Stay me with flagons.—The word rendered “flagons” is of very doubtful interpretation: in his former work on Canticles, the Editor gave more than a dozen versions, and could now add as many more. Good, Fry, and Boothroyd use “cordials,” but Gesenius explains it of “a cake, or hardened syrup, made of grapes.” In this doubtful case we may as well, perhaps, retain the general term “refreshments.”—Comfort me with apples.—Williams, “Strew (or spread) citrons round me.” See note on ver. 3.

Ver. 6. His left hand.—“This is a representation of the tenderest affection of a husband for his wife, when he sees her in danger to faint; and, being applied to Christ and his church, sets forth his readiness to succour us in all our needs, by the power of his spirit.”—Patrick.

Christ, though absent as to sight and full fruition, is present to the faith of his people; and the spouse here thankfully acknowledges, that he graciously comforted her, when ready to faint with earnest longings after him, or when under troubles and temptations.—Scott.

Ver. 7. By the roes.—Williams, “Before the roes;” so Beth is rendered, (Genesis 23:18).—According to our translation, these are the words of the spouse, concerning her Beloved, who “rested in his love” as one asleep, while employed in supporting and comforting her. In this sense the verse implies, that she, afraid of terminating his gracious visit by any disturbance, charges the daughters of Jerusalem not to awake him. We grieve the Spirit of God by wrong tempers; and others may ruffle and discompose us by their unseasonable intervention.

The comforts of communion with God are but shortlived on earth; but care is required not to terminate them prematurely: and every thing should be avoided, which molests devotion, or damps the exercise of faith and love. But many suppose that the verse is the language of Christ concerning the spouse: and the original certainly favours this interpretation. “Christ chargeth them, which he doth in the church, as it were by a solemn oath, that they trouble not the quietness thereof.” The roes and hinds of the field are gentle and pleasant creatures, but exceedingly timorous; and so are introduced as witnesses to the charge here given; which is indeed a solemn adjuration, not by them, but as in their presence.—Scott.

Ver. 9. A roe, or a young hart.—Buffon, Dr. Shaw, Sir Wm. Jones, and others, understand this of the antelope, or gazelle, the most beautiful animal of the forest.—Showing.—See margin; alluding to the sportive playfulness of a young hart.—Through the lattice.—The latticed window of an arbour, according to Harmer; but if it be referred to the animal, the latticed covert probably of the pleasure garden, separated from the park by a light fence.

Ver. 12. Of the singing.—Lowth, “Of the song.”—This most poetical description of the approach of spring, in which the spouse speaks of Christ, as inviting her to walk abroad with him, may be variously applied. “The flowers” may denote the opening blossoms of holy affections and desires; “the time of the singing of birds,” may mean his first grateful songs of praise; “the voice of the turtle,” then first heard in the land, may signify the first comforts of the witnessing, sealing Spirit of God; “the green figs, and tender grapes,” or buds, which are pleasant to the smell, represent the first immature fruits of righteousness, which promise a future valuable increase; and all these encouraging tokens and evidences of divine favour, are employed as motives to the soul, to follow Christ more entirely. The passage may also be accommodated to the believer’s renewed comforts, after a season of temptation and discouragement; to the renewed peace of the church, after sore persecutions; and to the completion of the happiness of all true believers in heaven.

Ver. 13. The fig tree putteth forth.—Green, “Sweeteneth;” i.e. ripeneth.

Ver. 14. In the secret places of the stairs.—Williams, “In the secret fissures of the cliffs.” Good, “In the fastnesses of the precipices.”—Christ is still the speaker. The spouse, conscious of her unworthiness, and ashamed of her former sins, her remaining depravity, and the meagreness of her present services, had hidden herself “in the clefts of the rock,” or in some retired place, as declining his gracious invitation. “Thou that art ashamed of thy sins, come and show thyself unto me.” In this is represented a mixture of humility and unbelief, common in the experience of true but unestablished believers. Some, however, understand the verse, of the church, or believers, fleeing from persecution, into the most retired places; (as the dove flees into the recesses of the rock from the birds of prey;) yet there encouraged to present her worship, as assured of the tender affection and gracious acceptance of her beloved, though despised and hated by the world.

The faithful and loving dove is an apt emblem of the true church, as espoused to Christ; and by her conformity to him, through the sanctification of the Spirit, she is well pleasing in his sight.—Scott.

Ver. 15. The foxes.—Foxes are very fond of grapes; whether “the little foxes” intend the same species, may be doubtful. Hasselquist calls the jackal “the little eastern fox.” Harris’s Nat. Hist. By these foxes, &c. commentators generally understand heretics; that is, persons who propagate dangerous and fundamental errors.—Perhaps, in general, it is a caution against every thing, however plausible, or considered as a small matter, which tends to hinder the prosperity of the church and the fruitfulness of believers, and against heresy in particular.

Whatever wastes time, squanders money, or engrosses a large share of attention, and tends to the neglect of the means of grace, is of this kind: and even when the pursuit, or study, (such as of music, painting, and various other things of the same nature,) is not directly criminal in itself; it spoils the vine, and mars its tender grapes, with the unsuspected subtlety of the fox. The first rising of sinful thoughts and desires, and the beginnings of those trifling pursuits, are like “the little foxes,” which, if not taken, will spoil the vines. Trifling visits, which waste much time, incur expense, put the mind out of frame for devotion, and intrude on the hours that should be employed in meditation, self-examination, searching the Scripture, and secret prayer, are peculiarly injurious in this respect: and no good can arise from such unnecessary intercourse with worldly people; or with superficial professors of the gospel, whose company is still more prejudicial. Specious deviations from the truth, which make a little allowance for the pride, avarice, vanity, or indolence of our hearts, and admit of some measure of conformity to the world, and to the discourse of those who are ever asking, What harm is there in this, or in that? or, What need of this or that measure of diligence? are little foxes, which spoil the vines: and which must be taken and removed out of the way, by private Christians and public teachers, who desire to be, or to see their people fruitful branches of the living Vine.—Scott.

Ver. 17. Until the day break.—Hebrew, “Breathe,” or blow fresh, Drs. Gill and Percy.—This may refer to the shadows of the Mosaic dispensation, which were dispelled by the breaking of the gospel day, and the rising of “the Sun of Righteousness;” or to the darkness and shadows of our state on earth, which will shortly be changed for heavenly light and substantial felicity.—Scott.

Bether.—See margin; i.e. craggy mountains. [Bether was probably the Betaris of the Antonine Itinerary, between Cesarea and Diospolis, or Lydda, eighteen miles from the former and twenty-two from the latter; and the Bether of the Rabbins, which they place four miles from the sea.]—Bag-