Song of Solomon 3

Chap. III. Ver. 1—11. The relation of a dream on the preceding night: Solomon’s approach in a state carriage.—That this is the relation of a dream is the opinion of many modern commentators, and we know no other principle on which it can be explained. This is also the more natural, as in those early ages, dreams were made the vehicle of divine revelation, as was particularly the case with Solomon. ((1 Kings 3:5).) We need not allegorize all the circumstances of this dream: the object of relating it is, to show that her divine spouse occupied her thoughts by day and night: that when she obtained his presence, she was most unwilling to part from him: ((Hosea 12:4).) that the highest enjoyments known on earth, even those of a spiritual nature, are, when past, “‘as a dream when one awaketh.’ ‘When the Lord turned again the captivity of Zion, we were like them that dream.”

(Ps. exxvi. 1, &c.) The next scene which opens, (ver. 6.) is probably an early morning scene; and by the guard attending, we may suppose the carriage had been travelling all night. On waking, and going abroad, the bride discovers a cloud of smoke, which she attributes to the burning perfumes in silver or golden censers, and which she compares, for value, to the powders of the merchant, of which gold dust was a principal article. The palanquin here described, is of the most costly materials, and elegant construction: considering it as emblematical of the gospel dispensation, we might remark its magnificence: it displays the glory and majesty of the King of Zion:—its comfort; it is fraught with the expressions of her love and mercy:—its security; it is safely guarded; and “are not all the angels ministering spirits,”

or guardian angels, “sent forth to minister unto them that shall be heirs of salvation.” Lastly, when the nuptial crown of Solomon is alluded to, it may direct our attention to Him who, when he shall come again in glory, will have “on his head many crowns.” ((Revelation 19:12).) The most important consideration for us is, to prepare to meet him—" Behold, the Bridegroom cometh !”

Notes on the verses

_ Chap. III. Ver. 1. By night on my bed.—This seems to imply, that the marriage had been consummated, after which, it appears, the bride and bridegroom passed the other nights of the feast separately. Percy’s New Trans. Lewis’s Heb. Antiq.—Some interpreters suppose, that the spouse seeking her Beloved, “by night on her bed,” denotes a season of darkness and drowsiness, of dim apprehensions, languid affections, and heartless services. Others accommodate it to a season of affliction. “The church, by night, that is, in troubles, seeketh to Christ, but is not incontinently” (immediately) * heard.”? But perhaps solitude and retired meditation are principally intended; as David “remembered God on his bed, and meditated on him in the night-watches,”

which showed the fervency of his love.—Scott. Ver. 2. I will rise now.—So she said to herself, in sleep.—‘The streets, and broad ways of the city,” seem rather to imply earnestness in all the means of grace, in which sweet communion with the Lord should be sought; than to mark the distinction between public, social, and private duties. Thus the spouse is represented as seeking her Beloved in every part of the city.—Scott. Ver. 3. The watchmen.—That is, the patrol which guarded the royal palace. Ver. 4. Into my mother’s house.—Some have argued from this, that the spouse could not be Pharaoh’s daughter; but they forget that this is the relation of a dream.—The church at large may be called the mother of

believers; the public ordinances are the chambers, in which they are born of God: and the Spouse, bringing her Beloved into this house and these chambers, may signify the believer’s open profession of his faith, and joining himself to the Lord and his people; with a declaration, expressed or implied, of his intention to walk with them in love and holy obedience.—Scott. Ver. 6. Who.—Most of the modern translations read ‘What,’ which we think much better. Ver. 7. His term here used may signify a litter, or travelling bed, in which great personages were carried by bearers; a palanquin, as explained in verse 9.—Threescore, &c.—These were the guards about the pavilion of the bridegroom; which were required both for the security and state of the prince.

—Bagster. Ver. 9. A chariot.—Heb. Apireon. The word is found only in this place, and Gesenius explains it, “a sedan, a litter, a portable couch,” the same as the bed above-mentioned, and which is described as it approaches nearer. Ver. 10. The bottom — Williams, “His carpet of gold,” (i.e. cloth of gold; see Esther i. 6.) its seat (or cushion) purple, &c. Paved with love—Williams, ‘Lined;’ Boothroyd, ‘‘Spread.” ——For the daughters.—The clause rendered “for the daughters of Jerusalem,” may mean “for” or “from” the daughters of Jerusalem.” Solomon’s chariot was adorned by their needlework, and the figures, whatever they were, wrought by them, are no unapt emblem of Christians “adorning the doctrine of God their Saviour in all things.”

—Scott. Lady M. W. Montague informs us, that the Turkish coaches are painted on the inside with baskets of flowers, &c. intermixed with poetical mottos. This carriage was perhaps lined with ornamental needlework, for which the Jewish ladies were famous. See (Judges 5:30). Prov. xxxi, 22, &c. Ver. 11. The crown, &c.—This was probably the nuptial crown which Bathsheba might place upon his head.—This verse contains the most express allusion to the marriage of Solomon, of any in the whole book: but it is not said whether to Naamah the Ammonitess, his first wife as far as we know, or to Pharaoh’s daughter, or to some other of his wives. It seems that it was customary in ancient times, for the bridegroom, or bride, or both, to wear a nuptial crown; and it may be supposed that Solomon’s on such a joyful occasion, would be very magnificent.

It was put on his head by his mother Bathsheba. —O ye daughters of Zion,… look upon king Solomon, as he sits solemnly crowned in the day of his greatest royalty and triumph; and compare his highest pomp with the divine magnificence of my Saviour, in that day when his blessed marriage shall be fully perfected above to the eternal rejoicing of himself and his church, and see whether there be any proportion between them.”’ Bishop Hall.—Scott.