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Song of
Solomon Chapter One
New King James Version (NKJV)
INTRODUCTION TO SONG OF SOLOMON 1
In
this chapter, after the general title of the book, Song of Solomon 1:1,
the church expresses her strong desires, and most ardent wishes, for some fresh
discoveries of the love of Christ to her, and for communion with him; having
tasted of his love, smelt a sweet savour in his grace, and enjoyed fellowship
with him in his house, Song of Solomon 1:2.
She observes her blackness and uncomeliness in herself; the trials and
afflictions she met with from others; and her carelessness and negligence of
her own affairs, Song of Solomon 1:5;
and entreats her beloved to direct her where she might meet with him, feeding
his flocks, and giving them rest, to which he returns a kind and gracious
answer; gives her proper instructions where to find him, Song of Solomon 1:7;
and commends her beauty; sets forth her amiableness and loveliness, by various
metaphors; and makes promises of more grace and good things to her, Song of Solomon 1:9.
And then she declares what a value she had for Christ, her beloved; and how
precious he was unto her, like a bundle of myrrh, and a cluster of camphire, Song of Solomon 1:12.
Christ again praises her beauty; and particularly takes notice of her eyes, and
her modest look, Song of Solomon 1:15;
and she returns the encomium back to him, and expresses her pleasure and
satisfaction in the house he had built for her, and the furniture of it, Song of Solomon 1:16.
Song of Solomon
1:1 The
song of songs, which is Solomon’s.
YLT 1The Song of Songs, that
[is] Solomon's.
The Song of songs, which is Solomon's. Wrote by
Solomon, king of Israel, as the "amanuensis" of the Holy Ghost; and
not by Hezekiah and his men, as the Jews sayF11T. Bab. Bava Bathra,
fol. 15. 1. : or, "concerning Solomon"F12לשלמה "de Solomone", Cocceius. ; Christ, of whom
Solomon was a type; see Song of Solomon 3:7;
of his person, excellencies, love to his church, care of her, and concern for
her; and of the nearness and communion he admitted her to, and indulged her
with the Jews have a sayingF13Maimon. Yesode Hatorah, c. 6. s. 12. ,
that wherever the word Solomon is used in this song, the Holy One is meant, the
holy God, or Messiah: it is called "the Song of songs", because the
most excellent, as the Holy of holies, King of kings, &c. which, with the
Hebrews, express a superlative; this being more excellent than the one hundred
and five songs, written by Solomon, or than any human composure whatever; yea,
preferable to all Scriptural songs, as to subject, manner of style, and
copiousness of it.
Song of Solomon
1:2 The Shulamite[a] 2 Let him kiss me with the
kisses of his mouth— For your[b] love is
better than wine.
YLT 2Let him kiss me with kisses
of his mouth, For better [are] thy loves than wine.
Let him kiss me with the kisses of his mouth,.... That is,
Solomon; Christ, the antitype of Solomon, the church's beloved; or it is a
relative without an antecedent, which was only in her own mind, "let
him"; him, whom her thoughts were so much employed about; her affections
were so strongly after; and whose image was as it were before her, present to
her mind: and "the kisses of his mouth", she desires, intend some
fresh manifestations and discoveries of his love to her; by some precious word
of promise from his mouth, applied to her; and by an open espousal of her, and
the consummation of marriage with her. It may be rendered, "with one of
the kisses of his mouth"F14מנשיקות פיהו "uno tantum, vel altero de osculis oris
sui", Michaelis; so Gussetius, p. 446. ; kisses with the ancients were
very rare, and used but once when persons were espoused, and as a token of
that; and then they were reckoned as husband and wifeF15Salmuth. in
Pancirol. Memorab. Rer. par. 1. tit. 46. p. 215. : on which account, it may be,
it is here desired; since it was after this we hear of the spouse being brought
into the nuptial chamber, and of the keeping of the nuptial feast, Song of Solomon 1:4;
for thy love is better than wine; or
"loves"F16דדיך "amores
tui", Pagninus, Montanus, Junius & Tremellius, Piscator, &c. ;
which may denote the abundance of it; the many blessings of grace which flow
from it; and the various ways in which it is expressed; as well as the high
esteem the church had of it. This is said to be "better than wine";
for the antiquity of it, it being from everlasting; and for the purity of it,
being free from all dregs of dissimulation and deceit on the part of Christ,
and from all merit, motives, and conditions, on the part of the church; for its
plenty, being shed plenteously in the hearts of believers, and who may drink
abundantly of it; and for its freeness and cheapness, being to be had without
money and without price; and it is preferable to wine for the effects of it; which
not only revives and cheers heavy hearts, but quickens dead sinners, and
comforts distressed saints; and of which they may drink plentifully, without
hurt, yea, to great advantage.
Song of Solomon
1:3 3 Because of the fragrance
of your good ointments, Your name is ointment poured forth; Therefore
the virgins love you.
YLT 3For fragrance [are] thy
perfumes good. Perfume emptied out -- thy name, Therefore have virgins loved
thee!
Because of the savour of thy good ointments,.... It was
usual for lovers to anoint themselves, their hair, garments, &c. to commend
themselves to each other; and it was common to commend each other's ointments,
and the grateful smell of themF17"Nam omuium unguentum odos
prae tua nautea est", Plauti Curculio, Act. 1. Sc. 2. v. 5. none being
like them, or so agreeable as theirs: by these ointments may be meant the grace
of Christ, the fulness of it, the oil of gladness with which he is anointed
above his fellows, and without measure; and which so greatly recommends him to
his church and people, Psalm 45:7;
thy name is as ointment poured forth; which emits
the greater odour for its being poured forth out of the box. The very names of
lovers are dear to one another, sweeter than nectar itselfF18"Nomen
nectari dulcius beato", Martial. l. 9. Epigr. 9. ; the very mention of
them gives an inexpressible pleasure. This may respect not merely the fame of
Christ spread abroad in the world through the ministry of the word; nor the
Gospel only, which is his name, Acts 9:15; and is
like a box of ointment broke open, which diffuses the savour of his knowledge
everywhere; but some precious name of his, as Immanuel, God with us; Jesus, a
Saviour; but more particularly his name Messiah, which signifies anointed, the
anointed Prophet, Priest, and King of his church;
therefore do the virgins love thee: for the preciousness of
his person, the fulness of grace in him, and the truths of his Gospel: and
which love shows itself in a desire of his presence, and communion with him; in
a regard to his word and worship, to his truths and ordinances; and to his
people, to conversation and communion with them. By these virgins are meant
either congregational churches that strictly adhere to Christ, and to his pure
worship; or particular believers, for their inviolate attachment to him; for
the singleness and sincerity of their love to him; for their uncorruptness in
the doctrine of faith; for the truth and spirituality of their worship; for the
purity of their lives and conversations; for their beauty and comeliness
through Christ; for their colourful and costly attire, being clothed with his
righteousness; and for their modest behaviour, having the ornament of a meek
and quiet spirit.
Song of Solomon
1:4 4 Draw me away! The Daughters of Jerusalem We will run after you.[c] The
Shulamite The king has brought me into his chambers. The
Daughters of Jerusalem We
will be glad and rejoice in you.[d] We will
remember your[e] love more
than wine. The Shulamite Rightly
do they love you.[f]
YLT 4Draw me: after thee we run,
The king hath brought me into his inner chambers, We do joy and rejoice in
thee, We mention thy loves more than wine, Uprightly they have loved thee!
Draw me,.... With the cords of love, for what draw lovers to each other
more strongly? under the influence of that they cannot bear to be without each
other's company. Aben Ezra takes these words to be spoken by the virgins, who
everyone of them said this, promising upon it to follow after the drawer; but
they are rather the request of the church, desirous of nearer and more intimate
communion with Christ; for this is not to be understood of drawing at first
conversion, as the fruit of love, and under the influence of grace, Jeremiah 31:3; but
of being brought nearer to Christ, and to enjoy more of him;
we will run after thee; the church and the
virgins, she and her companions, or particular believers; everyone of them in
their respective stations would act with more rigour upon such drawings; would
run in a way of duty, follow Christ, and walk in his steps; and as they had him
for an example, and according to his word, and in the ways of his commandments:
or "that we may run after thee"F19נרוצה
"ut carramus", so some in Marekius. ; intimating that there is no
running without drawing; no following Christ, at least no running after him
with alacrity and cheerfulness, without being drawn by his love, and influenced
by his grace;
the King hath brought me into his chambers: the blessing
she sought after, and was so solicitous for in the preceding verses; namely, to
have the marriage consummated, to be owned by Christ as his spouse and bride,
by taking her home, and introducing her into the nuptial chamber; by putting
her into the enjoyment of himself, and the possession of his substance: and
this being done by him as King of saints, yea, of the world, showed great
condescension on his part, and great honour bestowed on her; since by this act,
as he was King, she was declared queen!
we will be glad and rejoice in thee: she and her bridesmaids,
the virgins that attended her; that is, "when he should introduce"
her into his chambers, as someF20"Quum introduxerit me",
Junius & Tremellius, Piscator, so Schmidt. render the words; then they
should express their joy and gladness on that occasion; and that in the
greatness, glory, and fitness of his person; in the fulness of grace in him; in
the blessings of grace from him; in what he has done for, and is to his church
and people; in the offices he bears, and in the relations he stands in to them;
and particularly that of a husband, now declared;
we will remember thy love more than wine: which, upon
the introduction of the bride to the bridegroom, might be plentifully drank; of
the preferableness of Christ's love to wine; see Gill on Song of Solomon 1:2;
it may design more particularly the love of Christ, expressed at this time of
solemnizing the marriage between him and his church in an open manner, Hosea 2:19; and
which would never be forgotten: Christ's love is remembered when thought of and
meditated upon; when faith is exercised on it, and the desires of the soul are
drawn after it, and the affections set upon it; and when it is often spoken of
to others, being uppermost in the mind; saints under the Gospel dispensation
have an ordinance for this purpose, to, commemorate the love of Christ;
the upright love thee; or
"uprightnesses"F21מישרים ευθυτης, Sept. "rectitudines", Montanus, Vatablus, Marekius,
Michaeilis, so some in Vatablus. ; men of upright hearts and conversations, who
have right spirits renewed in them; or Israelites indeed, in whom there is no
guile; who have the truth of grace in them, walk uprightly according to the
rule of God's word, and the Gospel of Christ; and do all they do sincerely, from
a principle of love, and with a view to the glory of God; such love Christ
superlatively, sincerely, fervently, and constantly; and "love him
rightly", or "most uprightly", as someF23Junius &
Tremellius; so Cocceius and Jarchi. render the phrase.
Song of Solomon
1:5 5 I am dark, but
lovely, O daughters of Jerusalem, Like the tents of Kedar, Like the curtains of
Solomon.
YLT 5Dark [am] I, and comely,
daughters of Jerusalem, As tents of Kedar, as curtains of Solomon.
I am black, but comely, O ye daughters of Jerusalem,.... The
church having obtained of Christ, what she wanted, turns to the daughters of
Jerusalem, the same perhaps with the virgins her companions; they seem to be
young converts, it may be not yet members of the visible church, but had a great
respect for the church, and she for them; and who, though they had but a small
knowledge of Christ her beloved, yet were desirous of knowing more of him, and
seeking him with her; see Song of Solomon 3:9;
to these she gives this character of herself, that she was "black" in
herselfF24"Nigra per naturam, formosa per gratiam", Aug.
de Tempore, serm. 201. p. 354. tom. 10. "Fusca per culpam, decora per gratiam",
Ambros. in Psal. cxviii. octon. 2. col. 881. tom. 2. , through original sin and
actual transgression; in her own eyes, through indwelling sin, and many
infirmities, spots, and blemishes in life; and in the eyes of the world,
through afflictions, persecutions, and reproaches, she was attended with, and
so with them the offscouring of all things: "but comely" in the eyes
of Christ, called by him his "fair one", the "fairest among
women", and even "all fair", Song of Solomon 1:8;
through his comeliness put upon her, the imputation of his righteousness to
her; through the beauties of holiness upon her; through, the sanctifying
influences of his Spirit; and, being in a church state, walking in Gospel
order, attending to the commands and ordinances of Christ; and so beautiful as
Tirzah, and comely as Jerusalem, Song of Solomon 6:4;
and upon all accounts "desirable"F25נאוה
"optabilis", Pagninus, Montanus, Tigurine version, Mercerus; so Aben
Ezra. to Christ, and to his people, as the word may be rendered;
as the tents of Kedar, as the curtains of Solomon: each of which
are thought by some to refer to both parts of her character; and suppose that
the tents of Kedar, though they might look poor on the outside, were full of
wealth and riches within; and Solomon's curtains, or hangings, might have an
outward covering not so rich and beautiful as they were on the inside; but
rather the blackness of the church is designed by the one, and her comeliness
by the other. With respect to her blackness, she compares herself to the tents
of Kedar, to the inhabitants of those tents, who were of a black or swarthy
complexion; Kedar signifies the name of a man whose posterity these were, that
dwelt in tents, even of Kedar the second son of Ishmael, and who inhabited some
part of Arabia; and, their employment being to feed cattle, moved from place to
place for the sake of pasturage, and so dwelt in tents, which they could easily
remove, and hence were called Scenites; and the tents they dwelt in being made
of hair cloth, and continually exposed to the sun and rain, were very black,
and yet a number of them made a fine appearance, as Dr. Shaw relatesF26Travels,
p. 220. edit. 2. See Plin. Nat. Hist. l. 6. c. 28. Solin. Polyhist. c. 46. ;
though black, yet were beautiful to behold; he says,
"the
Bedouin Arabs at this day live in tents called "hhymes", from the
shelter which they afford the inhabitants; and "beet el shaar", that
is, "houses of hair", from the materials or webs of goats' hair
whereof they were made; and are such hair cloth as our coal sacks are made of;
the colour of them is beautifully alluded to, Song of Solomon 1:5;
for nothing certainly can afford (says he) a more delightful prospect than a
large extensive plain, whether in its verdure, or even scorched up by the
sunbeams, than, these movable habitations pitched in circles upon them; of
which (he says) he has seen from three to three hundred.'
And
for her comeliness the church compares herself either to the curtains of
Solomon, about his bed, or to the rich hangings of tapestry in the several
apartments of his palace, which no doubt were very costly and magnificent.
Song of Solomon
1:6 6 Do not look upon me,
because I am dark, Because the sun has tanned me. My mother’s sons were
angry with me; They made me the keeper of the vineyards, But my own
vineyard I have not kept.
YLT 6Fear me not, because I [am]
very dark, Because the sun hath scorched me, The sons of my mother were angry
with me, They made me keeper of the vineyards, My vineyard -- my own -- I have
not kept.
Look not upon me,.... Meaning not with scorn and disdain
because of her meanness; nor as prying into her infirmities to expose her; nor
with joy at her trials and afflictions; neither of these can be supposed in the
daughters of Jerusalem addressed by her: but rather, not look on her as amazed
at her sufferings, as though some strange thing had befallen her; not at her
blackness only, on one account or another, lest they should be stumbled; but at
her beauty also;
because I am black; or "blackish"
somewhat blackF1שחרחרת "paululum
denigrata", Pagninus, Mercerus, Junius & Tremellius, Piscator,
Cocceius; so Ainsworth and Aben Ezra. , but not so black as might be thought,
or as she was represented: the radicals of the word being doubled, some
understand it as diminishing; but rather it increases the signification; see Psalm 14:2; and so
it may be rendered "very black"F2"Valde fusca",
Bochart; "prorsus vel valde, et teta nigra", Marckius, Michaelis. ,
exceeding black; and this she repeats for the sake of an opportunity of giving
the reason of it, as follows;
because the sun hath looked upon me; and had burnt her, and
made her black; which effect the sun has on persons in some countries, and
especially on such who are much abroad in the fields, and employed in rural
servicesF3"Perusta solibus pernicis uxor", Horat. Epod.
Ode 2. v. 41, 42. αλιοκαυστον Theocrit.
Idyll. 10. v. 27. ; as she was, being a keeper of vineyards, as in this verse,
and of flocks of sheep, as in the following. This may be understood of the sun
of persecution that had beat upon her, and had left such impressions on her,
and had made her in this hue, and which she bore patiently; nor was she ashamed
of it; nor should she be upbraided with it, nor slighted on account of it, see Matthew 13:6;
my mother's children were angry with me; by whom may
be meant carnal professors, members of the same society, externally children of
the same mother, pretend to godliness, but are enemies to it: these were
"angry" with the church for holding and defending the pure doctrines
of the Gospel; for keeping the ordinances as they were delivered; and for
faithful reproofs and admonitions to them and others, for their disagreeable
walk: and these grieved the church, and made her go mourning, and in black; and
more blackened her character and reputation than anything else whatever: though
it may be understood of any carnal men, who descend from mother Eve, or spring
from mother earth, angry with the church and her members preciseness in
religion; and particularly violent persecutors of her, who yet would be thought
to be religious, may be intended;
they made me the keeper of the vineyards; this is
another thing that added to her blackness, lying abroad in the fields to keep
the "vineyards" of others, by which may be meant false churches, as
true ones are sometimes signified by them; and her compliance with their
corrupt worship and ordinances, which was not voluntary, but forced; they made
me, obliged her, and this increased her blackness; as also what follows;
but mine own vineyard have I
not kept; which made her blacker still; her church state, or the spiritual
affairs of her own, her duty and business incumbent on herF4So
Horace calls his own works "Vineta", Epist. l. 2. Ep. 1. v. 220. ,
were sadly neglected by her: and this sin of hers she does not pretend to
extenuate by the usage of her mother's children; but ingenuously confesses the
fault was her own, to neglect her own vineyard and keep others, which was
greatly prejudicial to her, and was resented by Christ; upon which it seems he
departed from her, since she was at a loss to know where he was, as appears
from the following words. With the Romans, neglect of fields, trees, and
vineyards, came under the notice of the censors, and was not to go unpunishedF5A.
Gell. Noct. Attic. l. 4. c. 12. .
Song of Solomon
1:7 (To Her
Beloved) 7 Tell
me, O you whom I love, Where you feed your flock, Where you make it
rest at noon. For why should I be as one who veils herself[g] By the
flocks of your companions?
YLT 7Declare to me, thou whom my
soul hath loved, Where thou delightest, Where thou liest down at noon, For why
am I as one veiled, By the ranks of thy companions?
Tell me, O thou whom my soul loveth,.... With all her heart,
cordially and sincerely; for, notwithstanding her sinful compliance with
others, and neglect of her own affairs, she had not lost her love to Christ;
and, being sensible of her sin and folly, whereby she was deprived of his
company, and communion with him, applies to him to guide, direct, and restore
her wandering soul; and particularly inform her
where, says she,
thou feedest; that is his flock, like a shepherd: for this
phrase supposes him to be a shepherd, as he is, of God's choosing, appointing,
and setting up, the chief, the good, the great, and only Shepherd of the sheep;
and that he has a flock to feed, which is but one, and a little one, is his
property, given him by God, purchased by his blood, called a flock of
slaughter, and yet a beautiful one, he has undertook to feed; and feeding it
includes the whole business of a shepherd, in leading the sheep into pastures,
protecting them from all enemies, restoring them when wandering, healing their
diseases, watching over them in the night seasons, and making all necessary
provisions for them. Or, "tell me how thou feedest"F6איבה תרעה "quomodo
pascas?" Tigurine version; so the Syriac version and Jarchi; see
Ainsworth. ; the manner of it, and with what; which he does by his ministers,
word, and ordinances; with himself, the bread of life; with the doctrines and
promises of the Gospel, and with the discoveries of his love;
where thou makest thy flocks to rest at noon, either at the
noon of temptation, when Satan's fiery darts fly thick and fast; when Christ is
a shadow and shelter in his person, grace, blood, righteousness, and sacrifice,
Isaiah 25:4; or the
noon of affliction, when he makes their bed in it, and gives them rest from
adversity; or the noon of persecution, when Christ leads his flocks to cooling
shades, and gives them rest in himself, when troubled by others: the allusion,
is to shepherds, in hot countries, leading their flocks to some shady place,
where they may be sheltered from the scorching heat of the sun; which, as
Virgil saysF7"Inde, ubi quarta sitim coeli collegetit
hora", Virgil. Georgic. l. 3. v. 327. , was at the fourth hour, or ten
o'clock, two hours before noon; we read of προβατια
μεσημβριαζονταF8Platonis Phaedrus, p. 1230. , sheep
nooning themselves, or lying down at noon, under a shade, by a fountain,
asleep;
for why should I be as one that turneth aside by the flocks of thy
companions? not real associates with Christ, that keep company with him, and
are attached to his word and ordinances; but false friends, hypocrites and
hereticsF9So Stockius, p. 302. , rivals with him, who set up schemes
of worship and doctrine in opposition to his; such as Papists, Socinians,
&c. now such false teachers have had their flocks in all ages, such as have
followed them, and have formed separate societies; and therefore the church,
sensible of their craftiness, and her own weakness, and liableness to go
astray, desires she might not be under, and left to such a temptation, as to
apostatize from Christ, and join to such persons and their flocks, or seem to
do so: or, "be as one that covereth herself", or "is
covered"F11כעטיה "quasi operiens
se", Piscator; "ut obnubens", Cocceius; "sicut obvelans
se", Marckius; "velut operta", Michaelis. ; as a harlot; so
Tamar, Genesis 38:14; or
as a widow in mourning; she chose not to be, or to be thought to be, either as
one that left her husband, an unchaste woman; or had lost her husband, or as if
she had none, when neither was the case: or, "as one that spreads the
tent"F12So Junius & Tremellius. ; by the flocks of such; as
if in communion with them, and joining with them in feeding their flocks; and
therefore desires she might speedily know where Christ was, and go to him, that
such an aspersion or suspicion might at once be wiped from her.
Song of Solomon
1:8 The Beloved 8 If you do not know, O
fairest among women,
Follow in the footsteps of the flock, And feed your little
goats Beside the shepherds’ tents.
YLT 8If thou knowest not, O fair
among women, Get thee forth by the traces of the flock, And feed thy kids by
the shepherds' dwellings!
If thou know not,.... Or, "seeing thou knowest not"F13אם "quandoquidem", Junius & Tremellius,
Piscator. ; the saints in this imperfect state know but in part, are ignorant
of many things, and in some measure of themselves; for though they know much of
the sinfulness and deceitfulness of their hearts, yet they know not all; and of
their imperfection and weakness, yet not the whole of it; and some render the
words, "if thou know not to thee", or, "for thyself", as
Ainsworth; or "know not thyself"F14So the
Septuagint, Syriac, Arabic, and Ethiopic versions. , as others; hence AmbroseF15Hexaemeron.
l. 6. c. 6. & in Psal. cxviii. octon. 2. p. 883. observes, that "nosce
teipsum" was not originally from the Pythian oracle; Solomon had it before
that, and he from Moses, Deuteronomy 4:9;
Saints have not a perfect knowledge of Christ and his truths, and are sometimes
at a loss to know where he is, his word is purely preached, and his ordinances
faithfully administered;
O thou fairest among women; these are not the words
of the daughters of Jerusalem, as some think, who were not capable of giving
her the following advice and directions; but of Christ himself, to whom the
church applied for it; who, though black in her own eyes, and in the eyes of
others, yet was fair, surpassingly fair, fairer than all others in his eye,
even notwithstanding her late sinfulness and negligence; which shows the
invariableness of his love; who directs her as follows;
go thy way forth by the footsteps of the flock; not
"from the footsteps"F16So Junius & Tremellius. ; as if
it was an exhortation to depart from false teachers, their doctrine and worship,
and the abettors of them, she was tempted to turn aside to; but the
"footsteps" are the rule and mark by which she was to go, and on
which she was to keep her eye, and steer her course by, in seeking after
Christ: for by "the flock" is meant the flock of Christ; and by the
"footsteps" of it the ways and ordinances in which saints walk in
obedience to Christ; and who are to be followed so far as they follow him;
their steps are to be trod in; and this is the readiest and most likely way to
find Christ, even where saints meet together, the word is preached, and
ordinances administered;
and feed thy kids beside the shepherds' tents; the faithful
ministers of the word, who are Christ's undershepherds, have their mission and
commission from him, and are qualified by him to feed his flocks, and do feed
them by the pure administration of the word and ordinances; and by the tents
are meant the places of public worship, where they usually preach the Gospel,
and administer ordinances. The allusion is to the tents of shepherds pitched
for the convenience of feeding their flocks; and "by" or
"near"F17"Juxta", V. L. Piscator, Michaelis;
apud, Mercerus, Cocceius. these the church is directed to "feed her
kids", young converts weak in the faith; men of "little faith",
as Aben Ezra interprets it; called "kids" or young goats, lasciviousF18"Hoedi
petulci", Virgil. Georgic. l. 4. v. 10. "Lasciva capella",
Bucol. Eclog. 2. v. 64. Horat. Carmin. l. 2. Ode 15. v. 12. , and of an ill
smell; because of sin in them, of an ill smell to themselves and others; and of
whom the world have an ill opinion; and such on all accounts need encouragement
from the church and ministers. It was common in the eastern countries, as Philo
saysF19De Vita Mosis, l. 1. p. 610. Vid. Joseph. Antiqu. l. 2. c.
11. s. 2. of the Arabs, not for men only to keep flocks, but women also, and
young virgins; and not the common people only, but nobles; of women keeping
flocks see Genesis 29:9; This
verse and Song of Solomon 1:7
show this song to be a pastoral; since the bridegroom and bride, the principal
persons in it, are represented in it as a shepherd and shepherdess.
Song of Solomon
1:9 9 I have compared you, my
love, To my filly among Pharaoh’s chariots.
YLT 9To my joyous one in
chariots of Pharaoh, I have compared thee, my friend,
I have compared thee, O my love,.... The church having
taken the direction of Christ, had now found him, and was with him; and when
for her encouragement and comfort he greets her as his love, an appellation
very usual among lovers; and in the chastest sense between husband and wife;
the church was Christ's love, being both the object and subject of it; to whom
he had showed love, and whose love was shed abroad in her heart; or "my
friend"F20רעיתי "amica
mea", Pagninus, Montanus, Tigurine version, Mercerus, Michaelis. , another
name used among lovers; there is a mutual friendship between Christ and his
people; they are Christ's friends, and he is theirs, Song of Solomon 5:1.
The Septuagint render it "my neighbour", whom Christ loves as
himself; and they dwell near each other; he dwells in them, and they in him, John 6:56; and here
are compared by him
to a company of horses in Pharaoh's chariots; or "I
have likened thee", or reckoned thee likeF21דמיתיך
"similem te judico", Tigurine version. ; formed such an image of thee
in my mind, with regard to some peculiar excellencies in her which agreed
therewith: or to "my mare"F23לססתי
τη ιππω μου, Sept. "equae
meae", Pagninus, Montanus, Gussetius, p. 551. so Aben Ezra, Syriac and
Arabic versions; "equabus", Piscator. , as some translate the word,
which ran in one of his chariots, called Pharaoh's chariot; because perhaps it
was made a present of to him by Pharaoh king of Egypt, his father in law, for
which he had a particular regard, as Alexander for his Bucephalus; nor is such
a comparison of a woman a disagreeable one, since, as Marckius observes, many
women have had their names from the horse, because of some celebrated
excellency in themF24As Hippo, Hippe, Hippia, Hippodomia, Hippothoe,
Hipponoe, Mercippe, Alcippe, Archippe. ; and TheocritusF25Idyll. 18.
v. 29. compares Queen Helena to a Thessalian horse in a chariot; and it is
thought he took the hint from this song, as admiring it; so, by othersF26 ιππος εγω καλη, Theognis
Sententiae, v. 257. η δ'ιππου-ειδο
αριστη, Phocylides. So
by Plato in Hippias Major, p. 1250. & Horat. Carmin. l. 3. Ode 11. v. 9. ,
persons are compared to mares for their beautiful form. Christ's church and
people be compared to "the horse" for their strength, majesty, and comeliness;
they are strong in Christ, and in his grace, and of an undaunted courage in
bearing hardships, reproaches, and persecutions for his sake, and in fighting
the Lord's battles; and are stately and majestic, especially a company of them
in Gospel order, Song of Solomon 6:4;
and are very comely and beautiful in their trappings, clothed with the
righteousness of Christ, and the graces of his Spirit; and to a
"company" of them, a collection of goodly ones, as Egyptian ones,
reckoned the best; and those in Pharaoh's chariot best of all; choice, costly,
well fed, and well taken care of; and not wild and loose, but coupled and
joined together in a chariot, all drawing one way. Christ's church and people
are a choice and select company, distinguished from others by the grace of God;
cost a great price, the blood of Christ; are well fed with the finest of the wheat;
and are under the care both of angels and Gospel ministers; and look very
beautiful as under the yoke of Christ, and joined together in Gospel bonds,
being of the same faith and judgment; drawing one way, striving together for
the faith of the Gospel, and endeavouring to keep the unity of the spirit in
the bond of peace.
Song of Solomon
1:10 10 Your cheeks are lovely
with ornaments, Your neck with chains of gold.
YLT 10Comely have been thy cheeks
with garlands, Thy neck with chains.
Thy cheeks are comely with rows of jewels,.... Or
"beautiful as turtledoves", as the Septuagint; or it may be rendered
"with turtles", since the word "jewels" is not in the text;
not with images of turtles on the bridles of the horses before mentioned, as
Aben Ezra; but rather some ornaments of women having such images on them may be
meant, called "turtles", or "turturellas"; they seem to me
to be the same with the earrings, which being fastened to a thin plate of gold
or silver, which went across the forehead, or to a ribbon bound on it, as Aben
Ezra on Genesis 24:22;
observes, hung down by the ears in rows on both sides of the cheeks, and made
but one ornament; as they did when another jewel from the same plate or ribbon
hung down from the forehead to the nose, called a nose jewel, Ezekiel 16:12;F1Vid.
Hieronym. in ibid. ; and such an ornament, consisting of these several parts,
Abraham's servant is said to put upon the face or cheeks of Rebekah, Genesis 24:47; and
these may respect the gifts and graces of the Spirit of God, with which the
church is ornamented; and are many and various, and are orderly and regularly
disposed, and make very comely and lovely, and may be further described in the
next clause;
thy neck with chains of gold; the word
"gold" not being in the text, the chains may be understood, as they
commonly are by the Jewish writers, of precious stones; as pearls bored and
strung, which make a necklace; so StockiusF2Clavis Ling. S. p. 387.
interprets it of an ornament of pearls and precious stones, orderly disposed
and put about the neck, in use with great personages; so the eldest daughter of
Priamus had, "collo monile baccatum"F3Virgil. Aeneid. 1.
v. 650. , a pearl necklace, which Aeneas made a present of to Dido; such was
the chain of gold, beset with amber, presented to Penelope by her suitors,
which shone like the sunF4Homer. Odyss. 18. v. 295. . The church has
her golden chain, or pearl necklace; which are either the graces of the Spirit,
so linked together, that where there is one there are all; and which consists
of those ten links, or pearls, faith, hope, love, repentance, humility,
patience, self-denial, contentment in every state, spiritual knowledge,
longsuffering, or forbearance; sincerity goes through them all. Or else the
spiritual blessings of the covenant of grace, with which the church and all the
saints are blessed in Christ at once, and with one and all; and which golden
chain of salvation, one link of which cannot be broken, is excellently
described by the apostle in Romans 8:30.
Song of Solomon
1:11 The Daughters
of Jerusalem 11 We
will make you[h] ornaments
of gold With studs of silver.
YLT 11Garlands of gold we do make
for thee, With studs of silver!
We will make thee borders of gold with studs of silver. Christ here in
his own name, and in the name of the other two divine Persons, promises to the
church a greater glory than as yet she had enjoyed; and seems to have respect
to the Gospel dispensation; for by "golden borders" studded with
"silver" may be meant the ordinances of the Gospel, preferable to
those under the law; and therefore said to be of "gold and
silver", for their glory, splendour, and durableness: or else the
doctrines of the Gospel, being of more worth than thousands of gold and silver;
and being called "borders", or rather "rows"F5תורי "ordines", Marckius, Michaelis. , may denote
their orderly disposition and connection, their harmony and agreement with and
dependence on each other: and the Gospel is full of silver "specks"
or "studs" of exceeding great and precious promises; a variety of
them useful and pleasant; a greater measure of the grace of the Spirit may be
here promised: or the "borders" may intend the groundwork of the
church's faith and hope, the justifying righteousness of Christ, more clearly
revealed; and the "studs of silver" the curious work of
sanctification, more enlarged and increased; and so take in both Christ's
righteousness imputed to her, and his grace implanted in her; but perhaps these
phrases may be best of all understood of the New Jerusalem state, and of the
ultimate glory of the saints in heaven, sometimes set forth by such similes, Isaiah 54:11. Both
grace and glory are given by Christ, and in which all the three divine Persons
are concerned; for not angels, nor the daughters of Jerusalem, are here the
speakers, to whom such things promised cannot agree; nor God, speaking after
the manner of men, and for honour's sake, is designed: but the trinity of
Persons, Father, Son, and Spirit, are meant; the ordinances are of their
institution, and administered in their name, Matthew 28:19; they
have all a concern it, the Gospel and the doctrines of it, which is called the
Gospel of God, and the Gospel, of Christ, and the ministering of the Spirit;
the grace of God, in regeneration and conversion, is sometimes ascribed to one
and sometimes to another; and an increase of it in the heart is wished for from
all three, Revelation 1:4; and
they have a hand in all the glory the saints shall enjoy hereafter: the Father
has prepared the kingdom from the foundation of the world; the Son has made way
for it by his obedience, sufferings, and death; and the Spirit is the earnest
of it, makes meet for it, and introduces into it.
Song of Solomon
1:12 The Shulamite 12 While the king is
at his table, My spikenard sends forth its fragrance.
YLT 12While the king [is] in his
circle, My spikenard hath given its fragrance.
While the King sitteth at his table,.... These are
the words of the church, relating what influence the presence of Christ, her
Lord and King, had upon the exercise of her graces, while he was keeping the
nuptial feast, on account of his marriage with her. He was anointed King of
saints from eternity, before his incarnation, when he was rejoicing before God
his Father, as if at a feast; and while he was thus distant, the faith, hope,
desire, and expectation of the saints, were exercised on him, as their Lord and
King, that was to come: when he did come, he came as a King, as was foretold of
him, though his kingdom was not of this world; and while he was here, the
Gospel of the kingdom of heaven was preached, and emitted a sweet savour in
Judea: and when he went up to heaven, after his resurrection, he was declared
Lord and Christ, and sat down at the right hand of God, "in his circuit"F6במסבו "in circuitu suo", Montanus, Piscator,
Michaelis. , or at his round table; alluding to such the ancients used, and
great personages fed on, peculiar to themselvesF7Vid. Cuperi Observ.
l. 1. c. 2. p. 13. ; being encircled by angels and glorified saints: and in the
mean while, before his second coming as King, when he will appear as such in a
more glorious manner, he sits down at his table, in the ordinance of the
supper, feasting with, entertaining, and welcoming his church and people. When
as follows, she says,
my spikenard sendeth forth the smell thereof: or
"nard", of which there are many sorts; but that which grows in spikes
is reckoned the best, and from thence is called "spikenard": it was a
chief ingredient in ointments, as Pliny saysF8Nat. Hist. l. 12. c.
12. ; see John 12:3; and was
much used at festivals, to anoint guests with; and with which their head and
hair being anointed, gave a fragrant smell, and therefore used to make them
acceptableF9"Illius puro destillant tempora nardo",
Tibullus, l. 2. Eleg. 2. v. 7. & 1. 3. Eleg. 7. v. 31. "Madidas nardo
comas", Martial. l. 3. Ep. 56. "tinge caput nardi folio", ibid.
"Assyriaque nardo potemus uncti", Horat. Carmin. l. 1. Ode 11. v. 16,
17. Vid. Ovid. de Arte Amandi, l. 3. : in Syria, at royal banquets, as this
here was, it was usual to go round the guests, to sprinkle them with Babylonian
ointmentF11Athenaei Deipnosoph. l. 15. c. 13. p. 692. . This may
have respect to the grace of the Spirit in the church, comparable to the most
excellent ointment; and which grace being in exercise in her, both before and
after the incarnation of Christ, and since his ascension to heaven, and while
he grants his presence in Gospel ordinances, is very delightful and acceptable
to Christ; or this spikenard, according to someF12Theodoret,
Sanctius, and Marckius. , may be meant of Christ himself, just as he is said to
be "a bundle of myrrh" in Song of Solomon 1:13,
and "a cluster of camphire", in Song of Solomon 1:14;
and as ointments were used at feasts, and the church was at one with Christ,
and as he was both master and feast, so he was the ointment of spikenard to
her; and it is as if she should say, my beloved is at table with me; he is my
food, and he is my spikenardF13"Tu mihi stacte, tu
cinnamomium", &c. Planti Curculio, Act. 1. Sc. 2. v. 6. I need no
other; he is instead of spikenard, myrrh, cypress, or any unguents made of
these: his person is exceeding precious; his graces, of ointments, have a delightful
savour in them; his sacrifice is of a sweet odour; his garments of
righteousness and salvation smell of myrrh, aloes, and cassia; he is all in
all.
Song of Solomon
1:13 13 A bundle of myrrh is
my beloved to me, That lies all night between my breasts.
YLT 13A bundle of myrrh [is] my
beloved to me, Between my breasts it lodgeth.
A bundle of myrrh is my well beloved unto me,.... These are
the words of the church continued; expressing her great delight in Christ, and
her strong love and affection for him, and therefore calls him "my well
beloved"; which is expressive both of the greatness of Christ's love to
her, and of the strength of her affection to him, as well as of her faith of
interest in him; hence she says, he was as "a bundle of myrrh" to
her. Some thinkF14Vid. Fortunat. Schace. Eleochrism. Sacr. I. 1, c.
51. p. 256, 257. sweet marjoram is meant, or an herb of a sweet smell, very
much like it, called "marum"; but myrrh is commonly understood; and
not twigs or branches of it but sprigs, or the flowers of it, bound up as a
nosegay, and carried in the bosom; or better, liquid myrrh, or
"stacte", as the Septuagint render it, put in a bagF15צרור "folliculus", Cocceius;
"sacculum", Marckius; "fasciculus, vel sacculus",
Michaelis. or bottle, as the word is rendered, Job 14:7; the
allusion being to persons that carry smelling bottles in their bosoms, for
refreshment or for pleasure. Now what these were to such, that, and much more,
is Christ to his church; like sweet smelling myrrh, exceeding delightful and
reviving, and make him very acceptable; his very garments smell of myrrh: and
"a bundle" of this, or a bag of it, denotes the abundance of the
odours of divine grace in Christ, who is full of it, which he communicates in
great plenty: and now Christ is all this, not to any and everyone; but to his
church and people, to whom alone he is precious, "my beloved is unto
me"; which expresses not only the strength of her affection to Christ, and
the value she had for him, and the delight she had in him; but the particular
application of him to her own soul by faith;
he shall lie all night betwixt my breasts;
"it" or "he"; the bundle of myrrh, or Christ, which comes
to the same sense: by her "breasts" are meant her heart, where Christ
dwells by faith, which is the best room the church has, and where she desires
Christ might lodge; so Alshech explains it of being in her heart: and the time
in which she would have him continue here is "all night"; meaning the
night of affliction, temptation, &c. or rather the whole time of this life,
until the everlasting day breaks; and so it is a desire of Christ's presence
with her, and of her having communion with him, as long as she lived in the world;
and between her breasts, and in her bosom she desires he might be for an
ornament to her, like sweet flowers, and for her delight and pleasure,
refreshment and comfort; and that he might be always in her sight, and never be
forgotten by her.
Song of Solomon
1:14 14 My beloved is to me
a cluster of henna blooms In the vineyards of En Gedi.
YLT 14A cluster of cypress [is]
my beloved to me, In the vineyards of En-Gedi!
My beloved is unto me as a cluster of camphire in
the vineyards of Engedi. Engedi was a place near Jericho, and famous for palm trees, as
that was, hence called Hazazontamar, 2 Chronicles 20:2.
PlinyF15Nat. Hist. l. 5. c. 17. sneaking of this place, which he
calls Engadda, says, it is second to Jerusalem for fertility and groves of palm
trees; and JosephusF16Antiqu. l. 9. c. 1. s. 2. observes, that there
grew the best palm trees and opobalsam; wherefore Aben Ezra, and other Jewish
writers, think that dates, the fruit of the palm trees, which grow in clusters,
are here meant: and because the balsam tree also, grew in this place, as
observed before from Josephus, and grew in the manner of vines, as othersF17Justin.
e Trogo, l. 36. c. 3. Plin. Nat. Hist. l. 12. c. 25. Vid. Foliot in loc.
assert; and this being said to, be in vineyards, some have thought that that
might be in, tended; but what is valuable in it is a gum or tear, that drops
from it, and not fruit in clusters, which it bears not: nor can it be supposed
that what we call "camphire" should be meant, which grows not in
clusters, and was unknown to the ancients; nor the "cyperus", or
"cypirus", as Cocceius and others. The Septuagint version readers it "cyprus":
and there was a tree of this name which grew in Askelon in Judea, which,
according to PlinyF18Plin. Nat. Hist. l. 12. c. 29. , bore a white
flower of a sweet smell; and which, in Italy, was called "ligustrum",
the privet tree, commended by the poetsF19Virgil. Eclog. 2. v. 18.
Ovid. Metamorph. l. 13. Fab. 8. for its peculiar whiteness; and the cypress
tree is reckoned by JosephusF20De Bello Jud. l. 4. c. 8. s. 3. among
the odoriferous trees which grew about Jericho, near to which Engedi was. The
word here used is to be found in the MisnahF21Sheviith, c. 7. s. 6.
; and the commentatorsF23Maimon. & Bartenora in ibid. on it say,
it is the same which, in Arabic, is called "alhena", the cypress
tree, and refer to this place; of which Dr. ShawF24Travels, p. 113,
114. edit. 2. says,
"this
beautiful and odoriferous plant, "alhenna", if it is not annually
cut, and kept low, grows ten or twelve feet high, putting out its little
flowers in clusters, which yield a most grateful smell, like camphire.'
But,
after all, perhaps the Cyprus vine is here meant, which, according to PlinyF25Nat.
Hist. l. 14. c. 1. , was the best and largest of vines; and which, though it
grew in Cyprus, from whence it had its name, yet some plants of it might be
obtained by Solomon, and planted in the vineyards of Engedi; or there were such
there like them, and were called by the same name: Jarchi, from an ancient
exposition of theirs, relates, that the vineyards of this place brought forth
fruit four or five times a year; Alshech says seven. Now as Christ compares himself
to a vine, John 15:1; the
church may compare him to a cluster of the grapes of the Cyprus vine, reckoned
the best; there being a cluster of all perfections, divine and human, in him;
and of all the spiritual blessings of the everlasting covenant, and of all the
precious promises in it; and of all the grace of the Spirit, and the fulness of
it, which is in him. The Jews calls a man, eminent for virtue, and a large share
of knowledge, "clusters"F26Misnah Sotah, c. 9. s. 9. ; and
they interpret "eschol", a cluster, by איש שהכל הו, "a man that has all
things in him"F1T. Bab. Temurah, fol. 15. 2. Jarchi, & Ez
Chaysim in Sotah ibid. : such an one is Christ, in the highest sense, having
all perfections, excellencies, and virtues, in him. Some leave the word
untranslated, "copher"F2כפר
"copher", Pagninus, Montanus, Cocceius, Marckius. , and which has the
signification of atonement and propitiation; and so well agrees with Christ,
who is the propitiation for sin, and has made atonement for it. Bishop Patrick
observes, that the ancient Hebrew doctors, by dividing the first word
"eschol", found out the mystery of the Messiah; considering it as if
thus read, איש כל כופר, "my beloved is unto me the man that
propitiates" or "expiates all things"; that is, all sins and
transgressions: in the TalmudF3T. Bab. Sabbat, fol. 88. 2. it is
explained,
"he,
whose all things are, has atoned for my iniquity;'
which
Christ has done for his church and people; and which makes him precious, and is
matter of joy and gladness to them, Romans 5:11, 1 John 2:2.
Song of Solomon
1:15 The Beloved 15 Behold, you are fair,
my love! Behold, you are fair! You have dove’s eyes.
YLT 15Lo, thou [art] fair, my
friend, Lo, thou [art] fair, thine eyes [are] doves!
Behold, thou art fair, my love,.... These are
the words of Christ, commending the beauty and comeliness of the church,
expressing his great affection for her, and his high esteem of her; of her
fairness and beauty; see Gill on Song of Solomon 1:5;
see Gill on Song of Solomon 1:8;
of the title of Christ's love, as given her by him; see Gill on Song of Solomon 1:9;
a "behold" is prefixed to this account her, as a note of attention,
to consider her complete comeliness in Christ, and not pore on her own
blackness; and as a note of admiration, that she who was so black and uncomely
in herself should be so fair and beautiful in his eyes, through his blood,
righteousness, and grace; and as a note of asseveration, assuring her of the
truth of it, which she might be apt to call in question; and, to prevent which,
it is also repeated,
behold, thou art fair; exceeding fair, really
so, both inwardly and outwardly; both with respect to justification and
sanctification;
thou hast doves' eyes; or "eyes like
doves"F4עיניך יונים
"oculi tui veluti columbarum", Pagninus, Munster, so Ben Melech. ;
these are taken notice because much beauty lies in the eyes, either in the size
or colour of themF5So Juno is called "the large-eyed
Juno", and Minerva "the blue-eyed goddess", and Chryseus
"the black-eyed maid", Homer. Iliad. 1. v. 99, 206, 551. ; similes
taken from doves are frequently used in this sacred poem, both with respect to
the bride and bridegroom; see Song of Solomon 2:14;
and it may easily be observed, that this creature furnishes much matter for
poetsF6Vid. Barthii Animadv. ad Claudian. in Nupt. Honor. Ode 4. v.
21. , which they apply to lovers: and here the eyes of the bride are compared
to the eyes of doves; meaning either the ministers of the Gospel, who are to
the church what eyes are to the body; are set in the more eminent part in the
church, to order, guide, and direct the members of it; to watch over them, lest
any hurt come to them, and give warning of danger; to hold forth the word of
light to them, and instruct them how to behave in the church and in the world:
and they may be compared to the eyes of doves, for their clearness and
perspicuity in discerning Gospel truths; and for their sincerity and
simplicity, uprightness and faithfulness, in preaching them; and for the dove
like gifts of the Spirit, whereby they are qualified for it; and for, their
meekness and humility; or rather the eyes of her understanding are meant, being
spiritually enlightened; and particularly the eye of faith by which believers
take a view of Christ, of his glory, fulness, and suitableness, and look to him
alone for life and salvation. And it may be compared to the eyes of doves for
the clearness and quickness, of it, being the evidence of things not seen; and,
for its singleness and chastity, the dove looks only to its mate, and destroys
those that look with lustful eyes on othersF7Plin. Nat. Hist. l. 10.
c. 34. Aelian. Hist. Animal. l. 3. c. 5. p. 44. ; believers, being espoused as
a chaste virgin to Christ, look only to him as their beloved, to him only for
acceptance, righteousness, pardon, and eternal life; and for its modesty and
humility, excluding all boasting in the creature, and giving all glory to
Christ; and for its beautifulness in the sight of Christ, so that he is even
ravished with it, Song of Solomon 4:9.
Song of Solomon
1:16 The Shulamite 16 Behold, you are
handsome, my beloved!
Yes, pleasant! Also our bed is green.
YLT 16Lo, thou [art] fair, my
love, yea, pleasant, Yea, our couch [is] green,
Behold, thou art fair, my beloved,.... These are
the words of the church, giving back to Christ his commendation of her, and
much in the same words, as more properly belonging to him than her; he calls
her "my love", she calls him "my beloved": he says that she
was "fair"; the same she says of him, with a like note of wonder,
attention, and asseveration, he had prefixed to the commendation of her;
suggesting, that his fairness and beauty were essential, original, and
underived, but hers was all from him; and therefore he only ought to have the
character: he, as man, is "fairer" than the children of men; as
Mediator, is full of grace and truth, which makes him look lovely in the eyes
of his people; and, as a divine Person, is the brightness of his Father's
glory. To which she adds,
yea, pleasant; looks pleasantly, with a smiling
countenance on his people, being the image of the invisible God; pleasant to
behold, as the sun of righteousness, and Saviour of men; pleasant in all his
offices and relations; the doctrines of his Gospel are pleasant words; his
ways, his ordinances, are ways of pleasantness; and especially having his
presence, and communion with him in them; and which may be designed in the next
clause;
also our bed is green; the same with "his
bed which is Solomon's"; his by gift and purchase; the church's, by having
a right through him, and an admittance to all the privileges of it: where the
word is preached, ordinances administered, souls are begotten and born again,
there Christ and his church have fellowship with each other; said to be
"green", in allusion to the strewing of beds with green herbs and
leaves, and branches of treesF8Vid. Alstorph. de Lectis Veterum, c.
1. p. 2. s. 9,10. "Viridante toro consederat herbae", Virgil. Aeneid.
5. v. 388. "In medo torus est de mollibus ulvis impositus lecto",
Ovid. Metamorph. 8. v. 685. ; particularly the nuptial bed, called from thence
"thalamus"F9Alstorph. ibid. c. 13. p. 73,74. : and it may
denote the fruitfulness of the saints in grace and holiness, like green olive
trees, in the house of God: or else numerous converts in the church, a large
spiritual seed and offspring of Christ and the church, as were in the first
times of the Gospel, and will be in the latter day: a green bed is an emblem of
fruitfulness in the conjugal state; so the Targum and Jarchi interpret it.
Song of Solomon
1:17 17 The beams of our houses are
cedar, And our rafters of fir.
YLT 17The beams of our houses
[are] cedars, Our rafters [are] firs, I [am] a rose of Sharon, a lily of the
valleys!
The beams of our house are cedar,.... Or
"houses"F11בתינו "domorum
nostrarum", V. L. Pagninus, Montanus, &c. "aedium
nostrarum", Marckius. ; where their bed was, and where they had fellowship
and communion together. By which may be meant particular congregations or
churches, in which houses Christ has a property, being of his building and
beautifying; where he takes up his rest and residence, and where he feeds and
feasts with his people, and to the privileges of which all the saints have a
right: and by the "beams" of these houses may be intended the
ministers of the word, who are pillars here, as James, John, and Cephas, were;
and who are the means of supporting and strengthening such communities, by
their excellent doctrines and exemplary lives: or common saints may be meant,
who are also beams and pillars in the churches of Christ; and serve greatly to
support, strengthen, and cement the spiritual building, fitly framed together:
and these being of "cedar" wood, of a pleasant smell, and durable,
may denote their gratefulness and acceptableness to Christ and his church, in
the exercise of grace, and discharge of duty; and of their continuance and
perseverance therein, having in them the incorruptible and immortal seed of
divine grace; see Psalm 92:12;
and our rafters of fir; which Pliny
saysF12Nat. Hist. l. 16. c. 42. is the best and strongest wood for
roofing and raftering: by these may be meant the ordinances of the Gospel,
which are that to the churches as "rafters" are to a house, the means
of supporting and strengthening it; so by the ordinances saints are supported
in their spiritual state, and by them their spiritual strength is renewed; and
these being said to be of "fir", which is a pleasant and lasting
wood, may signify the delight that is had in ordinances, and the continuance of
them. Some render the word by "cypress"F13ברותים κυπαρισσοι,
Sept. "cypressina", V. L. Tigurine version; so David de Pomis, and
others. ; which is also of a pleasant smellF14Plin. Nat. Hist. l.
16. c. 33. ευωδει κυπαρισσω,
Theocrit. Epigram. 4. v. 7. , and very durable, never admits of worms, nor ever
rots, nor is ever sensible of old ageF15Plin. Nat. Hist. l. 16. c.
33. 40, 49. ; and so may denote the pleasure that saints take in ordinances,
and the long continuance of them, as of the present ones, which will remain
until the second coming of Christ. Some think the "brutine" treeF16"E
brutis", Junius & Tremellius, Ainsworth, Brightman, Marckius;
"brutiua", Cocceius, Michaelis. is meant, which Pliny calls
"bruta"F17Nat. Hist. l. 19. c. 17. ; and is near in sound
to the word here used, is much like the cypress, and of a sweet smell, like
cedar; it grows beyond Pasitigris, on Mount Zagras. Some will have it to be the
tree of paradise; and, so applied to ordinances, may signify the same as
before. The word for "rafters" is elsewhere rendered
"gutters" and "troughs" for water; and someF18רהטינו "canales nostri"; so some in Vatablus,
Tigurine version; "impluvium nostruim", Hiller. de Keri & Kethib,
p. 84. render it so here, and are so called from water running in them: and as
the grace of God is often expressed by water, this is commonly conveyed in the
use of ordinances; these are the canals in which it runs. Moreover the same
word is translated "galleries", in Song of Solomon 7:5;
which, as Kimchi and Ben Melech observe, were buildings in high houses in which
men walked from house to house, or from one end of the house to the other; and
might be called by this name, from their droning along the sides of houses, and
seem to be like our "balconies": now ordinances are the galleries or
"walking places"F19"Ambulachra nostra", Junius
& Tremellius, Piscator, Marckius, Michaelis. , where Christ and his people
walk and converse together.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)