| Back to Home Page | Back to Book Index
|
Song of
Solomon Chapter Four
New King James Version (NKJV)
INTRODUCTION TO SONG OF SOLOMON 4
In
this chapter is contained a large commendation of the church's beauty by
Christ; first, more particularly, by an enumeration of several parts, as her
eyes, hair, teeth, lips, temples, neck, and breasts, Song of Solomon 4:1;
and more generally, Song of Solomon 4:7;
And having observed where he himself was determined to go, he invites her to go
with him; which he enforces, partly from the danger she was exposed unto where
she was Song of Solomon 4:6;
and partly from the comeliness of her person and graces in his esteem; with
which he was ravished, and therefore was extremely desirous of her company, Song of Solomon 4:9;
And then enters into some new descriptions of her; as a garden and orchard, as
a spring and fountain, Song of Solomon 4:12;
all which she makes to be owing to him, Song of Solomon 4:15;
And the chapter is closed with an order from Christ to the winds to blow on his
garden, and cause the spices of it to flow out; and with an invitation of the
church to Christ, to come into his garden, and relax there, Song of Solomon 4:16.
Song of Solomon
3:1 The Beloved Behold,
you are fair, my love! Behold, you are fair! You have
dove’s eyes behind your veil. Your hair is like a flock of goats, Going
down from Mount Gilead.
YLT 1Lo, thou [art] fair, my
friend, lo, thou [art] fair, Thine eyes [are] doves behind thy veil, Thy hair
as a row of the goats That have shone from mount Gilead,
Behold, thou art fair, my love; behold, thou art
fair,.... The same as in Song of Solomon 1:15;
here repeated by Christ, to introduce the following commendation; to express
the greatness of his love to his church; and show that he had the same opinion
of her, and esteem for her, notwithstanding what had passed between that time
and this;
thou hast doves' eyes within thy locks; the same
comparison; see Gill on Song of Solomon 1:15;
only with this difference, here her eyes are said to be "within her
locks": which, whether understood of the ministers of the Gospel; or of
the eyes of the understanding, particularly of, the eye of faith, as has been observed
on the above place; do not seem so much to design the imperfection of the sight
of the one or of the other, in the present state, as eyes within or under locks
and in some measure covered with them, hinder the sight of them; as the modesty
of either of them; locks being decently tied up, as the word signifiesF9לצמתך "intra ligamina tua", some in Vatablus;
"vittam suam", Cocceius; "constrictam comam tuam",
Michaelis, so Jarchi. Vid. Horat. Carmin. l. 2. Ode 11. v. 23, 24. , is a sign
thereof, as the contrary is a sign of boldness and wantonness. Doves' eyes
themselves are expressive of modesty and humility, and, this phrase added to
them, increases the idea; such ministers, who have the largest gifts, greatest
grace, light, and knowledge, are the most humble, witness the Apostle Paul; and
this phrase expresses the beauty of them, not only in the eyes of Christ, but
in the eyes of those to whom they publish the good tidings of salvation: and so
it may denote what an exceeding modest grace faith is, which receives all from
Christ, and gives him all the glory, and takes none to itself; and what a
beauty there is in it, insomuch that Christ is ravished with it, Song of Solomon 4:9;
and seems rather to be the sense here;
thy hair is as a flock of goats; like the hair
of goats, so Ben Melech. Hair adds much to the comeliness of persons, and is
therefore frequently mentioned, both with respect to the bride and bridegroom,
in this song, Song of Solomon 5:1;
and so in all poems of this kindF11Vid. Barthii Animadv. ad
Claudian. Nupt. Honor. Ode 1. v. 12. ; and one part of the comeliness of women
lies in their hair;
"let
a woman, says ApuleiusF12Metamorph. l. 2. , be adorned with ever
such fine garments, and decked with gold and jewels, yet, without this
ornament, she will not be pleasing; no, not Verus herself.'
The
womenF13Juno, Iliad. 10. v. 5. Diana, Odyss. 20. v. 80. Minerva,
Iliad. 6. v. 92. Latona, Iliad. 1. v. 36. & 19. v. 413. Circe, Odyss. 10.
v. 136, 220, 310. Calypso, Odyss. 5. v. 30. Helena, Iliad. 3. v. 329. &
passim; Thetis, Iliad. 18. v. 407. & 20. v. 207. Ceres, Odyss. 5. v. 125.
Nymphs and others, Odyss. 6. v. 222, 238. & 12. v. 132. & 19. v. 542.
So Venus is described by Claudian. de Nupt. Honor. v. 99. "Casariem tunc
forte Venus subnixa corusco fingebat solio". in Homer, are described by their
beautiful hair; nor is it unusual to compare the hair of women, and represent
it as superior to a fleece of the choicest flockF14"Quae crine
vincit Boetici gregis vellus", Martial. l. 5. Ep. 38. . And here the
church's hair is said to be like the hair of goats, for that is the sense of
the expression; and which is thought to be most like to human hair, 1 Samuel 19:13; and
it is compared to that, not so much for its length and sleekness, as for its
colour, being yellowish; which, with women formerly, was in esteem, and
reckoned gracefulF15"Nondum illi flavum", &c. Virgil.
Aeneid. 4. prope finem. Vid. Horat. Carmin. l. 1. Ode 5. v. 4. Martial. Epigr.
l. 5. Ep. 65. ; this being the colour of the hair of some of the greatest
beauties, as Helena, Philoxena, and others, whose hair was flaxen and yellow;
hence great care was taken to make it look so, even as yellow as goldF16"Aurea
Caesaries", Virgil. Aeneid. 8. v. 659. Vid. Barthii Animadv. ad Claudian.
de Rapt. Proserp. l. 3. v. 86. : the Jewish women used to have their perukes,
or false hair, of goats' hair, and still have in some places to this dayF17Vid.
Braunium de Vest. Sacerdot. l. 1. c. 9. p. 201. ; and it should seem the Roman
women also had, to which the poetF18"Hoedina tibi pelle",
&c. Martial. Epigr. l. 12. Ep. 38. refers. And the church's hair here is
said to be like the hair of a flock of goats,
that appear from Mount Gilead; or rather "on Mount
Gilead", as Noldius: Gilead was a mountain in the land of Israel, beyond
Jordan, famous for pasturage for cattle, where flocks of goats were fed, as was
usual on mountainsF19Theocrit. Idyll. 3. v. 1, 2. ; and, being well
fed, their hair was long, smooth, neat, and glistering; and so to spectators,
at a distance, looked very beautiful and lovely; especially in the morning at
sun rising, and, glancing on them with its bright and glittering rays, were
delightful. So R. Jonah, from the use of the word in the Arabic language, which
signifies the morning, interprets it, which "rise early in the
morning"; and which, as SchultensF20Animadv. in loc. observes,
some render,
"leading
to water early in the morning;'
the
Vulgate Latin version is, "that ascend from Mount Gilead", from a
lower to a higher part of it; which is approved of by BochartF21Hierozoic.
par. 1. l. 2. c. 5. col. 628. . Now the hair of the church may be interpreted
either of believers, the several members of the church of Christ; the hairs of
the head are numerous, grow upon the head, and have their nourishment from it;
are weak in themselves, but depend upon the head, and are an ornament to it: so
the saints, though few in comparison of the world, yet by themselves are a
great number, which no man can number; these grow upon Christ, the Head of the
church, and receive their nourishment from him; and, though weak in themselves,
have strength from him, and have their dependence on him; and are an ornament
and crown of glory to him; and who are cared for and numbered by him, so that
no one can be lost; see Ezekiel 5:1. Or
rather it may be interpreted of the outward conversation of the saints; hair is
visible, is a covering, and an ornament, when taken care of, and managed
aright, and has its dependence and is influenced by the head: the good
conversation of the church and its members is visible to all, as the hair of
the head, and as a flock of goats on Mount Gilead; and is a covering, though
not from divine justice, yet from the reproaches of men; is ornamental to
believers, and to the doctrine they profess; especially when their conversation
is ordered aright, according to the weird of God, and is influenced by grace,
communicated from Christ, the Head.
Song of Solomon
3:2 2 Your
teeth are like a flock of shorn sheep Which have come up from the
washing, Every one of which bears twins, And none is barren among them.
YLT 2Thy teeth as a row of the
shorn ones That have come up from the washing, For all of them are forming
twins, And a bereaved one is not among them.
Thy teeth are like a flock of sheep,.... That is,
like the teeth of a flock of sheep; as her eyes were like the eyes of doves,
and her hair like the hair of goats: and Galen long ago observed, that human
teeth are much like the teeth of sheep, in figure, order, and structure, as
well as are small and white; neatly set, innocent and harmless, not ravenous
and voracious, cropping herbs and grass onlyF23In Salazar apud
Marckium in loc. ; the whiteness of the teeth is chiefly intended, in which the
beauty of them lies, for which they are sometimes comparedF24Theocrit.
Idyll. 6. v. 37,38. to Parian marble for whiteness. The Targum interprets these
teeth of the priests and Levites; but it is much better to understand them of
the ministers of the Gospel: teeth are bony, solid, firm, and strong, sharp to
cut and break the food, and prepare it for the stomach: all which well agree
with ministers; who are strong in the Lord, and in his grace, to labour in the
word and doctrine; to oppose gainsayers, withstand Satan's temptations; bear
the reproaches of the world, and the infirmities of weaker saints; and remain
firm and unmoved in their ministry; unshaken by all they meet with, from
without and from within: they are sharp to rebuke such who are unsound in the
faith, or corrupt in their morals, and to penetrate into Gospel truths; to cut
and rightly divide the word of truth, and break the bread of life to others,
and so chew and prepare spiritual food for souls; not raw and crude; not hard
and difficult of digestion, but plain and easy to be understood. And they are
like to a flock of sheep,
that are even shorn; on which no
wool is left, sticking out here and there; which is another good property of
teeth, that are of equal size and bigness, do not stand out, nor rise up one
above another; and are as if they had been "cut and planed, and
made alike"F25קצובות "caesae
vel dedolatae", Bochart. Hierozoic. par. 1. I. 2. c. 45. Colossians 493. "aequarum", Junius &
Tremellius; "statura aequalium", Cocceius. , as some render the word:
which may denote the equality of Gospel ministers in power and authority; one
having no superiority over another; all having the same mission and commission,
employed in the same work, preaching the same Gospel; and though their gifts
are different, yet there is a harmony and agreement in the doctrines they
preach;
which came up from the washing; white and clean, which
is another property of good teeth; as the teeth of sheep be, and they
themselves are, when just come up out of the washing pit: this may signify the
washing of regeneration, and renewing of the Holy Ghost, which are necessary to
ministers of the word, in order to preach it; and more especially the purity of
their lives and conversations, in which they should be examples to the flock;
whereof everyone bear twins, and none is barren among them; the figures
are just and beautiful; it is common with sheep to bear twins, or more, in the
eastern countries, as the philosopher observesF26Aristot. de Animal.
Hist. l. 6. c. 19. ; frequent mention is made of goats bearing twinsF1Theocrit.
Idyll. 1. v. 25. & 3. v. 34. & 5. v. 54. & 8. v. 44. : these may
answer to the two rows of teeth, and the word for "teeth" is in the
dual number; and when these are white and clean, and equal, are well set, and
not one wanting, none rotten, nor shed, nor fallen out, look very beautiful.
This may express the fruitfulness and success of Gospel ministers, in bringing
many souls to Christ; and was particularly true of the apostles, and first
ministers of the Gospel, who were instrumental in the conversion of many; and
who bore twins to Christ, Jews and Gentiles; and none were without their
usefulness. Likewise all this may be understood of believers in general, and of
meditation and faith in them; by meditation they feed upon Christ, his Gospel,
doctrines, and promises; they chew the end, and ruminate on the word of God;
and are equal, alike partakers of the same grace, and blessings of it; and are
sanctified, and, in some measure, cleansed, from the pollution of their minds
and actions; ascend heavenwards in their thoughts, desires, and affections; and
are not "barren" and unfruitful in the knowledge of Christ and his
Gospel; and generally, through meditation, bring forth the "twins" of
prayer and praise: by faith also they feed on Christ and his grace; and which
is "alike", precious faith in all, as to nature and quality; is
"pure", sincere, and unfeigned; is always fruitful, and bears the
"twins" of love to Christ, and of love to his saints; and is not
"barren", but attended with the fruits of righteousness.
Song of Solomon
3:3 3 Your
lips are like a strand of scarlet, And your mouth is lovely. Your
temples behind your veil Are like a piece of pomegranate.
YLT 3As a thread of scarlet
[are] thy lips, And thy speech [is] comely, As the work of the pomegranate [is]
thy temple behind thy veil,
Thy lips are like a thread of scarlet,.... To a
"thread" for thinness, to "scarlet" for colour; thin red
lips being beautiful, as well as white teeth; so the beautiful Aspasia had red
lipsF2Aelian. Var. Hist. l. 12. c. 1. , and teeth whiter than snow;
hence we read of red and purple lipsF3
χειλεα πυρρα, Theocrit. Idyll. 15. "Purpureis
labellis", Ovid. Amor. l. 3. Eleg. 13. . Now as lips are the instruments
of speech, the words of the church, and of all true believers, may be designed;
what is said by them in their prayers, which are filled, not with great
swelling words of vanity, exalting themselves, and magnifying their works, like
the Pharisee; but with humble confessions of sin, and acknowledgments of their
unworthiness of mercy; and they are constant, like one continued thread, they
go on praying all their days: and the scarlet colour may denote the fervency of
them, whereby they become available with God; and the acceptableness of them to
God, through the mediation of Christ, whose blood, and not any worthiness of
theirs, is pleaded in them: their words of praise also may be signified hereby;
which are not filled with big swollen encomiums of themselves, and of what they
have done; but with expressions of the goodness and grace of God to them; and
with thankfulness for all mercies, both temporal and spiritual, bestowed upon
them; and these are hearty and sincere, coming from a heart inflamed with the
love of God, which make such lips look like scarlet; and that being in great
esteem may intimate the acceptableness of them to God, through the blood and
sacrifice of Christ. To which may be added, that the doctrines of the Gospel,
delivered by the ministers of the church, who are her lips, may be taken into
the sense of this clause; which are like a "thread", spun out of the
Scriptures, and are harmonious and all of a piece, consistent and closely
connected; the subject and matter of which are the blood, sufferings, and death
of Christ, and the blessings that come thereby; and which also, like scarlet,
are valuable and precious;
and thy speech is comely; which explains the
preceding clause; and shows, that by her lips her speech is meant, which is
"comely", that is, graceful and amiable; as it is when believers
speak of Christ, of his person, offices, and grace; and for him, in vindication
of his truths and ordinances; when they speak to him, in prayer or in praise;
and when, in common conversation, their speech is with grace;
thy temples are like a piece of a pomegranate within thy
locks; not like a piece of the tree, but of the fruit, when the shell
of it bursts of itself, through the abundance of liquor in it; such the
Israelites found at one of their stations, and therefore called it
"Rimmonparez", the pomegranate of rupture, or the bursted
pomegranate; and in the tribe of Zebulun was a city called Remmonmethoar, the
beautiful pomegranate, Joshua 19:13; now
the rind being brokenF4כפלח ως λεπυρον, Sept. "sicut
fragmen", V. L. Pagninus, Montanus, Junius & Tremellius; "pars
vel frustum", Michaelis. it appears full of grains or kernels, of a white
colour, interspersed with a reddish purple juice, like blood, as Pausanias remarksF5Boeotica,
sive l. 9. p. 578. , and looks very beautiful; and is aptly used to set forth
the church's beauty, who, like her beloved, is "white and ruddy", Song of Solomon 5:10,
by which may be meant ecclesiastical officers, placed on an eminence in the
church; to take care, among other things, of the discipline of it, according to
the laws of Christ, 1 Timothy 5:17; The
temples, in the Hebrew tongueF6רקתך
"tenuis faciei pars", Marckius; "tenuior", Michaelis. Vid.
Kimchii Sepher Shorash. rad. רקק. , have their name
from the thinness and tenderness of them, having but little flesh on them, and
covered with a thin skin; and, in the Greek tongueF7 κροταφοι παρα το κροτειν την αφην.
, from the evident beating of the pulse in them; and their situation is between
the ear and the eye: all which denote, that such officers should be spiritual
men, and have as little carnality in them as may be; that they should use great
tenderness in the administrations of their office, particularly in giving
admonitions and reproofs: and, as by the beating of the pulse the state of a
constitution is discerned, whether healthy or not; so the state of the church
may be judged of by the discipline of it; if that is neglected, it is in a bad
state, and in a declining condition; but if strictly observed, it is in a
healthful and flourishing one: and the temples being between the eye and the
ear may teach, that, in the management of church affairs, the officers are to
make use of both; their ears are to be open to all; and they are not to shut
their eyes against clear and plain evidence: and being said to be "within her
locks", may be expressive of the meekness and humility of such officers,
who are not to lord it over God's heritage; and of the private manner in which
admonitions are to be given, in case of private offences; and of the affairs and
concertos of a church being kept private, and not blazed abroad. And these may
be compared to "a piece of a pomegranate", because of their being
full of gifts, and grace, and good works, visible to men; and for their harmony
and union among themselves, and with the church and its members; and the strict
regard that, in all things, is had to the rules and laws of Christ; all which
make the officers of the church, and the discipline of it, acceptable to him.
It may be further observed, that the temples, taken largely, include the
"cheeks" also; and so some render the wordF8 μηλον σου, Sept. "genae
tuae", Pagninus, Cocceius. here; and the purple juice of the pomegranate
well expresses the colour of them; hence we read of purple cheeksF9"Purpureas
genas", Ovid. Amor. l. 1. Eleg. 4. Statii Thebaid. l. 1. v. 538. Ausonii
Parental. 23. v. 16. "Purpurissatae buccae", Plauti Trucul. Act. 2.
Sc. 2. v. 35. "genre", Apulei Apolog. p. 239. : and this may denote
the beauty and modesty of the church; whose blushing looks, and ruddy cheeks,
made her extremely beautiful in the eye of Christ.
Song of Solomon
3:4 4 Your
neck is like the tower of David, Built for an armory, On which hang a
thousand bucklers, All shields of mighty men.
YLT 4As the tower of David [is]
thy neck, built for an armoury, The chief of the shields are hung on it, All
shields of the mighty.
Thy neck is like the tower of David, builded for an armoury,.... This was
either the strong hold of Zion; or some tower erected by David for an armoury,
wherein his worthies or mighty men bring up their shields; Mr. SandysF11Travels,
p. 139. Vid. Adrichom. Theatrum Terrae Sanctae, p. 168. says, it stood aloft in
the utmost angle of a mountain, whose ruins are yet extant: though the neck is
compared to this, not for its height, seeing a high and outstretched neck is a
token of pride and haughtiness with the Jews, Isaiah 3:16; see Psalm 74:5; and so
the phrase is used in Latin writersF12Vid. Barthii Animadv. ad
Claudian. in Rufin. l. 1. v. 53. & l. 2. v. 294. ; but for its being
ornamented with spoils hung up in it, as golden shields after mentioned, as the
neck is with pearls, jewels, and chains of gold, Song of Solomon 1:10;
The word for "armoury" is from "alaph", "to
teach"; not as being a pattern to teach artificers, as Jarchi; nor to show
passengers their way, as R. Jonah and others, who think this tower was built as
a "pharus", for such a purposeF13Vid. Castell. Lexic. col.
3904. so Pagninus and Tigurine version. ; but it was as an arsenal, in which
young learners of the art of war laid up their weapons, as well as what were
taken from an enemy; or what were made and laid up here, as a store in time of
need. By the church's neck may be meant either the ministers of the word, set
in the highest part of the body, the church, next to Christ the Head, and in
subjection to him; to whom they hold, and whose name, cause, and interest, they
bear up and support in the world; and are the means of conveying spiritual food
from him to the souls of men; and are adorned with the gifts and graces of the
Spirit: and may be compared to the "tower of David", for their
integrity and uprightness, and for their strength and immovableness, standing
firm and unmoved against the batteries of Satan and the world, and for the
defence of the Gospel; and to that "built for an armoury", they being
furnished with the whole armour of God. An ancient writerF14Psellus
in ioc. supposes the Apostle Paul is particularly meant; that eminent exalter
of Christ the Head, and who was set for the defence of the Gospel: or it may be
rather the Scriptures themselves are meant; which point out and hold forth
Christ the Head, and make him manifest to the sons of men; and are a means of
conveying spiritual breath; when attended with a divine power, then are they
spirit and life; and of conveying food to the souls of men, very nourishing and
satisfying; and are bespangled with glorious truths and precious promises;
where every truth is a golden link, and every promise a pearl, to a believer:
and they may be compared to the "tower of David" for their sublimity,
being out of the reach and above the capacity of a natural man; and for their
firmness and immovableness, which Satan and all his emissaries will never be
able to remove out of the world; and like to that as "built for an
armoury",
whereon there hang a thousand bucklers, all shields of mighty men: no other
armour is mentioned, as in this armoury, but shields; they being a principal
part of armour, and are especiallyF15Vid. Cuperi Observ. l. 1. c. 7.
p. 42. & Gutberleth. de Saliis, c. 12. p. 69. so called, as in the
Septuagint version of 1 Kings 14:26;
these shields are armour of mighty men; mighty, through God and his grace, to
perform mighty actions, and do great exploits; being furnished from the
spiritual armoury with the whole armour of God, to repel Satan's temptations,
to defend the Gospel, and refute error; particularly the ministers of the word
are those mighty men; though it is applicable to all saints.
Song of Solomon
3:5 5 Your
two breasts are like two fawns, Twins of a gazelle, Which feed among the
lilies.
YLT 5Thy two breasts [are] as
two fawns, Twins of a roe, that are feeding among lilies.
Thy two breasts are like two young roes that are twins,.... Or,
"two fawns, the twins of a doe": Providence, as Plutarch observesF16De
Liberis Educand. vol. 2. p. 3. , has given to women two breasts, that, should
they have twins, both might have a fountain of nourishment; and are fitly
compared to twins of the doe. The hind, for the most part, brings but one roe
at a time; but there are some, the philosopher saysF17Aristot. de
Animal. l. 6. c. 29. , bring twins; by which the beauty of the breasts is
expressed: "young roes" may point at the smallness of them, large
breasts are not accounted handsome; and "twins", at their equal size
and shape, not one larger nor higher than the other, that would be a deformity;
twins are generally alike;
which feed among the lilies; and are fat and plump:
the allusion may be to the putting of lilies in the bosom, between the breasts,
as other flowers; lilies are reckoned among the decorations of women, in the
Apocryha:
"And
pulled off the sackcloth which she had on, and put off the garments of her
widowhood, and washed her body all over with water, and anointed herself with
precious ointment, and braided the hair of her head, and put on a tire upon it,
and put on her garments of gladness, wherewith she was clad during the life of
Manasses her husband.' (Judith 10:3)
or
rather to the creatures mentioned, the roes and hinds, which feed among lilies,
in fields where lilies grow; for these grow in fields as well as in gardens,
and are called the "lilies of the field", Matthew 6:28; and
we readF18"En aspicis ilium, candida qui medius cubat inter
lilia, cervum?" Calphurnius apud Bochart. Hierozoic. par. 1. l. 3. c. 24.
col. 924. sometimes of harts and hinds among lilies. By "breasts" may
be meant, either the ministers of the word, who impart "the sincere milk
of the word", and who deliver out the nourishing doctrines of grace, like
milk out of the breast, 1 Corinthians 3:2;
and may be like to "roes" for their affection to those who are under
their ministry; and pleasant to them, to whom they are made useful; and for
their sharp sightedness and penetration into the mysteries of grace; and for
their quick dispatch in doing their work, though through many difficulties,
which, like young roes, they leap and skip over: and "two" of them
show a sufficient number of them Christ provides for his church; and being
"twins" express their equal authority, and harmony of doctrine; and
feeding "among lilies" is where Christ himself feeds, Song of Solomon 2:16;
where Christ feeds they feed, and where they feed Christ feeds, even among his
saints, comparable to lilies, Song of Solomon 2:2;
or these "breasts" may design the two Testaments, the Old and New,
which contain the whole sincere milk of the word; are like "young
roes", pleasant and delightful to believers; and, as "twins",
are alike, agree in their doctrines concerning Christ, and the blessings of
grace through him; the types, figures, prophecies, and promises of the one,
have their completion in the other; and both abound with the lilies of Gospel
doctrines and promises: though rather these "breasts" may point at
the two ordinances of the Gospel, baptism, and the Lord's supper; which are
breasts of consolation to believers, out of which they suck, and are satisfied;
and through feeding on Christ in both, they receive much nourishment and
strength; and are very amiable and lovely to the saints, when they enjoy the
presence of Christ in them, and have the discoveries of his love to them; and
may be said to be "twins", being both instituted by Christ, and both
lead unto him, and require the same subjects; and are received and submitted to
by saints, comparable to lilies, as before.
Song of Solomon
3:6 6 Until
the day breaks And the shadows flee away, I will go my way to the mountain of
myrrh And to the hill of frankincense.
YLT 6Till the day doth break
forth, And the shadows have fled away, I will get me unto the mountain of
myrrh, And unto the hill of frankincense.
Until the day break, and the shadows flee away,.... Until the
day of grace breaks on every elect sinner, and the shadows of darkness,
ignorance, and unbelief, are in a great measure fled and gone; or until the
everlasting day breaks, and there will be no more night, nor any darkness of
affliction, nor any more desertion, doubts, and fears; see Song of Solomon 2:17.
They are the words of Christ, declaring whither he would go till that time
came, as follows:
I will get me to the mountain of myrrh, and to the hill of
frankincense: the allusion may be to the mountains and hills where these
odoriferous plants grew. It is said of Pompey the great, that when he passed
over Lebanon (later mentioned, Song of Solomon 4:8)
and by Damascus, he went through sweet smelling groves and woods of
frankincense and balsamF19Florus de Gest. Roman. l. 3. c. 5. ; and
Lebanon is thought, by someF20Vid. Gabr. Sionita de Orient. Urb. c.
6. p. 14. , to have its name from the frankincense that grew upon it; though
rather from the whiteness of the snow continually on it. By this
"mountain" and "hill" may be meant the church of Christ,
gathered together in Gospel order, so called for its visibility and
immovableness, Isaiah 2:2; and for
the trees of righteousness which are planted and flourish there, the saints;
and for the fragrancy of their graces; and for the sweet smelling odour of
their sacrifices of prayer and praise; and because of the delight and pleasure
Christ takes in his people, and they in him here; where they have mutual
communion, so that it is to them both a mountain of myrrh and a hill of
frankincense: particularly, here Christ delights to be, and here he resolves to
dwell until his second coming.
Song of Solomon
3:7 7 You
are all fair, my love, And there is no spot in you.
YLT 7Thou [art] all fair, my
friend, And a blemish there is not in thee. Come from Lebanon, O spouse,
Thou art all fair, my love,.... Being justified by
the righteousness of Christ, washed in his blood, and sanctified by his Spirit;
of the title, my "love", see Song of Solomon 1:9.
The church is often said by Christ to be "fair", his "fair
one", and the "fairest among women", Song of Solomon 1:8;
but here "all fair", being a perfection of beauty, and perfectly
comely through his comeliness: this is said to show her completeness in Christ,
as to justification; and that, with respect to sanctification, she had a
perfection of parts, though not of degrees; and to observe, that the church and
"all" the true members of it were so, the meanest and weakest
believer, as well as the greatest and strongest. It is added,
there is no spot in
thee; not that the saints have no sin in them; nor any committed by
them; nor that their sins are not sins; nor that they have no spots in them,
with respect to sanctification, which is imperfect; but with respect to their
justification, as having the righteousness of Christ imputed to them, and
covered with that spotless robe, they are considered as having no spot in them;
God sees no sin in them, so as to reckon it to them, and condemn them for it;
and they stand unblamable and unreproveable in his sight; and will be presented
by Christ, both to himself and to his father, and in the view of men and
angels, "not having spot or wrinkle, or any such thing", Ephesians 5:27,
upon them.
Song of Solomon
3:8 8 Come
with me from Lebanon, my spouse, With me from Lebanon. Look from the top
of Amana, From the top of Senir and Hermon, From the lions’ dens, From the
mountains of the leopards.
YLT 8Come from Lebanon, come
thou in. Look from the top of Amana, From the top of Shenir and Hermon, From
the habitations of lions, From the mountains of leopards.
Come with me from Lebanon, my spouse, with me from Lebanon,.... This is a
new title given the church, my "spouse"; here first mentioned,
because the day of espousals was over, Song of Solomon 3:11;
and having on the wedding garment, in which she was so fair and spotless, as
before described, she looked somewhat like a bride, and the spouse of Christ;
and is chiefly used by Christ, to prevail upon her to go with him, which
relation, duty, and affection, obliged her to do. The invitation is to come with
him from Lebanon, which is repeated, to show earnestness and vehemency; not
Lebanon, literally taken, a mountain to the north of the land of Canaan, famous
for odoriferous trees, and where to be was delightful; but figuratively, the
temple, made of the wood of Lebanon, and Jerusalem, in which it was, which in
Christ's time was a den of thieves, and from whence Christ called out his
people; or this being a pleasant mountain, may signify those carnal sensual
pleasures, from which Christ calls his people off. Some render the words,
"thou shalt come with me", &c.F21תבואי
"venies", Pagninus, Montanus, Mercerus, Junius & Tremellius. ,
being influenced by the powerful grace of Christ, and drawn by his love; and
what he invites and exhorts unto, he gives grace to enable to perform;
look from the top of Amana, from the top of Shenir and Hermon,
from the lions' dens, from the mountains of the leopards; Amana is
thought by some to be the mountain which divided Cilicia from Syria, taken
notice of by several writersF23Plin. Nat. Hist. l. 5. c. 22. Mela de
Situ Orbis, l. 1. c. 12. Solin. Polyhistor. c. 51. ; but it seems too distant
from Lebanon; perhaps it is the same with Abana, from whence was a river of
that name, 2 Kings 5:12;
where, in the "Keri" or margin, it is read Amana; so the Targum here
explains it of the people that dwelt by the river Amana, which washed the
country of Damascus: Jarchi takes it to be the same with Hor, a mountain on the
northern border of Israel; and indeed, wherever mention is made of this
mountain, the Targum has it, Taurus Umanus; and, according to PtolemyF24Geograph.
l. 5. c. 8. , Amanus was a part of Mount Taurus, with which it is joined by
JosephusF25Antiqu. l. 5. c. 6. s. 1. ; and with that and Lebanon,
and Carmel, by AelianusF26De Animal. l. 5. c. 56. , Shenir and
Hermon were one and the same mountain, called by different names; Hermon might
be the common name to the whole; and that part of it which belonged to the
Sidonians was called by them Sirion; and that which the Amorites possessed
Shenir, Deuteronomy 3:9;
Now all these mountains might be called "dens of lions", and
"mountains of leopards"; both because inhabited by such beasts of
prey; hence we read of the lions of SyriaF1Aristot. Hist. Animal. l.
6. c. 3, Plin. Nat. Hist. l. 8. c. 16. , and of leopardsF2Vid.
Ignatii Epist. ad Roman. p. 58. Brocard. in Cocceii Lexic. p. 123. in those
parts; in the land of Moab, and in the tribe of Gad, were places called
Bethnimrah, and the waters of Nimrim, which seem to have their names from
leopards that formerly haunted those places, Numbers 32:36; or
because inhabited by cruel, savage, and tyrannical persons; particularly Amana,
in Cilicia or Syria, as appears from StraboF3Geograph. l. 14. p.
465. & l. 16. p. 517. , LucanF4Pharsalia, l. 3. v. 244.
"vencre feroces, et cultor", Amana. , and CiceroF5Ad
Attic. l. 5. Ep. 20. ; and Shenir and Hermon were formerly, as Jarchi observes,
the dens of those lions, Og king of Bashan, and Sihon king of the Amorites:
unless rather these were the names of some places near Lebanon; for AdrichomiusF6Theatrum
Terrae Sanctae, p. 186. says,
"the
mountain of the leopards, which was round and high, was two miles from Tripoli
northward, three from Arce southward, and one from Lebanon.'
Now
these words may be considered as a call of Christ to his people, to come out
from among wicked men, comparable to such creatures; and he makes use of two
arguments to enforce it: the one is taken from the nature of such men, and the
danger of being with them; who are like to lions, for their cruel and
persecuting temper; and to leopards, for their being full of the spots of sin;
and for their craftiness and malice, exercised towards those who are quiet in
the land; and for their swiftness and readiness to do mischief; wherefore it
must be both uncomfortable and unsafe to be with such persons: the other
argument is taken from their enjoyment of Christ's company and presence, which
must be preferable to theirs, for pleasure, profit, and safety, and therefore
most eligible. Besides, Christ chose not to go without his church; she was so
fair, as before described, and so amiable and lovely in his sight, as follows.
Song of Solomon
3:9 9 You
have ravished my heart, My sister, my spouse; You have ravished my heart
With one look of your eyes, With one link of your necklace.
YLT 9Thou hast emboldened me, my
sister-spouse, Emboldened me with one of thine eyes, With one chain of thy
neck.
Thou hast ravished my heart, my sister, my spouse,.... Here
another new title is given to the church, "my sister", with the
repetition of the former, my "spouse": for one and the same person,
with the Hebrews, might be sister and spouse; see 1 Corinthians 9:5.
And this may be used in a love strain, and so not improper in a love poem, as
this wasF7"Sive tibi conjux, sive futura soror", Tibullus.
; see Song of Solomon 8:8;
likewise the church may be called Christ's sister, because of his incarnation,
in virtue of which he is not ashamed to call his people his brethren, and so
his sisters, Hebrews 2:11; and
on account of their adoption; in which respect, he that is Christ's Father is
theirs; and which is evidenced in regeneration; when they, through grace, do
the will of his Father, and so are his brother, and sister, and mother, Matthew 12:50. And,
upon the whole, it is used to express the great affection of Christ for the
church, and his high esteem of her; and which appears by his saying, "thou
hast ravished my heart"; which is but one word in the Hebrew text, and
nowhere else used, and is variously rendered: the Vulgate Latin version is,
"thou hast wounded my heart"F8לבבתני
"vulnerasti cor meum", V. L. so Ben Melech; and Kimchi Sepher
Shorash. rad. לבב. : with one of love's darts, Song of Solomon 2:5;
"thou hast drawn my heart unto thee", so some Jewish writersF9Jarchi,
David de Pomis, Lexic fol. 69. 3. ; which is surprising, since no love nor
loveliness are in her of herself; this shows how free and unmerited the love of
Christ is; according to the use of the word with the TalmudistsF11"Cor
copulasti mihi", Buxtorf. Hottinger. Smegma, p. 164. Vid. Misn. Sabbat, c.
5. s. 2. , the sense is, "thou hast coupled mine heart with thine";
the heart of Christ and his church are so closely knit and joined together in
love, that they are but one heart, and can never be separated: others,
"thou hast seized my heart"; or, "claimed it for thyself"F12"Occupasti",
Lutherus, Marckius; "vendicasti", Tigurine version. ; thou art master
over it; it is no more mine, but thine The Septuagint version is, "thou
hast unhearted us"; Father, Son, and Spirit; particularly the second
Person: or thou hast stolen away my heart; I have no heart left in me; which,
as it is the case through fear, is sometimes through love: this sense is approved
by Aben Ezra. Some render it just the reverse, "thou hast heartened
me"F13"Animasti me", Cocceius, Schmidt. ; put heart
into me, animated me, made me of good cheer; so the word is used in the Syriac
version of Matthew 9:2. The
sense may be, that such was the love of Christ to his church, and so much was
he charmed by her, that the thought of his having her company in heaven to all
eternity animated him to endure all sufferings he did for her sake, Hebrews 12:2; The
Targum is,
"thy
love is fixed upon the table of my heart;'
where
the church herself was fixed, Song of Solomon 8:6;
thou hast ravished my heart with one of thine eyes; the allusion
may be to the custom of the eastern women; who, when they walked abroad or
spoke to any, showed but one eye, the other, with the rest of the face, being
covered with a veilF14Tertuilian. de. Virg. Veland. c. 17. Le
Bruyn's Voyage to the Levant, ch. 40. p. 157. : the eyes of women are ensnaring
to loversF15See Prov. vi. 25. So the poet says of Helena, τας παντες επ' ομμασιν ιμεροι εντι,
Theocrit. Idyll. 18. "Perque tuos oculos qui rapuere meos", Ovid.
Amor. l. 3, Eleg. 10. Vid. Barthii ad Claudian. Nupt. Honor. v. 6. ; the church
has more eyes than one. Mention is made of the eyes of the understanding, Ephesians 1:18;
faith is one of them, and may he here chiefly intended; by which a soul looks
on Christ, the glories of his person, and the fulness of his grace; and looks
so him for the blessings of grace now, and eternal glory hereafter: and with
this Christ's heart is ravished; even with "one look" from it, or
"glance" of it, as someF16באחד מעיניך "uno aspecto oculorum tuorum", Junius
& Tremellius, so Ainsworth. render it;
with one chain of thy neck; with the several graces
of the Spirit, linked together as in a chain; which were about the neck of the
church, and as ornamental to her as a pearl necklace, Song of Solomon 1:10;
and with every link in this chain Christ's heart is ravished and delighted. The
Vulgate Latin version is, "with one lock of hair of thy neck": which
hung down in it, and looked very beautiful; and with which lovers are sometimes
takenF17 λιπαρα παρ' αυχενα
σειετ' εθειρα, Theocrit. Idyll. 5. .
Song of Solomon
3:10 10 How
fair is your love, My sister, my spouse! How much better than wine is
your love, And the scent of your perfumes Than all spices!
YLT 10How wonderful have been thy
loves, my sister-spouse, How much better have been thy loves than wine, And the
fragrance of thy perfumes than all spices.
How fair is thy love, my sister, my spouse!.... Of these
titles; see Gill on Song of Solomon 4:8;
See Gill on Song of Solomon 4:9;
and of the love of the church to Christ; see Gill on Song of Solomon 1:3;
here said to be "fair", lovely and delightful, grateful and
acceptable; as it is to Christ, in the several acts and effects of it, and
therefore the word is plural, "thy loves"F18דודיך "amores tui", Pagninus, Montanus, &c. ;
being exceeding beautiful in his eye, and extremely well pleasing to him;
therefore says, "how fair!" as admiring it, it being hard to say how
fair it was; and this appears from the large manifestations of Christ's love to
those that love him; and from his causing all things to work together for the
good of such; and from his preparing and laying up things, unseen and unheard
of, for them;
how much better is thy love than wine! which is
saying the same thing of her love to him she says of his to her, Song of Solomon 1:2;
her love to Christ is more pleasant, more cheering, and more acceptable to him,
than the wine of legal sacrifices, or than all burnt offerings; or than any
duty whatever, unless that is the principle from whence it flows, Mark 12:33;
and the smell of thine ointments than all spices! the same with
Christ's ointments, commended Song of Solomon 1:3;
namely, the graces of the Spirit, which are in Christ without measure, and from
him communicated to his people; and when exercised by them, are very delightful
to him, and preferred by him to "all spices": even to all those used
in the holy anointing oil, typical of them, Exodus 30:23.
Song of Solomon
3:11 11 Your
lips, O my spouse, Drip as the honeycomb; Honey and milk are
under your tongue; And the fragrance of your garments Is like the
fragrance of Lebanon.
YLT 11Thy lips drop honey, O
spouse, Honey and milk [are] under thy tongue, And the fragrance of thy
garments [Is] as the fragrance of Lebanon.
Thy lips, O my spouse, drop as the honeycomb,.... Words,
for sweetness, delight, and pleasure, like that; so the speech of persons,
flowing from their mouth and tongue, is said to be sweeter than the honeycombF19Vid.
Theocrit. Idyll. 21. v. 26, 27. Homer. Iliad. 1. v. 249. ; and lovers are said
to be sweeter to one another than the sweet honeyF20Plauti Asinaria,
Act. 3. Sc. 3. v. 24. : so the lips or words of the church in prayer, as the
Targum; or in praise of Christ, and thankfulness to him; or in the ministration
of the doctrines of the Gospel, which are pleasant words; or in common
conversation, are pleasing to Christ; when, like the honey, they drop freely
and without constraint; gradually, at proper seasons and opportunities, as
prudence directs; and continually, more or less, ever dropping something to the
glory of divine grace, and the good of souls;
honey and milk are under thy tongue; rolled, as a
sweet morsel, there: the ancients had a sort of food of this mixture, a cake
made of honey and milk, called by the Greeks "meligala"F21Vid.
Cohen de Lara, Ir David, p. 52. The word is used in T. Hieros. Challah, fol.
57. 4. , and sometimes "candylos"F23Athenaeus, l. 1. c. 8.
p. 9. & l. 14. c. 13. p. 644. Suidas in voce, κανδυλος. Aristoph.
Pax, & Florent. Christian. in ibid. p. 633. , which was the same
composition; GalenF24Lib. de Bono Sapore, c. 4. says, it was not
safe to take goats' milk without honey; Jove is saidF25Lactant. de
Fals. Relig. l. 1. c. 22. See Isa. vii. 15. to be nursed with such a mixture:
and this being very grateful to the taste, the speech of the church for
pleasantness is compared unto it; so PindarF26Nemea, Ode 3. d. 10,
11. compares his hymn or ode to honey mixed with milk, as being sweet and grateful;
and in PlautusF1Trucul. Act. 1. Sc. 2. v. 75, 76, ,
"your
words are honey and milk:'
and,
it may be further observed, that such a mixture of milk and honey, with poppies
in it, was given to the newly married bride, and drank when brought home to her
husbandF2"Nec pigeat tritum niveo cum lacte papaver sumere, et
expressis, mella liquata favis", Ovid. Fasti, l. 4. v. 149, 150. ; which
was now the case of the church. The doctrines of the Gospel may be meant,
comparable to honey and milk; to "honey", for their sweetness and
acceptableness: for their nourishing nature; and for, their being gathered out
of the choice flowers of the Scriptures, by the laborious ministers of the
word, who are like to bees; see Psalm 19:10; to
"milk", for the purity of them and the nourishment had by them; for
their being easy of digestion, when mixed with faith; and for their being of a
cooling nature, to allay the heat of a fiery law in the conscience; and for the
recovery and restoration of souls by them, in a declining condition; see 1 Peter 2:2; these
may be said to be "under the tongue", when they have a place in the
heart, are the subject of constant meditation, a sweetness is tasted in them;
and they are had in readiness to speak of them upon all occasions;
and the smell of thy garments is like the smell of Lebanon; the ancients
formerly scented their garments; Calypso gave to Ulysses sweet smelling
garmentsF3 ειματα θυωδεα,
Homer. Odyss. 5. v. 264. & 21. v. 52. : such are Christ's robe of
righteousness, and garments of salvation, which are said to "smell of
myrrh, aloes, and cassia"; with which the saints being arrayed, the smell
of their raiment is as "the smell of a field the Lord has blessed",
and so like the smell of Lebanon, a mountain abounding with odoriferous trees
and plants; see Psalm 45:8. Or the
outward conversation garments of the saints may be designed, the mention of
which fitly follows the lips and tongue; for when works go along with words,
and practice with profession; when to lips dropping the doctrines of the
Gospel, like the honeycomb, are joined the sweet smelling garments of an
agreeable life and conversation; the Christian is very much ornamented, and
becomes lovely and amiable.
Song of Solomon
3:12 12 A
garden enclosed Is my sister, my spouse, A spring shut up, A
fountain sealed.
YLT 12A garden shut up [is] my
sister-spouse, A spring shut up -- a fountain sealed.
A garden enclosed is my sister, my spouse,.... At a
little distance from Bethlehem are pools of water, and below these runs a
narrow rocky valley, enclosed on both sides with high mountains which the
friars, as Mr. Maundrell saysF4Journey from Aleppo, &c. p. 89.
Edit. 7. will have to be the enclosed garden here alluded to; but it is more
likely that the allusion is to a garden near Jerusalem, called the king's
garden, AdrichomiusF5Theatrum Terrae Sanctae, p. 170. makes mention
of, which was shut up, and only for the king's use and pleasure: to which the
church may be compared; for its being distinguished from the world's wide
waste, by the sovereign grace of God; and for the smallness of it in comparison
of that; and for its pleasantness and fruitfulness, having pleasant and
precious plants of great renown; or consisting of persons of different gifts
and graces; in whose hearts these are not naturally, or do not grow there of
themselves; but are sown or planted and raised up by the Spirit of God, for
which the fallow ground of their hearts is thrown up: and that everything may
be kept in good order, as in a garden, the plants are watered with the grace of
God; the trees of righteousness are pruned by Christ's father, the vinedresser;
the fences are kept up, and the whole is watched over night and day; and here
Christ, the owner of it, takes his delightful walks, and grants his presence
with his people. And the church is like an "enclosed" garden; for
distinction, being separated by the grace of God, in election, redemption,
effectual calling, &c. and for protection, being encompassed with the power
of God, as a wall about it; and for secrecy, being so closely surrounded, that
it is not to be seen nor known by the world; and indeed is not accessible to
any but to believers in Christ; and is peculiarly for his use, who is the
proprietor of it; see Song of Solomon 4:16;
a spring shut up, a fountain sealed; the allusion may be to
the sealed fountains great personages reserved for their own use; such as the
kings of Persia had, of which the king and his eldest son only might drinkF6Theatrum
Deipnosoph. l. 12. c. 2. p. 515. ; and King Solomon might have such a spring
and fountain in his garden, either at Jerusalem or at Ethan, where he had
pleasant gardens, in which he took great delight, as JosephusF7Antiqu.
l. 8. c. 7. s. 3. Vid. Adrichom. p. 170. relates: and near the pools, at some
distance from Bethlehem, supposed to be his, is a fountain, which the friars
will have to be the sealed fountain here alluded to; and, to confirm which,
they pretend a tradition, that Solomon shut up these springs, and kept the door
of them sealed with his signet, to preserve the waters for his own drinking;
and Mr. MaundrellF8Journey from Aleppo &c. p. 88, 89. , who saw
them, says it was not difficult so to secure them, they rising underground, and
having no avenue to them, but by a little hole, like to the mouth of a narrow
well. Now the church may be thus compared, because of the abundance of grace in
her, and in each of her members, which is as a well of living water, springing
up unto everlasting life, John 4:14; and
because of the doctrines of the Gospel, called a fountain, Joel 3:18; with
which Gospel ministers water the plants in Christ's garden, the members of the
church; whereby they are revived, refreshed, and flourish; and their souls
become as a watered garden, whose springs fail not. Though some read this
clause in connection with the former; "a garden enclosed art thou,
with a spring" or flow of water "shut up, and with a fountain
sealed"F9"Cum fluctu obserato, cum fonte obsignato",
Marckius, so some in Michaelis. ; meaning Christ and his fulness; from whence
all grace is received by the church and its members; and with which they are
supplied, and their souls are watered: and the phrases, "shut up" and
"sealed", which, whether applied to the doctrines of grace and truth,
in and from Christ, may denote the secrecy and safety of them from the men of
the world; or to the grace of Christ, communicated by him to the saints, may
denote the security of it, the invisible operations of it, and the sole
exercise of it on him: for these phrases denote the inviolable chastity of the
church to Christ, in her faith, love, service, and worship; see Proverbs 5:15; and
are used in the Jewish writingsF11T. Bab. Yoma, fol. 75. Apud
Wagenseil. Sota, p. 240. Seder Tephillot, fol. 203. 1. Ed. Basil. vid. Targum,
Jarchi & Aben Ezra in loc. , to express the chastity of the bride. Ambrose
affirmsF12De Bono Mortis, c. 5. , that what PlatoF13In
Sympos. p. 1194. says concerning Jove's garden, elsewhere called by him the
garden of the mind, is taken out of Solomon's Song.
Song of Solomon
3:13 13 Your
plants are an orchard of pomegranates With pleasant fruits, Fragrant
henna with spikenard,
YLT 13Thy shoots a paradise of
pomegranates, With precious fruits,
Thy plants are an orchard of pomegranates,.... These
plants are the members of the church, true converts, believers in Christ;
pleasant plants, plants of renown, planted in the church by Christ's heavenly
Father, and shall never be plucked up; or, thy gardens, as it may be renderedF14Vid.
Guisium in Misn. Sheviith, c. 2. s. 2. ; particular churches, well taken care
of and watered; these make an orchard, or are like one, even a paradise, as the
wordF15פרדס παραδεισος,
Sept. "paradisus", Pagninus, Montanus, Tigurine version, Cocceius,
Marckius, Michaelis. signifies: it is generally thought to be a Persic word;
see Nehemiah 2:8; but
HillerusF16Onomastic. Sacr. p. 291. derives it from פרר, to "separate", it being a garden, separated
and enclosed as before; one like Eden's garden, exceeding pleasant and
delightful: and not like an orchard of any sort of trees, but of
"pomegranates", of which there were plenty in Canaan, hence called a
"land of pomegranates", Deuteronomy 8:8;
many places in it had their names from thence, Joshua 15:32. To
which believers in Christ may be compared, for the various sorts of themF17Plin.
Nat. Hist. l. 13. c. 19. , for their largeness, fruitfulness, and uprightness;
saints have gifts and grace, differing from one another as to size, but all
pomegranates, trees of righteousness; some are larger, and excel others, are
full of all the fruits of righteousness; but all are, more or less, fruitful
and upright in heart: and so the saints of the higher class may be here
designed, as those of a lower are by other trees and spices after mentioned;
with pleasant fruits; that are valuable,
precious, and desirable, of which an enumeration follows:
camphire, with spikenard; or
"cypresses", or "cyprusses with nards"F18So
Junius & Tremellius, Piscator. ; both in the plural number: the former may
intend cypress trees, so called on account of their berries and fruits growing
in clusters; see Song of Solomon 1:14;
and the latter, because there are different sorts of them, as "nardus
Italica", "Indica", and "Celtica": to these saints may
be compared, because pleasant and delightful, of a sweet smell, and rare and
excellent.
Song of Solomon
3:14 14 Spikenard
and saffron, Calamus and cinnamon, With all trees of frankincense, Myrrh and
aloes, With all the chief spices—
YLT 14Cypresses with nard -- nard
and saffron, Cane and cinnamon, With all trees of frankincense, Myrrh and
aloes, with all chief spices.
Spikenard and saffron,.... The former is the
best sort of nard, and therefore mentioned and repeated, to which saints may be
compared, because of the graces of the Spirit in them; which, when exercised,
give a sweet odour, and are exceeding grateful to Christ; see Song of Solomon 1:12;
and the latter, according to SchindlerF19Lexic. Pentaglott. col.
910. , seems to have been read "carcos", the same with
"crocus", and is a plant well known by us for its cheering nature;
and has its name from the Arabic, "zaffran", because of its yellow or
golden colour; but "crocus", from "Corycus"F20"Corycii
pressura croci", Lucan. Pharsal. l. 9. v. 809. , a mountain in Cilicia,
where it grew; it is properly joined with spikenard, since itself is a
"spica", and is sometimes called "spica Cilissa"F21Ovid.
Fast. l. 1. v. 76. in Ibin, v. 200. Propert. l. 4. Eleg. 6. v. 74. . Next
follow
calamus and cinnamon, with all trees of frankincense;
"calamus" is the sweet cane in Isaiah 43:24;
"cinnamon" is the rind or bark of a tree; both grow in IndiaF23Plin.
Nat. Hist. l. 12. c. 19, 22. Strabo, l. 15. p. 478. and in ArabiaF24Herodot.
Thalia, c. 107. "Cinnamoni et multi pastor odoris Araba", Propert. l.
3. Eleg. 13. v. 8, 9. ; as also trees of "frankincense", which are
only in Arabia; hence one of the Arabias is called "thurifera"F25Plin.
Nat. Hist. l. 12. c. 14. , for they do not grow in all Arabia: the two first
were ingredients in the holy anointing oil, and the latter in the holy perfume,
Exodus 30:23;
myrrh and aloes, with all the chief spices; Solomon's
gardens might be furnished with all these; and with the above trees, plants,
and spices, from Arabia Felix, where, as AppianusF26Apud Schindler.
Lexic. col. 1192. says, "cassia" grew in marshy places; myrrh and
frankincense were gathered from trees, cinnamon from shrubs, and their meadows
naturally produced nard; hence called "aromatifera", the spicy countryF1Strabo.
Geograph. l. 16. p. 538. Vid. p. 535. : myrrh was also an ingredient in the
anointing oil; and aloes, according to the Targum, is the same with lign aloes;
see Numbers 24:6; not
the herb which has a very bitter juice, but the tree of a sweet odour, which
IsidoreF2Origin. l. 17. c. 8, 9. distinguishes, and is what is meant
in Psalm 45:8; and
were both of a very fragrant smell. Now all these trees, plants, and spices,
signify truly precious souls, possessed of the graces of the Spirit; comparable
to them for their valuableness and excellency, their sweet smell, and the
reviving and refreshing nature of them; which make the subjects of these graces
very agreeable to Christ, and to one another. What a garden is the church thus
planted!
Song of Solomon
3:15 15 A
fountain of gardens, A well of living waters, And streams from Lebanon.
YLT 15A fount of gardens, a well
of living waters, And flowings from Lebanon!
A fountain of gardens, a well of living waters, and streams from
Lebanon. SomeF3So Cocceius, Schmidt, Heunischius, Marckius,
Michaelis. take these words to be the words of Christ continued, speaking still
of his church, and explaining and enlarging upon what he had said of her, Song of Solomon 4:12;
but they are rather the words of the church; who, upon hearing herself
commended, and knowing that all her fruitfulness, and the flourishing condition
she was in, were owing to the grace of Christ, breaks forth in these words, and
ascribes all to him, saying, "O fountain of gardens, O well of living
waters", &c. for so the words may be rendered in the vocative caseF4So
Ainsworth, Junius & Tremellius, Piscator, Marckius. . By the
"gardens" may be meant particular distinct churches, such as were
gathered in the first times of the Gospel, and since, as the churches of Asia,
&c. separated from the world, and planted with trees of righteousness, such
as are before described: and though there are many gardens or churches, there
is but one "fountain" which supplies them all with gifts and grace,
and that is Christ, and his fulness, the fountain from whence flow all grace,
and the blessings of it: who also is the "well of living waters"; a
well deep and large, fathomless and bottomless, dug by sovereign grace, and
full of all grace; signified by "waters", for the abundance of it;
and said to be "living", because by it dead sinners are quickened,
and drooping saints revived; and is ever runningF5"Flumine
vivo", Virgil. Aeneid. l. 2. v. 715, "Semper fluenti", i.e.
"naturali", Servius in ibid. , ever flowing and overflowing; so that
there is always a supply for all Christ's gardens, and for all believers in all
ages; who, with the bucket of faith, draw water with joy out of this well, or
wells of salvation, Isaiah 12:3; and
the flows of grace from hence are like "streams from Lebanon",
because of the abundance of it; the constant and continued supplies of it; the
rapidity and force with which it comes, bearing down all obstacles in its way,
and for the pleasure it gives, the flows of it being as delightful and grateful
as streams of water in hot countries. Respect seems to be had to several places
called by these names; there was one, called "the Fountain of
Gardens", which flowed from Lebanon, six miles from Tripoli, and watered
all the gardens, whence it had its name, and all the country that lay between
these two placesF6Adrichom. Theatrum Terrae Sanctum, p. 107, 108. ;
and there was another, called "the Well of living Waters", a little
mile to the south of Tyre; it had four fountains, from whence were cut various
aqueducts and rivulets, which watered all the plain of Tyre, and all its
gardens; which fountains were little more than a bow's cast from the main sea,
and in which space six mills were employedF7Ibid. p. 6. : and there
is a rupture in Mount Lebanon, as Mr. MaundrellF8Journey from
Aleppo, &c. p. 142, 143. says, which runs up it seven hours' travelling;
and which, on both sides, is steep and high, and clothed with fragrant greens
from top to bottom; and everywhere refreshed with "fountains",
falling down from the rocks, in pleasant cascades, the ingenious work of
nature; and RauwolffF9Travels, part. 2. ch. 12. p. 187, 188. Ed. Ray.
, who was on this mountain in 1575, relates;
"we
came (says he) into pleasant groves, by delightful "rivulets" that
arose from "springs", that made so sweet a noise, as to be admired by
King Solomon, Song of Solomon 4:15;'
and
these streams gave rise to some rivers, as Jordan, Eleutherus, &c.F11Plin.
Nat. Hist. l. 5. c. 20. Joseph. Antiqu. l. 5. c. 3. s. 1. to which the allusion
is here. There were two cities, one in the tribe of Judah, and the other in the
tribe of Issachar, called Engannim, the fountain of gardens, Joshua 15:34.
Song of Solomon
3:16 The Shulamite 16 Awake, O north wind, And
come, O south! Blow upon my garden, That its spices may flow out. Let my
beloved come to his garden And eat its pleasant fruits.
YLT 16Awake, O north wind, and
come, O south, Cause my garden to breathe forth, its spices let flow, Let my
beloved come to his garden, And eat its pleasant fruits!
Awake, O north wind,.... These words,
according to someF12So Cocceius, Marckius, Michaelis. , are the
words of the church continued, praying for the spirit; to which sense the order
and connection of the words seem to incline; though the language suits best
with Christ, who has the command of the winds, and a right and property in the
garden, the church: nor does it seem so agreeable, that the church should
petition Christ to let loose the north wind upon her, if by that are meant
afflictive dispensations of Providence; but agrees well enough with Christ,
since these come not without his will and order, and by him made to work
together for good; by which he nips the corruptions of his people, tries their
graces, and causes them to come forth into exercise: though someF13Foliot,
Sanctius, & Tig. Not. in loc. So Ambrose is Psal. i. 5. p. 686. think this
is a command to the north wind to remove, and be gone, and blow no longer,
since it was spring, Song of Solomon 2:11;
and would be harmful to the plants in the garden; and the verb "blow"
is singular, and only in construction with the south wind; and, besides, winds
diametrically oppositeF14Aristot. Meteorolog. l. 2. c. 6. cannot
blow together in the same horizon, with a continued blast: though othersF15Jarchi
& Aben Ezra in loc. are of opinion, that both winds are designed, being
both useful to gardens; the one to scatter the clouds, and make the air clear
and wholesome, and restrain the luxuriance of the plants; and the other, being
moist and warming, of use to bring plants and fruits to maturity; and both may
design the Spirit of God, in his different operations and effects, through the
law and the terrors of it, and by the Gospel and its comforting doctrines;
and come, thou south, blow upon my garden; the church,
Christ's property, as she asserts in the latter part of the verse: the Spirit
of God is intended by the "south", or south wind; who is compared to
the "wind", because it blows like that, freely, and as he pleases,
when, where, and on whom, and imperceptibly, powerfully, and irresistibly, John 3:8; and to
the "south wind", because it is a warm wind, brings serenity, and
makes fruitful with showers of rain: so the Spirit of God warms the cold heart
of a sinner; thaws his frozen soul, and comforts with the discoveries of divine
love; brings quietness and peace into the conscience; and makes fruitful in
grace and good works, by causing the rain of Gospel doctrines to descend and
distil upon men. The end to be answered is,
that the spices
thereof may flow out; the spices in the garden, the odoriferous plants, might emit a
fragrant smell; though VirgilF16"Floribus austrum
perditus", Bucolic. Eclog. 2. v. 58. represents the south wind as harmful
to flowers; so it might be in Italy, where it dried them up, as Servius on the
place observes; and yet be useful to them in Palestine, where it blew from the
sea, and is sometimes so called, Psalm 107:3. Spices
denote the graces of believers, rare, precious, and odorous; and their
"flowing out" the exercise of them, their evidence, increase, and the
ripening of them; when they diffuse a sweet odour to Christ and others, and
make it delightful to walk in his garden; as it is to walk in one after a
delightful shower of rain, and when the wind gently blows upon it. And hence
what is prayed for being granted, the church speaks again, and invites Christ,
saying;
let my beloved come into his garden; which "coming"
is to be understood, not of Christ's first, nor of his second coming; but of
his spiritual coming, to visit his people, grant his presence, and manifest his
love; which is very desirable by them; and, when granted, is reckoned a great
favour, and is an instance of the condescending grace of Christ, John 14:22; the
church is "his garden" by his own choice, his Father's gift, the
purchase of his blood, and the power of his grace: and here he is invited to
come,
and eat his pleasant fruits; meaning either the
graces of the Spirit, which are his fruits; and called Christ's, because they
come from him, and are exercised on him, and he is the author and finisher of
them: or the good works of believers, which are performed by virtue of union to
him, and abiding in him; are done in his strength, and designed for his glory:
and both are "pleasant", that is, well pleasing and acceptable to
him; the graces of the Spirit, when in exercise, as appears from Song of Solomon 4:9;
and good works, when done in faith, from a principle of love, and to his glory:
and he may be said to eat them when he expresses his well pleasedness with
them, and acceptation of them.
──《John Gill’s
Exposition of the Bible》