1I am the rose of Sharon, and the lily of the valleys. 2The Beloved: Like a lily among thorns, so is my love among the daughters. 3Shulamite: Like an apple tree among the trees of the woods, so is my beloved among the sons. I sat down in his shade with great delight, and his fruit was sweet to my taste. 4To the Daughters of Jerusalem: He brought me into the house of wine, and his banner over me was love. 5Sustain me with cakes of raisins, refresh me with apples, for I am lovesick. 6His left hand is under my head, and his right hand embraces me. 7I charge you, O daughters of Jerusalem, by the gazelles or by the does of the field, that you do not stir up nor awaken love until it pleases. 8Shulamite: The voice of my beloved! Behold, he comes leaping upon the mountains, skipping upon the hills. 9My beloved is like a gazelle or a young stag. Behold, he stands behind our wall; he is looking through the windows, gazing through the lattice. 10My beloved spoke, and said to me: Rise up, my love, my beautiful one, and come away. 11For lo, the winter is past, the rain is over and gone. 12The flowers appear on the earth; the time of singing has come, and the voice of the turtledove is heard in our land. 13The fig tree ripens her green figs, and the vines with the tender grapes give a good smell. Rise up, my love, my beautiful one, and come away! 14O my dove, in the clefts of the rock, in the secret places of the cliff, let me see your form, let me hear your voice; for your voice is sweet, and your appearance is beautiful. 15Her Brothers: Catch us the foxes, the little foxes that spoil the vines, for our vines have tender grapes. 16Shulamite: My beloved is mine, and I am his. He grazes among the lilies. 17To Her Beloved: Until the day breaks and the shadows flee away, turn, my beloved, and be like a gazelle or a young stag upon the mountains of Bether.
Jamieson Fausset Brown Bible Commentary 1 rose--if applied to Jesus Christ, it, with the white lily (lowly,
2Κορ. 8:9), answers to "white and ruddy" (
Άσμ. 5:10). But it is rather the meadow-saffron: the Hebrew means radically a plant with a pungent bulb, inapplicable to the rose. So Syriac. It is of a white and violet color [MAURER, GESENIUS, and WEISS]. The bride thus speaks of herself as lowly though lovely, in contrast with the lordly "apple" or citron tree, the bridegroom (
Άσμ. 2:3); so the "lily" is applied to her (
Άσμ. 2:2),
Sharon-- (
Ησ. 35:1-
Ησ. 35:2). In North Palestine, between Mount Tabor and Lake Tiberias (
1Χρ. 5:16). Septuagint and Vulgate translate it, "a plain"; though they err in this, the Hebrew Bible not elsewhere favoring it, yet the parallelism to valleys shows that, in the proper name Sharon, there is here a tacit reference to its meaning of lowliness. Beauty, delicacy, and lowliness, are to be in her, as they were in Him (
Ματθ. 11:29).
2 Jesus Christ to the Bride (
Ματθ. 10:16;
Ιωάν. 15:19;
1Ιωάν. 5:19). Thorns, equivalent to the wicked (
2Σαμ. 23:6;
Ψαλ. 57:4).
daughters--of men, not of God; not "the virgins." "If thou art the lily of Jesus Christ, take heed lest by impatience, rash judgments, and pride, thou thyself become a thorn" [LUTHER].
3 Her reply. apple--generic including the golden citron, pomegranate, and orange apple (
Παρ. 25:11). He combines the shadow and fragrance of the citron with the sweetness of the orange and pomegranate fruit. The foliage is perpetual; throughout the year a succession of blossoms, fruit, and perfume (
Ιακ. 1:17).
among the sons--parallel to "among the daughters" (
Άσμ. 2:2). He alone is ever fruitful among the fruitless wild trees (
Ψαλ. 89:6;
Εβρ. 1:9).
I sat . . . with . . . delight--literally, "I eagerly desired and sat" (
Ψαλ. 94:19;
Μάρκ. 6:31;
Εφεσ. 2:6;
1Πέτ. 1:8).
shadow-- (
Ψαλ. 121:5;
Ησ. 4:6;
Ησ. 25:4;
Ησ. 32:2). Jesus Christ interposes the shadow of His cross between the blazing rays of justice and us sinners.
fruit--Faith plucks it (
Παρ. 3:18). Man lost the tree of life (
Γέν. 3:22-
Γέν. 3:23). Jesus Christ regained it for him; he eats it partly now (
Ψαλ. 119:103;
Ιωάν. 6:55,
Ιωάν. 6:57;
1Πέτ. 2:3); fully hereafter (
Αποκ. 2:7;
Αποκ. 22:2,
Αποκ. 22:14); not earned by the sweat of his brow, or by his righteousness (Rom. 10:1-21). Contrast the worldling's fruit (
Δευτ. 32:32;
Λουκ. 15:16).
4 Historically fulfilled in the joy of Simeon and Anna in the temple, over the infant Saviour (
Λουκ. 2:25-
Λουκ. 2:38), and that of Mary, too (compare
Λουκ. 1:53); typified (
Έξ. 24:9-
Έξ. 24:11). Spiritually, the bride or beloved is led (
Άσμ. 2:4) first into the King's chambers, thence is drawn after Him in answer to her prayer; is next received on a grassy couch under a cedar kiosk; and at last in a "banqueting hall," such as, JOSEPHUS says, Solomon had in his palace, "wherein all the vessels were of gold" (Antiquities, 8:5,2). The transition is from holy retirement to public ordinances, church worship, and the Lord's Supper (
Ψαλ. 36:8). The bride, as the queen of Sheba, is given "all her desire" (
1Βασ. 10:13;
Ψαλ. 63:5;
Εφεσ. 3:8,
Εφεσ. 3:16-
Εφεσ. 3:21;
Φιλ. 4:19); type of the heavenly feast hereafter (
Ησ. 25:6,
Ησ. 25:9).
his banner . . . love--After having rescued us from the enemy, our victorious captain (
Εβρ. 2:10) seats us at the banquet under a banner inscribed with His name, "love" (
1Ιωάν. 4:8). His love conquered us to Himself; this banner rallies round us the forces of Omnipotence, as our protection; it marks to what country we belong, heaven, the abode of love, and in what we most glory, the cross of Jesus Christ, through which we triumph (
Ρωμ. 8:37;
1Κορ. 15:57;
Αποκ. 3:21). Compare with "over me," "underneath are the everlasting arms" (
Δευτ. 33:27).
5 flagons--MAURER prefers translating, "dried raisin cakes"; from the Hebrew root "fire," namely, dried by heat. But the "house of wine" (
Άσμ. 2:4, Margin) favors "flagons"; the "new wine" of the kingdom, the Spirit of Jesus Christ.
apples--from the tree (
Άσμ. 2:3), so sweet to her, the promises of God.
sick of love--the highest degree of sensible enjoyment that can be attained here. It may be at an early or late stage of experience. Paul (
2Κορ. 12:7). In the last sickness of J. Welch, he was overheard saying, "Lord, hold thine hand, it is enough; thy servant is a clay vessel, and can hold no more" [FLEMING, Fulfilling of the Scriptures]. In most cases this intensity of joy is reserved for the heavenly banquet. Historically, Israel had it, when the Lord's glory filled the tabernacle, and afterwards the temple, so that the priests could not stand to minister: so in the Christian Church on Pentecost. The bride addresses Christ mainly, though in her rapture she uses the plural, "Stay (ye) me," speaking generally. So far from asking the withdrawal of the manifestations which had overpowered her, she asks for more: so "fainteth for" (
Ψαλ. 84:2): also Peter, on the mount of transfiguration (
Λουκ. 9:33), "Let us make . . . not knowing what he said."
6 The "stay" she prayed for (
Άσμ. 2:5) is granted (
Δευτ. 33:12,
Δευτ. 33:27;
Ψαλ. 37:24;
Ησ. 41:16). None can pluck from that embrace (
Ιωάν. 10:28-
Ιωάν. 10:30). His hand keeps us from falling (
Ματθ. 14:30-
Ματθ. 14:31); to it we may commit ourselves (
Ψαλ. 31:5).
left hand--the left is the inferior hand, by which the Lord less signally manifests His love, than by the right; the secret hand of ordinary providence, as distinguished from that of manifested grace (the "right"). They really go together, though sometimes they seem divided; here both are felt at once. THEODORET takes the left hand, equivalent to judgment and wrath; the right, equivalent to honor and love. The hand of justice no longer is lifted to smite, but is under the head of the believer to support (
Ησ. 42:21); the hand of Jesus Christ pierced by justice for our sin supports us. The charge not to disturb the beloved occurs thrice: but the sentiment here, "His left hand," &c., nowhere else fully; which accords with the intensity of joy (
Άσμ. 2:5) found nowhere else; in
Άσμ. 8:3, it is only conditional, "should embrace," not "doth."
7 by the roes--not an oath but a solemn charge, to act as cautiously as the hunter would with the wild roes, which are proverbially timorous; he must advance with breathless circumspection, if he is to take them; so he who would not lose Jesus Christ and His Spirit, which is easily grieved and withdrawn, must be tender of conscience and watchful (
Ιεζ. 16:43;
Εφεσ. 4:30;
Εφεσ. 5:15;
1Θεσ. 5:19). In Margin, title of
Ψαλ. 22:1, Jesus Christ is called the "Hind of the morning," hunted to death by the dogs (compare
Άσμ. 2:8-
Άσμ. 2:9, where He is represented as bounding on the hills,
Ψαλ. 18:33). Here He is resting, but with a repose easily broken (
Σοφ. 3:17). It is thought a gross rudeness in the East to awaken one sleeping, especially a person of rank.
my love--in Hebrew, feminine for masculine, the abstract for concrete, Jesus Christ being the embodiment of love itself (
Άσμ. 3:5;
Άσμ. 8:7), where, as here, the context requires it to be applied to Him, not her. She too is "love" (
Άσμ. 7:6), for His love calls forth her love. Presumption in the convert is as grieving to the Spirit as despair. The lovingness and pleasantness of the hind and roe (
Παρ. 5:19) is included in this image of Jesus Christ.
8 (CANTICLE II)--JOHN THE BAPTIST'S MINISTRY. (Son. 2:8-3:5)
voice--an exclamation of joyful surprise, evidently after a long silence. The restlessness of sin and fickleness in her had disturbed His rest with her, which she had professed not to wish disturbed "till He should please." He left her, but in sovereign grace unexpectedly heralds His return. She awakes, and at once recognizes His voice (
1Σαμ. 3:9-10;
Ιωάν. 10:4); her sleep is not so sinfully deep as in
Άσμ. 5:2.
leaping--bounding, as the roe does, over the roughest obstacles (
2Σαμ. 2:18;
1Χρ. 12:8); as the father of the prodigal "had compassion and ran" (
Λουκ. 15:20).
upon the hills--as the sunbeams glancing from hill to hill. So Margin, title of Jesus Christ (
Ψαλ. 22:1), "Hind of the morning" (type of His resurrection). Historically, the coming of the kingdom of heaven (the gospel dispensation), announced by John Baptist, is meant; it primarily is the garden or vineyard; the bride is called so in a secondary sense. "The voice" of Jesus Christ is indirect, through "the friend of the bridegroom" (
Ιωάν. 3:29), John the Baptist. Personally, He is silent during John's ministration, who awoke the long slumbering Church with the cry. "Every hill shall be made low," in the spirit of Elias, on the "rent mountains" (
1Βασ. 19:11; compare
Ησ. 52:7). Jesus Christ is implied as coming with intense desire (
Λουκ. 22:15;
Εβρ. 10:7), disregarding the mountain hindrances raised by man's sin.
9 he standeth--after having bounded over the intervening space like a roe. He often stands near when our unbelief hides Him from us (
Γέν. 28:16;
Αποκ. 3:14-
Αποκ. 3:20). His usual way; long promised and expected; sudden at last: so, in visiting the second temple (
Μαλ. 3:1); so at Pentecost (
Πράξ. 2:1-
Πράξ. 2:2); so in visiting an individual soul, Zaccheus (
Λουκ. 19:5-
Λουκ. 19:6;
Ιωάν. 3:8); and so, at the second coming (
Ματθ. 24:48,
Ματθ. 24:50;
2Πέτ. 3:4,
2Πέτ. 3:10). So it shall be at His second coming (
1Θεσ. 5:2-3).
wall--over the cope of which He is first seen; next, He looks through (not forth; for He is outside) at the windows, glancing suddenly and stealthily (not as English Version, "showing Himself") through the lattice. The prophecies, types, &c., were lattice glimpses of Him to the Old Testament Church, in spite of the wall of separation which sin had raised (
Ιωάν. 8:56); clearer glimpses were given by John Baptist, but not unclouded (
Ιωάν. 1:26). The legal wall of partition was not to be removed until His death (
Εφεσ. 2:14-
Εφεσ. 2:15;
Εβρ. 10:20). Even now, He is only seen by faith, through the windows of His Word and the lattice of ordinances and sacraments (
Λουκ. 24:35;
Ιωάν. 14:21); not full vision (
1Κορ. 13:12); an incentive to our looking for His second coming (
Ησ. 33:17;
Τίτ 2:13).
10 Loving reassurance given by Jesus Christ to the bride, lest she should think that He had ceased to love her, on account of her unfaithfulness, which had occasioned His temporary withdrawal. He allures her to brighter than worldly joys (
Μιχ. 2:10). Not only does the saint wish to depart to be with Him, but He still more desires to have the saint with Him above (
Ιωάν. 17:24). Historically, the vineyard or garden of the King, here first introduced, is "the kingdom of heaven preached" by John the Baptist, before whom "the law and the prophets were" (
Λουκ. 16:16).
11 the winter--the law of the covenant of works (
Ματθ. 4:16).
rain is over-- (
Εβρ. 12:18-
Εβρ. 12:24;
1Ιωάν. 2:8). Then first the Gentile Church is called "beloved, which was not beloved" (
Ρωμ. 9:25). So "the winter" of estrangement and sin is "past" to the believer (
Ησ. 44:22;
Ιερ. 50:20;
2Κορ. 5:17;
Εφεσ. 2:1). The rising "Sun of righteousness" dispels the "rain" (
2Σαμ. 23:4;
Ψαλ. 126:5;
Μαλ. 4:2). The winter in Palestine is past by April, but all the showers were not over till May. The time described here is that which comes directly after these last showers of winter. In the highest sense, the coming resurrection and deliverance of the earth from the past curse is here implied (
Ρωμ. 8:19;
Αποκ. 21:4;
Αποκ. 22:3). No more "clouds" shall then "return after the rain" (
Εκκλ. 12:2;
Αποκ. 4:3; compare
Γέν. 9:13-
Γέν. 9:17); "the rainbow round the throne" is the "token" of this.
12 flowers--tokens of anger past, and of grace come. "The summoned bride is welcome," say some fathers, "to weave from them garlands of beauty, wherewith she may adorn herself to meet the King." Historically, the flowers, &c., only give promise; the fruit is not ripe yet; suitable to the preaching of John the Baptist, "The kingdom of heaven is at hand"; not yet fully come.
the time of . . . singing--the rejoicing at the advent of Jesus Christ. GREGORY NYSSENUS refers the voice of the turtledove to John the Baptist. It with the olive branch announced to Noah that "the rain was over and gone" (
Γέν. 8:11). So John the Baptist, spiritually. Its plaintive "voice" answers to his preaching of repentance (
Ιερ. 8:6-
Ιερ. 8:7). Vulgate and Septuagint translate, "The time of pruning," namely, spring (
Ιωάν. 15:2). The mention of the "turtle's" cooing better accords with our text. The turtledove is migratory (
Ιερ. 8:7), and "comes" early in May; emblem of love, and so of the Holy Ghost. Love, too, shall be the keynote of the "new song" hereafter (
Ησ. 35:10;
Αποκ. 1:5;
Αποκ. 14:3;
Αποκ. 19:6). In the individual believer now, joy and love are here set forth in their earlier manifestations (
Μάρκ. 4:28).
13 putteth forth--rather, "ripens," literally, "makes red" [MAURER]. The unripe figs, which grow in winter, begin to ripen in early spring, and in June are fully matured [WEISS].
vines with the tender grape--rather, "the vines in flower," literally, "a flower," in apposition with "vines" [MAURER]. The vine flowers were so sweet that they were often put, when dried, into new wine to give it flavor. Applicable to the first manifestations of Jesus Christ, "the true Vine," both to the Church and to individuals; as to Nathanael under the fig tree (
Ιωάν. 1:48).
Arise, &c.--His call, described by the bride, ends as it began (
Άσμ. 2:10); it is a consistent whole; "love" from first to last (
Ησ. 52:1-
Ησ. 52:2;
2Κορ. 6:17-18). "Come," in the close of
Αποκ. 22:17, as at His earlier manifestation (
Ματθ. 11:28).
14 dove--here expressing endearment (
Ψαλ. 74:19). Doves are noted for constant attachment; emblems, also, in their soft, plaintive note, of softened penitents (
Ησ. 59:11;
Ιεζ. 7:16); other points of likeness are their beauty; "their wings covered with silver and gold" (
Ψαλ. 68:13), typifying the change in the converted; the dove-like spirit, breathed into the saint by the Holy Ghost, whose emblem is the dove; the messages of peace from God to sinful men, as Noah's dove, with the olive branch (
Γέν. 8:11), intimated that the flood of wrath was past; timidity, fleeing with fear from sin and self to the cleft Rock of Ages (
Ησ. 26:4, Margin;
Ωσ. 11:11); gregarious, flocking together to the kingdom of Jesus Christ (
Ησ. 60:8); harmless simplicity (
Ματθ. 10:16).
clefts--the refuge of doves from storm and heat (
Ιερ. 48:28; see
Ιερ. 49:16). GESENIUS translates the Hebrew from a different root, "the refuges." But see, for "clefts,"
Έξ. 33:18-
Έξ. 33:23. It is only when we are in Christ Jesus that our "voice is sweet (in prayer,
Άσμ. 4:3,
Άσμ. 4:11;
Ματθ. 10:20;
Γαλ. 4:6, because it is His voice in us; also in speaking of Him,
Μαλ. 3:16); and our countenance comely" (
Έξ. 34:29;
Ψαλ. 27:5;
Ψαλ. 71:3;
Ησ. 33:16;
2Κορ. 3:18).
stairs-- (
Ιεζ. 38:20, Margin), a steep rock, broken into stairs or terraces. It is in "secret places" and rugged scenes that Jesus Christ woos the soul from the world to Himself (
Μιχ. 2:10;
Μιχ. 7:14). So Jacob amid the stones of Beth-el (
Γέν. 28:11-
Γέν. 28:19); Moses at Horeb (Exo. 3:1-22); so Elijah (
1Βασ. 19:9-13); Jesus Christ with the three disciples on a "high mountain apart," at the transfiguration (
Ματθ. 17:1); John in Patmos (
Αποκ. 1:9). "Of the eight beatitudes, five have an afflicted condition for their subject. As long as the waters are on the earth, we dwell in the ark; but when the land is dry, the dove itself will be tempted to wander" [JEREMY TAYLOR]. Jesus Christ does not invite her to leave the rock, but in it (Himself), yet in holy freedom to lay aside the timorous spirit, look up boldly as accepted in Him, pray, praise, and confess Him (in contrast to her shrinking from being looked at,
Άσμ. 1:6), (
Εφεσ. 6:19;
Εβρ. 13:15;
1Ιωάν. 4:18); still, though trembling, the voice and countenance of the soul in Jesus Christ are pleasant to Him. The Church found no cleft in the Sinaitic legal rock, though good in itself, wherein to hide; but in Jesus Christ stricken by God for us, as the rock smitten by Moses (
Αρ. 20:11), there is a hiding-place (
Ησ. 32:2). She praised His "voice" (
Άσμ. 2:8,
Άσμ. 2:10); it is thus that her voice also, though tremulous, is "sweet" to Him here.
15 Transition to the vineyard, often formed in "stairs" (
Άσμ. 2:14), or terraces, in which, amidst the vine leaves, foxes hid.
foxes--generic term, including jackals. They eat only grapes, not the vine flowers; but they need to be driven out in time before the grape is ripe. She had failed in watchfulness before (
Άσμ. 1:6); now when converted, she is the more jealous of subtle sins (
Ψαλ. 139:23). In spiritual winter certain evils are frozen up, as well as good; in the spring of revivals these start up unperceived, crafty, false teachers, spiritual pride, uncharitableness, &c. (
Ψαλ. 19:12;
Ματθ. 13:26;
Λουκ. 8:14;
2Τιμ. 2:17;
Εβρ. 12:15). "Little" sins are parents of the greatest (
Εκκλ. 10:1;
1Κορ. 5:6). Historically, John the Baptist spared not the fox-like Herod (
Λουκ. 13:32), who gave vine-like promise of fruit at first (
Μάρκ. 6:20), at the cost of his life; nor the viper-Sadducees, &c.; nor the varied subtle forms of sin (
Λουκ. 3:7-
Λουκ. 3:14).
16 mine . . . his--rather, "is for me . . . for Him" (
Ωσ. 3:3), where, as here, there is the assurance of indissoluble union, in spite of temporary absence.
Άσμ. 2:17, entreating Him to return, shows that He has gone, perhaps through her want of guarding against the "little sins" (
Άσμ. 2:15). The order of the clauses is reversed in
Άσμ. 6:3, when she is riper in faith: there she rests more on her being His; here, on His being hers; and no doubt her sense of love to Him is a pledge that she is His (
Ιωάν. 14:21,
Ιωάν. 14:23;
1Κορ. 8:3); this is her consolation in His withdrawal now.
I am his--by creation (
Ψαλ. 100:3), by redemption (
Ιωάν. 17:10;
Ρωμ. 14:8;
1Κορ. 6:19).
feedeth--as a "roe," or gazelle (
Άσμ. 2:17); instinct is sure to lead him back to his feeding ground, where the lilies abound. So Jesus Christ, though now withdrawn, the bride feels sure will return to His favorite resting-place (
Άσμ. 7:10;
Ψαλ. 132:14). So hereafter (
Αποκ. 21:3).
Ψαλ. 45:1, title, terms his lovely bride's "lilies" [HENGSTENBERG] pure and white, though among thorns (
Άσμ. 2:2).
17 Night--is the image of the present world (
Ρωμ. 13:12). "Behold men as if dwelling in subterranean cavern" [PLATO, Republic, 7.1].
Until--that is, "Before that," &c.
break--rather, "breathe"; referring to the refreshing breeze of dawn in the East; or to the air of life, which distinguishes morning from the death-like stillness of night. MAURER takes this verse of the approach of night, when the breeze arises after the heat of day (compare
Γέν. 3:8, Margin, with
Γέν. 18:1), and the "shadows" are lost in night (
Ψαλ. 102:11); thus our life will be the day; death, the night (
Ιωάν. 9:4). The English Version better accords with (
Άσμ. 3:1). "By night" (
Ρωμ. 13:12).
turn--to me.
Bether--Mountains of Bithron, separated from the rest of Israel by the Jordan (
2Σαμ. 2:29), not far from Bethabara, where John baptized and Jesus was first manifested. Rather, as Margin, "of divisions," and Septuagint, mountains intersected with deep gaps, hard to pass over, separating the bride and Jesus Christ. In
Άσμ. 8:14 the mountains are of spices, on which the roe feeds, not of separation; for at His first coming He had to overpass the gulf made by sin between Him and us (
Ζαχ. 4:6-
Ζαχ. 4:7); in His second, He will only have to come down from the fragrant hill above to take home His prepared bride. Historically, in the ministry of John the Baptist, Christ's call to the bride was not, as later (
Άσμ. 4:8), "Come with me," but "Come away," namely, to meet Me (
Άσμ. 2:2,
Άσμ. 2:10,
Άσμ. 2:13). Sitting in darkness (
Ματθ. 4:16), she "waited" and "looked" eagerly for Him, the "great light" (
Λουκ. 1:79;
Λουκ. 2:25,
Λουκ. 2:38); at His rising, the shadows of the law (
Κολ. 2:16-
Κολ. 2:17;
Εβρ. 10:1) were to "flee away." So we wait for the second coming, when means of grace, so precious now, shall be superseded by the Sun of righteousness (
1Κορ. 13:10,
1Κορ. 13:12;
Αποκ. 21:22-
Αποκ. 21:23). The Word is our light until then (
2Πέτ. 1:19).