Text -- The Song of Songs 2:13 (NET)

2:13 The fig tree has budded, the vines have blossomed and give off their fragrance. Arise, come away my darling; my beautiful one, come away with me!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Sos 2:13

Which it shoots forth in the spring.

JFB: Sos 2:13

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].

JFB: Sos 2:13

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 (Joh 1:48).

JFB: Sos 2:13

His call, described by the bride, ends as it began (Son 2:10); it is a consistent whole; "love" from first to last (Isa 52:1-2; 2Co 6:17-18). "Come," in the close of Rev 22:17, as at His earlier manifestation (Mat 11:28).

Clarke: Sos 2:13

The fig tree putteth forth her green figs - The fig tree in Judea bears double crops; the first of which is ripe in spring. But the tree, as I have elsewhere observed, bears figs all the year through, in the climes congenial to it. That is, the fig tree has always ripe or unripe fruit on it. I never saw a healthy tree naked. But in the beginning of spring they grow fast, and become turgid

Clarke: Sos 2:13

The vines with the tender grape - The versions understand this of the flowers of the vine. These were formerly put into the new wine (2 lbs. to every cask) to give it a fine flavour.

Defender: Sos 2:13

The budding of the "fig tree" (Israel) is given by Christ as a sign of His imminent return (Luk 13:6-9; Luk 21:29-31)."

TSK: Sos 2:13

fig tree : Son 6:11, Son 7:8, Son 7:11-13; Isa 18:5, Isa 55:10, Isa 55:11, Isa 61:11; Hos 14:6; Hag 2:19; Luk 13:6, Luk 13:7

Arise : Son 2:10; Luk 19:42; 2Co 5:20, 2Co 6:1, 2Co 6:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Sos 2:8-17

The bride relates to the chorus a visit which the beloved had paid her some time previously in her native home. He on a fair spring morning solicits her company. The bride, immersed in rustic toils, refuses for the present, but confessing her love, bids him return at the cool of day. It is a spring-time of affection which is here described, still earlier than that of the former chapter, a day of pure first-love, in which, on either side, all royal state and circumstance is forgotten or concealed. Hence, perhaps, the annual recitation of the Song of Songs by the synagogue with each return of spring, at the Feast of Passover, and special interpretations of this passage by Hebrew doctors, as referring to the paschal call of Israel out of Egypt, and by Christian fathers, as foreshadowing the evangelic mysteries of Easter - Resurrection and Regeneration. The whole scene has also been thought to represent the communion of a newly-awakened soul with Christ, lie gradually revealing Himself to her, and bidding her come forth into fuller communion.

Son 2:8

Voice - Better, "sound."Not a voice, but the sound of approaching footsteps is meant (compare "noise,"Isa 13:4).

Son 2:9

Like a roe - Gazelle (compare Pro 5:19 note). The points of comparison here are beauty of form, grace, and speed of movement. In 2Sa 2:18; 1Ch 12:8, princes are compared to "gazelles."

Wall - The clay-built wall of the house or vineyard of the bride’ s family, different from the strong wall of a city or fortress Son 5:7; Son 8:9-10.

Looketh forth at the windows - The meaning evidently is, that he is looking in at, or through, the window from the outside. Compare Son 5:4 note.

Shewing himself - Or, peering. Some, taking the marginal rendering, imagine that the radiant face of the beloved is thus compared to some beautiful flower entangled in the lattice-work which protects the opening of the window, from where he gazes down upon the bride.

Son 2:10-13

Arise, my friend, my beautiful one, and come away - The stanza begins and ends with this refrain, in which the bride reports the invitation of the beloved that she should come forth with him into the open champaign, now a scene of verdure and beauty, and at a time of mirth and mutual affection. The season indicated by six signs Son 2:11-13 is that of spring after the cessation of the latter rain in the first or paschal month Joe 2:23, i. e., Nisan or Abib, corresponding to the latter part of March and early part of April. Cyril interpreted Son 2:11-12 of our Lord’ s Resurrection in the spring.

Son 2:12

The time of the singing ... - i. e., The song of pairing birds. This is better than the rendering of the ancient versions, "the pruning time is come."

Son 2:13

The vines ... - The vines in blossom give forth fragrance. The fragrance of the vine blossom ("semadar"), which precedes the appearance of "the tender grape,"is very sweet but transient.

Son 2:14

The secret places of the stairs - A hidden nook approached by a zig-zag path. The beloved urges the bride to come forth from her rock-girt home.

Son 2:15

The bride answers by singing what appears to be a fragment of a vine-dresser’ s ballad, insinuating the vineyard duties imposed on her by her brethren Son 1:6, which prevent her from joining him. The destructive propensities of foxes or jackals in general are referred to, no grapes existing at the season indicated. Allegorical interpretations make these foxes symbolize "false teachers"(compare Eze 13:4).

Son 2:16

Feedeth among the lilies - Pursues his occupation as a shepherd among congenial scenes and objects of gentleness and beauty.

Son 2:17

Until the day break - Or, rather, until the day breathe, i. e., until the fresh evening breeze spring up in what is called Gen 3:8 "the cool"or breathing time of the day.

And the shadows flee - i. e., Lengthen out, and finally lose their outlines with the sinking and departure of the sun (compare Jer 6:4). As the visit of the beloved is most naturally conceived of as taking place in the early morning, and the bride is evidently dismissing him until a later time of day, it seems almost certain that this interpretation is the correct one which makes that time to be evening after sunset. The phrase recurs in Son 4:6.

Mountains of Bether - If a definite locality, identical with Bithron, a hilly district on the east side of the Jordan valley 2Sa 2:29, not far from Mahanaim (Son 6:13 margin). If used in a symbolic sense, mountains of "separation,"dividing for a time the beloved from the bride. This interpretation seems to be the better, though the local reference need not be abandoned.

Poole: Sos 2:13

Green figs which it shooteth forth as soon as it doth leaves, in the spring time, Mat 24:32 .

A good smell which, though not strong, is pleasant and grateful, and given by it in the progress of the spring.

Come away: these words are here repeated, to show both the church’ s infirmity and indisposition, which needs so many calls and arguments to press so necessary and advantageous a duty; and Christ’ s tender compassion to her weakness, and fervent desire of converse with her.

Gill: Sos 2:13

The fig tree putteth forth her green figs,.... Another sign of spring being come, nay, of its being pretty much advanced, since Christ makes this a token of summer being at hand, Mat 24:32. Theopompus ^e speaks of figs in the middle of the spring. This tree puts forth its fruit at once, and does not flower or blossom ^f, wherefore Hab 3:17 is wrongly translated; See Gill on Hab 3:17, though Arianus ^g speaks of its flowering: Aben Ezra thinks the word signifies the sweetening of the figs, and so points at the time when they are sweet and eatable. By the "fig tree" may be meant the saints putting forth their grace in exercise on Christ, who may be compared to fig trees for their leaves and fruit, and for the putting forth the latter before the former ^h; for the fig tree is a tree full of large leaves, which may be an emblem of a profession of religion, and of a conversation agreeably to it, which yet are no covering, only the righteousness of Christ is that, yet ought to be and are ornamental; and for the fruit of it, which is wholesome, pleasant, and delightful, as are the fruits of the Spirit, the fruits of grace and righteousness, fruits meet for repentance, which ought to appear before a profession of religion is made. If the Egyptian fig tree is meant, that is a very fruitful tree; it is said to bear fruit seven times a year, but ripens no other way than by scratching it with iron hooks ⁱ; and its wood cut down and cast into water, being dry, sinks, but when thoroughly wet will swim. Saints should bear fruit always, and ever continue to do so, even to old age; nor do any ever become fruitful until their hearts have been pricked and cut by the word of God; and they never grow better, or are more fruitful, than when attended with afflictions and tribulations; when they first enter into the waters of affliction, like Peter, they sink, but, when more used to them, they lift up their heads above them, and bear up with great courage and resolution. By the "green figs" may be meant the beginnings of grace in the soul, some stirrings of affection to Christ, desires of knowledge of him, pantings and breathings after his ordinances, love to his people; all which appear soon, are very imperfect, and, like unripe figs, liable to be shaken off; and it is a miracle of grace that the first impressions of it are not destroyed by the force of corruption and temptation; and it may be observed, that grace in its first appearance, though but small, is not despised, but taken notice of by Christ: yea, he makes use of it as exercised by young converts to stir up old professors, as here the church, to be more active and vigorous in it;

and the vines with the tender grape give a good smell; or "being in flower give a good smell" ^k, as the word is used in the Targum in Isa 18:5; and that vines do flower appears from the same place, and from Gen 40:10; as well as is observed by naturalists and others ^l; and these flowers, and not the tender grapes, emit a sweet smell; and, as some say ^m, not in the vineyards only, but in the country round about; and these are fitly mentioned next to figs, since the black fig is by some called the sister of the vine ⁿ. By the vines may be intended distinct congregated churches of Christ, or particular believers; vines are very weak; and cannot bear up of themselves, must be fixed to some place, and be supported by something else; and being supported, will run up a great height, and bring forth much fruit. So saints are weak in themselves, and cannot support themselves; their strength is in Christ, and they are upheld by him, and have their dependence on him; and being supported by him they grow up to the stature of the fulness of Christ; and through their grafting into him, and abiding in him the true vine, bring forth much fruit to the glory of God, and such as is not to be found in others. The wood of the vine is of very little worth or use, Eze 15:2; and yet is very lasting. Pliny ^o ascribes a sort of an eternity to it. Believers in Christ, however weak and worthless they are in themselves, as are their best works and services, yet being in Christ they shall abide in him for ever, and never perish, but have everlasting life. And by the "tender grapes", or "flowers", may be designed either the graces of the spirit, as before; or rather young converts, the fruit of Christ's vines, the churches, who, though weak and tender, yet are dear to Christ; and when there is a large appearance of them, it is a great encouragement to churches, and promises a glorious vintage. And the "smell" of these vines, with their grapes and flowers, may intend the fragrancy, of believers through the righteousness of Christ on them, and the odour of their graces, as exercised on him; and the sweet savour of their godly conversation, observed by all about them.

Arise, my love, my fair one, and come away; repeated from Son 2:10; which shows sluggishness on the part of the church, that she needed one exhortation after another; and great love on the part of Christ, that notwithstanding this he persists in calling her; and even importunity in him, that he will have no denial ^p: and it may be observed, that what is entertaining to most of the senses is mentioned to engage the church to arise and go along with her beloved; the flowery fields would be pleasing to her eye, the chirping birds to her ear, the sweet and ripening figs to her taste, and the refreshing odour of the vines to her smell.

Commentary -- Verse Range Notes

TSK Synopsis: Sos 2:1-17

1 The mutual love of Christ and his church.

8 The hope,

10 and calling of the church.

14 Christ's care of the church.

16 The profession of the church, her faith, and hope.

MHCC: Sos 2:8-13

The church pleases herself with thoughts of further communion with Christ. None besides can speak to the heart. She sees him come. This may be applied to the prospect the Old Testament saints had of Christ's coming in the flesh. He comes as pleased with his own undertaking. He comes speedily. Even when Christ seems to forsake, it is but for a moment; he will soon return with everlasting loving-kindness. The saints of old saw him, appearing through the sacrifices and ceremonial institutions. We see him through a glass darkly, as he manifests himself through the lattices. Christ invites the new convert to arise from sloth and despondency, and to leave sin and worldly vanities, for union and communion with him. The winter may mean years passed in ignorance and sin, unfruitful and miserable, or storms and tempests that accompanied his conviction of guilt and danger. Even the unripe fruits of holiness are pleasant unto Him whose grace has produced them. All these encouraging tokens and evidences of Divine favour, are motives to the soul to follow Christ more fully. Arise then, and come away from the world and the flesh, come into fellowship with Christ. This blessed change is owing wholly to the approaches and influences of the Sun of righteousness.

Matthew Henry: Sos 2:8-13

The church is here pleasing herself exceedingly with the thoughts of her further communion with Christ after she has recovered from her fainting fit.

I. She rejoices in his approach, Son 2:8. 1. She hears him speak: "It is the voice of my beloved, calling me to tell me he is coming."Like one of his own sheep, she knows his voice before she sees him, and can easily distinguish it from the voice of a stranger (Joh 10:4, Joh 10:5), and, like a faithful friend of the bridegroom, she rejoices greatly because of the bridegroom's voice, Joh 3:29. With what an air of triumph and exultation does she cry out, " It is the voice of my beloved, it can be the voice of no other, for none besides can speak to the heart and make that burn."2. She sees him come, sees the goings of our God, our King, Psa 48:1-14 :24. Behold, he comes. This may very well be applied to the prospect with the Old Testament saints had of Christ's coming in the flesh. Abraham saw his day at a distance, and was glad. The nearer the time came the clearer discoveries were made of it; and those that waited for the consolation of Israel with an eye of faith saw him come, and triumphed in the sight: Behold, he comes; for they had heard him say (Psa 40:7), Lo, I come, to which their faith here affixes its seal: Behold, he comes as he has promised. (1.) He comes cheerfully and with great alacrity; he comes leaping and skipping like a roe and like a young hart (Son 2:9), as one pleased with his own undertaking, and that had his heart upon it and his delights with the sons of men. When he came to be baptized with the baptism of blood, how was he straitened till it was accomplished! Luk 12:50. (2.) He comes slighting and surmounting all the difficulties that lay in his way; he comes leaping over the mountains, skipping over the hills (so some read it), making nothing of the discouragements he was to break through; the curse of the law, the death of the cross, must be undergone, all the powers of darkness must be grappled with, but, before the resolutions of his love, these great mountains become plains. Whatever opposition is given at any time to the deliverance of God's church, Christ will break through it, will get over it. (3.) He comes speedily, like a roe or a young hart; they thought the time long (every day a year), but really he hastened; as now, so then, surely he comes quickly; he that shall come will come, and will not tarry. When he comes for the deliverance of his people he flies upon a cloud, and never stays beyond his time, which is the best time. We may apply it to particular believers, who find that even when Christ has withdrawn sensible comforts, and seems to forsake, yet it is but for a small moment, and he will soon return with everlasting loving-kindness.

II. She pleases herself with the glimpses she has of him, and the glances she has of his favour: "He stands behind our wall; I know he is there, for sometimes he looks forth at the window, or looks in at it, and displays himself through the lattice. "Such was the state of the Old Testament church while it was in expectation of the coming of the Messiah. The ceremonial law is called a wall of partition (Eph 2:14), a veil (2Co 3:13); but Christ stood behind that wall. They had him near them; they had him with them, though they could not see him clearly. He that was the substance was not far off from the shadows, Col 2:17. The saw him looking through the windows of the ceremonial institutions and smiling through those lattices; in their sacrifices and purifications Christ discovered himself to them, and gave them intimations and earnests of his grace, both to engage and to encourage their longings for his coming. Such is our present state in comparison with what it will be at Christ's second coming. We now see him through a glass darkly (the body is a wall between us and him, through the windows of which we now and then get a sight of him), but not face to face, as we hope to see him shortly. In the sacraments Christ is near us, but it is behind the wall of external signs, through those lattices he manifests himself to us; but we shall shortly see him as he is. Some understand this of the state of a believer when he is under a cloud; Christ is out of sight and yet not far off. See Job 34:14, and compare Job 23:8-10. She calls the wall that interposed between her and her beloved our wall, because it is sin, and nothing else, that separates between us and God, and that is a wall of our own erecting (Isa 59:1); behind that he stands, as waiting to be gracious, and ready to be reconciled, upon our repentance. Then he looks in at the window, observes the frame of our hearts and the working of our souls; he looks forth at the window, and shows himself in giving them some comfort, that they may continue hoping for his return.

III. She repeats the gracious invitation he had given her to come a walking with him, Son 2:10-13. She remembers what her beloved said to her, for it had made a very pleasing and powerful impression upon her, and the word that quickens us we shall never forget. She relates it for the encouragement of others, telling them what he had said to her soul and done for her soul, Psa 66:16.

1. He called her his love and his fair one. Whatever she is to others, to him she is acceptable, and in his eyes she is amiable. Those that take Christ for their beloved, he will own as his; never was any love lost that was bestowed upon Christ. Christ, by expressing his love to believers, invites and encourages them to follow him.

2. He called her to rise and come away, Son 2:10, and again Son 2:13. The repetition denotes backwardness in her (we have need to be often called to come away with Jesus Christ; precept must be upon precept and line upon line ), but it denotes earnestness in him; so much is his heart set upon the welfare of precious souls that he importunes them most pressingly to that which is for their own good.

3. He gave for a reason the return of the spring, and the pleasantness of the weather.

(1.) The season is elegantly described in a great variety of expressions. [1.] The winter is past, the dark, cold, and barren winter. Long winters and hard ones pass away at last; they do no endure always. And the spring would not be so pleasant as it is if it did not succeed the winter, which is a foil to its beauty, Ecc 7:14. Neither the face of the heavens nor that of the earth is always the same, but subject to continual vicissitudes, diurnal and annual. The winter is past, but has not passed away for ever; it will come again, and we must provide for it in summer, Pro 6:6, Pro 6:8. We must weep in winter, and rejoice in summer, as though we wept and rejoiced not, for both are passing. [2.] The rain is over and gone, the winter-rain, the cold stormy rain; it is over now, and the dew is as the dew of herbs. Even the rain that drowned the world was over and gone at last (Gen 8:1-3), and God promised to drown the world no more, which was a type and figure of the covenant of grace, Isa 54:9. [3.] The flowers appear on the earth. All winter they are dead and buried in their roots, and there is no sign of them; but in the spring they revive, and show themselves in a wonderful variety and verdure, and, like the dew that produces them, tarry not for man, Mic 5:7. They appear, but they will soon disappear again, and man in herein like the flower of the field, Job 14:2. [4.] The time of singing of birds has come. The little birds, which all the winter lie hid in their retirements and scarcely live, when the spring returns forget all the calamities of the winter, and to the best of their capacity chant forth the praises of their Creator. Doubtless he who understands the birds that cry for want (Psa 147:9) takes notice of those that sing for joy Psa 104:12. The singing of the birds may shame our silence in God's praises, who are better fed (Mat 6:26), and better taught (Job 35:11), and are of more value than many sparrows. They live without inordinate care (Mat 6:26) and therefore they sing, while we murmur. [5.] The voice of the turtle is heard in our land, which is one of the season-birds mentioned Jer 8:7, that observe the time of their coming and the time of their singing, and so shame us who know not the judgment of the Lord, understand not the times, nor do that which is beautiful in its season, do not sing in singing time. [6.] The fig-tree puts forth her green figs, by which we know that summer is nigh (Mat 24:32), when the green figs will be ripe figs and fit for use; and the vines with the tender grape give a good smell. The earth produces not only flowers (Son 2:12), but fruits; and the smell of the fruits, which are profitable, is to be preferred far before that of the flowers, which are only for show and pleasure. Serpents, they say, are driven away by the smell of the vines; and who is the old serpent, and who the true vine, we know very well.

(2.) Now this description of the returning spring, as a reason for coming away with Christ, is applicable [1.] To the introducing of the gospel in the room of the Old Testament dispensation, during which it had been winter time with the church. Christ's gospel warms that which was cold, makes that fruitful which before was dead and barren; when it comes to any place it puts a beauty and glory upon that place (2Co 3:7, 2Co 3:8) and furnishes occasion for joy. Spring-time is pleasant time, and so is gospel-time. Aspice venturo laetentur ut omnia seclo - Behold what joy the dawning age inspires! said Virgil, from the Sibyls, perhaps with more reference to the setting up of the Messiah's kingdom at that time than he himself thought of. See Psa 96:11. Arise then, and improve this spring-time. Come away from the world and the flesh, come into fellowship with Christ, 1Co 1:9. [2.] To the delivering of the church from the power of persecuting enemies, and the restoring of liberty and peace to it, after a severe winter of suffering and restraint. When the storms of trouble are over and gone, when the voice of the turtle, the joyful sound of the gospel of Christ, is again heard, and ordinances are enjoyed with freedom, then arise and come away to improve the happy juncture. Walk in the light of the Lord; sing in the ways of the Lord. When the churches had rest, then were they edified, Act 9:31. [3.] To the conversion of sinners from a state of nature to a state of grace. That blessed change is like the return of the spring, a universal change and a very comfortable one; it is a new creation; it is being born again. The soul that was hard, and cold, and frozen, and unprofitable, like the earth in winter, becomes fruitful, like the earth in spring, and by degrees, like it, brings its fruits to perfection. This blessed change is owing purely to the approaches and influences of the sun of righteousness, who calls to us from heaven to arise and come away; come, gather in summer. [4.] To the consolations of the saints after a state of inward dejection and despondency. A child of God, under doubts and fears, is like the earth in winter, its nights long, its days dark, good affections chilled, nothing done, nothing got, the hand sealed up. But comfort will return; the birds shall sing again, and the flowers appear. Arise therefore, poor drooping soul, and come away with thy beloved. Arise, and shake thyself from the dust, Isa 52:2. Arise, shine, for thy light has come (Isa 60:1); walk in that light, Isa 2:5. [5.] To the resurrection of the body at the last day, and the glory to be revealed. The bones that lay in the grave, as the roots of the plants in the ground during the winter, shall then flourish as a herb, Isa 66:14; Isa 26:19. That will be an eternal farewell to winter and a joyful entrance upon an everlasting spring.

Keil-Delitzsch: Sos 2:11-13

11 For, lo! the winter is past,

The rain is over, is gone.

12 The flowers appear in the land;

The time of song has come,

And the voice of the turtle makes itself heard in our land.

13 The fig-tree spices her green figs,

And the vines stand in bloom, they diffuse fragrance; -

Rise up, my love, my fair one, and go forth!

The winter is called סתו , perhaps from a verb סתה (of the same root as סתר , סתם , without any example, since סוּת , Gen 49:11, is certainly not derived from a verb סוּת ), to conceal, to veil, as the time of being overcast with clouds, for in the East winter is the rainy season; (Arab.) shataā is also used in the sense of rain itself ( vid ., D. M. Zeitsch . xx. 618); and in the present day in Jerusalem, in the language of the people, no other name is used for rain but shataā (not metar ). The word סתיו , which the Kerı̂ substitutes, only means that one must not read סתו , but סתו , with long a ; in the same way עניו , humble, from ענה , to be bowed down, and שׂליו , a quail, from שׂלה , to be fat, are formed and written. Rain is here, however, especially mentioned: it is called gěshěm , from gāshǎm , to be thick, massy (cf. revīvīm , of density). With עבר , to pass by, there is interchanged חלף , which, like (Arab.) khalaf , means properly to press on, and then generally to move to another place, and thus to remove from the place hitherto occupied. In לו הלך , with the dat. ethicus , which throws back the action on the subject, the winter rain is thought of as a person who has passed by. נצּן , with the noun-ending ân , is the same as ניסן , and signifies the flower, as the latter the flower-month, floréal ; in the use of the word, נצּן is related to נץ and נצּה , probably as little flower is to flower. In hǎzzāmīr the idea of the song of birds (Arab. gharad ) appears, and this is not to be given up. The lxx, Aquila, Symm., Targ., Jerome, and the Venet. translate tempus putationis : the time of the pruning of vines, which indeed corresponds to the usus loq . (cf. זמר , to prune the vine, and מזמרה , a pruning-knife), and to similar names, such as אסיף ingathering of fruit, but supplies no reason for her being invited out into the open fields, and is on this account improbable, because the poet further on speaks for the first time of vines. זמר ( זמּר ) is an onomatopoeia, which for the most part denotes song and music; why should זמיר thus not be able to denote singing, like זמרה , - but not, at least not in this passage, the singing of men (Hengst.), for they are not silent in winter; but the singing of birds, which is truly a sign of the spring, and as a characteristic feature, is added

(Note: It is true that besides in this passage zāmǎr , of the singing of birds, is not demonstrable, the Arab. zamar is only used of the shrill cry of the ostrich, and particularly the female ostrich.)

to this lovely picture of spring? Thus there is also suitably added the mention of the turtle-dove, which is a bird of passage ( vid ., Jer 8:7), and therefore a messenger of spring. נשׁמע is 3rd pret.: it makes itself heard.

The description of spring is finished by a reference to the fig-tree and the vine, the standing attributes of a prosperous and peaceful homestead, 1Ki 5:5; 2Ki 18:31. פּג (from פּנג , and thus named, not from their hardness, but their delicacy) are the little fruits of the fig-tree which now, when the harvest-rains are over, and the spring commences with the equinox of Nisan, already begin to assume a red colour; the verb חנט does not mean "to grow into a bulb,"as Böttch. imagines; it has only the two meanings, condire ( condiri , post-bibl. syn. of בּשׁל ) and rubescere . From its colour, wheat has the name חטּה = חנטה ; and here also the idea of colour has the preference, for becoming fragrant does not occur in spring-in the history of the cursing of the fig-tree at the time of the Passover, Mark (Mar 11:13) says, "for the time of figs was not yet."In fig-trees, by this time the green of the fruit-formation changes its colour, and the vines are סמדר , blossom, i.e. , are in a state of bloom (lxx κυπρίζουσαι ; cf. Son 7:13, κυπρισμός ) - it is a clause such as Exo 9:31, and to which "they diffuse fragrance"(Son 2:13) is parallel. This word סמדר is usually regarded as a compound word, consisting of סם , scent, and סמדר , brightness = blossom ( vid ., Gesen. Thes .); it is undeniable that there are such compound formations, e.g. , שׁלאנן , from שׁלה and שׁאן ; חלּמישׁ , from (Arab.) ḥams , to be hard, and hals , to be dark-brown.

(Note: In like manner as (Arab.) karbsh , corrugare , is formed of karb , to string, and karsh , to wrinkle, combined; and another extension of karsh is kurnash , wrinkles, and mukarnash , wrinkled. "One day,"said Wetstein to me, "I asked an Arab the origin of the word karnasa , to wrinkle, and he replied that it was derived from a sheep's stomach that had lain over night, i.e. , the stomach of a slaughtered sheep that had lain over night, by which its smooth surface shrinks together and becomes wrinkled. In fact, we say of a wrinkled countenance that it is mathal alkarash albayt ."With right Wetstein gathers from this curious fact how difficult it is to ascertain by purely etymological considerations the view which guided the Semites in this or that designation. Samdor is also a strange word; on the one side it is connected with sadr , of the veiling of the eyes, as the effect of terror; and on the other with samd , of stretching oneself straight out. E. Meier takes סמדר as the name of the vine-blossom, as changed from סמסר , bristling. Just as unlikely as that סמד is cogn. to חמד , Jesurun , p. 221.)

But the traditional reading סמדר (not סמדר ) is unfavourable to this view; the middle ā accordingly, as in צלצל , presents itself as an ante -tone vowel (Ewald, §154 a ), and the stem-word appears as a quadril. which may be the expansion of סדּר , to range, put in order in the sense of placing asunder, unfolding. Symm. renders the word by οἰνάνθη , and the Talm. idiom shows that not only the green five-leaved blossoms of the vine were so named, but also the fruit-buds and the first shoots of the grapes. Here, as the words "they diffuse fragrance"(as at 7:14 of the mandrakes) show, the vine-blossom is meant which fills the vineyard with an incomparably delicate fragrance. At the close of the invitation to enjoy the spring, the call "Rise up,"etc., with which it began, is repeated. The Chethı̂b לכי , if not an error in writing, justly set aside by the Kerı̂ , is to be read לכי (cf. Syr. bechi , in thee, levotechi , to thee, but with occult i ) - a North Palestinism for לך , like 2Ki 4:2, where the Kerı̂ has substituted the usual form ( vid ., under Ps 103 introd.) for this very dialectic form, which is there undoubtedly original.

Constable: Sos 1:2--3:6

II. THE COURTSHIP 1:2--3:5

Perhaps the outstanding characteristic of this first major section of the book is the sexual restraint that is evident during the courtship. This restraint contrasts with the sexual intimacy that characterizes the lovers after their wedding (3:6-5:1 and 5:2-8:4). Before marriage a couple should restrain their sexual desire rather than indulging it.

Constable: Sos 2:8-17

2. Increased longing 2:8-17

Whereas the setting so far had been Israel, it now shifts to the Shulammite's home that was evidently in Lebanon (cf. 4:8, 15).

2:8-9 The girl described her young lover coming for a visit in these verses. He was obviously eager to see her.

2:10-13 She related his invitation to take a walk in the countryside. His invitation, "Arise . . . come along," (vv. 10, 13) brackets a beautiful description of spring that was as much a feeling in Solomon's heart as a season of the year.

"Whenever any couple falls in love, it is spring for them because their lives are fresh; everything in life has a new perspective; what was black and white is now in color; what was dark is light."⁵⁴

2:14 The desire to be alone with one's lover is both natural and legitimate. Unfortunately it sometimes departs after marriage.

2:15 Probably the Shulammite began speaking here. She was evidently urging Solomon poetically to deal with some problems in their relationship rather than telling him to clear the literal foxes out of her family's vineyards. "Foxes" may refer to "the ravages of the aging process that can sap the beauty and vitality of persons (the vines' or vineyards)."⁵⁵ They may refer to the other women in Solomon's life and court.⁵⁶ Probably they refer generally to hostile forces that could spoil their love.⁵⁷ All couples encounter some potentially destructive situations in their relationships that need dealing with occasionally. Often the woman senses these first, as here, but the man should take the initiative in dispelling them.

2:16-17 Even though they faced problems, the Shulammite rejoiced in the security of her beloved's love and in the assurance that he would take care of his responsibilities to her (v. 16b).

Verse 17 probably looks forward to their wedding and to its physical consummation. "Bether" is a transliteration rather than a translation. Since no Bether mountains exist in this part of the Middle East, it seems preferable to translate the Hebrew word (bater) as "cleavage" or "separation." The mountains of cleavage then may be an allusion to the Shulammite's breasts.⁵⁸

Introduction / Outline

JFB: The Song of Songs (Book Introduction)

The Song of Solomon, called in the Vulgate and Septuagint, "The Song of Songs," from the opening words. This title denotes its superior excellence, according to the Hebrew idiom; so holy of holies, equivalent to "most holy" (Exo 29:37); the heaven of heavens, equivalent to the highest heavens (Deu 10:14). It is one of the five volumes (megilloth) placed immediately after the Pentateuch in manuscripts of the Jewish Scriptures. It is also fourth of the Hagiographa (Cetubim, writings) or the third division of the Old Testament, the other two being the Law and the Prophets. The Jewish enumeration of the Cetubim is Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra (including Nehemiah), and Chronicles. Its canonicity is certain; it is found in all Hebrew manuscripts of Scripture; also in the Greek Septuagint; in the catalogues of MELITO, bishop of Sardis, A.D. 170 (EUSEBIUS, Ecclesiastical History, 4.26), and of others of the ancient Church.

ORIGEN and JEROME tell us that the Jews forbade it to be read by any until he was thirty years old. It certainly needs a degree of spiritual maturity to enter aright into the holy mystery of love which it allegorically sets forth. To such as have attained this maturity, of whatever age they be, the Song of Songs is one of the most edifying of the sacred writings. ROSENMULLER justly says, The sudden transitions of the bride from the court to the grove are inexplicable, on the supposition that it describes merely human love. Had it been the latter, it would have been positively objectionable, and never would have been inserted in the holy canon. The allusion to "Pharaoh's chariots" (Son 1:9) has been made a ground for conjecturing that the love of Solomon and Pharaoh's daughter is the subject of the Song. But this passage alludes to a remarkable event in the history of the Old Testament Church, the deliverance from the hosts and chariots of Pharaoh at the Red Sea. (However, see on Son 1:9). The other allusions are quite opposed to the notion; the bride is represented at times as a shepherdess (Son 1:7), "an abomination to the Egyptians" (Gen 46:34); so also Son 1:6; Son 3:4; Son 4:8; Son 5:7 are at variance with it. The Christian fathers, ORIGEN and THEODORET, compared the teachings of Solomon to a ladder with three steps; Ecclesiastes, natural (the nature of sensible things, vain); Proverbs, moral; Canticles, mystical (figuring the union of Christ and the Church). The Jews compared Proverbs to the outer court of Solomon's temple, Ecclesiastes to the holy place, and Canticles to the holy of holies. Understood allegorically, the Song is cleared of all difficulty. "Shulamith" (Son 6:13), the bride, is thus an appropriate name, Daughter of Peace being the feminine of Solomon, equivalent to the Prince of Peace. She by turns is a vinedresser, shepherdess, midnight inquirer, and prince's consort and daughter, and He a suppliant drenched with night dews, and a king in His palace, in harmony with the various relations of the Church and Christ. As Ecclesiastes sets forth the vanity of love of the creature, Canticles sets forth the fullness of the love which joins believers and the Saviour. The entire economy of salvation, says HARRIS, aims at restoring to the world the lost spirit of love. God is love, and Christ is the embodiment of the love of God. As the other books of Scripture present severally their own aspects of divine truth, so Canticles furnishes the believer with language of holy love, wherewith his heart can commune with his Lord; and it portrays the intensity of Christ's love to him; the affection of love was created in man to be a transcript of the divine love, and the Song clothes the latter in words; were it not for this, we should be at a loss for language, having the divine warrant, wherewith to express, without presumption, the fervor of the love between Christ and us. The image of a bride, a bridegroom, and a marriage, to represent this spiritual union, has the sanction of Scripture throughout; nay, the spiritual union was the original fact in the mind of God, of which marriage is the transcript (Isa 54:5; Isa 62:5; Jer 3:1, &c.; Eze. 16:1-63; Eze. 23:1-49; Mat 9:15; Mat 22:2; Mat 25:1, &c.; Joh 3:29; 2Co 11:2; Eph 5:23-32, where Paul does not go from the marriage relation to the union of Christ and the Church as if the former were the first; but comes down from the latter as the first and best recognized fact on which the relation of marriage is based; Rev 19:7; Rev 21:2; Rev 22:17). Above all, the Song seems to correspond to, and form a trilogy with, Psalms 45 and 72, which contain the same imagery; just as Psalm 37 answers to Proverbs, and the Psalms 39 and 73 to Job. Love to Christ is the strongest, as it is the purest, of human passions, and therefore needs the strongest language to express it: to the pure in heart the phraseology, drawn from the rich imagery of Oriental poetry, will not only appear not indelicate or exaggerated, but even below the reality. A single emblem is a type; the actual rites, incidents, and persons of the Old Testament were appointed types of truths afterwards to be revealed. But the allegory is a continued metaphor, in which the circumstances are palpably often purely imagery, while the thing signified is altogether real. The clue to the meaning of the Song is not to be looked for in the allegory itself, but in other parts of Scripture. "It lies in the casket of revelation an exquisite gem, engraved with emblematical characters, with nothing literal thereon to break the consistency of their beauty" [BURROWES]. This accounts for the name of God not occurring in it. Whereas in the parable the writer narrates, in the allegory he never does so. The Song throughout consists of immediate addresses either of Christ to the soul, or of the soul to Christ. "The experimental knowledge of Christ's loveliness and the believer's love is the best commentary on the whole of this allegorical Song" [LEIGHTON]. Like the curiously wrought Oriental lamps, which do not reveal the beauty of their transparent emblems until lighted up within, so the types and allegories of Scripture, "the lantern to our path" [Psa 119:105], need the inner light of the Holy Spirit of Jesus to reveal their significance. The details of the allegory are not to be too minutely pressed. In the Song, with an Oriental profusion of imagery, numbers of lovely, sensible objects are aggregated not strictly congruous, but portraying jointly by their very diversity the thousand various and seemingly opposite beauties which meet together in Christ.

The unity of subject throughout, and the recurrence of the same expressions (Son 2:6-7; Son 3:5; Son 8:3-4; Son 2:16; Son 6:3; Son 7:10; Son 3:6; Son 6:10; Son 8:5), prove the unity of the poem, in opposition to those who make it consist of a number of separate erotic songs. The sudden transitions (for example, from the midnight knocking at a humble cottage to a glorious description of the King) accord with the alternations in the believer's experience. However various the divisions assigned be, most commentators have observed four breaks (whatever more they have imagined), followed by four abrupt beginnings (Son 2:7; Son 3:5; Son 5:1; Son 8:4). Thus there result five parts, all alike ending in full repose and refreshment. We read (1Ki 4:32) that Solomon's songs were "a thousand and five." The odd number five added over the complete thousand makes it not unlikely that the "five" refers to the Song of songs, consisting of five parts.

It answers to the idyllic poetry of other nations. The Jews explain it of the union of Jehovah and ancient Israel; the allusions to the temple and the wilderness accord with this; some Christians of Christ and the Church; others of Christ and the individual believer. All these are true; for the Church is one in all ages, the ancient typifying the modern Church, and its history answering to that of each individual soul in it. Jesus "sees all, as if that all were one, loves one, as if that one were all." "The time suited the manner of this revelation; because types and allegories belonged to the old dispensation, which reached its ripeness under Solomon, when the temple was built" [MOODY STUART]. "The daughter of Zion at that time was openly married to Jehovah"; for it is thenceforth that the prophets, in reproving Israel's subsequent sin, speak of it as a breach of her marriage covenant. The songs heretofore sung by her were the preparatory hymns of her childhood; "the last and crowning 'Song of Songs' was prepared for the now mature maiden against the day of her marriage to the King of kings" [ORIGEN]. Solomon was peculiarly fitted to clothe this holy mystery with the lovely natural imagery with which the Song abounds; for "he spake of trees, from the cedar in Lebanon, even unto the hyssop that springeth out of the wall" (1Ki 4:33). A higher qualification was his knowledge of the eternal Wisdom or Word of God (Pro. 8:1-36), the heavenly bridegroom. David, his father, had prepared the way, in Psalms 45 and 72; the son perfected the allegory. It seems to have been written in early life, long before his declension; for after it a song of holy gladness would hardly be appropriate. It was the song of his first love, in the kindness of his youthful espousals to Jehovah. Like other inspired books, its sense is not to be restricted to that local and temporary one in which the writer may have understood it; it extends to all ages, and shadows forth everlasting truth (1Pe 1:11-12; 2Pe 1:20-21).

"Oh that I knew how all thy lights combine, and the configurations of their glorie,

Seeing not only how each verse doth shine, but all the constellations of the storie."--HERBERT.

Three notes of time occur [MOODY STUART]: (1) The Jewish Church speaks of the Gentile Church (Son 8:8) towards the end; (2) Christ speaks to the apostles (Son 5:1) in the middle; (3) The Church speaks of the coming of Christ (Son 1:2) at the beginning. Thus we have, in direct order, Christ about to come, and the cry for the advent; Christ finishing His work on earth, and the last supper; Christ ascended, and the call of the Gentiles. In another aspect we have: (1) In the individual soul the longing for the manifestation of Christ to it, and the various alternations in its experience (Son 1:2, Son 1:4; Son 2:8; Son 3:1, Son 3:4, Son 3:6-7) of His manifestation; (2) The abundant enjoyment of His sensible consolations, which is soon withdrawn through the bride's carelessness (Son 5:1-3, &c.), and her longings after Him, and reconciliation (Son 5:8-16; Son 6:3, &c.; Son 7:1, &c.); (3) Effects of Christ's manifestation on the believer; namely, assurance, labors of love, anxiety for the salvation of the impenitent, eagerness for the Lord's second coming (Son 7:10, Son 7:12; Son 8:8-10, Son 8:14).

TSK: The Song of Songs 2 (Chapter Introduction)

Overview

Son 2:1, The mutual love of Christ and his church; Son 2:8, The hope, Son 2:10, and calling of the church; Son 2:14, Christ’s care of the church; Son 2:16, The profession of the church, her faith, and hope.

Poole: The Song of Songs 2 (Chapter Introduction)

OF SOLOMON CHAPTER 2

The excellency of the majesty of Christ, Son 2:1 , and of his church, Son 2:2 . The benefits which the church receives from him, Son 2:3 . Christ’ s love to his church, Son 2:4 . The church sick of love; her prayer for help, Son 2:5 . His ears for her in this condition, Son 2:6 . The hope and calling of the church, Son 2:10-13 . Christ’ s care of the church, Son 2:14,15 . The profession of the church; her faith and hope, Son 2:16,17 .

These are the words either,

1. Of the spouse, continuing her discourse. Or rather,

2. Of the bridegroom, drawing forth the church’ s affections to him. He compares himself to the rose and lily, for fragrancy and beauty. Nor is it in the least degree indecent that Christ should thus commend himself, partly because his excellency is so transcendently great, that he is free from all suspicion of vanity and self-flattery; and partly because it is suitable to the style of such writings, and to the present design of recommending himself to the affection of his spouse. He mentions the rose of Sharon, which was a very fruitful place, as is evident from 1Ch 27:29 Isa 33:9 65:10 , and famous for roses, as may seem probable from Isa 35:1,2 . Or, as others translate it, the rose of the field , which may note that Christ is not only pleasant and beautiful, but free and communicative, offering himself to all that come to him. The

lily is a beautiful and glorious creature, Mat 6:29 , especially to one who beholds it through a magnifying glass. He saith,

the lily of the valleys because they grew and flourished best in such low and waterish grounds.

MHCC: The Song of Songs (Book Introduction)

This book is a Divine allegory, which represents the love between Christ and his church of true believers, under figures taken from the relation and affection that subsist between a bridegroom and his espoused bride; an emblem often employed in Scripture, as describing the nearest, firmest, and most sure relation: see Psalms 45; Isa 54:5, Isa 54:6; Isa 62:5; Jer 2:2; Jer 3:1; also in Ezekiel, Hosea, and by our Lord himself, Mat 9:15; Mat 25:1; see also Rev 21:2, Rev 21:9; Eph 5:27. There is no character in the church of Christ, and no situation in which the believer is placed, but what may be traced in this book, as humble inquirers will find, on comparing it with other Scriptures, by the assistance of God the Holy Spirit, in answer to their supplications. Much, however, of the language has been misunderstood by expositors and translators. The difference between the customs and manners of Europe, and those of the East, must especially be kept in view. The little acquaintance with eastern customs possessed by most of our early expositors and translators, has in many cases prevented a correct rendering. Also, the changes in our own language, during the last two or three centuries, affect the manner in which some expressions are viewed, and they must not be judged by modern notions. But the great outlines, rightly interpreted, fully accord with the affections and experience of the sincere Christian.

MHCC: The Song of Songs 2 (Chapter Introduction)

(Son 2:1-7) The mutual love of Christ and his church.

(Son 2:8-13) The hope and calling of the church.

(Son 2:14-17) Christ's care of the church, Her faith and hope.

Matthew Henry: The Song of Songs (Book Introduction)

An Exposition, with Practical Observations, of The Song of Solomon

All scripture, we are sure, is given by inspiration of God, and is profitable for the support and advancement of the interests of his kingdom among men, and it is never the less so for there being found in it some things dark and hard to be understood, which those that are unlearned and unstable wrest to their own destruction. In our belief both of the divine extraction and of the spiritual exposition of this book we are confirmed by the ancient, constant, and concurring testimony both of the church of the Jews, to whom were committed the oracles of God, and who never made any doubt of the authority of this book, and of the Christian church, which happily succeeds them in that trust and honour. I. It must be confessed, on the one hand, that if he who barely reads this book be asked, as the eunuch was Understandest thou what thou readest? he will have more reason than he had to say, How can I, except some man shall guide me? The books of scripture-history and prophecy are very much like one another, but this Song of Solomon's is very much unlike the songs of his father David; here is not the name of God in it; it is never quoted in the New Testament; we find not in it any expressions of natural religion or pious devotion, no, nor is it introduced by vision, or any of the marks of immediate revelation. It seems as hard as any part of scripture to be made a savour of life unto life, nay, and to those who come to the reading of it with carnal minds and corrupt affections, it is in danger of being made a savour of death unto death; it is a flower out of which they extract poison; and therefore the Jewish doctors advised their young people not to read it till they were thirty years old, lest by the abuse of that which is most pure and sacred ( horrendum dictu - horrible to say! ) the flames of lust should be kindled with fire from heaven, which is intended for the altar only. But, II. It must be confessed, on the other hand, that with the help of the many faithful guides we have for the understanding of this book it appears to be a very bright and powerful ray of heavenly light, admirable fitted to excite pious and devout affections in holy souls, to draw out their desires towards God, to increase their delight in him, and improve their acquaintance and communion with him. It is an allegory, the letter of which kills those who rest in that and look no further, but the spirit of which gives life, 2Co 3:6; Joh 6:63. It is a parable, which makes divine things more difficult to those who do not love them, but more plain and pleasant to those who do, Mat 13:14, Mat 13:16. Experienced Christians here find a counterpart of their experiences, and to them it is intelligible, while those neither understand it nor relish it who have no part nor lot in the matter. It is a song, an Epithalamium, or nuptial song, wherein, by the expressions of love between a bridegroom and his bride, are set forth and illustrated the mutual affections that pass between God and a distinguished remnant of mankind. It is a pastoral; the bride and bridegroom, for the more lively representation of humility and innocence, are brought in as a shepherd and his shepherdess. Now, 1. This song might easily be taken in a spiritual sense by the Jewish church, for whose use it was first composed, and was so taken, as appears by the Chaldee-Paraphrase and the most ancient Jewish expositors. God betrothed the people of Israel to himself; he entered into covenant with them, and it was a marriage-covenant. He had given abundant proofs of his love to them, and required of them that they should love him with all their heart and soul. Idolatry was often spoken of as spiritual adultery, and doting upon idols, to prevent which this song was penned, representing the complacency which God took in Israel and which Israel ought to take in God, and encouraging them to continue faithful to him, though he might seem sometimes to withdraw and hide himself from them, and to wait for the further manifestation of himself in the promised Messiah. 2. It may more easily be taken in a spiritual sense by the Christian church, because the condescensions and communications of divine love appear more rich and free under the gospel than they did under the law, and the communion between heaven and earth more familiar. God sometimes spoke of himself as the husband of the Jewish church (Isa 64:5, Hos 2:16, Hos 2:19), and rejoiced in it as his bride, Isa 62:4, Isa 62:5. But more frequently is Christ represented as the bridegroom of his church (Mat 25:1; Rom 7:4; 2Co 11:2; Eph 5:32), and the church as the bride, the Lamb's wife, Rev 19:7; Rev 21:2, Rev 21:9. Pursuant to this metaphor Christ and the church in general, Christ and particular believers, are here discoursing with abundance of mutual esteem and endearment. The best key to this book is the 45th Psalm, which we find applied to Christ in the New Testament, and therefore this ought to be so too. It requires some pains to find out what may, probably, be the meaning of the Holy Spirit in the several parts of this book; as David's songs are many of them level to the capacity of the meanest, and there are shallows in them learned, and there are depths in it in which an elephant may swim. But, when the meaning is found out, it will be of admirable use to excite pious and devout affections in us; and the same truths which are plainly laid down in other scriptures when they are extracted out of this come to the soul with a more pleasing power. When we apply ourselves to the study of this book we must not only, with Moses and Joshua, put off our shoe from off our foot, and even forget that we have bodies, because the place where we stand is holy ground, but we must, with John, come up hither, must spread our wings, take a noble flight, and soar upwards, till by faith and holy love we enter into the holiest, for this is no other than the house of God and this is the gate of heaven.

Matthew Henry: The Song of Songs 2 (Chapter Introduction)

In this chapter, I. Christ speaks both concerning himself and concerning his church (Son 2:1, Son 2:2). II. The church speaks 1. Remembering the pleasure and satisfaction she has in communion with Christ (Son 2:3, Son 2:4). 2. Entertaining herself with the present tokens of his favour and taking care that nothing happen to intercept them (Son 2:5-7). 3. Triumphing in his approaches towards her (Son 2:8, Son 2:9). 4. Repeating the gracious calls he had given her to go along with him a walking, invited by the pleasures of the returning spring (Son 2:10-13), out of her obscurity (Son 2:14), and the charge he had given to the servants to destroy that which would be hurtful to his vineyard (Son 2:15). 5. Rejoicing in her interest in him (Son 2:16). 6. Longing for his arrival (Son 2:17). Those whose hearts are filled with love to Christ, and hope of heaven, know best what these things mean.

Constable: The Song of Songs (Book Introduction)

Introduction

Title

In the Hebrew Bible the title of this book is "The Song of Songs." It comes from 1:1. The Septuagint and Vulgate translators adopted this title. The Latin word for song is canticum from which we get the word Canticles, another title for this book.

Some English translations have kept the title "Song of Songs" (e.g., NIV), but many have changed it to "Song of Solomon" based on 1:1 (e.g., NASB, AV, RSV, NKJV).

Writer and Date

Many references to Solomon throughout the book confirm the claim of 1:1 that Solomon wrote this book (cf. 1:4-5, 12; 3:7, 9, 11; 6:12; 7:5; 8:11-12; 1 Kings 4:33). He reigned between 971 and 931 B.C.

How could Solomon, who had 700 wives and 300 concubines (1 Kings 11:3), be the same faithful lover this book presents? He could be if he became polygamous after the events in this book took place. That seems a more likely explanation than that he was polygamous when these events occurred but just omitted reference to his other loves. Probably he wrote the book before he became polygamous. We do not know how old Solomon was when he married the second time. The history recorded in Kings and Chronicles is not in strict chronological order. The Shulammite was probably not Pharaoh's daughter (1 Kings 3:1; cf. Song of Sol. 4:8).¹

Interpretation

This book has received more varied interpretations than probably any other book in the Bible.² Some writers believed it presents the reader with the "greatest hermeneutical challenge" in the Old Testament.³ One excellent exegete called it "the most obscure book of the Old Testament."⁴

"Among the books of the Bible, the Song of Solomon is one of the smallest, most difficult, yet one of the most popular with both Jews and Christians. Over the centuries hundreds of books and commentaries have been written and unnumbered sermons preached on these 117 verses."⁵

Bible students have understood the Song of Solomon as an allegory, an extended type, a drama with either two or three main characters, or a collection of wedding songs. Others have thought it is a collection of pagan fertility cult liturgies or an anthology of songs extolling love, to name only the most common interpretations.⁶

Those who interpret the book allegorically--the majority of interpreters--believe that what the writer said is only a symbolic husk for a deeper spiritual meaning that the reader must discover. Jewish interpreters took this deeper revelation to be God's love for Israel. Christian scholars have frequently seen it as Christ's love for the church. However the text itself does not indicate that we should interpret this book differently than any other Bible book.⁷

Those who view it as an extended type believe the events recorded really took place, in contrast to the allegorical interpreters, but their primary significance lies in their illustrative value.⁸ The basic teaching Christian interpreters see is Christ's love for the church. Yet again the text itself does not indicate that this book requires a different interpretation than the other books of the Bible.

A careful analysis of the text has convinced most scholars that the Song of Solomon was not a drama.⁹ We really cannot break it down into acts and scenes in any presentable order. The action is too interwoven. There is also no evidence that the Hebrews had dramas of this type in Solomon's day.¹⁰

Some interpreters believe three main characters are in view, namely, Solomon, the Shulammite girl, and her shepherd lover.¹¹ However, what some scholars have attributed to the shepherd lover can just as easily refer to Solomon. It was not uncommon in ancient Near Eastern literature to refer to kings as shepherds since they served a pastoral function in relation to their people. Furthermore many of them did own many flocks (cf. 2:7).

Probably the Song of Solomon was a single love poem that the writer designed to deal primarily with the subject of human love and marriage. This was the viewpoint of many ancient Jewish rabbis.¹² It is also the conclusion most conservative commentators have come to who have sought to interpret this book in the same way they interpret other Bible books (i.e., literally, historically, and grammatically). It is also the conclusion of some liberal scholars who have analyzed the structure of the book.¹³ Love is an important subject of special revelation, and human love in particular is a central feature of it as well (cf. Lev. 19:18; Matt. 22:36-39; John 13:34-35). Consequently it should not seem incredible that God gave us this book to help us understand this subject better.¹⁴

However, it seems clear that this book also has spiritual value, specifically to clarify divine-human love.

". . . it is widely acknowledged that the Bible is a book of faith and theology, and there is no place in the canon for atheological literature. . . .

"The literal approaches of Dillow, Glickman, and others are much more faithful to the intent of the book [than other approaches]. The limitations of these strictly literal approaches are the tendency to see sexuality as a more prominent feature of the Song than is justified by the text and the propensity to overreact to the absurdities of the allegorical method to the extent of missing justifiable [spiritual] analogy."¹⁵

Evidence of unity within the book argues against its being only a collection of poems that had general similarity to one another that the writer assembled into one song.¹⁶

Purpose

Probably God's primary purpose in inspiring this book of the Bible was to give us revelation concerning the way love between a man and a woman should look.¹⁷ The characters in the book behave toward one another the way men and women in love should conduct themselves in attitudes and activities.

"Solomon was a man of many lovers, and the Song of Songs is a record of one of the relationships that stood out above all others. . . .

"The Song of Songs hearkens back to God's prototypical design in the Garden of Eden of one man and one woman, in marriage, a relationship God designed to be mutually exclusive. This book, then, presents a most relevant and urgent message for today."¹⁸

"The prospect of children is not necessary to justify sexual love in marriage. Significantly, the Song of Solomon makes no reference to procreation. It must be remembered that the book was written in a world where a high premium was placed on offspring and a woman's worth was often measured in terms of the number of her children. Sex was often seen with reference to procreation; yet there is not a trace of that here. The song is a song in praise of love for love's sake and for love's sake alone. This relationship needs no justification beyond itself."¹⁹

The love relationship between a man and a woman is an illustration of the love relationship within the Godhead and between God and Israel and between Christ and the church (cf. Hos. 3:1; Eph. 5:32). Therefore part of the purpose of this book seems to be the revelation of those more basic love relationships for application by the reader.

"The use of the marriage metaphor to describe the relationship of God to his people is almost universal in Scripture. . . .

"Human love is thus a good pedagogical device to cast light on divine love."²⁰

"In creating man--male and female--in his own image and joining them together so that they become one flesh, God makes us copies both of himself in his trinitarian unity and distinction as one God and three persons and of himself in relation to the people of his gracious election. Analogically, what is between Father and Son and Holy Spirit, and what ought to be and is and shall be between God and Israel and Christ and the Church, is also what is meant to be in the relation of man and woman and more specifically of husband and wife. Neither the intratrinitarian relationship nor the union between the heavenly bridegroom and his bride is a good copy of a bad original. Earthly marriage as it is now lived out is a bad copy of a good original."²¹

"There is something proleptic and eschatological in human passion. We deal with symbols that image eternal realities here. Little wonder that this little book is in the canon."²²

Canonicity

There have been three primary reasons that some scholars have thought this book does not deserve to be in the Bible. First, it does not contain the name of God. However, God's name may appear in 8:6. Furthermore, what makes a book theological or religious is not just the presence of the divine name. God's name does not appear in the Book of Esther either.

Second, the presence of frank language describing physical intimacies seems inappropriate in the Bible to some people. Yet the Bible presents marriage as sacred, including its physical aspects.

Third, the difficulty of interpretation has caused some readers to reject it as non-canonical. This criticism fails to recognize that finite and fallen human beings may not easily comprehend the revelations of an infinite and omniscient God.

"Like other portions of the Word of God, this book has its difficulties. But so have all the works of God. Is not the fact that they surpass our unaided powers of comprehension and research a sign-manual' of divinity? Can feeble man expect to grasp divine power, or to understand and interpret the works or the providences of the All-wise? And if not, is it surprising that His Word also needs superhuman wisdom for its interpretation? Thanks be to God, the illumination of the Holy Ghost is promised to all who seek for it: what more can we desire?"²³

Message²⁴

Contemporary culture has affected the interpretation of this book more than that of most other Bible books. For many years believers considered this book to be a revelation of God's love for the believer and the believer's love for God expressed in vivid metaphorical language. This was the predominant viewpoint for centuries during which time most people did not talk about the intimacies of human physical love publicly. With the sexual revolution that began in the 1960s there are many interpreters who now believe this book is a revelation of two human beings' love for each other primarily. Some have even suggested that it is an inspired marriage manual that God has given us to enable us to develop strong marriages.

Personally I believe God gave it to us so that we could understand the nature of love primarily. I think God wanted us to apply that understanding both in our love for our spouses and in our love for our Savior. In other words I believe the purpose is "both . . . and" rather than "either . . . or."

This book emphasizes the supremacy of love. Human life finds its highest fulfillment in the love of a man and a woman. Spiritual life finds its highest fulfillment in the love of a human being and God. Jesus Christ makes the fulfillment of love on both the human and the spiritual levels possible. He manifested God's love to us. Consequently we love Him, and we can love one another.

When Solomon originally wrote this book it was a poem about the love of two people, a man and a woman, for each other. Consequently what it reveals about love is applicable to human love. However since God revealed and inspired it as part of Scripture He also intended us to apply it to our spiritual lives, our relationship with God. That is the purpose of every other book of the Bible, and this was God's purpose in giving us this book as well. In Ephesians, Paul wrote that we should learn about Christ's love for the church from marriage (Eph. 5:32).

Let us look then at the values of this book that are primarily two.

First, the Song of Solomon is a revelation of the true nature of human love. It reveals four things about human love.

1. It reveals the foundation of love. According to this book the foundation of love is mutual satisfaction. The man and the woman in this book find perfect rest in each other. They satisfy one another in every way. Affection relates directly to this ability. We have an affection for people who satisfy some need or desire in us. We have supreme affection for one who satisfies us ultimately. That supreme affection is the basis for marriage. God intended it to be so. This book also reveals that mutual satisfaction is not only complementary, but it is also exclusive. The man and the woman in this book each saw the other as the only one for them (2:2-3). For satisfaction to be complete there must be a commitment to exclusivity. There is usually a promise to forsake all others in the wedding vows. When love is not exclusive, it is diluted (cf. 1 Tim. 3:2). The foundation of love then is mutual satisfaction that is both complementary and exclusive.

2. This book also reveals the strength of love. It is the strongest force in life (8:6-7). People will do for love what they will do for no other reason. However when mutual satisfaction breaks down, the strength of love grows weaker. If you want strong love in your marriage, commit yourselves to satisfying each other more than yourself.

3. This book also reveals how to love. It shows Solomon taking the initiative in reaching out to his loved one with intensity and protecting her. It also shows the Shulammite responding to her beloved by yielding to him and trusting in him. These are the usual actions and reactions of the male and the female in love. Sometimes there is a reversal of roles, but not usually. God intended these methods of expressing love to be instructive for us. They are applicable in both our love for our spouse and in our love for God.

4. Fourth, this book reveals the fruits of love. These are three.

a. In true love there is rest. There is a perfect contentment that turmoil outside or within cannot destroy. The home in which genuine love resides is a haven from the storms of life.

b. In true love there is joy. No matter what other conditions may exist (poverty, misery, etc.) real love fills the heart with song and brightens the darkest day.

c. In true love there is courage. Both individuals gain strength from their love to face circumstances boldly and to recover from their failures and go on. All three of these fruits of love are prominent in this book.

The second value of this book is that it reveals spiritual experience at its highest level.

This was the ultimate intention of the divine Author. This conclusion finds support in the fact that this was the belief of Jewish interpreters as well as Christian scholars in both Old and New Testament times. Furthermore the writers of Scripture used the example of a bride and groom, husband and wife, to describe God's relationship with His people in both Testaments (e.g., Hosea, Isaiah, Jeremiah, Ezekiel, the bride of Christ; Eph. 5:25-32).

It is therefore important that we take these revelations concerning the nature of love and apply them to our relationship with God as well as to our relationship to our spouse.

1. The foundation of our love for God and His love for us is also mutual satisfaction. He satisfies our every need and our every want. Nevertheless He also finds satisfaction in us.

2. We see the strength of God's love for us when we look at Calvary. The strength of our love for God is the extent to which we respond to Him in obedience.

3. We see how to love in God's initiating love for us, His reaching out intensely and protectively. We express our love for Him by yielding to Him and trusting in Him.

4. The fruits of love are the same in our relationship with God as in our relationship with another human being. We enjoy rest, joy, and courage. God does too. He experiences courage in the sense of encouragement (cf. Zeph. 3:17).

Because of these revelations and emphases I would summarize the message of this book as follows. Human life and spiritual life find their greatest fulfillment in the experience of mutual love.

Love is the greatest experience in all human relationships and our spiritual relationship. Consequently God commands us to love Him and to love one another wholeheartedly (Matt. 22:37-39). We must give attention to loving. This is not how the world views love. The world thinks you fall into it and out of it; it comes and goes. The Bible says it requires continuing commitment.

This book also encourages us to view human love in the light of God's love for us and our love for Him. A person who has experienced the love of God can know best how to express and receive love on the human level. Human love is the child of divine love.

The opposite is true too. We can find help in loving God by learning from our human love. Our passion, abandonment, and fidelity to our mate on the human level should help us to practice these things in our relationship with God. I believe God created the family to help us understand our relationship with Himself. When we learn how to respond to one another, we learn how to respond to God, and vice versa.

Constable: The Song of Songs (Outline)

Outline

I. The superscription 1:1

II. The courtship 1:2-3:5

A. The beginning of love 1:2-11

1. Longing for the boyfriend 1:2-4

2. The girl's insecurity 1:5-8

3. Solomon's praise 1:9-11

B. The growth of love 1:12-3:5

1. Mutual admiration 1:12-2:7

2. Increased longing 2:8-17

3. The pain of separation 3:1-5

III. The wedding 3:6-5:1

A. The procession 3:6-11

B. The consummation 4:1-5:1

1. The bride's beauty 4:1-7

2. The groom's request 4:8

3. The bride's love 4:9-11

4. The bride's purity 4:12-15

5. The bride's surrender 4:16-5:1

IV. The maturing process 5:2-8:4

A. The problem of apathy 5:2-6:13

1. Indifference and withdrawal 5:2-8

2. Renewed affection 5:9-16

3. Steps toward reconciliation 6:1-3

4. Restoration of intimacy 6:4-13

B. Communicating affection 7:1-10

1. The wife's charms 7:1-6

2. The husband's desires 7:7-9

3. The ultimate unity 7:10

C. The wife's initiative 7:11-13

D. Increased intimacy 8:1-4

V. The conclusion 8:5-7

VI. The epilogue 8:8-14

A. The past 8:8-12

B. The present 8:13-14

Constable: The Song of Songs

Song of Solomon

Bibliography

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Carr, G. Lloyd. "Is the Song of Songs a Sacred Marriage' Drama?" Journal of the Evangelical Theological Society 22:2 (June 1979):103-14.

_____. "The Love Poetry Genre in the Old Testament and the Ancient Near East: Another Look at Inspiration." Journal of the Evangelical Theological Society 25:4 (December 1982):489-98.

_____. "The Old Testament Love Songs and Their Use in the New Testament." Journal of the Evangelical Theological Society 24:2 (June 1981):97-105.

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_____. "A Wedding Song for Solomon." Journal of Biblical Literature 63 (1944):263-70.

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Copyright 2003 by Thomas L. Constable

Haydock: The Song of Songs (Book Introduction)

SOLOMON'S CANTICLE OF CANTICLES.

INTRODUCTION.

This book is called the Canticle of Canticles, that is to say, the most excellent of all canticles: because it is full of high mysteries, relating to the happy union of Christ and his spouse; which is here begun by love; and is to be eternal in heaven. The spouse of Christ is the Church: more especially as to the happiest part of it, viz., perfect souls, every one of which is his beloved; but above all others, the immaculate and ever blessed Virgin mother [Mary]. (Challoner) --- The bridegroom is Christ, as God and man. His praises and those of his spouse are recorded by various speakers. Solomon has given us three works; for beginners, the more advanced, and the perfect; as the philosophers teach ethics, physics, and metaphysics. All the holy Scriptures contain spiritual food, but they are not all fit for every person, Hebrews v. 13. With what humility ought we not, therefore, to read this most perfect and mystical canticle, as the sentiments of spiritual love are expressed in the same words as that of worldlings, and we are more inclined to follow our own judgment and carnal notions! (Worthington) --- None, therefore, should dare to peruse this work, who has not mastered his passions, having his conversation in heaven. (Haydock) --- The Jews would not allow any ot read it before the age of thirty. (Origen and St. Jerome) --- Some of the fathers and commentators have even asserted that the mystical sense is the only one which pertains to this book, (Theodoret; Durham; Tirinus) and it is certainly the true and principal one, though allusion may be made to the marriage of Solomon with Pharao's daughter, (Calmet; Bossuet; Du Hamel) or with a Tyrian princess, (chap. iv. 8., and 3 Kings xiii. 5.) or with Abisag. (Rabbins) --- Grotius shews the corruption of his own heart in his impure comments, as Theodorus, of Mopsuestra, is blamed by the second Council of Const.[Constantinople?] iv. a. 68. The name of God never, indeed, occurs; as he is represented under the idea of the bridegroom, &c., and the piece is allegorical. It might be divided into seven scenes, or nights, as the marriage feast lasted so long, Genesis xxix. 22. During this time the bridegroom saw his spouse seldom, and with great reserve, (Calmet) as was the custom with the Lacedemonians. (Plut.[Plutarch?] in Lyc.) --- We might also refer all to six nights, or to the six ages of the Church, conformably to the system of De la Chetardie and Bishop Walmesley on the Apocalypse. --- I. Age. Chap i. 2., marks the ascension of Christ, and the propagation of Christianity; ver. 4, 5., persecutions; ver. 6, 7., vocation of the Gentiles; ver. 12., protection granted by Christ. II. Chap. ii. 3., peace under Constantine; ver. 11, 17., troubles excited by Arius. III. Chap. iii. 1., irruption of barbarians; ver. 4., does not overturn the Church; ver. 6., they are converted; ver. 11., and Christ is more glorified, as [in] Apocalypse xix. IV. Chap. iv. 5., the Latin and Greek Churches; ver. 8., the Chaldeans, lions, and Greeks, leopards, (Daniel) are converted; the Turks obtain dominion; ver. 12., the Greek schismatics cut off: ver. 16., the Church is persecuted, but protected. V. Chap. v. 2., Dew marks the cooling of charity, (St. Augustine) when Luther appeared; chap. vi. 3., yet the Church triumphs, particularly after the Council of Trent. VI. Chap. vi. 9., after the sounding of the sixth trumpet, the Jews are converted, and adorn the Church, in spite of antichrist's power; ver. 11., she addresses the synagogue, ver. 12. Chap. viii. 2., obtains leave to go into the house of her mother, as the apostles were of Jewish extraction; ver. 7., the constancy of the martyrs appears; (see Rondet.) ver. 8-14., the Church pants for her speedy union with her beloved. We may justly admire her authority, in preserving this and the former work of the canon, notwithstanding the internal and external evidence, and the ill use made of them by infidels, which seemed to militate against them. The Protestant Chateillon styles this "a wicked book." Several passages may, no doubt, be abused by a corrupt heart: but what is there so holy, which may not be perverted? When we meditate on this canticle, we ought to remember the admonition given by the Church in the Mass: "Let hearts be on high;" and Oh! that all might answer with truth: "We have them to the Lord!"

Gill: The Song of Songs (Book Introduction)

INTRODUCTION TO THE SONG OF SOLOMON

This book is entitled, in the Hebrew copies, "Shir Hashirim", the Song of Songs. The Septuagint and Vulgate Latin versions call it, "the Song"; and the title of it in the Syriac version, is,

"the Wisdom of Wisdoms of the same Solomon;''

that is, the same who wrote the two preceding books. It has always been received and esteemed by the ancient Jews as a valuable part of the sacred writings, calling it "the Holy of Holies" ^a; forbidding their children to read it, because of the sublimity and mysteriousness of it, until they were at years to understand it: nor was there ever any controversy among them about the authenticity of it; but all their writers ^b, ancient and more modern, agree that it was written by the inspiration of the Holy Spirit. The ancient Christian fathers and councils have held it as a part of the holy Scriptures, and have continued it in the canon of them; and it has been received as canonical by Christians in all ages, except a very few, as Theodore of Mopsuest, condemned calling it in question by the second council at Constantinople, in 553; and Castalio, in later times, who for the same was censured and exiled by the senate at Geneva; and Mr. Whiston, in our age, whose objections to it I have attempted to answer, in my larger Commentary on this book, published in 1728, and since republished: and I am very sorry I am obliged to take notice of an objection to the antiquity of it, and to its being Solomon's, made by a learned ^c man, very lately; who observes, that the word David, from its first appearance in Ruth, where it is written דוד, without the "yod", continues to be so written through the books of Samuel, Kings, Psalms, Proverbs, Isaiah, Jeremiah, and Ezekiel; but appears with a "yod", דויד, in the books of Chronicles, Ezra, Nehemiah and Zechariah; wherefore he suggests, that if it was customary to write this word without a "yod" till the captivity, and with one after it; then he thinks a strong argument may be drawn from hence against the antiquity of the Canticles, and its being made by Solomon, since this name is written with a "yod" in Son 4:4; the only place in it in which it is used: but in answer to this it must be said, that it is not fact that the word is invariably without a "yod" in the books mentioned, particularly the book of Kings: for the authors of the Masorah have observed, on 1Ki 3:14, that it is five times written in that book full, as they call it, that is, with a "yod", דויד; three of the places I have traced out, 1Ki 3:14; and have found it so written in all the printed copies I have seen; and so it is read by the eastern Jews, in Eze 37:24. This learned man is aware that it is so written, once in Hosea, and twice in Amos, books written two hundred years before the captivity; but then he observes, that in the two last places, in Bomberg's edition, it has a little circle (o) to mark it for an error, or a faulty word, though none over the word in Hosea: but it should be known, that that circle, in hundreds of places, is not used to point out anything faulty in the copy; but is only a mark referring to the margin, and what is observed there; and be it that it does point out an error, or a faulty word, the same circle is over the word in Canticles, and consequently shows it to be faulty there, and to be corrected and read without the "yod", as it was originally without it there; which observation destroys the argument from it: and so it is read in that place in the Talmud ^d without it, and in the ancient book of Zohar ^e; and indeed it seems as if it was read without the "yod" in the copies seen by the authors of the Little Masorah; since in their note on 1Ki 3:14; besides the five places in the Kings, where it is written full, or with the "yod", they say, it is so written throughout the Chronicles, the twelve minor prophets, and Ezra, which includes Nehemiah; but make no mention of Solomon's Song, which, one would think, they would have done, had it been so written there in the copies before them: so that, upon the whole, the argument, if it has any force in it, turns out for, and not against, the antiquity of Solomon's Song. This book of Canticles has plain marks of a divine original, and proofs of its being of divine inspiration: it was written by, one that was inspired of God, as appears by the books of Proverbs and Ecclesiastes, written by him; the greatness of the matter contained in it, the dignity, sublimity, and majesty of its style, show it to be no human composure; the power and efficacy which it has had over the hearts of men, in reading it, and hearing it explained, is another evidence of its being the word of God, which is quick and powerful; the impartiality of it, the bride, who is introduced speaking in it, confessing and proclaiming her own failings and infirmities, is no inconsiderable proof of the same; to which may be added the agreement between this and other portions of Scripture, as particularly Psa 45:1; and there seem to be many allusions and references to various passages of this book in the New Testament; see Mat 9:13, &c. Joh 3:8 Col 2:17; compared with Son 1:3 Son 5:1. In what time of Solomon's life this book was written is not agreed on: some of the Jewish writers say the book of Proverbs was written first, then the Song of Songs, and last of all Ecclesiastes; others, that the Song was written first, then Proverbs, and then Ecclesiastes ^f; though their chronologer ^g says they were all written in his old age, as indeed the last book seems to be; but the Song rather seems to have been written in the middle part of his life, when in the most flourishing circumstances as to body, mind, and estate. Dr. Lightfoot ^h is of opinion it might be written in the thirtieth year of his reign, about ten years before his death, after he had built his summer house in Lebanon, to which he supposes respect is had in Son 4:8; and upon his bringing Pharaoh's daughter to the house prepared for her, 1Ki 9:24; but be this at it may, it was not a celebration of the amours between Solomon and her, since the literal sense, in many places, would be monstrous and absurd; and besides it must be written twenty years at least after that, if the house of the forest of Lebanon is referred to in the above places; nor does it set forth their amours, and the marriage between them, as typical of the inexpressible love and marriage union between Christ and his church; though there is a resemblance between natural and spiritual marriage, and the love of persons in such a relation to one another, and to which there may be an allusion in some passages. Nor is this book historical and prophetic, expressing either the state of the people of Israel, from the times of Abraham to Solomon, and so to the Messiah; in which way go many Jewish interpreters, as the Targum, Jarchi, Aben Ezra, and others: nor is it to be considered as describing the state of the church: of God, whether legal, from the times of David and Solomon, and before, in and after the captivity, to the birth and death of Christ; or the Gospel church, in its beginning, progress, various changes, and consummation, as Brightman and Cotton nor as setting forth the several ages and periods of the Christian church, in agreement with the seven churches of Asia, as Cocceius, and those that follow him, Horchius, Hofman, and Heunischius; which latter, particularly, makes this distribution of them:

(1) The Ephesian church, Son 1:5; from the ascension of Christ to heaven, A. C. 33, to 370. (2) The Smyrnaean church, Son 2:1; from A. C. 371, to 707; (3) The church at Pergamos, Son 3:1; from A. C. 708, to 1045. (4) The Thyatirian church, Son 4:1, from A. C. 1046, to 1383. (5) The Sardian church, Son 5:2, from A. C. 1384, to 1721. (6) The church at Philadelphia, Son 6:9, from A. C. 1722, to 2059. (7) The Laodicean church, Son 8:1, from A. C. 2060, and onwards.

But these senses are very arbitrary, uncertain, and precarious, and limit the several parts of it to certain periods; whereas it is applicable to believers in all ages of time. The whole is figurative and allegorical; expressing, in a variety of lively metaphors, the love, union, and communion, between Christ and his church; setting forth the several different frames, cases, and circumstances of believers, in this life; so that they can be in no case and condition spiritual whatever, but there is something in this Song suitable to them; and which serves much to recommend it, and shows the excellency of it; and that it justly claims the title it bears, the Song of Songs, the most excellent. M. Bossuet ⁱ is of opinion, that whereas the nuptial feast with the Hebrews was kept seven days, this Song is to be distributed into seven parts, a part to be sung, one each day, during the celebration: The first day, Son 1:1. The second day, Son 2:7. The third day, Son 3:1. The fourth day, Son 5:2. The fifth day, Son 6:10. The sixth day, Son 7:12. The seventh day, Son 8:4. The thought is ingenious, but seems too fanciful, and without foundation.

Gill: The Song of Songs 2 (Chapter Introduction)

INTRODUCTION TO SONG OF SOLOMON 2

Here begins a new colloquy between Christ and his church; in which they alternately set forth the excellencies of each other; and express their mutual affection for, and delight and pleasure they take in, each other's company. Christ seems to begin, in an account of himself and his own excellencies, and of the church in her present state, Son 2:1; then she, in her turn, praises him, and commends him above all others relates some choice proofs she had had of his love to her, and of communion with him in his house and ordinances, to such a degree as to overcome her, Son 2:3; and then either he or she gives a charge to the daughters of Jerusalem, not to disturb either the one or the other in their sweet repose, Son 2:7. Next the church relates how she heard the voice of Christ, and had a sight of him on the hills and mountains, at some distance; then more nearly, behind her wall, and through the lattices, Son 2:8; and expresses the very words in which he spake to her, and gave her a call to come away with him; making use of arguments from the season of the year, the signs of which are beautifully described, Son 2:10; and requests that she would come out of her solitude, that he might enjoy her company, whose countenance and voice are so delightful to him; and gives a charge to her and her friends, to seize on such as were harmful and prejudicial to their mutual property, Son 2:14. And she closes the chapter with expressing her faith of interest in Christ; and with a petition for his speedy approach to her, and continued presence with her, Son 2:16.