
Text -- The Song of Songs 5:1-3 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
This is the bridegroom's answer.

Wesley: Sos 5:1 - -- I have eaten of my pleasant fruits, I have taken notice of, and delight in the service and obedience of my people.
I have eaten of my pleasant fruits, I have taken notice of, and delight in the service and obedience of my people.

Wesley: Sos 5:1 - -- Believers are here encouraged with freedom and chearfulness to eat and drink their spiritual food.
Believers are here encouraged with freedom and chearfulness to eat and drink their spiritual food.

Yet in my very sleep my thoughts were running upon my beloved.

Between sleeping and waking, I heard his voice.

By his word, and providence, and spirit, at the door of my heart.

Wesley: Sos 5:2 - -- This heap of kind compellations signifies Christ's fervent affection to his people.
This heap of kind compellations signifies Christ's fervent affection to his people.

Wesley: Sos 5:2 - -- While I wait without thy door, which signifies his sufferings for the church's good.
While I wait without thy door, which signifies his sufferings for the church's good.

My day clothes, as persons use to do when they go to rest.

It is inconvenient and troublesome to do it at this time.

Which the eastern people commonly did when they went to bed.

JFB: Sos 5:1 - -- As Adam's was created of his flesh, out of his opened side, there being none on earth on a level with him, so the bride out of the pierced Saviour (Ep...
As Adam's was created of his flesh, out of his opened side, there being none on earth on a level with him, so the bride out of the pierced Saviour (Eph 5:30-32).

JFB: Sos 5:1 - -- His course was already complete; the myrrh, &c. (Mat 2:11; Mat 26:7-12; Joh 19:39), emblems of the indwelling of the anointing Holy Ghost, were alread...
His course was already complete; the myrrh, &c. (Mat 2:11; Mat 26:7-12; Joh 19:39), emblems of the indwelling of the anointing Holy Ghost, were already gathered.

JFB: Sos 5:1 - -- Distinguished here from liquid "honey" dropping from trees. The last supper, here set forth, is one of espousal, a pledge of the future marriage (Son ...
Distinguished here from liquid "honey" dropping from trees. The last supper, here set forth, is one of espousal, a pledge of the future marriage (Son 8:14; Rev 19:9). Feasts often took place in gardens. In the absence of sugar, then unknown, honey was more widely used than with us. His eating honey with milk indicates His true, yet spotless, human nature from infancy (Isa 7:15); and after His resurrection (Luk 24:42).

JFB: Sos 5:1 - -- (Joh 18:11) --a cup of wrath to Him, of mercy to us, whereby God's Word and promises become to us "milk" (Psa 19:10; 1Pe 2:2). "My" answers to "His" ...
(Joh 18:11) --a cup of wrath to Him, of mercy to us, whereby God's Word and promises become to us "milk" (Psa 19:10; 1Pe 2:2). "My" answers to "His" (Son 4:16). The myrrh (emblem, by its bitterness, of repentance), honey, milk (incipient faith), wine (strong faith), in reference to believers, imply that He accepts all their graces, however various in degree.


JFB: Sos 5:2 - -- (CANTICLE IV)--FROM THE AGONY OF GETHSEMANE TO THE CONVERSION OF SAMARIA. (Son. 5:2-8:4)
Sudden change of scene from evening to midnight, from a betr...
(CANTICLE IV)--FROM THE AGONY OF GETHSEMANE TO THE CONVERSION OF SAMARIA. (Son. 5:2-8:4)
Sudden change of scene from evening to midnight, from a betrothal feast to cold repulse. He has gone from the feast alone; night is come; He knocks at the door of His espoused; she hears, but in sloth does not shake off half-conscious drowsiness; namely, the disciples' torpor (Mat 26:40-43), "the spirit willing, the flesh weak" (compare Rom 7:18-25; Gal 5:16-17, Gal 5:24). Not total sleep. The lamp was burning beside the slumbering wise virgin, but wanted trimming (Mat 25:5-7). It is His voice that rouses her (Jon 1:6; Eph 5:14; Rev 3:20). Instead of bitter reproaches, He addresses her by the most endearing titles, "my sister, my love," &c. Compare His thought of Peter after the denial (Mar 16:7).

JFB: Sos 5:2 - -- (Psa 22:2; Luk 22:44). His death is not expressed, as unsuitable to the allegory, a song of love and joy; Son 5:4 refers to the scene in the judgment...
(Psa 22:2; Luk 22:44). His death is not expressed, as unsuitable to the allegory, a song of love and joy; Son 5:4 refers to the scene in the judgment hall of Caiaphas, when Jesus Christ employed the cock-crowing and look of love to awaken Peter's sleeping conscience, so that his "bowels were moved" (Luk 22:61-62); Son 5:5-6, the disciples with "myrrh," &c. (Luk 24:1, Luk 24:5), seeking Jesus Christ in the tomb, but finding Him not, for He has "withdrawn Himself" (Joh 7:34; Joh 13:33); Son 5:7, the trials by watchmen extend through the whole night of His withdrawal from Gethsemane to the resurrection; they took off the "veil" of Peter's disguise; also, literally the linen cloth from the young man (Mar 14:51); Son 5:8, the sympathy of friends (Luk 23:27).


Rather, the inmost vest, next the skin, taken off before going to bed.

JFB: Sos 5:3 - -- Before going to rest, for they had been soiled, from the Eastern custom of wearing sandals, not shoes. Sloth (Luk 11:7) and despondency (Deu 7:17-19).
Before going to rest, for they had been soiled, from the Eastern custom of wearing sandals, not shoes. Sloth (Luk 11:7) and despondency (Deu 7:17-19).
Clarke: Sos 5:1 - -- I am come into my garden - באתי bathi , I came, or have come; this should be translated in the past tense, as the other preterite verbs in this...
I am come into my garden -

Clarke: Sos 5:1 - -- Eat, O friends - drink abundantly - These are generally supposed to be the words of the bridegroom, after he returned from the nuptial chamber, and ...
Eat, O friends - drink abundantly - These are generally supposed to be the words of the bridegroom, after he returned from the nuptial chamber, and exhibited those signs of his wife’ s purity which the customs of those times required. This being a cause of universal joy, the entertainment is served up; and he invites his companions, and the friends of both parties, to eat and drink abundantly, as there was such a universal cause of rejoicing. Others think that these are the words of the bride to her spouse: but the original will not bear this meaning; the verbs are all plural.

Clarke: Sos 5:2 - -- I sleep, but my heart waketh - This is a new part; and some suppose that the fifth day’ s solemnity begins here. Though I sleep, yet so impress...
I sleep, but my heart waketh - This is a new part; and some suppose that the fifth day’ s solemnity begins here. Though I sleep, yet so impressed is may heart with the excellences of my beloved, that my imagination presents him to me in the most pleasing dreams throughout the night. I doubt whether the whole, from this verse to the end of the seventh, be not a dream: several parts of it bear this resemblance; and I confess there are some parts of it, such as her hesitating to rise, his sudden disappearance, etc., which would be of easier solution on this supposition. Or part of the transactions mentioned might be the effects of the dream she had, as rising up suddenly, and going out into the street, meeting with the watchmen, etc., before she was well awake. And her being in so much disorder and dishabille might have induced them to treat her as a suspiciovs person, or one of questionable character. But it is most likely the whole was a dream

Clarke: Sos 5:2 - -- For my head is filled with dew - She supposed he had come in the night, and was standing without, wet, and exposed to the inclemency of the weather.
For my head is filled with dew - She supposed he had come in the night, and was standing without, wet, and exposed to the inclemency of the weather.

Clarke: Sos 5:3 - -- I have put off my coat - The bride must have been in a dream or in much disorder of mind to have made the frivolous excuses here mentioned. The word...
I have put off my coat - The bride must have been in a dream or in much disorder of mind to have made the frivolous excuses here mentioned. The words relate to the case of a person who had gone to take rest on his bed. As they wore nothing but sandals, they were obliged to wash their feet previously to their lying down. I have washed my feet, taken off my clothes, and am gone to bed: I cannot therefore be disturbed. A Hindoo always washes his feet before he goes to bed. If called from his bed, he often makes this excuse, I shall daub my feet; and the excuse is reasonable, as the floors are of earth; and they do not wear shoes in the house - Ward.
Defender -> Sos 5:2
Defender: Sos 5:2 - -- The experience of the bride described in Son 5:2-7 seems to be a second dream (Son 3:1), again reflecting an unrecognized concern that something was b...
The experience of the bride described in Son 5:2-7 seems to be a second dream (Son 3:1), again reflecting an unrecognized concern that something was beginning to come between her and the king. She first seemed to question his unannounced intrusion into her rest, then found he had departed when she bestirred herself to admit him. She again, in her dream, went in search of him, but instead encountered only crude watchmen, who hurt and shamed her. The latter could only have happened to the king's wife in a dream, but the dream would surely have alarmed her and caused her quickly to seek her husband the next morning, or as soon as possible."
TSK: Sos 5:1 - -- come : Son 4:16, Son 6:2, Son 6:11, Son 8:13; Isa 5:1, Isa 51:3, Isa 58:11, Isa 61:11; Joh 14:21-23
my sister : Son 4:9-12, Son 8:1; Heb 2:12-14
I hav...
come : Son 4:16, Son 6:2, Son 6:11, Son 8:13; Isa 5:1, Isa 51:3, Isa 58:11, Isa 61:11; Joh 14:21-23
my sister : Son 4:9-12, Son 8:1; Heb 2:12-14
I have gathered : Son 4:13, Son 4:14; Psa 147:11; Isa 53:11
eat : Deu 16:13-17, Deu 26:10-14; 2Ch 31:6-10; Psa 16:3; Isa 23:18, Isa 55:1, Isa 55:2; Isa 62:8, Isa 62:9, Isa 65:13, Isa 66:14; Mat 25:40; Act 11:29; 2Co 9:11-15; Eph 5:18; 1Th 3:8, 1Th 3:9
friends : Luk 12:4, Luk 15:6, Luk 15:7, Luk 15:9, Luk 15:10; Joh 3:29, Joh 15:14, Joh 15:15
yea, drink abundantly, O beloved : or, and be drunken with loves, Zec 9:15-17; Rev 22:17

TSK: Sos 5:2 - -- sleep : Son 3:1, Son 7:9; Dan 8:18; Zec 4:1; Mat 25:4, Mat 25:5, Mat 26:40, Mat 26:41; Luk 9:32; Eph 5:14
the voice : Son 2:8, Son 2:10; Joh 10:4
knoc...
sleep : Son 3:1, Son 7:9; Dan 8:18; Zec 4:1; Mat 25:4, Mat 25:5, Mat 26:40, Mat 26:41; Luk 9:32; Eph 5:14
the voice : Son 2:8, Son 2:10; Joh 10:4
knocketh : Rev 3:20
Open : Psa 24:7-10, Psa 81:10; Pro 23:26
my dove : Son 2:14, Son 6:9; Psa 119:1; Rev 3:4, Rev 14:4
my head : Son 8:7; Gen 29:20, Gen 31:40, Gen 31:41; Isa 50:6, Isa 52:14, Isa 53:3-5; Mat 8:17, Mat 25:35-45; Mar 1:35; Luk 6:12, Luk 22:44; 2Co 5:14, 2Co 5:15; Gal 2:20

TSK: Sos 5:3 - -- have put : Pro 3:28, Pro 13:4, Pro 22:13; Mat 25:5, Mat 26:38-43; Luk 11:7; Rom 7:22, Rom 7:23
I have washed : As the Orientals only wear sandals, the...
have put : Pro 3:28, Pro 13:4, Pro 22:13; Mat 25:5, Mat 26:38-43; Luk 11:7; Rom 7:22, Rom 7:23
I have washed : As the Orientals only wear sandals, they are obliged to wash their feet previously to their lying down. Hence a Hindoo, if called from his bed, often makes his excuse that he shall daub his feet.

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Sos 5:1 - -- My honeycomb - literally, "my reed"or "my wood,"i. e., the substance itself, or portions of it in which the comb is formed. The bees in Palesti...
My honeycomb - literally, "my reed"or "my wood,"i. e., the substance itself, or portions of it in which the comb is formed. The bees in Palestine form their combs not only in the hollows of trees and rocks, but also in reeds by the river-banks. The king’ s meaning appears to be: "All pleases me in thee, there is nothing to despise or cast away."
Eat, O friends - A salutation from the king to his assembled guests, or to the chorus of young men his companions, bidding them in the gladness of his heart Son 3:11 partake of the banquet. So ends this day of outward festivity and supreme heart-joy. The first half of the Song of Songs is fitly closed. The second half of the poem commences Son 5:2 with a change of tone and reaction of feeling similar to that of Son 3:1. It terminates with the sealing Son 8:6-7 of yet deeper love.

Barnes: Sos 5:2 - -- Some time may be supposed to have elapsed since the bride’ s solemn espousals with the king Cant. 4:7\endash 5:1. A transient cloud of doubt or...
Some time may be supposed to have elapsed since the bride’ s solemn espousals with the king Cant. 4:7\endash 5:1. A transient cloud of doubt or estrangement is now passing over her soul, as by the relation of this dream she intimates to her friends. Ancient allegorical interpreters find here a symbol of the condition and feelings of Israel during the Babylonian captivity, when the glories and privileges of Solomon’ s Temple were no more, and the manifested presence of the Holy One had been withdrawn. Israel in exile seeks the Lord Son 5:8, and will find Him again in the second temple Son 6:3-9.
I sleep, but my heart waketh - A poetical periphrasis for "I dream."Compare the ancient saying: "Dreams are the vigils of those who slumber, hopes are waking dreams."
The voice - Or, "sound."Compare Son 2:8, note. She hears him knocking before he speaks.
My undefiled - literally, "my perfect one."Vulgate "immaculata mea."Compare Son 4:7.

She makes trivial excuses, as one in a dream.
Poole: Sos 5:2 - -- I sleep Heb. I was asleep , i.e. I was dull, and sluggish, and insensible of his kind expressions and offers of grace.
But my heart waketh yet in ...
I sleep Heb. I was asleep , i.e. I was dull, and sluggish, and insensible of his kind expressions and offers of grace.
But my heart waketh yet in my very sleep my thoughts were running upon my Beloved, as is not unusual in such cases, which at last awakened me. Thus she implies the conflict which was between the flesh and the Spirit, and the Spirit’ s victory in the combat.
It is the voice of my Beloved between sleeping and waking I fancied that I heard his voice.
That knocketh by his word, and providence, and Spirit, at the door of mine heart, desirous that I would receive him by faith and love. Compare Rev 3:20 . Saying,
Open to me inviting me to accept of his gracious offers, and to let him in to my soul.
My sister, my love, my dove, my undefiled: this heap of kind compellations signifies Christ’ s sincere and fervent affection to his people, notwithstanding her manifold imperfections and infirmities. The title of
dove signifies her chastity and constant faithfulness to her Husband, for which doves are famous. How she is undefiled, See Poole "Son 4:7" .
My head is filled with dew whilst I wait without thy door. He alludes to the custom of lovers, which oft and willingly suffer such inconveniences for their hopes and desires of enjoying their beloved, and signifies his sufferings for the church’ s good.
The drops of the night the dew which falls in the end of the night, or towards the morning, whence it is called morning dew , Hos 6:4 .

Poole: Sos 5:3 - -- I have put off my coat my day clothes, as persons use to do when they go to rest.
How shall I put it on? it is inconvenient and troublesome to do i...
I have put off my coat my day clothes, as persons use to do when they go to rest.
How shall I put it on? it is inconvenient and troublesome to do it at this time. Thus she tacitly reflects upon the Bridegroom for coming to her so unseasonably, and giving her such disturbance, and puts him off to another time, and excuseth her non-admission of him by her present indisposition, and the difficulty of the thing required of her.
I have washed my feet which the Eastern people commonly did when they went to bed, partly to cool their feet, and partly to cleanse them from that dust and sweat which they had contracted in the day time by labour and travel, as being used to go barefoot.
PBC -> Sos 5:2
Haydock: Sos 5:1 - -- Lovely. Hebrew and Septuagint, " desires. " (Menochius) ---
The beauty of Christ is chiefly interior; and all must aim at this perfection, who wou...
Lovely. Hebrew and Septuagint, " desires. " (Menochius) ---
The beauty of Christ is chiefly interior; and all must aim at this perfection, who would be his spouses, Psalm xliv. 3. (Calmet)

Haydock: Sos 5:1 - -- Apple-trees. The spouse, submitting to God's will, is content to suffer. (Worthington) ---
She addresses her beloved, and as he had praised her, u...
Apple-trees. The spouse, submitting to God's will, is content to suffer. (Worthington) ---
She addresses her beloved, and as he had praised her, under the similitude of a delightful garden, she invites him into it. (Calmet) ---
I, &c. Christ again approves of her patience, and invites the saints to congratulate with her. (Worthington) ---
He always hears his Church, Matthew xxviii. 20., and Mark xi. 24. (Calmet) ---
The saints had prayed for Christ's coming; and, accordingly, (Isaias lviii. 9.) he takes flesh of the most pure virgin. (St. Athanasius, Synop.) ---
Comb. Septuagint, "bread." ---
Milk. Chaldean, "white wine." But (Calmet) mile and wine may be taken together. (Clem. Pæd. i. 6.) ---
The chaste delights of retired and penitent souls are thus described: (Calmet) Dulciores sunt lacrymæ orantium quam gaudia theatrorum. (St. Augustine, Psalm cxxviii." "The tears of penitents are the wine of angels, because in them is the odour of life." (St. Bernard, ser. 30.) ---
Inebriated. Not so as to lose reason, Genesis xliii. 34. (Calmet) ---
Protestants marginal note, "be drunk with loves." (Haydock) (Proverbs v. 19., and vii. 18. This wine of love, is the blessed Eucharist, which maketh virgins to spring forth, (Zacharias ix. 17.) and is a foretaste of heaven, Psalm xxxv. 9. It makes us forget the old man, (Calmet) and raise the mind to God. (St. Cyprian, ep. 63.) ---
To this feast Christ invites his disciples, Matthew xxvi., and 1 Corinthians xi. (Menochius) ---
Myrrh. Implies that they must be mortified. (Haydock)

Haydock: Sos 5:2 - -- Knocking. The spouse had retired to rest, as her beloved delayed longer than usual. But love is ever on the watch. (Calmet) ---
She wished to med...
Knocking. The spouse had retired to rest, as her beloved delayed longer than usual. But love is ever on the watch. (Calmet) ---
She wished to meditate, but is called upon to assist others, and excited by Christ's own example. (Worthington) ---
Dew. Having been out in the evening, preceding this fourth night. This denotes imperfect Christians, who remain, indeed, attached to the head, but are a disgrace to it, by their scandalous lives. (St. Augustine, tr. 37 in John) (St. Gregory) (Calmet) ---
Such was the state of many in the days of Luther, who accordingly joined the first reformers. See Philips's Life of Card. Pole. p. 364. (Haydock) ---
Nights. Anacreon (ode 1.) has something similar. Christ knocks by his inspirations and chastisements, and he is better heard in the night of tribulation, Apocalypse iii. 20. (Calmet) ---
Heretics began to blaspheme Christ, after the Church had only enjoyed a short peace, (Menochius) after the ten persecutions.

Haydock: Sos 5:3 - -- Garment. By this is designated the tunic, which was undermost. (Haydock) ---
Feet. People in that climate had their feet bare in the house, and ...
Garment. By this is designated the tunic, which was undermost. (Haydock) ---
Feet. People in that climate had their feet bare in the house, and even on journies only wore sandals: so that frequent washing was requisite, Genesis xviii. 4., and 1 Timothy v. 10. These excuses were vain, and Christ would not regard them, Matthew xxv. 1., and Luke xii. 35. (Theodoret) (Calmet) ---
The care of souls brings on many external occupations, which contemplative men would decline. (St. Gregory) (Menochius)
Gill: Sos 5:1 - -- I am come into my garden, my sister, my spouse,.... This verse should rather have concluded the preceding chapter, being Christ's answer to the churc...
I am come into my garden, my sister, my spouse,.... This verse should rather have concluded the preceding chapter, being Christ's answer to the church's request, which was speedily and exactly granted as she desired; which shows it was according to the will of Christ, and of which he informs her; for sometimes he is present, when it is not known he is: of the titles used, see Son 4:8; and of Christ's coming into his garden, Son 4:16. What he did, when come into it, follows:
I have gathered my myrrh with my spice: to make an ointment of, and anoint his guests with, after invited, as was usual in those times and countries, Luk 7:38; "oil of myrrh" is mentioned, Est 2:12; These may designs, either the sufferings of Christ; which, though like myrrh, bitter to him, are like spice, of a sweet smelling savour, to God and to the saints; the fruits of which, in the salvation of his people, are delightful to himself, and which he is now reaping with pleasure: or the graces of his Spirit in exercise in them, in which Christ delights; see Son 4:13; and testifies by his presence; and having got in his harvest, or vintage, as the word q used signifies, he makes a feast for himself and friends, as was the custom of former times, and now is;
I have eaten my honeycomb with my honey: bread with honey, as the Septuagint version, dipped in honey, or honey put upon it; see Eze 16:13; or the sugar cane with the sugar, as Jarchi, approved by Gussetius r: the meaning may be, he plucked up a sugar cane and ate the sugar out of it, which is called by Arrianus,
I have drunk my wine with my milk; a mixture of wine and milk was used by the ancients s; and which, Clemens Alexandria says t, is a very profitable and healthful mixture: by which also may be intended the doctrines of the Gospel, comparable to wine and milk; to the one, for its reviving and cheering quality; to the other, for its nourishing and strengthening nature; see Isa 55:1; and See Gill on Son 4:11, and See Gill on Son 7:9. Here is feast, a variety of sweet, savoury, wholesome food and drink; and all Christ's own, "my" myrrh, "my" spice, &c. as both doctrines and graces be: with which Christ feasts himself, and invites his friends to eat and drink with him:
eat, O friends; drink, yea, drink abundantly, O beloved; the individuals, of which the church consists, are the "friends" who are reconciled to God by the death of Christ, and to himself by his Spirit and grace; and whom he treats as such, by visiting them, and disclosing the secrets of his heart to them, Joh 15:14; and "beloved", beloved of God, and by Christ and by the saints there is a mutual friendship and love between Christ and his people: and these he invites to eat of the provisions of his house, of all the fruits of his garden, to which they are welcome; and of his love and grace, and all the blessings of it, which exceed the choicest wine; and of which they may drink freely, and without danger; "yea, be inebriated with loves" u, as the words may be rendered; see Eph 5:18. With the eastern people, it was usual to bid their guests welcome, and solicit them to feed on the provisions before them; as it is with the Chinese now, the master of the house takes care to go about, and encourage them to eat and drink w.

Gill: Sos 5:2 - -- I sleep, but my heart waketh,.... Like persons that are half awake, half asleep, whom Cicero x calls "semisomni". Christ and the church having feasted...
I sleep, but my heart waketh,.... Like persons that are half awake, half asleep, whom Cicero x calls "semisomni". Christ and the church having feasted together at his invitation, she soon after fell asleep, as the disciples did after a repast with their Lord; yet not so fast asleep but that she was sensible of it; for this was not the dead sleep of sin, in which unconverted men are, and are insensible of; nor a judicial slumber some are given up unto, and perceive it not, yet a frame of spirit unbecoming saints, and displeasing to Christ; though consistent with grace, which at such a time is not, or very little, in exercise; they are slothful in duty, and backward to it; the phrase is sometimes used to describe a sluggish, slothful man y; they are indifferent and lukewarm about divine things, content themselves with the bare externals of religion, without the lively exercise of grace, and without fervency and spirituality in them, and seem willing to continue so; See Gill on Mat 25:6; but the church here was not so overcome with sleep but her "heart was awake". Jarchi, and some ancient Jewish writers z, interpret this and the former clause of different persons; the former, "I sleep", of the bride; this, "my heart waketh", of the bridegroom; and then the sense is, though I am in a sleepy frame, he who is "my heart", a phrase used by lovers a, my soul, my life, my all, he never slumbers nor sleeps, he watches over me night and day, lest any hurt me; but both clauses are rather to be understood of the same person differently considered, as having two principles of grace and corruption, as the church has, which are represented as two persons; see Rom 7:18; as the carnal part in her prevailed, she was the "sleeping I"; as the new man, or principle of grace appeared, her "heart was awake"; for, notwithstanding her sleepy frame, she had some thoughts of Christ, and stirring of affection to him; Some convictions of her sin, and some desires of being in her duty perhaps, though overpowered by the fleshly part; the spirit was willing, but the flesh weak. Christ's response to his church in this case follows, and is observed by her; he spoke to her so loud, that though sleepy she heard him, and owns it,
it is the voice of my beloved: in the ministration of the Gospel, which is to be distinguished from the voice of a stranger, even when dull and sleepy under hearing it, and little affected with it. Christ was the church's beloved still, had an affection for him, though not thoroughly awaked by his voice, but sleeps on still; this method failing, he takes another, or repeats the same with an additional circumstance,
that knocketh, saying, "open to me": which is to be understood not so much of his knocking by the ministry of the word to awaken her out of sleep, but in a providential way, by taking in his hand the rod of affliction, or scourge of persecution, and lashing therewith in order to bring her out of her carnal security; see Rev 3:20; and he not only knocked but called,
saying, open to me, open the door unto me, and let me in; so lovers are represented as at the door or gate to get admittance, and know not which to call most hard and cruel, the door or their lover b: there is an emphasis on the word "me"; me, thy Lord, thy head, thy husband, thy friend, that loves thee so dearly; to whom her heart was shut, her affections contracted, her desires towards him languid; wherefore he importunes her to "open" to him, which denotes an enlarging of her affections to him, an exercise of grace on him, an expression of the desires of her soul unto him; which yet could not be done without efficacious grace exerted, as in Son 5:4; but, the more to win upon her, he gives her good words, and the most endearing titles, expressive of love and relation,
my sister, my love, my dove, my undefiled, which are all made use of before, excepting the last; see Son 1:9; that is, "my undefiled", which she was, not as a descendant of Adam, nor as in herself, but as washed in the blood of Christ, justified by his righteousness, and sanctified by his Spirit; and as having been enabled by divine grace to preserve her chastity, and keep the "bed undefiled", Heb 13:4; not guilty of spiritual adultery among all her infirmities, even idolatry and superstition; see Rev 14:4; or "my perfect one" c; not in a legal, but in an evangelical sense, being completely redeemed, perfectly justified, fully pardoned, and sanctified in every part, though not to the highest degree; and perfect in Christ, though not in herself: other arguments follow to engage her attention to his request;
for head is filled with dew, and my locks with the drops of the night; through standing so long at the door, in the night season, waiting to be let in; so lovers represent their case in such circumstances, as dealt very hardly with d: by which may be meant the sufferings of Christ, either in the persons of his ministers, who are exposed to the rage and reproach of men for ministering in his name to the church; or which he endured in his own person, in his estate of humiliation; and particularly in the night he was betrayed, and during the time of darkness he hung upon the cross, when he bore the sins of his people, and his Father's wrath; compared to "dew", and "drops of the night", because of the multitude of them he endured in soul and body, and because so uncomfortable to human nature; though as dew is useful and fructifying to the earth, so were these the means of many fruits and blessings of grace, and of bringing many souls to glory; now though these arguments were expressed in the most strong, moving, and melting language, yet were ineffectual.

Gill: Sos 5:3 - -- I have put off my coat,.... In order to lie down on her bed at night, and take her ease; meaning her conversation garments, which she had not been car...
I have put off my coat,.... In order to lie down on her bed at night, and take her ease; meaning her conversation garments, which she had not been careful of to keep, but had betook herself to carnal ease and rest, and was off her watch and guard, Neh 4:23; and being at ease, and free from trouble, affliction, and persecution, was unwilling to arise and go with her beloved, lest she should meet with the same trials and sufferings as before, for the sake of him and his Gospel; which may be greatly the sense of her next words;
how shall I put it on? which suggests an apprehension of difficulty in doing it, it being easier to drop the performance of duty than to take it up again; and shows slothfulness and sluggishness, being loath and not knowing how to bring herself to it; and an aversion of the carnal and fleshly part unto it; yea, as if she thought it was unreasonable in Christ to desire it of her, when it was but her reasonable service; or as if she imagined it was dangerous, and would be detrimental to her rest, and prejudicial to her health;
I have washed my feet; as persons used to do when come off of a journey, and about to go to bed e, being weary; as she was of spiritual exercises, and of the observance of ordinances and duties, and so betook herself to carnal ease, and from which being called argues,
how shall I defile them? by rising out of bed, and treading on the floor, and going to the door to let her beloved in; as if hearkening to the voice of Christ, obeying his commands, and taking every proper step to enjoy communion with him, would be a defiling her; whereas it was the reverse of these that did it: from the whole it appears, that not only these excuses were idle and frivolous, but sinful; she slighted the means Christ made use of to awaken her, by calling and knocking; she sinned against light and knowledge, sleeping on, when she knew it was the voice of her beloved; she acted a disingenuous part in inviting Christ into his garden, and then presently fell asleep; and then endeavoured to shift the blame from herself, as if she was no ways culpable, but what was desired was either difficult, or unreasonable, or unlawful; she appears guilty of great ingratitude, and discovers the height of folly in preferring her present ease to the company of Christ.

expand allCommentary -- Verse Notes / Footnotes
NET Notes: Sos 5:1 The physical love between the couple is compared to eating and drinking at a wedding feast. This is an appropriate figure of comparison because it wou...

NET Notes: Sos 5:2 The three-fold repetition of the verb פָּתַח (patakh, “to open”) (Song 5:2, 5, 6) indicates that it is...
Geneva Bible: Sos 5:1 I have come into my ( a ) garden, my sister, [my] spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have dran...

Geneva Bible: Sos 5:2 ( b ) I sleep, but my heart waketh: [it is] the voice of my beloved that knocketh, [saying], Open to me, my sister, my love, my dove, my undefiled: fo...

Geneva Bible: Sos 5:3 I have put off my ( d ) coat; how shall I put it on? I have washed my feet; how shall I defile them?
( d ) The spouse confesses her nakedness, and th...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Sos 5:1-16
TSK Synopsis: Sos 5:1-16 - --1 Christ awakes the church with his calling.2 The church having a taste of Christ's love, is sick of love.9 A description of Christ by his graces.
MHCC: Sos 5:1 - --See how ready Christ is to accept the invitations of his people. What little good there is in us would be lost, if he did not preserve it to himself. ...

MHCC: Sos 5:2-8 - --Churches and believers, by carelessness and security, provoke Christ to withdraw. We ought to notice our spiritual slumbers and distempers. Christ kno...
Matthew Henry: Sos 5:1 - -- These words are Christ's answer to the church's prayer in the close of the foregoing chapter, Let my beloved come into his garden; here he has com...

Matthew Henry: Sos 5:2-8 - -- In this song of loves and joys we have here a very melancholy scene; the spouse here speaks, not to her beloved (as before, for he has withdrawn), b...
Keil-Delitzsch: Sos 5:1 - --
She gives herself to him, and he has accepted her, and now celebrates the delight of possession and enjoyment.
1 I am come into my garden, my siste...

Keil-Delitzsch: Sos 5:2 - --
2 I sleep, but my heart keeps waking-
Hearken! my beloved is knocking:
Open to me, my sister, my love,
My dove, my perfect one;
For my head is f...

Keil-Delitzsch: Sos 5:3 - --
3 I have put off my dress,
How shall I put it on again?
I have washed my feet,
How shall I defile them again?
She now lies unclothed in bed. ...
Constable: Sos 3:6--5:2 - --III. THE WEDDING 3:6--5:1
Weddings in Israel took place before the local town elders rather than before the prie...

Constable: Sos 4:1--5:2 - --B. The Consummation 4:1-5:1
Our attention now turns from the public procession that took place on the we...

Constable: Sos 4:16--5:2 - --5. The bride's surrender 4:16-5:1
4:16 The Shulammite invited Solomon to take her completely. She called on the winds to carry the scents to which Sol...

Constable: Sos 5:2--8:5 - --IV. THE MATURING PROCESS 5:2--8:4
In this last major section of the book the married love of Solomon and the Shu...

Constable: Sos 5:2--7:1 - --A. The Problem of Apathy 5:2-6:13
Sometime after the wedding the Shulammite failed to respond encouragin...
