1 The song of songs, which is Solomon's.
2 Let him kiss me with the kisses of his mouth: for thy love is better than wine.
3 Because of the savour of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee.
4 Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee.
5 I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.
6 Look not upon me, because I am black, because the sun hath looked upon me: my mother's children were angry with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept.
7 Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions?
8 If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents.
9 I have compared thee, O my love, to a company of horses in Pharaoh's chariots.
10 Thy cheeks are comely with rows of jewels, thy neck with chains of gold.
11 We will make thee borders of gold with studs of silver.
12 While the king sitteth at his table, my spikenard sendeth forth the smell thereof.
13 A bundle of myrrh is my well-beloved unto me; he shall lie all night betwixt my breasts.
14 My beloved is unto me as a cluster of camphire in the vineyards of Engedi.
15 Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes.
16 Behold, thou art fair, my beloved, yea, pleasant: also our bed is green.
17 The beams of our house are cedar, and our rafters of fir.
1 The song H7892 of songs, H7892 which is Solomon's. H8010
2 Let him kiss H5401 me with the kisses H5390 of his mouth: H6310 for thy love H1730 is better H2896 than wine. H3196
3 Because of the savour H7381 of thy good H2896 ointments H8081 thy name H8034 is as ointment H8081 poured forth, H7324 therefore do the virgins H5959 love H157 thee.
4 Draw H4900 me, we will run H7323 after H310 thee: the king H4428 hath brought H935 me into his chambers: H2315 we will be glad H1523 and rejoice H8055 in thee, we will remember H2142 thy love H1730 more than wine: H3196 the upright H4339 love H157 thee.
5 I am black, H7838 but comely, H5000 O ye daughters H1323 of Jerusalem, H3389 as the tents H168 of Kedar, H6938 as the curtains H3407 of Solomon. H8010
6 Look H7200 not upon me, because I am black, H7840 because the sun H8121 hath looked H7805 upon me: my mother's H517 children H1121 were angry H2787 with me; they made H7760 me the keeper H5201 of the vineyards; H3754 but mine own vineyard H3754 have I not kept. H5201
7 Tell H5046 me, O thou whom my soul H5315 loveth, H157 where thou feedest, H7462 where H349 thou makest thy flock to rest H7257 at noon: H6672 for H4100 why should I be as one that turneth aside H5844 by the flocks H5739 of thy companions? H2270
8 If thou know H3045 not, O thou fairest H3303 among women, H802 go thy way forth H3318 by the footsteps H6119 of the flock, H6629 and feed H7462 thy kids H1429 beside the shepherds' H7462 tents. H4908
9 I have compared H1819 thee, O my love, H7474 to a company of horses H5484 in Pharaoh's H6547 chariots. H7393
10 Thy cheeks H3895 are comely H4998 with rows H8447 of jewels, thy neck H6677 with chains H2737 of gold.
11 We will make H6213 thee borders H8447 of gold H2091 with studs H5351 of silver. H3701
12 While the king H4428 sitteth at his table, H4524 my spikenard H5373 sendeth forth H5414 the smell H7381 thereof.
13 A bundle H6872 of myrrh H4753 is my wellbeloved H1730 unto me; he shall lie H3885 all night betwixt my breasts. H7699
14 My beloved H1730 is unto me as a cluster H811 of camphire H3724 in the vineyards H3754 of Engedi. H5872
15 Behold, thou art fair, H3303 my love; H7474 behold, thou art fair; H3303 thou hast doves' H3123 eyes. H5869
16 Behold, thou art fair, H3303 my beloved, H1730 yea, pleasant: H5273 also our bed H6210 is green. H7488
17 The beams H6982 of our house H1004 are cedar, H730 and our rafters H7351 H7351 of fir. H1266
1 The Song of songs, which is Solomon's.
2 Let him kiss me with the kisses of his mouth; For thy love is better than wine.
3 Thine oils have a goodly fragrance; Thy name is `as' oil poured forth; Therefore do the virgins love thee.
4 Draw me; we will run after thee: The king hath brought me into his chambers; We will be glad and rejoice in thee; We will make mention of thy love more than of wine: Rightly do they love thee.
5 I am black, but comely, Oh ye daughters of Jerusalem, As the tents of Kedar, As the curtains of Solomon.
6 Look not upon me, because I am swarthy, Because the sun hath scorched me. My mother's sons were incensed against me; They made me keeper of the vineyards; `But' mine own vineyard have I not kept.
7 Tell me, O thou whom my soul loveth, Where thou feedest `thy flock', Where thou makest `it' to rest at noon: For why should I be as one that is veiled Beside the flocks of thy companions?
8 If thou know not, O thou fairest among women, Go thy way forth by the footsteps of the flock, And feed thy kids beside the shepherds' tents.
9 I have compared thee, O my love, To a steed in Pharaoh's chariots.
10 Thy cheeks are comely with plaits `of hair', Thy neck with strings of jewels.
11 We will make thee plaits of gold With studs of silver.
12 While the king sat at his table, My spikenard sent forth its fragrance.
13 My beloved is unto me `as' a bundle of myrrh, That lieth betwixt my breasts.
14 My beloved is unto me `as' a cluster of henna-flowers In the vineyards of En-gedi.
15 Behold, thou art fair, my love; Behold thou art fair; Thine eyes are `as' doves.
16 Behold, thou art fair, my beloved, yea, pleasant: Also our couch is green.
17 The beams of our house are cedars, `And' our rafters are firs.
1 The Song of Songs, that `is' Solomon's.
2 Let him kiss me with kisses of his mouth, For better `are' thy loves than wine.
3 For fragrance `are' thy perfumes good. Perfume emptied out -- thy name, Therefore have virgins loved thee!
4 Draw me: after thee we run, The king hath brought me into his inner chambers, We do joy and rejoice in thee, We mention thy loves more than wine, Uprightly they have loved thee!
5 Dark `am' I, and comely, daughters of Jerusalem, As tents of Kedar, as curtains of Solomon.
6 Fear me not, because I `am' very dark, Because the sun hath scorched me, The sons of my mother were angry with me, They made me keeper of the vineyards, My vineyard -- my own -- I have not kept.
7 Declare to me, thou whom my soul hath loved, Where thou delightest, Where thou liest down at noon, For why am I as one veiled, By the ranks of thy companions?
8 If thou knowest not, O fair among women, Get thee forth by the traces of the flock, And feed thy kids by the shepherds' dwellings!
9 To my joyous one in chariots of Pharaoh, I have compared thee, my friend,
10 Comely have been thy cheeks with garlands, Thy neck with chains.
11 Garlands of gold we do make for thee, With studs of silver!
12 While the king `is' in his circle, My spikenard hath given its fragrance.
13 A bundle of myrrh `is' my beloved to me, Between my breasts it lodgeth.
14 A cluster of cypress `is' my beloved to me, In the vineyards of En-Gedi!
15 Lo, thou `art' fair, my friend, Lo, thou `art' fair, thine eyes `are' doves!
16 Lo, thou `art' fair, my love, yea, pleasant, Yea, our couch `is' green,
17 The beams of our houses `are' cedars, Our rafters `are' firs, I `am' a rose of Sharon, a lily of the valleys!
1 The song of songs, which is Solomon's.
2 Let him kiss me with the kisses of his mouth; For thy love is better than wine.
3 Thine ointments savour sweetly; Thy name is an ointment poured forth: Therefore do the virgins love thee.
4 Draw me, we will run after thee! -- The king hath brought me into his chambers -- We will be glad and rejoice in thee, We will remember thy love more than wine. They love thee uprightly.
5 I am black, but comely, daughters of Jerusalem, As the tents of Kedar, As the curtains of Solomon.
6 Look not upon me, because I am black; Because the sun hath looked upon me. My mother's children were angry with me: They made me keeper of the vineyards; Mine own vineyard have I not kept.
7 Tell me, thou whom my soul loveth, Where thou feedest [thy flock], Where thou makest it to rest at noon; For why should I be as one veiled Beside the flocks of thy companions?
8 If thou know not, thou fairest among women, Go thy way forth by the footsteps of the flock, And feed thy kids beside the shepherds' booths.
9 I compare thee, my love, To a steed in Pharaoh's chariots.
10 Thy cheeks are comely with bead-rows, Thy neck with ornamental chains.
11 We will make thee bead-rows of gold With studs of silver.
12 While the king is at his table, My spikenard sendeth forth its fragrance.
13 A bundle of myrrh is my beloved unto me; He shall pass the night between my breasts.
14 My beloved is unto me a cluster of henna-flowers In the vineyards of Engedi.
15 Behold, thou art fair, my love; Behold, thou art fair: thine eyes are doves.
16 Behold, thou art fair, my beloved, yea, pleasant; Also our bed is green.
17 The beams of our houses are cedars, Our rafters are cypresses.
1 The Song of songs, which is Solomon's. Beloved
2 Let him kiss me with the kisses of his mouth; For your love is better than wine.
3 Your oils have a pleasing fragrance. Your name is oil poured forth, Therefore the virgins love you.
4 Take me away with you. Let us hurry. The king has brought me into his chambers. Friends We will be glad and rejoice in you. We will praise your love more than wine! Beloved They are right to love you.
5 I am dark, but lovely, You daughters of Jerusalem, Like Kedar's tents, Like Solomon's curtains.
6 Don't stare at me because I am dark, Because the sun has scorched me. My mother's sons were angry with me. They made me keeper of the vineyards. I haven't kept my own vineyard.
7 Tell me, you whom my soul loves, Where you graze your flock, Where you rest them at noon; For why should I be as one who is veiled Beside the flocks of your companions? Lover
8 If you don't know, most beautiful among women, Follow the tracks of the sheep. Graze your young goats beside the shepherds' tents.
9 I have compared you, my love, To a steed in Pharaoh's chariots.
10 Your cheeks are beautiful with earrings, Your neck with strings of jewels.
11 We will make you earrings of gold, With studs of silver. Beloved
12 While the king sat at his table, My perfume spread its fragrance.
13 My beloved is to me a sachet of myrrh, That lies between my breasts.
14 My beloved is to me a cluster of henna blossoms From the vineyards of En Gedi. Lover
15 Behold, you are beautiful, my love. Behold, you are beautiful. Your eyes are doves. Beloved
16 Behold, you are beautiful, my beloved, yes, pleasant; And our couch is verdant. Lover
17 The beams of our house are cedars. Our rafters are firs. Beloved
1 The song of Songs, which is Solomon's.
2 Let him give me the kisses of his mouth: for his love is better than wine.
3 Sweet is the smell of your perfumes; your name is as perfume running out; so the young girls give you their love.
4 Take me to you, and we will go after you: the king has taken me into his house. We will be glad and full of joy in you, we will give more thought to your love than to wine: rightly are they your lovers.
5 I am dark, but fair of form, O daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.
6 Let not your eyes be turned on me, because I am dark, because I was looked on by the sun; my mother's children were angry with me; they made me the keeper of the vine-gardens; but my vine-garden I have not kept.
7 Say, O love of my soul, where you give food to your flock, and where you make them take their rest in the heat of the day; why have I to be as one wandering by the flocks of your friends?
8 If you have not knowledge, O most beautiful among women, go on your way in the footsteps of the flock, and give your young goats food by the tents of the keepers.
9 I have made a comparison of you, O my love, to a horse in Pharaoh's carriages.
10 Your face is a delight with rings of hair, your neck with chains of jewels.
11 We will make you chains of gold with ornaments of silver.
12 While the king is seated at his table, my spices send out their perfume.
13 As a bag of myrrh is my well-loved one to me, when he is at rest all night between my breasts.
14 My love is to me as a branch of the cypress-tree in the vine-gardens of En-gedi.
15 See, you are fair, my love, you are fair; you have the eyes of a dove.
16 See, you are fair, my loved one, and a pleasure; our bed is green.
17 Cedar-trees are the pillars of our house; and our boards are made of fir-trees.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Song Of Solomon 1
Commentary on Song Of Solomon 1 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 1
So 1:1-17. Canticle I.—(So 1:2-2:7)—The Bride Searching for and Finding the King.
1. The song of songs—The most excellent of all songs, Hebrew idiom (Ex 29:37; De 10:14). A foretaste on earth of the "new song" to be sung in glory (Re 5:9; 14:3; 15:2-4).
Solomon's—"King of Israel," or "Jerusalem," is not added, as in the opening of Proverbs and Ecclesiastes, not because Solomon had not yet ascended the throne [Moody Stuart], but because his personality is hid under that of Christ, the true Solomon (equivalent to Prince of Peace). The earthly Solomon is not introduced, which would break the consistency of the allegory. Though the bride bears the chief part, the Song throughout is not hers, but that of her "Solomon." He animates her. He and she, the Head and the members, form but one Christ [Adelaide Newton]. Aaron prefigured Him as priest; Moses, as prophet; David, as a suffering king; Solomon, as the triumphant prince of peace. The camp in the wilderness represents the Church in the world; the peaceful reign of Solomon, after all enemies had been subdued, represents the Church in heaven, of which joy the Song gives a foretaste.
2. him—abruptly. She names him not, as is natural to one whose heart is full of some much desired friend: so Mary Magdalene at the sepulchre (Joh 20:15), as if everyone must know whom she means, the one chief object of her desire (Ps 73:25; Mt 13:44-46; Php 3:7,8).
kiss—the token of peace from the Prince of Peace (Lu 15:20); "our Peace" (Ps 85:10; Col 1:21; Eph 2:14).
of his mouth—marking the tenderest affection. For a king to permit his hands, or even garment, to be kissed, was counted a great honor; but that he should himself kiss another with his mouth is the greatest honor. God had in times past spoken by the mouth of His prophets, who had declared the Church's betrothal; the bride now longs for contact with the mouth of the Bridegroom Himself (Job 23:12; Lu 4:22; Heb 1:1, 2). True of the Church before the first advent, longing for "the hope of Israel," "the desire of all nations"; also the awakened soul longing for the kiss of reconciliation; and further, the kiss that is the token of the marriage contract (Ho 2:19, 20), and of friendship (1Sa 20:41; Joh 14:21; 15:15).
thy love—Hebrew, "loves," namely, tokens of love, loving blandishments.
wine—which makes glad "the heavy heart" of one ready to perish, so that he "remembers his misery no more" (Pr 31:6, 7). So, in a "better" sense, Christ's love (Hab 3:17, 18). He gives the same praise to the bride's love, with the emphatic addition, "How much" (So 4:10). Wine was created by His first miracle (Joh 2:1-11), and was the pledge given of His love at the last supper. The spiritual wine is His blood and His spirit, the "new" and better wine of the kingdom (Mt 26:29), which we can never drink to "excess," as the other (Eph 5:18; compare Ps 23:5; Isa 55:1).
3. Rather, "As regards the savor of thy ointments, it is good" [Maurer]. In So 4:10, 11, the Bridegroom reciprocates the praise of the bride in the same terms.
thy name—Christ's character and office as the "Anointed" (Isa 9:6; 61:1), as "the savor of ointments" are the graces that surround His person (Ps 45:7, 8). Ec 7:1, in its fullest sense, applies to Him. The holy anointing oil of the high priest, which it was death for anyone else to make (so Ac 4:12), implies the exclusive preciousness of Messiah's name (Ex 30:23-28, 31-38). So Mary brake the box of precious ointment over Him, appropriately (Mr 14:5), the broken box typifying His body, which, when broken, diffused all grace: compounded of various spices, &c. (Col 1:19; 2:9); of sweet odor (Eph 5:2).
poured—(Isa 53:12; Ro 5:5).
therefore—because of the manifestation of God's character in Christ (1Jo 4:9, 19). So the penitent woman (Lu 7:37, 38, 47).
virgins—the pure in heart (2Co 11:2; Re 14:4). The same Hebrew is translated, "thy hidden ones" (Ps 83:3). The "ointment" of the Spirit "poured forth" produces the "love of Christ" (Ro 5:5).
4. (1) The cry of ancient Israel for Messiah, for example, Simeon, Anna, &c. (2) The cry of an awakened soul for the drawing of the Spirit, after it has got a glimpse of Christ's loveliness and its own helplessness.
Draw me—The Father draws (Joh 6:44). The Son draws (Jer 31:3; Ho 11:4; Joh 12:32). "Draw" here, and "Tell" (So 1:7), reverently qualify the word "kiss" (So 1:2).
me, we—No believer desires to go to heaven alone. We are converted as individuals; we follow Christ as joined in a communion of saints (Joh 1:41, 45). Individuality and community meet in the bride.
run—Her earnestness kindles as she prays (Isa 40:31; Ps 119:32, 60).
after thee—not before (Joh 10:4).
king … brought me into—(Ps 45:14, 15; Joh 10:16). He is the anointed Priest (So 1:3); King (So 1:4).
chambers—Her prayer is answered even beyond her desires. Not only is she permitted to run after Him, but is brought into the inmost pavilion, where Eastern kings admitted none but the most intimate friends (Es 4:11; 5:2; Ps 27:5). The erection of the temple of Solomon was the first bringing of the bride into permanent, instead of migratory, chambers of the King. Christ's body on earth was the next (Joh 2:21), whereby believers are brought within the veil (Eph 2:6; Heb 10:19, 20). Entrance into the closet for prayer is the first step. The earnest of the future bringing into heaven (Joh 14:3). His chambers are the bride's also (Isa 26:20). There are various chambers, plural (Joh 14:2).
be glad and rejoice—inward and outward rejoicing.
in thee—(Isa 61:10; Php 4:1, 4). Not in our spiritual frames (Ps 30:6, 7).
remember—rather, "commemorate with praises" (Isa 63:7). The mere remembrance of spiritual joys is better than the present enjoyment of carnal ones (Ps 4:6, 7).
upright—rather, "uprightly," "sincerely" (Ps 58:1; Ro 12:9); so Nathanael (Joh 1:47); Peter (Joh 21:17); or "deservedly" [Maurer].
5. black—namely, "as the tents of Kedar," equivalent to blackness (Ps 120:5). She draws the image from the black goatskins with which the Scenite Arabs ("Kedar" was in Arabia-Petræa) cover their tents (contrasted with the splendid state tent in which the King was awaiting His bride according to Eastern custom); typifying the darkness of man's natural state. To feel this, and yet also feel one's self in Jesus Christ "comely as the curtains of Solomon," marks the believer (Ro 7:18, &c.; 8:1); 1Ti 1:15, "I am chief"; so she says not merely, "I was," but "I am"; still black in herself, but comely through His comeliness put upon her (Eze 16:14).
curtains—first, the hangings and veil in the temple of Solomon (Eze 16:10); then, also, the "fine linen which is the righteousness of saints" (Re 19:8), the white wedding garment provided by Jesus Christ (Isa 61:10; Mt 22:11; 1Co 1:30; Col 1:28; 2:10; Re 7:14). Historically, the dark tents of Kedar represent the Gentile Church (Isa 60:3-7, &c.). As the vineyard at the close is transferred from the Jews, who had not kept their own, to the Gentiles, so the Gentiles are introduced at the commencement of the Song; for they were among the earliest enquirers after Jesus Christ (Mt 2:1-12): the wise men from the East (Arabia, or Kedar).
daughters of Jerusalem—professors, not the bride, or "the virgins," yet not enemies; invited to gospel blessings (So 3:10, 11); so near to Jesus Christ as not to be unlikely to find Him (So 5:8); desirous to seek Him with her (So 6:1; compare So 6:13; 7:1, 5, 8). In So 7:8, 9, the bride's Beloved becomes their Beloved; not, however, of all of them (So 8:4; compare Lu 23:27, 28).
6. She feels as if her blackness was so great as to be gazed at by all.
mother's children—(Mt 10:36). She is to forget "her own people and her father's house," that is, the worldly connections of her unregenerate state (Ps 45:10); they had maltreated her (Lu 15:15, 16). Children of the same mother, but not the same father [Maurer], (Joh 8:41-44). They made her a common keeper of vineyards, whereby the sun looked upon, that is, burnt her; thus she did "not keep her own" vineyard, that is, fair beauty. So the world, and the soul (Mt 16:26; Lu 9:25). The believer has to watch against the same danger (1Co 9:27). So he will be able, instead of the self-reproach here, to say as in So 8:12.
7. my soul loveth—more intense than "the virgins" and "the upright love thee" (So 1:3, 4; Mt 22:37). To carry out the design of the allegory, the royal encampment is here represented as moving from place to place, in search of green pastures, under the Shepherd King (Ps 23:1-6). The bride, having first enjoyed communion with him in the pavilion, is willing to follow Him into labors and dangers; arising from all absorbing love (Lu 14:26); this distinguishes her from the formalist (Joh 10:27; Re 14:4).
feedest—tendest thy flock (Isa 40:11; Heb 13:20; 1Pe 2:25; 5:4; Re 7:17). No single type expresses all the office of Jesus Christ; hence arises the variety of diverse images used to portray the manifold aspects of Him: these would be quite incongruous, if the Song referred to the earthly Solomon. Her intercourse with Him is peculiar. She hears His voice, and addresses none but Himself. Yet it is through a veil; she sees Him not (Job 23:8, 9). If we would be fed, we must follow the Shepherd through the whole breadth of His Word, and not stay on one spot alone.
makest … to rest—distinct from "feedest"; periods of rest are vouchsafed after labor (Isa 4:6; 49:10; Eze 34:13-15). Communion in private must go along with public following of Him.
turneth aside—rather one veiled, that is, as a harlot, not His true bride (Ge 38:15), [Gesenius]; or as a mourner (2Sa 15:30), [Weiss]; or as one unknown [Maurer]. All imply estrangement from the Bridegroom. She feels estranged even among Christ's true servants, answering to "thy companions" (Lu 22:28), so long as she has not Himself present. The opposite spirit to 1Co 3:4.
8. If—she ought to have known (Joh 14:8, 9). The confession of her ignorance and blackness (So 1:5) leads Him to call her "fairest" (Mt 12:20). Her jealousy of letting even "His companions" take the place of Himself (So 1:7) led her too far. He directs her to follow them, as they follow Him (1Co 11:1; Heb 6:10, 12); to use ordinances and the ministry; where they are, He is (Jer 6:16; Mt 18:19, 20; Heb 10:25). Indulging in isolation is not the way to find Him. It was thus, literally, that Zipporah found her bridegroom (Ex 2:16). The bride unhesitatingly asks the watchmen afterwards (So 3:3).
kids—(Joh 21:15). Christ is to be found in active ministrations, as well as in prayer (Pr 11:25).
shepherds' tents—ministers in the sanctuary (Ps 84:1).
9. horses in Pharaoh's chariots—celebrated for beauty, swiftness, and ardor, at the Red Sea (Ex 14:15). These qualities, which seem to belong to the ungodly, really belong to the saints [Moody Stuart]. The allusion may be to the horses brought at a high price by Solomon out of Egypt (2Ch 1:16, 17). So the bride is redeemed out of spiritual Egypt by the true Solomon, at an infinite price (Isa 51:1; 1Pe 1:18, 19). But the deliverance from Pharaoh at the Red Sea accords with the allusion to the tabernacle (So 1:5; 3:6, 7); it rightly is put at the beginning of the Church's call. The ardor and beauty of the bride are the point of comparison; (So 1:4) "run"; (So 1:5) "comely." Also, like Pharaoh's horses, she forms a great company (Re 19:7, 14). As Jesus Christ is both Shepherd and Conqueror, so believers are not only His sheep, but also, as a Church militant now, His chariots and horses (So 6:4).
10. rows of jewels—(Eze 16:11-13). Olerius says, Persian ladies wear two or three rows of pearls round the head, beginning on the forehead and descending down to the cheeks and under the chin, so that their faces seem to be set in pearls (Eze 16:11). The comparison of the horses (So 1:9) implies the vital energy of the bride; this verse, her superadded graces (Pr 1:9; 4:9; 1Ti 2:9; 2Pe 1:5).
11. We—the Trinity implied by the Holy Ghost, whether it was so by the writer of the Song or not (Ge 1:26; Pr 8:30; 30:4). "The Jews acknowledged God as king, and Messiah as king, in interpreting the Song, but did not know that these two are one" [Leighton].
make—not merely give (Eph 2:10).
borders of gold, with studs of silver—that is, "spots of silver"—Jesus Christ delights to give more "to him that hath" (Mt 25:29). He crowns His own work in us (Isa 26:12). The "borders" here are equivalent to "rows" (So 1:10); but here, the King seems to give the finish to her attire, by adding a crown (borders, or circles) of gold studded with silver spots, as in Es 2:17. Both the royal and nuptial crown, or chaplet. The Hebrew for "spouse" (So 4:8) is a crowned one (Eze 16:12; Re 2:10). The crown is given at once upon conversion, in title, but in sensible possession afterwards (2Ti 4:8).
12. While—It is the presence of the Sun of Righteousness that draws out the believer's odors of grace. It was the sight of Him at table that caused the two women to bring forth their ointments for Him (Lu 7:37, 38; Joh 12:3; 2Co 2:15). Historically fulfilled (Mt 2:11); spiritually (Re 3:20); and in church worship (Mt 18:20); and at the Lord's Supper especially, for here public communion with Him at table amidst His friends is spoken of, as So 1:4 refers to private communion (1Co 10:16, 21); typically (Ex 24:9-11); the future perfect fulfilment (Lu 22:30; Re 19:9). The allegory supposes the King to have stopped in His movements and to be seated with His friends on the divan. What grace that a table should be prepared for us, while still militant (Ps 23:5)!
my spikenard—not boasting, but owning the Lord's grace to and in her. The spikenard is a lowly herb, the emblem of humility. She rejoices that He is well pleased with her graces, His own work (Php 4:18).
13. bundle of myrrh—abundant preciousness (Greek), (1Pe 2:7). Even a little myrrh was costly; much more a bundle (Col 2:9). Burrowes takes it of a scent-box filled with liquid myrrh; the liquid obtained by incision gave the tree its chief value.
he—rather, "it"; it is the myrrh that lies in the bosom, as the cluster of camphire is in the vineyards (So 1:14).
all night—an undivided heart (Eph 3:17; contrast Jer 4:14; Eze 16:15, 30). Yet on account of the everlasting covenant, God restores the adulteress (Eze 16:60, 62; Ho 2:2, &c.). The night is the whole present dispensation till the everlasting day dawns (Ro 13:12). Also, literally, "night" (Ps 119:147, 148), the night of affliction (Ps 42:8).
14. cluster—Jesus Christ is one, yet manifold in His graces.
camphire—or, "cypress." The "hennah" is meant, whose odorous flowers grow in clusters, of a color white and yellow softly blended; its bark is dark, the foliage light green. Women deck their persons with them. The loveliness of Jesus Christ.
vineyards—appropriate in respect to Him who is "the vine." The spikenard was for the banquet (So 1:12); the myrrh was in her bosom continually (So 1:13); the camphire is in the midst of natural beauties, which, though lovely, are eclipsed by the one cluster, Jesus Christ, pre-eminent above them all.
En-gedi—in South Palestine, near the Dead Sea (Jos 15:62; Eze 47:10), famed for aromatic shrubs.
15. fair—He discerns beauty in her, who had said, "I am black" (So 1:5), because of the everlasting covenant (Ps 45:11; Isa 62:5; Eph 1:4,5).
doves' eyes—large and beautiful in the doves of Syria. The prominent features of her beauty (Mt 10:16), gentleness, innocence, and constant love, emblem of the Holy Ghost, who changes us to His own likeness (Ge 8:10, 11; Mt 3:16). The opposite kind of eyes (Ps 101:5; Mt 20:15; 2Pe 2:14).
16. Reply of the Bride. She presumes to call Him beloved, because He called her so first. Thou callest me "fair"; if I am so, it is not in myself; it is all from Thee (Ps 90:17); but Thou art fair in Thyself (Ps 45:2).
pleasant—(Pr 3:17) towards Thy friends (2Sa 1:26).
bed … green—the couch of green grass on which the King and His bride sit to "rest at noon." Thus her prayer in So 1:7 is here granted; a green oasis in the desert, always found near waters in the East (Ps 23:2; Isa 41:17-19). The scene is a kiosk, or summer house. Historically, the literal resting of the Babe of Beth-lehem and his parents on the green grass provided for cattle (Lu 2:7, 12). In this verse there is an incidental allusion, in So 1:15, to the offering (Lu 2:24). So the "cedar and fir" ceiling refers to the temple (1Ki 5:6-10; 6:15-18); type of the heavenly temple (Re 21:22).
17. our house—see on So 1:16; but primarily, the kiosk (Isa 11:10), "His rest." Cedar is pleasing to the eye and smell, hard, and never eaten by worms.
fir—rather, "cypress," which is hard, durable, and fragrant, of a reddish hue [Gesenius, Weiss, and Maurer]. Contrasted with the shifting "tents" (So 1:5), His house is "our house" (Ps 92:13; Eph 2:19; Heb 3:6). Perfect oneness of Him and the bride (Joh 14:20; 17:21). There is the shelter of a princely roof from the sun (Ps 121:6), without the confinement of walls, and amidst rural beauties. The carved ceiling represents the wondrous excellencies of His divine nature.