4 It was but a little H4592 that I passed H5674 from them, but I found H4672 him whom my soul H5315 loveth: H157 I held H270 him, and would not let him go, H7503 until I had brought H935 him into my mother's H517 house, H1004 and into the chamber H2315 of her that conceived H2029 me.
I would lead H5090 thee, and bring H935 thee into my mother's H517 house, H1004 who would instruct H3925 me: I would cause thee to drink H8248 of spiced H7544 wine H3196 of the juice H6071 of my pomegranate. H7416
I love H157 them that love H157 me; and those that seek me early H7836 shall find H4672 me.
He took his brother H251 by the heel H6117 in the womb, H990 and by his strength H202 he had power H8280 with God: H430 Yea, he had power H7786 over the angel, H4397 and prevailed: H3201 he wept, H1058 and made supplication H2603 unto him: he found H4672 him in Bethel, H1008 and there he spake H1696 with us;
Behold, G2400 I come G2064 quickly: G5035 hold that fast G2902 which G3739 thou hast, G2192 that G2443 no man G3367 take G2983 thy G4675 crown. G4735 Him G846 that overcometh G3528 will I make G4160 a pillar G4769 in G1722 the temple G3485 of my G3450 God, G2316 and G2532 he shall go G1831 no G3364 more G2089 out: G1854 and G2532 I will write G1125 upon G1909 him G846 the name G3686 of my G3450 God, G2316 and G2532 the name G3686 of the city G4172 of my G3450 God, G2316 which is G3588 new G2537 Jerusalem, G2419 which G3588 cometh down G2597 G2597 out of G1537 heaven G3772 from G575 my G3450 God: G2316 and G2532 I will write upon him my G3450 new G2537 name. G3686
Jesus G2424 saith G3004 unto her, G846 Mary. G3137 She G1565 turned G4762 herself, and saith G3004 unto him, G846 Rabboni; G4462 which G3739 is to say, G3004 Master. G1320 Jesus G2424 saith G3004 unto her, G846 Touch G680 me G3450 not; G3361 for G1063 I am G305 not yet G3768 ascended G305 to G4314 my G3450 Father: G3962 but G1161 go G4198 to G4314 my G3450 brethren, G80 and G2532 say G2036 unto them, G846 I ascend G305 unto G4314 my G3450 Father, G3962 and G2532 your G5216 Father; G3962 and G2532 to my G3450 God, G2316 and G2532 your G5216 God. G2316
And he said, H559 Let me go, H7971 for the day H7837 breaketh. H5927 And he said, H559 I will not let thee go, H7971 except H518 thou bless H1288 me.
Seek H1875 ye the LORD H3068 while he may be found, H4672 call H7121 ye upon him while he is near: H7138 Let the wicked H7563 forsake H5800 his way, H1870 and the unrighteous H205 man H376 his thoughts: H4284 and let him return H7725 unto the LORD, H3068 and he will have mercy H7355 upon him; and to our God, H430 for he will abundantly H7235 pardon. H5545
Sing, H7442 O barren, H6135 thou that didst not bear; H3205 break forth H6476 into singing, H7440 and cry aloud, H6670 thou that didst not travail with child: H2342 for more H7227 are the children H1121 of the desolate H8074 than the children H1121 of the married wife, H1166 saith H559 the LORD. H3068 Enlarge H7337 the place H4725 of thy tent, H168 and let them stretch forth H5186 the curtains H3407 of thine habitations: H4908 spare H2820 not, lengthen H748 thy cords, H4340 and strengthen H2388 thy stakes; H3489 For thou shalt break forth H6555 on the right hand H3225 and on the left; H8040 and thy seed H2233 shall inherit H3423 the Gentiles, H1471 and make the desolate H8074 cities H5892 to be inhabited. H3427
But Zion H6726 said, H559 The LORD H3068 hath forsaken H5800 me, and my Lord H136 hath forgotten H7911 me. Can a woman H802 forget H7911 her sucking child, H5764 that she should not have compassion H7355 on the son H1121 of her womb? H990 yea, they may forget, H7911 yet will I not forget H7911 thee. Behold, I have graven H2710 thee upon the palms of my hands; H3709 thy walls H2346 are continually H8548 before me. Thy children H1121 shall make haste; H4116 thy destroyers H2040 and they that made thee waste H2717 shall go forth H3318 of thee. Lift up H5375 thine eyes H5869 round about, H5439 and behold: H7200 all these gather themselves together, H6908 and come H935 to thee. As I live, H2416 saith H5002 the LORD, H3068 thou shalt surely clothe H3847 thee with them all, as with an ornament, H5716 and bind H7194 them on thee, as a bride H3618 doeth.
I have not spoken H1696 in secret, H5643 in a dark H2822 place H4725 of the earth: H776 I said H559 not unto the seed H2233 of Jacob, H3290 Seek H1245 ye me in vain: H8414 I the LORD H3068 speak H1696 righteousness, H6664 I declare H5046 things that are right. H4339
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Song Of Solomon 3
Commentary on Song Of Solomon 3 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 3
So 3:1-11.
1. By night—literally, "By nights." Continuation of the longing for the dawn of the Messiah (So 2:17; Ps 130:6; Mal 4:2). The spiritual desertion here (So 2:17; 3:5) is not due to indifference, as in So 5:2-8. "As nights and dews are better for flowers than a continual sun, so Christ's absence (at times) giveth sap to humility, and putteth an edge on hunger, and furnisheth a fair field to faith to put forth itself" [Rutherford]. Contrast So 1:13; Ps 30:6, 7.
on … bed—the secret of her failure (Isa 64:7; Jer 29:13; Am 6:1, 4; Ho 7:14).
loveth—no want of sincerity, but of diligence, which she now makes up for by leaving her bed to seek Him (Ps 22:2; 63:8; Isa 26:9; Joh 20:17). Four times (So 3:1-4) she calls Jesus Christ, "Him whom my soul loveth," designating Him as absent; language of desire: "He loved me," would be language of present fruition (Re 1:5). In questioning the watchmen (So 3:3), she does not even name Him, so full is her heart of Him. Having found Him at dawn (for throughout He is the morning), she charges the daughters not to abridge by intrusion the period of His stay. Compare as to the thoughtful seeking for Jesus Christ in the time of John the Baptist, in vain at first, but presently after successful (Lu 3:15-22; Joh 1:19-34).
found him not—Oh, for such honest dealings with ourselves (Pr 25:14; Jude 12)!
2. Wholly awake for God (Lu 14:18-20; Eph 5:14). "An honest resolution is often to (the doing of) duty, like a needle that draws the thread after it" [Durham]. Not a mere wish, that counts not the cost—to leave her easy bed, and wander in the dark night seeking Him (Pr 13:4; Mt 21:30; Lu 14:27-33).
the city—Jerusalem, literally (Mt 3:5; Joh 1:19), and spiritually the Church here (Heb 12:22), in glory (Re 21:2).
broad ways—open spaces at the gates of Eastern cities, where the public assembled for business. So, the assemblies of worshippers (So 8:2, 3; Pr 1:20-23; Heb 10:25). She had in her first awakening shrunk from them, seeking Jesus Christ alone; but she was desired to seek the footsteps of the flock (So 1:8), so now in her second trial she goes forth to them of herself. "The more the soul grows in grace, and the less it leans on ordinances, the more it prizes and profits by them" [Moody Stuart] (Ps 73:16, 17).
found him not—Nothing short of Jesus Christ can satisfy her (Job 23:8-10; Ps 63:1, 2).
3. watchmen—ministers (Isa 62:6; Jer 6:17; Eze 3:17; Heb 13:17), fit persons to consult (Isa 21:11; Mal 2:7).
found me—the general ministry of the Word "finds" individually souls in quest of Jesus Christ (Ge 24:27, end of verse Ac 16:14); whereas formalists remain unaffected.
4. Jesus Christ is generally "found" near the watchmen and means of grace; but they are not Himself; the star that points to Beth-lehem is not the Sun that has risen there; she hastens past the guideposts to the goal [Moody Stuart]. Not even angels could satisfy Mary, instead of Jesus Christ (Joh 20:11-16).
found him—(Isa 45:19; Ho 6:1-3; Mt 13:44-46).
held him, &c.—willing to be held; not willing, if not held (Ge 32:26; Mt 28:9; Lu 24:28, 29; Re 3:11). "As a little weeping child will hold its mother fast, not because it is stronger than she, but because her bowels constrain her not to leave it; so Jesus Christ yearning over the believer cannot go, because He will not" [Durham]. In So 1:4 it is He who leads the bride into His chambers; here it is she who leads Him into her mother's. There are times when the grace of Jesus Christ seems to draw us to Him; and others, when we with strong cries draw Him to us and ours. In the East one large apartment often serves for the whole family; so the bride here speaks of her mother's apartment and her own together. The mention of the "mother" excludes impropriety, and imparts the idea of heavenly love, pure as a sister's, while ardent as a bride's; hence the frequent title, "my sister—spouse." Our mother after the Spirit, is the Church, the new Jerusalem (Joh 3:5-8; Ga 4:19, 26); for her we ought to pray continually (Eph 3:14-19), also for the national Jerusalem (Isa 62:6, 7; Ro 10:1), also for the human family, which is our mother and kindred after the flesh; these our mother's children have evilly treated us (So 1:6); but, like our Father, we are to return good for evil (Mt 5:44, 45), and so bring Jesus Christ home to them (1Pe 2:12).
5. So So 2:7; but there it was for the non-interruption of her own fellowship with Jesus Christ that she was anxious; here it is for the not grieving of the Holy Ghost, on the part of the daughters of Jerusalem. Jealously avoid levity, heedlessness, and offenses which would mar the gracious work begun in others (Mt 18:7; Ac 2:42, 43; Eph 4:30).
Canticle III.—(So 3:6-5:1)—The Bridegroom with the Bride.
Historically, the ministry of Jesus Christ on earth.
6. New scene (So 3:6-11). The friends of the Bridegroom see a cortege approach. His palanquin and guard.
cometh out—rather, "up from"; the wilderness was lower than Jerusalem [Maurer].
pillars of smoke—from the perfumes burned around Him and His bride. Image from Israel and the tabernacle (answering to "bed," So 3:7) marching through the desert with the pillar of smoke by day and fire by night (Ex 14:20), and the pillars of smoke ascending from the altars of incense and of atonement; so Jesus Christ's righteousness, atonement, and ever-living intercession. Balaam, the last representative of patriarchism, was required to curse the Jewish Church, just as it afterwards would not succumb to Christianity without a struggle (Nu 22:41), but he had to bless in language like that here (Nu 24:5, 6). Angels too joyfully ask the same question, when Jesus Christ with the tabernacle of His body (answering to "His bed," So 3:7; Joh 1:14, "dwelt," Greek "tabernacled," Joh 2:21) ascends into heaven (Ps 24:8-10); also when they see His glorious bride with Him (Ps 68:18; Re 7:13-17). Encouragement to her; amid the darkest trials (So 3:1), she is still on the road to glory (So 3:11) in a palanquin "paved with love" (So 3:10); she is now in soul spiritually "coming," exhaling the sweet graces, faith, love, joy, peace, prayer, and praise; (the fire is lighted within, the "smoke" is seen without, Ac 4:13); it is in the desert of trial (So 3:1-3) she gets them; she is the "merchant" buying from Jesus Christ without money or price (Isa 55:1; Re 3:18); just as myrrh and frankincense are got, not in Egypt, but in the Arabian sands and the mountains of Palestine. Hereafter she shall "come" (So 3:6, 11) in a glorified body, too (Php 3:21). Historically, Jesus Christ returning from the wilderness, full of the Holy Ghost (Lu 4:1, 14). The same, "Who is this," &c. (Isa 63:1, 5).
7. In So 3:6 the wilderness character of the Church is portrayed; in So 3:7, 8, its militant aspect. In So 3:9, 10, Jesus Christ is seen dwelling in believers, who are His "chariot" and "body." In So 3:11, the consummation in glory.
bed—palanquin. His body, literally, guarded by a definite number of angels, threescore, or sixty (Mt 26:53), from the wilderness (Mt 4:1, 11), and continually (Lu 2:13; 22:43; Ac 1:10, 11); just as six hundred thousand of Israel guarded the Lord's tabernacle (Nu 2:17-32), one for every ten thousand. In contrast to the "bed of sloth" (So 3:1).
valiant—(Jos 5:13, 14). Angels guarding His tomb used like words (Mr 16:6).
of Israel—true subjects, not mercenaries.
8. hold—not actually grasping them, but having them girt on the thigh ready for use, like their Lord (Ps 45:3). So believers too are guarded by angels (Ps 91:11; Heb 1:14), and they themselves need "every man" (Ne 4:18) to be armed (Ps 144:1, 2; 2Co 10:4; Eph 6:12, 17; 1Ti 6:12), and "expert" (2Co 2:11).
because of fear in the night—Arab marauders often turn a wedding into mourning by a night attack. So the bridal procession of saints in the night of this wilderness is the chief object of Satan's assault.
9. chariot—more elaborately made than the "bed" or travelling litter (So 3:7), from a Hebrew root, "to elaborate" [Ewald]. So the temple of "cedar of Lebanon," as compared with the temporary tabernacle of shittim wood (2Sa 7:2, 6, 7; 1Ki 5:14; 6:15-18), Jesus Christ's body is the antitype, "made" by the Father for Him (1Co 1:30; Heb 10:5), the wood answering to His human nature, the gold, His divine; the two being but one Christ.
10. pillars—supporting the canopy at the four corners; curtains at the side protect the person within from the sun. Pillars with silver sockets supported the veil that enclosed the holy of holies; emblem of Jesus Christ's strength (1Ki 7:21), Margin, "silver," emblem of His purity (Ps 12:6); so the saints hereafter (Re 3:12).
bottom—rather, "the back for resting or reclining on" (Vulgate and Septuagint) [Maurer]. So the floor and mercy seat, the resting-place of God (Ps 132:14) in the temple, was gold (1Ki 6:30).
covering—rather, "seat," as in Le 15:9. Hereafter the saints shall share His seat (Re 3:21).
purple—the veil of the holiest, partly purple, and the purple robe put on Jesus Christ, accord with English Version, "covering." "Purple" (including scarlet and crimson) is the emblem of royalty, and of His blood; typified by the passover lamb's blood, and the wine when the twelve sat or reclined at the Lord's table.
paved—translated, like mosaic pavement, with the various acts and promises of love of Father, Son, and Holy Ghost (Zep 3:17; 1Jo 4:8, 16), in contrast with the tables of stone in the "midst" of the ark, covered with writings of stern command (compare Joh 19:13); this is all grace and love to believers, who answer to "the daughters of Jerusalem" (Joh 1:17). The exterior silver and gold, cedar, purple, and guards, may deter, but when the bride enters within, she rests on a pavement of love.
11. Go forth—(Mt 25:6).
daughters of Zion—spirits of saints, and angels (Isa 61:10; Zec 9:9).
crown—nuptial (Eze 16:8-12), (the Hebrews wore costly crowns or chaplets at weddings), and kingly (Ps 2:6; Re 19:12). The crown of thorns was once His nuptial chaplet, His blood the wedding wine cup (Joh 19:5). "His mother," that so crowned Him, is the human race, for He is "the Son of man," not merely the son of Mary. The same mother reconciled to Him (Mt 12:50), as the Church, travails in birth for souls, which she presents to Him as a crown (Php 4:1; Re 4:10). Not being ashamed to call the children brethren (Heb 2:11-14), He calls their mother His mother (Ps 22:9; Ro 8:29; Re 12:1, 2).
behold—(2Th 1:10).
day of his espousals—chiefly the final marriage, when the number of the elect is complete (Re 6:11).
gladness—(Ps 45:15; Isa 62:5; Re 19:7). Moody Stuart observes as to this Canticle (So 3:6-5:1), the center of the Book, these characteristics: (1) The bridegroom takes the chief part, whereas elsewhere the bride is the chief speaker. (2) Elsewhere He is either "King" or "Solomon"; here He is twice called "King Solomon." The bride is six times here called the "spouse"; never so before or after; also "sister" four times, and, except in the first verse of the next Canticle [So 5:2], nowhere else. (3) He and she are never separate; no absence, no complaint, which abound elsewhere, are in this Canticle.