Song of Solomon 2:12

A description of the bridegroom, and his love to the bride, Sol 2:1-9 . A fine description of spring, Sol 2:10-13 . The mutual love of both, Sol 2:14-17 . Verse 1 I am the rose of Sharon - Sharon was a very fruitful place, where David's cattle were fed, 1Chr 27:29 . It is mentioned as a place of excellence, Isa 35:2 , and as a place of flocks, Isa 65:10 , Perhaps it would be better, with almost all the versions, to translate, "I am the rose of the field." The bridegroom had just before called her fair; she with a becoming modesty, represents her beauty as nothing extraordinary, and compares herself to a common flower of the field. This, in the warmth of his affection, he denies, insisting that she as much surpasses all other maidens as the flower of the lily does the bramble, Sol 2:2 . Verse 3 As the apple tree - The bride returns the compliment, and says, As the apple or citron tree is among the trees of the wood, so is the bridegroom among all other men. I sat down under his shadow - I am become his spouse, and my union with him makes me indescribably happy. Verse 4 He brought me to the banqueting house - Literally, the house of wine. The ancients preserved their wine, not in barrels or dark cellars under ground, as we do, but in large pitchers, ranged against the wall in some upper apartment in the house, the place where they kept their most precious effects. We have a proof of this in Homer: - Ως φαν· ὁ δ' ὑψοραφον θαλομον κατεβησατο πατρος Ευρυν, ὁθι νητος χρυσος και χαλκος εκειτο, Εσθης τ' εν χηλοισιν, ἁλις τ' ευωδες ελαιον. Εν δε πιθοι οινοιο παλαιου ἡδυποτοιο Εστασαν, ακρητον θειον ποτον εντος εχοντες, Ἑξειης ποτε τοιχον αρηροτες· ειποτ' Οδυσσευς Οικαδε νοστησειε, και αλγεα πολλα μογησας. Κληΐσται δ' επεσαν σανιδες πυκινως αραρυιαι, Δικλιδες· εν δε γυνη ταμιη νυκτας τε και ημαρ Εσχ', κ. τ. λ.. Od. lib. ii., ver. 337. Meantime the lofty rooms the prince surveys, Where lay the treasures of th' Ithacian race. Here, ruddy brass and gold refulgent blazed; There, polished chests embroider'd gestures graced. Here, pots of oil breathed forth a rich perfume; There, jars of wine in rows adorn'd the dome. (Pure flavorous wine, by gods in bounty given, And worthy to exalt the feasts of heaven). Untouch'd they stood, till, his long labors o'er, The great Ulysses reach'd his native shore. A double strength of bars secured the gates; Fast by the door wise Euryclea waits, etc. Pope. Verse 5 Stay me with flagons - I believe the original words mean some kind of cordials with which we are unacquainted. The versions in general understand some kind of ointment or perfumes by the first term. I suppose the good man was perfectly sincere who took this for his text, and, after having repeated, Stay me with flagons, comfort me with apples, for I am sick of love sat down, perfectly overwhelmed with his own feelings, and was not able to proceed! But while we admit such a person's sincerity, who can help questioning his judgment? Verse 7 I charge you - by the roes - This was probably some rustic mode of adjuration. The verses themselves require little comment. With this verse the first night of the first day is supposed to end. Verse 8 Behold, he cometh leaping - This appears to be highly characteristic of the gambols of the shepherds, and points out the ecstasy with which those who were enamoured ran to their mates. It is supposed that the second day's eclogue begins at this verse. The author of what was then called A New Translation of Solomon's Song, observes, 1. The bride relates how the bridegroom, attended by his companions, had come under her window, and called upon her to come forth and enjoy the beauties of the spring, Sol 2:9-11 , etc. 2. She then returns to her narration, Sol 3:1 . The bridegroom did not come according to her wishes. Night came on; she did not find him in her bed; she went out to seek him; found him, and brought him to her mother's pavilion, Sol 3:4 ; and then, as before, conjures the virgins not to disturb his repose, Sol 3:5 . Verse 9 He standeth behind our wall - This may refer to the wall by which the house was surrounded, the space between which and the house constituted the court. He was seen first behind the wall, and then in the court; and lastly came to the window of his bride's chamber. Verse 11 The winter is past - Mr. Harmer has made some good collections on this part, from Drs. Shaw and Russet, which I shall transcrilbe. One part of the winter is distinguished from the rest of it by the people of the East, on account of the severity of the cold. At Aleppo it lasts about forty days, and is called by the natives maurbanie. I would propose it to the consideration of the learned, whether the word here used, and translated winter, may not be understood to mean what the Aleppines express by the term maurbanie. It occurs nowhere else in the Old Testament; and another word is used for the rainy part of the year in general. If this thought be admitted, it will greatly illustrate the words of the bridegroom: Lo, the winter is past; the rain is over, and gone. For then the last clause will not be explanatory of the first, and signify that the moist part of the year was entirely past; with which, Dr. Russel assures us, all pleasantness withdraws at Aleppo; but the words will import: "The maurbanie is past and over; the weather is become agreeably warm; the rain too is just ceased, and consequently hath left us the prospect of several days of serenity and undisturbed pleasantness." The weather of Judea was in this respect, I presume, like that at Algiers; where, after two or three days of rain, there is usually, according to Dr. Shaw, "a week, a fortnight, or more, of fair and good weather. Of such a sort of cessation of rain alone, the bridegroom, methinks, is here to be understood; not of the absolute termination of the rainy season, and the summer droughts being come on. And if so, what can the time that is past mean but the maurbanie? Indeed, Dr. Russel, in giving us an account of the excursions of the English merchants at Aleppo, has undesignedly furnished us with a good comment on this and the two following verses. These gentlemen, it seems, dine abroad under a tent, in spring and autumn on Saturdays, and often on Wednesdays. They do the same during the good weather in winter; but they live at the gardens in April, and part of May. In the heat of the summer they dine at the gardens, as once or twice a week they dine under a tent in autumn and spring." The cold weather is not supposed by Solomon to have been long over, since it is distinctly mentioned; and the Aleppines make these incursions very early; the narcissus flowers during the whole of the maurbanie; the hyacinths and violets at least before it is quite over. The appearing of flowers, then, doth not mean the appearing of the first and earliest flowers, but must rather be understood of the earth's being covered with them; which at Aleppo is not till after the middle of February, a small crane's bill appearing on the banks of the river there about the middle of February, quickly after which comes a profusion of flowers. The nightingales, too, which are there in abundance, not only afford much pleasure by their songs in the gardens, but are also kept tame in the houses, and let out at a small rate to divert such as choose it in the city; so that no entertainments are made in the spring without a concert of these birds. No wonder, then, that Solomon makes the bridegroom speak of the singing of birds; and it teaches us what these birds are, which are expressly distinguished from turtle doves. Verse 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. 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. Verse 14 My dove - in the clefts of the rock - He compares his bride hiding herself in her secret chambers and closets to a dove in the clefts of the rock. Verse 15 Take us the foxes - That these were ruinous to vines all authors allow. They love the vine, and they are eaten in autumn in some countries, according to Galen, when they are very fat with eating the grapes. They abounded in Judea; and did most damage when the clusters were young and tender. It is likely that these are the words of the bridegroom to his companions, just as he was entering the apartment of his spouse. "Take care of the vineyard: set the traps for the foxes, which are spoiling the vines; and destroy their young as far as possible." Verse 16 My beloved is mine - The words of the bride on his entering: "I am thy own; thou art wholly mine." He feedeth among the lilies - The odor with which he is surrounded is as fine as if he passed the night among the sweetest scented flowers. Verse 17 Until the day break - Literally, until the day breathe; until the first dawn, which is usually accompanied with the most refreshing breezes. The shadows flee away - Referring to the evening or setting of the sun, at which all shadows vanish. The mountains of Bether - Translated also mountains of division, supposed to mean the mountains of Beth-horon. There was a place called Bithron, 2Sam 2:29 , on the other side of Jordan; and as the name signifies Partition, it might have had its name from the circumstance of its being divided or separated from Judea by the river Jordan. With this chapter the second night is supposed to end. Introduction The bride mentions the absence of her spouse, her search after him, and her ultimate success, Sol

I - These are the words of the bridegroom. He compares himself to the rose and lilly, for fragrancy and beauty. Sharon, was a very fruitful place, and famous for roses.

Mutual Love of Christ and the Church. 8 The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills. 9 My beloved is like a roe or a young hart: behold, he standeth behind our wall, he looketh forth at the windows, showing himself through the lattice. 10 My beloved spake, and said unto me, Rise up, my love, my fair one, and come away. 11 For, lo, the winter is past, the rain is over and gone; 12 The flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land; 13 The fig tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away. 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, v. 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 ( John x. 4, 5 ), and, like a faithful friend of the bridegroom, she rejoices greatly because of the bridegroom's voice, John iii. 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, Ps. xlviii. 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 ( Ps. xl. 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 ( v. 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! Luke xii. 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. ii. 14 ), a veil ( 2 Cor. iii. 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. ii. 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 xxxiv. 14 , and compare Job xxiii. 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. lix. 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, v. 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, Ps. lxvi. 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, v. 10 , and again v. 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, Eccl. vii. 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, Prov. vi. 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. viii. 1-3 ), and God promised to drown the world no more, which was a type and figure of the covenant of grace, Isa. liv. 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. v. 7 . They appear, but they will soon disappear again, and man in herein like the flower of the field, Job xiv. 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 ( Ps. cxlvii. 9 ) takes notice of those that sing for joy Ps. civ. 12 . The singing of the birds may shame our silence in God's praises, who are better fed ( Matt. vi. 26 ), and better taught ( Job xxxv. 11 ), and are of more value than many sparrows. They live without inordinate care ( Matt. vi. 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. viii. 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 ( Matt. xxiv. 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 ( v. 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 ( 2 Cor. iii. 7, 8 ) and furnishes occasion for joy. Spring-time is pleasant time, and so is gospel-time. Aspice venturo lætentur 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 Ps. xcvi. 11 . Arise then, and improve this spring-time. Come away from the world and the flesh, come into fellowship with Christ, 1 Cor. i. 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, Acts ix. 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. lii. 2 . Arise, shine, for thy light has come ( Isa. lx. 1 ); walk in that light, Isa. ii. 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. lxvi. 14 ; xxvi. 19 . That will be an eternal farewell to winter and a joyful entrance upon an everlasting spring.