Song of Solomon · Chapter 3

ver. 1-5. Christ’s coming out of the wilderness; his bed, guard and chariot, ver. 6-10. An invitation of the church to the kingdom of glory, ver. 11. V. 1. By night-When others compose themselves to sleep, my affections were working towards him. I sought-I sought for Christ’s gracious and powerful presence. I sought-This repetition denotes her perseverance and unweariedness in seeking him. Found him not-For he had withdrawn the manifestations of his love from me, either because I had not sought him diligently, or because I had abused his favour.

Verse 1. By night on my bed I sought him] It appears that the bridegroom only saw the bride by night: that on the night referred to here he did not come as usual. The bride troubled on the account, rose and sought him, inquired of the city guards, and continued to seek till at last she found him, and brought him to her apartment, Song of Solomon 3:2-4.

Verse 1. By night on my bed — When others compose themselves to sleep, my affections were working toward him. I sought him — I sought for Christ’s gracious and powerful presence. I sought him — This repetition denotes her perseverance and unweariedness in seeking him; but found him not — For he had withdrawn the manifestations of his love from me, either because I had not sought him diligently, or because I had abused his favour.

1. By night — When night veils all things, and the soul is driven in upon itself, fond memory brings the light of other days, and our emotions, especially of tenderness and anxiety, become stronger. Even should be prefixed to this verse, and still be inserted before sought. She looked anxiously at her lattice, but he did not appear. “Next to love’s joys, are wakeful, anxious fears.”

V. 2. The city-The city of God, the church in which Christ resides. Broadways-Not finding him in private prayer, and meditation, I sought him in the places of public assemblies and ordinances. Found not-He saw fit still to delay the discoveries of his grace.

Verse 2. I will rise now — I will immediately apply myself to seek him, without whom my bed can give me no rest, nor comfort; and go about the city — The city of God, the church in which Christ resides. And in the broad ways — Not finding him in private prayer and meditation, I sought him in the places of public assemblies and ordinances; but I found him not — He saw fit still to delay the discoveries of his grace.

2. I will rise — A plainer connexion would be made by placing, I said to myself, at the beginning of the verse. The emotions of the Enamoured have become intolerable. About the city, suggests an unusual effort at search, as her home was evidently in the suburbs. Tidings of him at night will more likely be found in the streets of the town and the broad thoroughfares leading to it, than in the fields. Or it may be, that as Palestine has always been infested by robbers, the inhabitants, even of the rural districts, sought the safety of the town by night. Such is the prevailing usage at this time.

V. 3. The watch-men-The ministers of Christ, and rulers of the church. Go about-To prevent disorders and dangers. Him-She does not name him, because she thought it needless, as supposing a person of such transcendent excellency could not be unknown to men in that capacity. Their answer is not mentioned, either because they gave her no satisfactory answer, or because by their silence she gathered that they were unable to inform her; and being eager in the pursuit, she would not lose time.

Verse 3. The watchmen — The ministers of Christ, and rulers of the church; that go about the city — To prevent disorders and dangers; found me — While they walked round about the city according to their duty: to whom I said, Saw ye him — She does not name him, because she thought it needless, as supposing a person of such transcendent excellence could not be unknown to men in that capacity. Their answer is not mentioned, either because they gave her no satisfactory answer, or, because by their silence she gathered that they were unable or unwilling to inform her; and being eager in the pursuit, she would not lose time in impertinent discourses with them.

3. Saw ye him — The question, put to the watchman patrolling the town, is very abrupt, hardly enough to explain her untimely roving.

V. 4. Found him-Christ met me, and manifested his love to me. Mother’s house-As the spouse here, signifies particular believers, so her mother is the universal church, or the true Jerusalem, which hath its rise from above, which is the mother of us all, Galatians 4:26, in which Christ and believers are united, and have sweet communion together in holy ordinances, into which believers are said to bring Christ, by faith and prayer. Conceived me-Christ is as it were the father that begets, and the church the mother that conceives and brings forth believers.

Verse 4. Into my mother’s house] The women in the East have all separate apartments, into which no person ever attempts to enter except the husband. We find Isaac bringing Rebecca into his mother’s tent, when he made her his wife, Genesis 24:67. What is here related appears to refer to the third night of the nuptials.

Verse 4. It was but a little, &c., but I found him — Christ met me, and manifested his love to me. I brought him into my mother’s house — As the spouse here signifies particular believers, so her mother is the universal church, or the true Jerusalem, which hath its rise from above, which is the mother of us all, (Galatians 4:26,) in which Christ and believers are united, and have sweet communion together in holy ordinances, into which believers are said to bring Christ, by faith and prayer. Into the chamber of her that conceived me — Christ is, as it were, the father that begets, and the church, the mother that conceives and brings forth believers.

4. It was but a little, etc. — Better, Scarcely had I passed from them, when, etc. He may have heard her voice, as she inquired, or he may now have been seeking her. Into my mother’s house — This statement, and that of my own mother’s room, suggests at once the privilege and the safety of lovers under the sanctity of such a shelter. One can but infer that the mother was in widowhood, and the story has the greater diversity from the guardianship of the brothers over their sister, its heroine.

Verse 5. I charge you] The same adjuration as before, Song of Solomon 2:7.

5. I charge you, O ye daughters — With this verse ends the rehearsal; and so sweet was this last interview, over which memory fondly broods with miser care, that she urges the hearers to do nothing to divert her affections — unless, in some possible juncture. they of themselves seek another object. See Song of Solomon 2:7. In all this rehearsal the leading emotions are so delicately and faithfully traced and sustained by given incidents, while so much is skilfully left to the imagination to supply, that, by the rules of rhetoric which we apply to Theocritus or Catullus, to Moore or Burns, it must take rank as a master-piece of soft and brilliant poetry. No wonder that under its infinite suggestion it has furnished material for allegory, often true and tender, applicable to much of Christian experience, to many a phase of both the Church of Israel and the Church of Christ. And this it does all the more solidly for having itself been real, if not literal, at first. That is to say, it was a dramatic truth if not a historic truth.

V. 6. Who-The persons speaking seem to be the daughters of Jerusalem, who upon occasion of the bride’s speech to them, make this reply. The person spoken of is the spouse. Wilderness-Believers were to be called, not only out of the holy land, which was as the garden of God, but also out of the Gentile-world, which in prophetical writings is frequently described under the notion of a wilderness. Pillars-Being conducted out of the wilderness as by a pillar of smoak going before them, as the Israelites were led through the wilderness to Canaan, by a pillar of cloud and fire. Perfumed-The spouse is said to be thus perfumed, for her excellent virtues and religious services which are pleasant and acceptable to God, and for the merits and graces of Christ, which are a sweet savour to God, wherewith she is enriched and beautified. Of merchants-Which are fetched by the merchants from Arabia, or other remote parts.

Verse 6. Who is this that cometh out of the wilderness] Going to Egypt was called descending or going down, coming from it was termed coming up. The bride, having risen, goes after her spouse to the country, and the clouds of incense arising from her palanquin seemed like pillars of smoke; and the appearance was altogether so splendid as to attract the admiration of her own women, who converse about her splendour, excellence, &c., and then take occasion to describe Solomon’s nuptial bed and chariot. Some think that it is the bridegroom who is spoken of here. With this verse the third night is supposed to end.

Verse 6. Who is this, &c. — The persons speaking seem to be the daughters of Jerusalem, who, upon occasion of the bride’s speech to them, make this reply. The person spoken of is the spouse: that cometh out of the wilderness — Believers were to be called, not only out of the holy land, which was as the garden of God, but also out of the Gentile world, which, in prophetical writings, is frequently described under the notion of a wilderness: like pillars of smoke — Being conducted out of the wilderness as by a pillar of smoke going before them, as the Israelites were led through the wilderness to Canaan, by a pillar of cloud and fire: perfumed with myrrh — The spouse is said to be thus perfumed, for her excellent virtues and religious services, which are pleasant and acceptable to God, and for the merits and graces of Christ, which are a sweet savour to God, wherewith she is enriched and beautified: with all the powders of the merchants — Which are fetched by the merchants from Arabia, or other remote parts.

6. Who is this that cometh, etc. — The scene of action now changes. The royal pavilion, in which the king and his court were enjoying the pleasure of a country sojourn, is exchanged for the capital and its palace. The division opens with the return of the royal train to the city. From the most conspicuous theme presented in this division, it may be called the Vision of Love, but this title would not apply to every thing herein contained.

The speakers at first are citizens along the principal street of the city. Perfumes have always been burned at the head of processions in the East. They seem to be used, as we use music, to give eclat, that is, dignity and impressiveness, to the occasion.

Out of the wilderness — Better, From the fields, the open country. Powders — That is, aromatics. The trade of perfumery is an important one to this day in the East, requiring large capital. Palestine furnishes some articles of perfumery, Arabia more, while some choice aromatics come from India. To collect, convey, and make sale of all these, was a large and distinct business.

V. 7. Behold-The bride-men continue their speech, and from the admiration of the bride, proceed to the admiration of the bridegroom. Bed-The bed seems to denote the church, which is comely through Christ’s beauty, and safe by his protection, in which Christ is glorified, and believers enjoy sweet fellowship with him. Solomon’s-Which is the bed, not of an ordinary man, but of a great king, whom Solomon typifies, and who is greater than Solomon. Threescore-Very many, the certain number being put for an uncertain. He alludes to Solomon’s guard, whereby he designs all those creatures, whether angels, princes, ministers, or others, whose ministry God uses for the protection of his church.

Verse 7. Threescore valiant men] These were the guards about the pavilion of the bridegroom, who were placed there because of fear in the night. The security and state of the prince required such a guard as this, and the passage is to be literally understood.

Verses 7, 8. Behold — The bride-men continue their speech, and from the admiration of the bride, proceed to the admiration of the bridegroom: his bed — The bed seems to denote the church, which is comely through Christ’s beauty, and safe by his protection, in which Christ is glorified, and believers enjoy sweet fellowship with him. Solomon’s — Which is the bed, not of an ordinary man, but of a great king, whom Solomon typifies, and who is greater than Solomon. Threescore valiant men are about it — Very many, a certain number being put for an uncertain. He alludes to Solomon’s guard, whereby he designs all those creatures, whether angels, princes, ministers, or others, whose ministry God uses for the protection of his church. Every man hath his sword — Is prepared and ready to fight, to prevent those dangers which are frequent in the night season. The night may denote the whole time of this life, which may well be called night, in respect of that ignorance and error wherewith it is attended, (as the future life is compared to day,) this life being the only time wherein such a guard is necessary.

Verse 7. Behold his bed, which is Solomon’s; the palace where he sleeps, and where so many treasures of gold and works of art are preserved. Threescore valiant men are about it. His bodyguard, mounted daily, and composed of the finest looking men that the nation could boast. The person of a king is sacred, his safety involves the safety of a nation; his person therefore must be guarded with all precaution, and proper defence.

7. Behold… bed — Better, That is the palanquin of Solomon. A palanquin is a canopied couch used by men of rank for travelling. It is usually carried on men’s shoulders, is long enough for the person within to lie at full length, and, as it requires relays of bearers to accompany it, it is a more pretentious mode of conveyance than riding on horseback or even in a chariot. This verse is uttered by a second speaker from the throng of bystanders as a rejoinder to the first.

V. 8. Every man-Is prepared and ready to fight, to prevent those dangers which are frequent in the night season. The night may denote the whole time of this life, which may well be called night in respect of that ignorance and error wherewith it is attended, (as the future life is compared to day) this life being the only time wherein such a guard is necessary.

Verse 8. They all hold swords] They are swordsmen. Every man has a sword, and is well instructed how to use it.

Verses 7, 8. Behold — The bride-men continue their speech, and from the admiration of the bride, proceed to the admiration of the bridegroom: his bed — The bed seems to denote the church, which is comely through Christ’s beauty, and safe by his protection, in which Christ is glorified, and believers enjoy sweet fellowship with him. Solomon’s — Which is the bed, not of an ordinary man, but of a great king, whom Solomon typifies, and who is greater than Solomon. Threescore valiant men are about it — Very many, a certain number being put for an uncertain. He alludes to Solomon’s guard, whereby he designs all those creatures, whether angels, princes, ministers, or others, whose ministry God uses for the protection of his church. Every man hath his sword — Is prepared and ready to fight, to prevent those dangers which are frequent in the night season. The night may denote the whole time of this life, which may well be called night, in respect of that ignorance and error wherewith it is attended, (as the future life is compared to day,) this life being the only time wherein such a guard is necessary.

8. Expert in war — Better, the valiant of Israel. There was probably no time in the history of Israel when robbers did not infest the country. These were, and still are, mostly Arabs. Ishmael dwelt in the presence of his brethren, and kept them always on the lookout. Hence, the royal escort included such a guard as is here described. The fear in the night is, of course, these nightly marauders. The phrase seems to refer to the selected bodyguard of mighty men formed by David, and perhaps continued by Solomon.

V. 9. A chariot-In which the royal bridegroom and bride might ride together in state. By this chariot he seems to understand the word of Christ dispensed by his ministers, whereby Christ rides triumphantly in the world, and believers are carried into heavenly glory. Of Lebanon-Of cedars, which wood being incorruptible, doth fitly signify the word of the gospel, which endureth forever, 1 Peter 1:25.

Verse 9. Of the wood of Lebanon.] Of the cedar that grew on that mount. It is very likely that a nuptial bed, not a chariot, is intended by the original word אפיונ appiryon. Montanus properly translates it sponsarum thalamum, a nuptial bed. It may, however, mean a palanquin.

Verses 9, 10. King Solomon made a chariot — In which the royal bridegroom and bride might ride together in state. By this chariot he seems to understand the word of Christ dispensed by his ministers, wherein Christ rides triumphantly in the world, conquering his enemies and subduing the world to the obedience of the gospel. Of the wood of Lebanon — Of cedars, which wood being incorruptible, doth fitly signify the word of the gospel, which endureth for ever, 1 Peter 1:25. He made the pillars thereof — There is no necessity that either this or the following particulars should be distinctly applied to several things in the gospel; this in the general may suffice, that as all the particulars are added to show the perfection and beauty of the chariot, so they imply that Christ’s word is every way amiable and perfect. The bottom thereof of gold — The under and lower part. Whereby he may seem to intend the foundation of the word and promises, which is either God’s covenant, or Christ’s mediation, in whom all the promises are yea and amen. The covering of it — The uppermost part of it. The midst — The inward parts: being paved — Covered and adorned; with love — The love of Christ to the sons of men. For the daughters of Jerusalem — For their delight and comfort, who all bear a part in this marriage.

9. Still another bystander calls attention to the great beauty and costliness of this palanquin. Chariot — Its frame was of the choice cedar or cypress of Lebanon — strong, light, and admitting a polish. This framework usually includes a latticed door on each side.

V. 10. He made-There is no necessity that either this or the following particulars should be distinctly applied to several things in the gospel; this in the general may suffice, that as all the particulars are added to shew the perfection and beauty of the chariot, so they do imply that Christ’s word is every way amiable and perfect. The bottom-The under and lower part. Whereby he may seem to understand the foundation of the word and promises, which is either God’s covenant, or Christ’s mediation, in whom all the promises are yea and amen. Covering-The uppermost part of it. Midst-The inward parts. Paved-Covered and adorned. Love-The love of Christ to the sons of men. For the daughters-For their delight and comfort, who all bear a part in this marriage.

Verse 10. The pillars-of silver] The bedposts were made of silver, or cased with wrought silver plates, like the king’s chairs brought from Hanover, now, in one of the staterooms in Windsor Castle. The bottom thereof of gold] This may refer to cords made of gold thread, or to the mattress, which was made of cloth ornamented with gold. The covering—of purple] Most probably the canopy.

The midst—paved with love] The counterpane, a superb piece of embroidery, wrought by some of the noble maids of Jerusalem, and, as a proof of their affection, respect, and love, presented to the bride and bridegroom, on their nuptial day. This is most likely to be the sense of the passage, though some suppose it to refer to the whole court. A Turkish couch is made of wooden lattices painted and gilded; the inside is painted with baskets of flowers and nosegays, intermixed with little mottoes according to the fancy of the artist. Solomon’s couch may have been of the same kind, and decorated in the same way; and the paving with love may refer to the amatory verses worked either on the counterpane, hangings, or embroidered carpet. And as this was done by the daughters of Jerusalem, they might have expressed the most striking parts of such a chaste history of love as Halaly’s Leely and Mejnoon on the different parts. I see that Dr. Good is of this opinion. It is sufficiently probable.

Verses 9, 10. King Solomon made a chariot — In which the royal bridegroom and bride might ride together in state. By this chariot he seems to understand the word of Christ dispensed by his ministers, wherein Christ rides triumphantly in the world, conquering his enemies and subduing the world to the obedience of the gospel. Of the wood of Lebanon — Of cedars, which wood being incorruptible, doth fitly signify the word of the gospel, which endureth for ever, 1 Peter 1:25. He made the pillars thereof — There is no necessity that either this or the following particulars should be distinctly applied to several things in the gospel; this in the general may suffice, that as all the particulars are added to show the perfection and beauty of the chariot, so they imply that Christ’s word is every way amiable and perfect. The bottom thereof of gold — The under and lower part. Whereby he may seem to intend the foundation of the word and promises, which is either God’s covenant, or Christ’s mediation, in whom all the promises are yea and amen. The covering of it — The uppermost part of it. The midst — The inward parts: being paved — Covered and adorned; with love — The love of Christ to the sons of men. For the daughters of Jerusalem — For their delight and comfort, who all bear a part in this marriage.

10. The bottom — Hebrew, the support of the head and back. The covering — Better, the seat. The midst — Rather, the lining wrought for him by the daughters of Jerusalem, as a token of their love. Rich and costly as was this palanquin, the British Government, in 1766, presented one of perhaps greater cost and beauty to the Nabob of the Carnatic. Other Indian sovereigns used to appear in public in similar style of palanquin and escort.

V. 11. Go-The church bids particular believers go forth to see this sight. Solomon-The Messiah, of whom Solomon was an illustrious type. The crown-Which being applied to Solomon, may design that garland or crown which was usually worn in nuptial solemnities: but being applied to Christ, it denotes the honour that was given him, which though principally done by his Father, yet is here ascribed to his mother, the universal church, which in respect to his humanity may be called his mother, because he was born in, and of her, and one of her members. In the day-When the church is married to him, which is done when the covenant is confirmed between them, or when persons are converted to Christ, and more compleatly when they are received by Christ into his immediate fellowship in the kingdom of glory. Gladness-When he rejoiceth over his bride.

Verse 11. Go forth, O ye daughters of Zion] This is the exhortation of the companions of the bride to the females of the city to examine the superb appearance of the bridegroom, and especially the nuptial crown, which appears to have been made by Bathsheba, who it is supposed might have lived till the time of Solomon’s marriage with the daughter of Pharaoh. It is conjectured that the prophet refers to a nuptial crown, Isaiah 61:10. But a crown, both on the bride and bridegroom, was common among most people on such occasions. The nuptial crown among the Greeks and Romans was only a chaplet or wreath of flowers. In the day of the gladness of his heart.] The day in which all his wishes were crowned, by being united to that female whom beyond all others he loved.

Here the third day is supposed to end.

SONG OF SOLOMON

Verse 11. Go forth — The church bids particular believers go forth to see this sight. Behold, King Solomon — The Messiah, of whom Solomon was an illustrious type. With the crown — Which being applied to Solomon, may design that garland or crown which was usually worn in nuptial solemnities: but being applied to Christ, it denotes the honour that was given him, which, though principally done by his Father, yet is here ascribed to his mother, namely, the universal church, which, in respect to his humanity, may be called his mother, because he was born in and of her, and one of her members. In the day of his espousals — When the church is married to him, which is done when the covenant is confirmed between them, or when persons are converted to Christ, and more completely when they are received by Christ into his immediate fellowship in the kingdom of glory. And in the day of the gladness of his heart — When he rejoiceth over his bride.

11. Go forth, etc. — The call, apparently, of a fourth speaker. Crowned — Crowns in ancient times were not merely symbols of royalty, but were also expressive of joy and gladness. The Greeks and Romans wore them at banquets and carousals. The Jews formerly wore them at marriage feasts, as members of the Greek Church do still. Solomon arrayed in all his glory was a sight worthy of admiration even of those to whom he was no stranger. The term daughters of Zion, is clearly applied to the women of Jerusalem, but is more limited and noble than the phrase daughters of Jerusalem, to whom the Enamoured was lately speaking. It would be quite natural for the court ladies, when in the country, to be called “daughters of Jerusalem” by one who recognized them as having come from the city. Zion was the royal abode.

The arrival of the royal train at Jerusalem causes the conversation of the following verses to take place in the king’s palace instead of the pavilion in the open country. As rehearsal characterized the first division of the Song, so this division is made up of direct and personal address, in which the Beloved gives his utmost from his heart in rapturous admiration, while the Enamoured, for the most part, listens in modest, but expressive, silence.