A Song of Loves

(commentary on the Song of Solomon)

Introduction

We will be drawing from this song the understanding that there are two main characters- king Solomon and the Shulamite. There are many multitudes of commentators who make this book all symbolism and allegory. But they are so contradictory and incoherent and arbitrary in their explanations of the symbols and types until the whole reading thereof becomes vanity and vexation of spirit. We should try to follow a simple rule that ‘if it isn’t there then don’t find it’. There are no doubt applications to our relationship with Jesus our Saviour as the husband of the bride (Eph.5:22-33). Love points back to its source as one who follows a turbid stream to its pure crystalline fount. For this cause God made male and female.

Some interpreters of the book see three main characters, in addition to the king and the woman they see a shepherd lover of the woman. This view sees Solomon as trying to take the woman to be another of his many wives and seeking to entice her away from her beloved shepherd. She endures the temptation and finally marries her shepherd lover at the last. There are a few reasons we will list for rejecting this approach.

The title and first verse of the book tell us that this is the Song of Songs and that it is Solomon’s. As explained in the opening comments a song is from a heart of joy. What joy is there in Solomon’s heart about playing the fool and being rejected by the most beautiful woman he has ever encountered that would inspire a song? That he would call this the song of all songs? The proponents of that view also claim Solomon was never a shepherd and so he could not be spoken of as such in the song. Also alluded to in the comments are how Solomon was well acquainted with husbandry and shepherding (Ecc.1-2). And actually there was not much known at that time that Solomon was not aware of and of great understanding in (Ecc.1:10-13, 16, 1 Ki.10:1-13, 2 Chr.9:1-12).

They also point out that he is a poor representation of a good husband having had so many wives himself (1 Ki.11:1-6). This is true. And this is a tragedy in scripture as well as a warning to us all. But Solomon also was a figure of Jesus Christ as the wise king of Israel and builder of the temple and son of David (2 Sam.7:12-16, 1 Chr. 17:11-14, Heb.1:5). He was an author of scripture and was greatly exalted by God.

The internal application of the view that there are three main characters leads to incoherence. For example Solomon in chapter 3 is espoused. From that point of introduction the word spouse is used in reference to the woman (4:8-12, 5:1). Another difficulty is that he has very intimate knowledge of her body (ch.4 & 7) after the day of his espousal. The whole story becomes a bit silly where Solomon takes the woman against her will; her being already espoused to the shepherd, and tried to entice her while her shepherd lover sneaks around trying to see her secretly and finally Solomon lets her go or returns her to her mother’s house. Why forcibly take her and not keep her (1 Sam. 8:11-13)? Why not respect her commitment to her shepherd lover at first and honor it at the end? This also creates confusion in chapter 8 where Solomon is uttering a proverb (v6-7) and appears to be present with her at her mother’s house (v12) while she comes from the wilderness leaning upon her beloved with accompaniment by the daughters of Jerusalem- why is this scene even occurring? Plus there are subtle themes in 8:3 with 2:6-7, 8:4-5 with 3:5-6, also 8:2 and 3:4, 8:13 with 1:7, 8:13-14 with 2:14, 17 that tie the cords more securely that this is Solomon and the Shulamite.

The reality is that this book is about first love. There are a lot of metaphors in this book that must be examined very closely- this is by design (Prv.2:4-5, 25:2). The descriptions are mostly not visual in likeness but emotional and inspiring in likeness. The lewd baser sort of fellow will not receive the glory shrouded in the metaphors used here. The modern reader is stultified because of the lust of the eyes through the media and the visual stimuli our culture is intoxicated with. If we do not know ourselves in the light of God’s word and we do not think beyond what appeals to our baser physical gratifications we will fail in understanding. For the reader to receive a spiritual blessing from this book they must abandon their carnal mind and have a reverence before the Holy One of Israel. Purge yourselves from all filthiness of the flesh and spirit perfecting holiness in the fear of God.

Why does God devote the song of songs to the subject of first love? The question goes much deeper and really begs to be asked why he created male and female- why a mother and father. The answer will bring the Christian into a great mystery. It will involve seeing the intricate dance, a tapestry woven between God’s mercy and truth, his goodness and severity, his beauty and strength, his law and grace, his nurture and admonition, his righteousness and peace kissing each other (Ps.85:10). He also made every man and woman with a soul and spirit. The crescendo of this music; the climax of this dance is the death and resurrection of Jesus Christ- in whom are hid all the treasures of wisdom and knowledge; in whom dwelleth all the fulness of the Godhead bodily.

May we not through abundance of iniquity fall from our first love (Rv.2:4-5, Mt.24:12).

The Song of Songs

1:1 The song of songs, which is Solomon's.

Solomon wrote 3000 proverbs and 1005 songs (1Ki 4:32). But this was his song of songs. This is the song of songs according to the author of scripture – the Holy Ghost (2T 3:16, 2P 1:20-21), just as we have the heaven of heavens (Dt 10:14), the holy of holies or more properly the holiest of all (Heb 9:3) wherein dwellest the King of kings and Lord of Lords (Rv 19:16). This greatest of songs is a song of Loves (Ps. 45:1), a song like unto the well-beloved’s song touching his vineyard (Is 5:1), a song about a thing too wonderful, a sublime mystery of the way of a man with a maid (Prv 30:19, Eph. 5:32), and his first love. A song is an expression of one’s joy and gladness (Zeph.3:17, Jam.5:13). This is Solomon’s song of songs; therefore he is her beloved and she is his spouse; this is his song. Why would he sing (as some affirm) the song of all songs about another’s love from which he was scornfully turned away?

2 Let him kiss me with the kisses of his mouth: for thy love is better than wine.

Can there be anything stronger than love or richer than love (Song 8:6-7)? Can there be anything more intoxicating or more inflaming than love? Men who follow strong drink rise up early, they continue until night til wine inflame them (Isa 5:11). But the young maid declares that ‘his love is better than wine’. It causes her to rise up early to seek him, to go out at night to pursue her beloved (3:1-2, 5:6-8). Wine puts men into a slumber from which they must awake (Gen. 9:24, 1Sam. 25:36-7), wine cheereth the heart of man (Jdg. 9:13, 2Sam. 13:28, Est. 1:10), it maketh the mighty shout (Zec. 10:7, Ps. 78:65), it numbs man to pain (Prv. 23:35), it drives man to madness (Jer. 25:15-16), to nakedness (Gen.9:21, Hab. 2:15), it overcomes (Isa 28:1, Jer. 23:9), it swallows up (Isa. 28:7), it seizes the heart (Hos. 4:11).

Love is a force, a mystery sublime

And just a taste consumes all our time

A force that doth ravish like the mightiest streams

It filleth our hearts and stealeth our dreams

And were one to tarry in its torrents and flow

They’d be swept away where’er it doth go

Man in his weakness cannot control

His heart and his mind when love takes his soul

But his love is better, more powerful, more inflaming, more resistant to pain, more maddening. Oh for him to kiss me with the kisses of his mouth. Not just his lips (Prv. 24:26), but his mouth, the roof of his mouth, the smell of his breath, to inhale and breathe his breath (Song 7:8-9). Let him kiss me. She is not assertive of her demands or of her desires upon him, but receiving his love, overtaken by him, of letting him kiss her. She wants him to desire her (4:16), she wants to be filled with him; “until he please” (2:5). Let me be his beloved.

To love is to seek to make one more equal to yourself (Mt.19:5-6), so her desire towards him is to see eye to eye (Isa.52:8), her mouth upon his, her heart pressed firmly against his, to be one body, one heart, one mind, one spirit (covenant of marriage Mal.2:14-5) because she loves him as her own soul (1 sam.18:1).

3 Because of the savour of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee.

Solomon is renowned for his wisdom (1Ki. 10:1), so much that “there came of all people to hear the wisdom of Solomon, from all kings of the earth” and “his fame was in all nations round about” (1 Ki.4:31, 34). Even the queen of the south (Mt. 12:42) came from the uttermost parts of the earth to hear him and prove him with hard questions. But she was so taken by his wisdom and glory that she declared “the half was not told me” (1Ki. 10:7). Never was there such a king in Israel (1Ki. 3:13). The queen of Sheba noted of Solomon’s glory: “happy are these thy servants, which stand continually before thee and that hear thy wisdom” (1Ki. 10:8). So also was Solomon’s fame in Israel, so that they feared him in judgment (1Ki. 3:28). His works were renowned, so noted the Shulamite “thy name is as ointment poured forth”. To hear his name spoken was as a beautiful fragrance, it thrilled the senses. The virgins loved him; no doubt they desired to dwell in his courts to serve him, to be among those who “stand continually before” him. No doubt the virgins desired to serve the king (1Sam. 9:13), just to be near him, just to have him know you by name.

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.

“Draw me”, she beseeches him, as with cords of a man, with bonds of love (Hos. 11:4) and allure her, speak comfortably to her (Hos. 2:14). ‘We will run after thee, we will remember thy love more than wine’. She and the virgins long to follow Solomon, to be near him, to hear his wisdom and see his glory and works. Her heart is already taken by Solomon, but she has not yet been given the things for purification (Est. 2:3, 9) to stand in his courts as queen. But she has been brought into his chambers before his table (v.12) from working in the fields with the flocks and in the vineyards. Solomon had invested in great works, planting vineyards (8:12) and had great possessions of great and small cattle (Eccl. 2:1-8) and it was likely as Solomon involved himself in these ventures that their paths crossed. But his glories were well thought of, well spoken of; not by sinners but by the righteous; the upright love thee –v. 4.

5-6 I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. 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.

Black in scripture represents mourning (Gen.37:34, Est.4:1), sadness (Psa.30:11)

painful astonishment (Lam.5:10, Jer.8:21, Joel 2:6). Those repenting are said to repent in sackcloth (Neh.9:1, Matt.11:21) which is black (Rev.6:12, Isa.50:3) as coal (Lam.4:8). The tents of Kedar would be associated with woe and blackness here (Psa.120:5). And so the Shulamite declares she is black as the tents of Kedar. She is woeful and sad from the severe treatment from her family; they are angry with her. She does not appear to have a father (1:6, 3:4, 8:2) and probably is mistreated by her older brothers (6:9- she doesn’t appear to have any sisters). Perhaps they were envious of her beauty and attention (6:13) as Joseph of old (Gen.37:3-4)- she was favored over them (6:9). She declares that she is comely as the curtains of Solomon. But they force her to work in their vineyards to the neglect of her own vineyard. She works in the heat of the sun as it beats upon her head adding sorrow to her anguish and blackness. This shames her before the daughters of Jerusalem who doubtless wore soft raiment (Matt.11:8), and so she compels them not to look upon her for she perceives her appearance as unequal to theirs. But she has adorned herself with what she could to appear before the king (1:10). There is some pride here within her heart that she does not see as a little fox that will need to be addressed in time (2:14-15).

7-8 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? 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.

Solomon has brought her into his chambers apparently to enter into a covenant with her of espousal or betrothal. For she does not seem to be personally familiar with Solomon and his works at this point, yet she seems to be anticipating marriage (v13 which is honorable in all and the bed undefiled Heb.13:4) saying “our bed is green” (v 16). But with this in view it doesn’t seem comely to her now not be with the one whom her soul loveth. Why should she be turned aside by his companions as they tend to their flocks? Why should she be caught up with his servants? She longs to be with him; ‘tell me where thou art my beloved, where wilt thou be?’ ‘For whither thou goest, I will go’. Solomon smitten by her tells her all his heart.

9 I have compared thee, O my love, to a company of horses in Pharaoh's chariots.

God has embodied great strength (Ps.33:17) and glory in the horse, declaring unto Job “Hast thou given the horse strength? hast thou clothed his neck with thunder?” (39:19). The ‘thunder of his power’ and strength made it highly valued for the day of battle (Prv.21:31, Job 39:19-25). Men could not contend with horses (Jer.12:5) and their great strength would strike through their hearts with awe and fear (Dt.20:1). The horses bred for Pharaohs chariots would have been the standard of the glory of strength. To see a company of 10 horses (1 Ki.4:26, 2 Chr.9:25) pulling one of Pharaohs chariots would have demanded one’s full attention to its awe inspiring glory. Seeing this beautiful maid affected Solomon in this manner. Never had beauty ravished his heart in this way (Song 4:9) he could not contend with her comeliness, he could not resist the power of her beauty. Indeed his heart was weakened to behold her countenance.

10-11 Thy cheeks are comely with rows of jewels, thy neck with chains of gold. We will make thee borders of gold with studs of silver.

She having adorned herself to appear in his presence with her humble jewels and gold would soon be decked with ornaments and clothed with broidered works and clothing of wrought gold; with silver and gold and raiment of fine linen fitting for those who freely reign in the palace of the greatest of kings. “We will make thee”, her beauty would be perfected through his comeliness which he would put upon her. (Ezk.16:10-14, Psa.45:13) As Esther in the palace of Shushan (Ch.2) the Shulamite would accomplish the days of purification with sweet odours, perfumed with all the powders of the merchants.

12-14 While the king sitteth at his table, my spikenard sendeth forth the smell thereof. A bundle of myrrh is my well-beloved unto me; he shall lie all night betwixt my breasts. My beloved is unto me as a cluster of camphire in the vineyards of Engedi.

She knew his heart was towards her now. For even as he sat in the full provisions of his table (1 Ki.4:22), in the glories of his chambers they were dimmed in her presence. The fragrance of her beautiful countenance was all he could perceive, all he could sense, all that mattered. She knew he would be all for her soon, “he shall lie all night betwixt my breasts”; pressed as close to her heart as she could, to fill her heart with his presence; her ‘well-beloved’, as if she could absorb his very soul into her own, to be one soul, one spirit, one body. He would be to her as a bundle of the most principal spices (Ex.30:23) and perfumes; as pure myrrh, as a cluster of camphire, as though she were in the pleasant vineyards of Engedi.

15 Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes.

From the abundance of her filling his heart Solomon pours out his fascination for her. His heart is full ‘as wine which hath no vent; it is ready to burst’. He is entranced by her gaze, he is committed to have her; “my love”. The eye is the light of the body and the heart directs the eyes to let into the body light or darkness (Mt.6:22-3, Job 31:1, Mk.7:22). The LORD God, the Holy One is said to be of “purer eyes than to behold evil, and canst not look on iniquity” (Hab.1:13). Doves are harmless and gentle birds (Mt.10:16). Her eyes portray this innocence; that there is no harm, nothing offensive or unseemly in her eyes. She is childlike in her humble and innocent gaze. He knew he could tell her all his heart without shame or fear of condemnation. His heart was safe with her.

16-17 Behold, thou art fair, my beloved, yea, pleasant: also our bed is green. The beams of our house are cedar, and our rafters of fir.

She is assured now of his commitment to marry her; ‘my beloved…our bed…our house…our rafters’. She sees him in the same manner as he sees her, looking upon his countenance declaring ‘thou art fair’. He is beautiful to her and she is overflowing with anticipation of being with him. Our bed is green. ‘Green’ speaks of flourishing (Psa.37:35, 52:8) newly budding with anticipation and life (Song.2:13, Jer.11:16, Hos.14:8). The beams of our house are cedar. Cedar was valuable and fragrant wood for building. It was exceedingly strong (Job 40:17, Psa.29:5, Zech.11:2). The rafters of choice fir trees, would beautify the place of their dwelling; their lives together would be glorious (Isa.60:13).

2:1 I am the rose of Sharon, and the lily of the valleys.

Unlike Solomon we see the Shulamite describing and referring to herself in various ways in the song (1:5-6, 2:16, 6:3, 7:10, 8:10). She describes herself here as the rose of Sharon and the lily of the valleys (she is the lily again in v2). It isn’t that she is engaging in vanity, but describing the effect that his love and affection have upon her. She is as a desert blossoming abundantly after streams of water break out in dry places and pools fill up the parched ground. His love for her has caused her heart to spring forth in glory; even the excellency of Sharon. 

2 As the lily among thorns, so is my love among the daughters.

Solomon compared her to a lily, a flower so admired for beauty that the temple of God was adorned with its likeness (1 Ki. 7:19, 22, 26). But she was as a lily among thorns. Thorns were always accursed from their beginning (Gen.3:18). They choked the fruitful seed (Matt.13:22, Mk.4:7) neither were any fruits grown therein (Lk.6:44). The wicked are compared to thorns all through scripture (Heb.6:8, Num.33:55, Josh.23:13, Jdg.2:3) even the messenger of Satan (2 Cor.12:7). Solomon from the beginning of his reign was confronted with the vilest of women (1 K.3:16-27), but the Shulamite's beauty and innocence was to be contrasted as the glorious lily amidst wicked thorns. How good and how pleasant was she in such stark contrast to so many women without any discretion.

3 As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste.

Dt. 20:19- “thou shalt not destroy the trees thereof by forcing an axe against them: for thou mayest eat of them, and thou shalt not cut them down (for the tree of the field is man's life)” The fruit tree is man’s life, it is valued above all trees of the field or the wood. The apple tree compared to the trees of the wood with its bright fruits was more pleasant to the eyes, and exceedingly desirous for sweetness of taste. All of these trees of the forest everywhere growing exceedingly yet here was only one yielding fruit that she longed for. She was comforted from the heat of the sun from the harshness of all others in the shadow (Ps.91:1) of his blessings fully delighted with his graces. Among all others he was the apple of her eye and his pleasant fruits satisfied all her desires. He was comforting and safe as the trees under which she was brought up from a child (8:5).

4 He brought me to the banqueting house, and his banner over me was love.

When love is found it so rejoices the heart that the desire is strong to tell others so they will rejoice with you (Lk.15:3-32). Solomon brought her to honor and to rejoice with his friends at his banqueting house to celebrate. As one that hath found great treasure Solomon has forgotten all of his riches because of her. His love for her was lifted up and displayed as a banner for all to see (Psa.60:4); his pearl of great price.

5 Stay me with flagons, comfort me with apples: for I am sick of love.

This public display and declaration of his love for her has overwhelmed her heart. She is love sick- she has been so filled and overtaken with his love that she is faint (Isa.1:5, Dan.8:27) and full of sighing (Jer.45:3, Lam.1:22) her heart is melted (Isa.13:7). She is weakened physically as if from a lack of food, (Gen.25:29-30, Mt.15:32) without strength, (Ezk.34:16) her knees as weak as water (Ezk.21:7). She is in a maddened state, almost beside herself. Wanting to be relieved from her vulnerable state; ‘stay me…comfort me’. But yet with apples and flagons; with his fruit (v3) and flagons of his wine (1:2, Hos.3:1, 2 Sam.6:19). As though she wants to be relieved from his overwhelming adoration which is weakening her physically, but yet she wants to continue tasting of his precious fruits for they have captured her whole heart. How can she leave? There is no where else but where he is.

6-7 His left hand is under my head, and his right hand doth embrace me. I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.

Solomon embraces the Shulamite with the hand of his strength (Ps.20:6) he pulls her close to his heart and holds her head close. She charges the daughters as exercising herself in his authority that they do not disturb her love but keep silence. She is sick with love but does not want it to be stirred or awakened (Psa.35:22-3) from this entrancement until Solomon is content, until he please (v5). The roebuck (Dt.14:5) or deer and the hinds are loving and pleasant (Prv.5:19) but they are also very swift (1 Chr.12:8) and hasty (8:14, Isa.35:6). When one sees a herd of deer grazing it is very pleasant and appealing to watch, to draw close to. Yet with any disturbance that startles them they quickly depart in haste and are gone. Every second she is there is rich with love and pleasantness, and so she charges them not to disturb this moment.

8-9 The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills. My beloved is like a roe or a young hart: behold, he standeth behind our wall, he looketh forth at the windows, shewing himself through the lattice.

We come to another scene where the time of Solomon’s visitation with his love is set at night (v17) at her chambers which he hath prepared for her (‘our’v9) during their betrothal and her purification (as 1 Kin.7:8). The Shulamite is thrilled to hear him calling to her. She can hear the excitement in his voice to meet with her; he comes in great joy leaping and skipping (Jer.48:27, Lk.1:44, 6:23) to meet with her alone. As though the mountains and hills break forth into singing before him (Isa.55:12) as he rides upon the high places of the earth (Dt.32:13). Solomon is visiting her at night as the dew when it falls (Num.11:9), as the small rain upon the tender herb (Dt.32:2) he desires to nurture their relationship; to provide the dew of youth to the wife of his youth (Ps.110:3, Prv.5:18). His coming at night takes her unawares.

10-13 My beloved spake, and said unto me, Rise up, my love, my fair one, and come away. For, lo, the winter is past, the rain is over and gone; 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; 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.

His words distill as the dew and drop as the rain upon her heart. He calls her to forsake all cares and come away with him; to trust him, to follow him. The winter gives way to the dawning of spring, and Solomon desires to take his love and experience the beauties of their land with her. But there is hesitancy with her. She is not prepared. Solomon in his wisdom recognizes some pride in her heart that must be dealt with, for it will certainly erode their love over time as the little foxes who steal all the fruit.

14-15 O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely. Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes.

The reference is clear from scripture; pride as a little leaven is in her heart. Notice Obadiah “3 The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high…4 Though thou exalt thyself as the eagle, and though thou set thy nest among the stars” and again Jeremiah (49:16) “…the pride of thine heart, O thou that dwellest in the clefts of the rock…” Exalted “on the top of the stairs” (2 Ki.9:13) above the people (Ac.21:35,40); a secret place where no others stands, known to no other.

Solomon desires greatly to see her and hear her, but compare her speech - “Look not upon me” 1:6 with his: “let me see thy countenance” v14. Solomon implores her in v13 “Arise…and come away”, and she responds “turn, my beloved” v17. She does not rise now. She does not recognize her pride as does he. She does not yet trust or desire him with the same abandon that defines his intoxicating desire for her. She will not leave perhaps the comforts of her dwelling (as in 5:3). The abundance of his blessing which he has poured upon her seems to interfere with her desire for him. Solomon as the king would have studied diligently the law (Deut.17:17-19) and was a keen observer of behavior (Ecc.1:12-17, 7:25); and was familiar with the inclination of people to become self willed when greatly blessed and exalted (Deut. 8:10-14, Ps.73:5-6).

He knows that the riches of his blessings will take away her heart. He addresses this self will that limits their relationship, but does not force her or coerce her. He seems to be aware that “Love is a will freely joining another- a continual choice to be yours and no other- The wills must be equal in depth and degree- In order to be love, which continually is free” Perhaps he chose this way to expose the thoughts of her heart. He wants all her heart. He wants her to say of her own heart- ‘I seek not yours but you’ (2 Cor.12:14).

The wise husbandman desiring the fruit of his labors sought to protect the tender buds of their relationship. He must purge the vine that it may bring forth more fruit. He must protect his vineyard with an hedge that the foxes although small and seemingly powerless (Neh.4:3), spoil it not with every chance (Ps.63:10, Lam.5:18).

16 My beloved is mine, and I am his: he feedeth among the lilies.17 Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether.

The young woman appears unaware of her dilemma. She is comfortable in his riches and lightly dismisses his invitation until the morning when the day breaks. She rests firmly in his love for her; he “is mine”. Truly he ‘feedeth and maketh his flock to rest’ among the beauty and glory of the (perhaps gardens of- Ecc.2:5) lilies. She has his heart as he has hers and she is content here for the moment; but there is more love that she is unaware of. There is more glory for her from Solomon. She has not yet felt the depths of love or the strength thereof, nor the torrents of emotion. But her declining of his offer to rise up and come out to him at night will soon change (3:1-2). Most commentators define the word Bether as ‘division or separation’. No doubt she did not suggest he depart with the intent of such division; rather she dismisses lightly his visit until the morning when the shadows vex her not. She requests that he return then, in the glory of his strength as a young hart upon the mountains. Perhaps his separation makes her heart grow fonder; it seems as though he in his wisdom anticipates this.

3:1 By night on my bed I sought him whom my soul loveth: I sought him, but I found him not.2 I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not.

Some time has passed since Solomon’s last visit at night. The young maiden appears distressed at his absence. Surely the wise young king is drawing her with cords of love. Before she was light with his invitation to arise and come away, now she is all too anxious to do just that. She will not relent until she embraces fully this night he whom her soul loveth; he whom she strongly desires and longs for, he who is pleasant to her eyes, who her soul cleaves to. Her soul followeth hard after him as the hart which panteth after the water; her inward affection delights greatly in him. She waits upon her bed for him but he does not come. She ventures out into the streets of the city seeking him but he is not found.

3 The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth? 4 It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me. 5 I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.

The watchmen went about on their watches through the city found her out at night in the streets. She immediately inquired if they had seen, not the mighty king of Jerusalem rather “him whom my soul loveth”. There appears to be an element of desperate abandon in her search for him. The darkness was not a deterrent this time, nor do the comforts of her room keep her back. She pressed further diligently seeking him until she was rewarded with his presence. This time she did not lightly dismiss his presence rather “I held him, and would not let him go”; a contrast to her previous request- “turn, my beloved”. Her desperate search for him ends in a desperate desire to not let go but always be in his presence.

6 Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant? 7 Behold his bed, which is Solomon's; threescore valiant men are about it, of the valiant of Israel. 8 They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night.9 King Solomon made himself a chariot of the wood of Lebanon.10 He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love, for the daughters of Jerusalem. 11 Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.

We now come to the scene of the wedding, the “day of his espousals” (Behold his bed, which is Solomon's v7, Heb.13:4) when he publically covenanted with the wife of his youth. It is from this point here Solomon calls her his spouse (4:8-12, 5:1). The procession appears from the wilderness protected with the full might of the king, the chief of the valiant of Israel. These are mighty men and expert in war, bearing swords not in vain. As she dwells in his secret place (v7) she abides under the shadow of his might. She shall not be afraid of the terror by night (Ps.91:1,5). There is great symbolism here as the LORD took a bride of the people of Israel who followed him with the same abandon of their first love in the wilderness.

Jer. 2:2-3 “Thus saith the Lord; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown. Israel was holiness unto the Lord, and the firstfruits of his increase… ”

A virtuous woman is a crown to her husband (Prv.12:4) and Solomon’s mother Bathsheba crowned him since David his father had gone the way of all the earth (1 Ki.2:2). The great kings’ procession is known as mighty pillars of smoke ascending to heaven seen by all that are afar off. All the sweet powders of the merchants and principal spices, myrrh, aloes, cinnamon, make glad all that are near. Frankincense was a highly valued incense used in the holy anointing oil (Ex.30:34) and used in offerings of memorial (Lv.2:2, 6:15, 24:7) but not used in the offering of jealousy (Num.5:15). Perhaps the mighty men bear up and carry his bed from the wilderness and Solomon ascends into the chariot of his glory to rejoice with his people over his bride.

Solomon’s procession takes him through the streets of Jerusalem in a chariot prepared for him and his bride. Made with the mighty cedars of Lebanon and covered with gold and silver beautified and adorned with purple to satisfy the daughters of Jerusalem whom he loves. His display is to the daughters of Zion who go forth to behold his great love where with he loved in the day of his hearts delight. Solomon in his love for them includes them and rejoices with them- the midst thereof is paved with his love for them.

4:1 Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes within thy locks: thy hair is as a flock of goats, that appear from mount Gilead.2 Thy teeth are like a flock of sheep that are even shorn, which came up from the washing; whereof every one bear twins, and none is barren among them.3 Thy lips are like a thread of scarlet, and thy speech is comely: thy temples are like a piece of a pomegranate within thy locks.4 Thy neck is like the tower of David builded for an armoury, whereon there hang a thousand bucklers, all shields of mighty men.5 Thy two breasts are like two young roes that are twins, which feed among the lilies.6 Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.

Solomon is seized by the force of her beauty- “Behold, thou art fair, my love; behold, thou art fair”. He is overtaken by her; his heart pours out as streams while he beholds her without any hindrances, without any delays, with the full benefits of their covenant. The scriptures declare “The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.” (1 Cor.7:4) He has never been exposed to such ravishing beauty as the Shulamite bears. All he can do is to behold her and this is almost more than he can withstand. Her beauty moves him and humbles him with emotion.

We must recognize in his words that he does not exclusively speak of the equivalent of her beauty in terms of visual resemblance but more in terms of resemblance of emotional effect and appeal. These similitudes are of an inward effect more than an outward likeness. Solomon beholds the locks of her hair flow down over her face and neck and shoulders and he is entranced by this, he cannot turn away. Even as precious fruit excites the senses of taste so is her fair countenance to delight the eyes. Her beautiful harmless eyes looking intently upon him clothed by the glory of her hair (1 Cor.11:15) are as the pastures clothed with their flocks (Ps.65:13); even as the flocks sweetly appear upon Mount Gilead; which mount commands your attention and fills the sight of one’s gaze and cannot be looked past.

Beauty is not merely a subjective intuition; there are objective standards of beauty- the scriptures declare some people are fair and beautiful. There is symmetry, balance, there are no blemishes, nothing superfluous (Gen.24:16, 1 Sam.16:12, 2 Sam.14:25, Lv.21:17-21). Her smile was brilliant, immaculate, nothing lacking, framed by her lips as if by a deep scarlet cord (Jos.2:15,18). The soft graceful voice of her words has a pleasing, entrancing effect upon him. Her temples, the soft, vulnerable part of her head where the locks of her hair begin, are like the blessed and desirable fruit, even the rich pomegranate. Her neck invokes a feeling of complete safety, a shelter, as a strong tower (Jdg.9:51) even the tower of David (Prv.18:10, Ps.61:3). He can fall upon her neck with kisses or even weeping and find a refuge and haven.

Were one to happen upon a deer or young fawn feeding perhaps in the beauteous gardens of lilies as Solomon’s many gardens and orchards (Ecc.2:5) they would no doubt still themselves and pause. They would watch diligently and allow the scene of this beauty to fill all their senses with pleasant and gentle effect. Such were her breasts to satisfy him at all times (Prv.5:19). Her glories are as a mountain of myrrh or a hill of frankincense filling all his senses, causing his sleep to flee from him; and in the fullness of her glory he will delight himself until the day break.

7 Thou art all fair, my love; there is no spot in thee.8 Come with me from Lebanon, my spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountains of the leopards.9 Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck.10 How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thine ointments than all spices!11 Thy lips, O my spouse, drop as the honeycomb: honey and milk are under thy tongue; and the smell of thy garments is like the smell of Lebanon.

Solomon in all his experience with princes and queens and the glory of nations flowing unto him had never seen such glorious beauty as she concealed. She was a sister; of his own people and not a stranger. There was no spot, no blemish, she was perfect in beauty, more than the heavens more so than all the creation of God. Indeed he had obtained favor of the Lord (Prv.18:22). All the majesty he had seen from the mountains and all Lebanon he wanted to share with her, to have her by him everywhere; to have her beauty fill him from the tops of the mountains, to feel the same wind, to see what he has seen, to breath in the same breeze, inhale all the same smells, to hear all the same sounds- ‘come with me my spouse’. One look of her eyes smote him and left him defenseless, overpowered and subjected; ravished in heart. The sweet fragrance of Lebanon blossoming and the cedars (Isa.35:2, Ps.104:16) were like her garments. There was no wine richer than her taste, no fragrance more deeply pleasing than her garments, no sound sweeter than what falls from her lips. The land flowing with milk and honey, a garden of Eden is before him. Love transcends time and reaches into eternity. If just in this moment I know you, it's as though there is no more time. If only I could breathe you in with a kiss, this is such a moment sublime. If just this brief second I taste you, it is more intoxicating than wine. Your beauty hath humbled my soul and my heart will ever be thine.

12 A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed.13 Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard,14 Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices:15 A fountain of gardens, a well of living waters, and streams from Lebanon.16 Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits.

Indeed she is a garden as Eden, yet hidden from all eyes save his own; a wellspring of pure water that is sealed to all but his thirst. Her ravishing beauty is for him alone. She is his. All that he could ever desire is in her. She is a garden of all precious fruit, of all fragrant spices, a stream of living water. He desires her fragrant aromas to fill all of his life. And she is fully pleased to be his one desire, to alone fill his longings- “Let my beloved”. She willingly offers herself to him to this end; to indulge in “his garden… his pleasant fruits”. This indeed is the nature of the ‘husband’. A husband is a steward of the house; husbandry is stewardship of land in farming with beasts of burden. We find God placing the first man in a garden to ‘dress it and keep it’ Gen. 2:15. We see that Noah began to be an husbandman, and he planted a vineyard- Gen.9:20. The husbandman would keep the cattle (Zec.13:5), the wheat and barley (Joel 1:11), the vineyards (Mt.21:33, Jn.15:1). The Lord shows himself a husbandman waiting for the precious fruit of the earth (Ja.5:7). Indeed “The husbandman that laboureth must be first partaker of the fruits.” (2 Tim.2:6). Solomon the great husbandman who had come to great estate above all that were in Jerusalem before him found himself enjoying the precious fruit of his most beloved garden. The north wind drives away the rain (Prv.25:23) and the south wind bringeth heat (Lk.12:55). The rains have caused the precious fruit to blossom now she calls for the warm air to fill his senses with her sweet fragrance.

5:1 I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved.

‘Till he please’ is the song of the Shulamite, and he hath filled himself with the beauties of her holiness. He hath eaten and drunken to the full and he lets her know that she satisfies the deep longings of all his senses. Her sweetness is as the honey and the honeycomb. Her joy as the rejoicing of wine and his heart melts as the hills with sweet wine (Zec.10:7, Amos 9:13); he is fed as with milk. Now it doth appear that he has prepared another banquet for his beloved (2:4) and also his friends and the daughters of Jerusalem whom he loves (3:10) to share his rejoicing.

2 I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night.3 I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them? 4 My beloved put in his hand by the hole of the door, and my bowels were moved for him.

Solomon tries her heart for him again (2:14, 17) in the coolness of night. As she slumbers and sleeps she is awakened at his voice; “it is the voice of my beloved”. Her heart breaks free from her sleep at the sound of his voice. Her sleep has dissolved at his presence. He has humbled himself and defiled his feet to come to her, his locks wet with the dew of night. “Open to me, my sister”. He could verily enter her room and her dwelling as he has every right. Yet he calls on her to forsake the comforts and pleasures of the flesh and be with him. She again makes light of his coming to her- but not as quickly as before, perhaps the memory of his calling her before instructs her reins in the night seasons. But her motions are mingled with the ease of Zion and she reasons of the difficulties he has presented her with. She reaches for a strong reason; “how shall I” she questions. But he knows her heart and reveals but a glimpse of his strong hand before withdrawing into the night. Just a small vision of his presence moves her in her inward parts, soul and body (Gen.25:23, 15:4, 43:40, Isa.16:11); her soul flooding her heart with emotion drives her to open to him to receive him.

5 I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock.6 I opened to my beloved; but my beloved had withdrawn himself, and was gone: my soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer.

She arose as the pure fragrant myrrh of the deep parts her soul carries her heart, moving her hands, dripping with sweet odour as she opens the lock. But her comfort, her delay, her lack of urgency has held her captive too long and her beloved had withdrawn himself into the night. Her soul failed as she faintly heard his voice softly dissolve into the darkness. She called but he gave her no answer. This time though she did not dismiss his visitation lightly as before (2:17); yea she went after him as the hart panteth after the water brooks. Her soul thirsting for him, her flesh longing to be with him, but she could not find him.

7 The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me.8 I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love. 9 What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?

The watchmen found her and smote her and removed her veil, for only certain types

of woman would be out in the streets in the night (Prv.7:8-10, 12). But she was driven by the deep emotion and longing that had intoxicated her heart. She found the daughters of Jerusalem; perhaps the sun had now arisen upon her. She implores them “if ye find my beloved, that ye tell him, that I am sick of love”. They seem somewhat perplexed at her; why is she so intent upon finding him now? Why must his presence rest upon her straightway? What is ‘thy beloved more than another beloved’?

10 My beloved is white and ruddy, the chiefest among ten thousand.11 His head is as the most fine gold, his locks are bushy, and black as a raven.12 His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set.13 His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh.14 His hands are as gold rings set with the beryl: his belly is as bright ivory overlaid with sapphires.15 His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars.16 His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.

As she early declared she was black (1:5) here she states that he is white- “purer than snow… whiter than milk” (Lam.4:7). White as the light (Mt.17:2, 28:3) clean and glistering with glory (Lk.9:29, Rev.19:8, 14). The hoary head is a crown of glory (Prv.16:31). The hoar frost of heaven covereth the ground as the manna (Job 38:29, Ex.16:14) and it watereth the earth (Isa.55:10). He is white like wool as white as snow (Rev. 1:14, Isa.1:18). Solomon is white in his brilliance, clean and glorious within. Without he was ruddy and of a fair and beautiful countenance (1 Sam.16:12, 17:42). He was “more ruddy in body than rubies” (Lam.4:7); he stood out amongst ten thousand as the very chiefest. His head as the most fine gold; gold that has been purified seven times. Not the seeing only, but the hearing, tasting and speaking are likewise expressed through the head of the body. And so the head is the expressive authority of the man. A “wise man's eyes are in his head” (Eccl.2:14) indicating that a wise man is circumspect. All of Solomon’s actions were governed by the principal thing- wisdom (Prv.4:7). His hair is black and bushy indicating his youthfulness and health (Prov.20:29, Lv.13:31, 37).

She describes his eyes as he describes hers “the eyes of doves” (1:15). Love involves becoming one; becoming like what you love, being equal. Rivers of waters speak of abundance of life, dispersed abroad at will (Psa.1:3, Prv.5:16, 21:1, Isa.41:18). How captivating and gentle a scene as doves beside the flowing stream. Thus were his eyes, washed pure white with flowing milk and fitted together in perfect balance- again beauty is symmetrical, clean and pure (4:2-5).

In her heart to look upon his face was like resting in a bed of sweet spices, gentle as the sweet flower blossoming in the fullness of life. His lips, glorious as the lilies (Lk.12:27) drop words as the dew of morning, sweet is the smell thereof; even words of the innermost parts of his belly (5:4-5). The beryl, translucent, scintillating, set in gold rings are striking as the work and the skilfulness of his hands; the touch of his hands.

As she continues to describe her beloved within and without to the daughters of Jerusalem (v8-9, 16) she speaks only that which is comely and convenient for public discourse. The belly in scripture is used in reference to the region of the physical body (Mt. 15:17, Jdg.3:21) as well as the innermost part of man (Job 32:19, Ps.31:9, Prv.20:27). It is associated with the soul- Ps.31:9 “my soul and my belly”, 44:25 “For our soul is bowed down to the dust: our belly cleaveth unto the earth” Prv.13:25 “The righteous eateth to the satisfying of his soul: but the belly of the wicked shall want.”

Ivory was associated with gold and silver (1 Ki.10:18, 22); with lavish opulence. But also with authority as it was derived from horns (Ezk.27:15, Dan.8:8-9) and used for Solomon’s very throne (2 Chr.9:17). Sapphire was a highly valued (Job 28:16) heavenly stone (Ezk.1:26, Rv.21:19) with a rich blue color. Brilliant white ivory overlaid with deep blue splendid sapphire was remarkable as the richness of the deep regions of his soul; his innermost thoughts as masterfully crafted jewels set in ivory. The legs are the strength of a man bearing all his burden (Ps.147:10), as pillars are the load bearing structures of a building (Jdg.16:25-6,9, 1 Sam.2:8, Prv.9:1). Marble was a grand stone used in stately buildings (Est.1:6). His strength was as such a grand structure as pillars of marble seated in sockets of pure gold; strength that was not indiscriminately wielded but tested and set as fine gold. His countenance was captivating as the mighty cedars of Lebanon renowned for their excellent strength (Ps.29:5, 92:12, Ezk.31:3). As when one is confronted with a forest of mighty trees filling all they can see, such was it to be in his presence for her. His mouth was sweeter than honey (Ps.19:10), sweeter than cinnamon and calamus and cassia; fragrant like the holy oil of anointing (Ex.30:23-5). He is altogether lovely. A friend loves at all times (Prv.17:17). This is he whom her soul loveth and her inward friend, her very friend who is as her own soul (Dt.13:6). She calls him not the greatest and most glorious of kings but her lover and her friend.

6:1 Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee.

The daughters of Jerusalem are already filled with the renown of Solomon- but there in the Shulamite’s description of him is something deeper than they knew of him; they are all the more intrigued by the king. ‘Whither is thy beloved that we may seek him with thee’? Not only are they struck by her portrayal of his person they are struck by her immense beauty- “O thou fairest among women”. Surely she was now adored with the royal apparel (1:1-11) and her stunning elegance was accentuated by the broidered works and ornaments of gold and precious stones that he had girded her with (1:11). She was indeed the fairest among women.

2 My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies. 3 I am my beloved's, and my beloved is mine: he feedeth among the lilies.

It appears that she was walking as she was describing him to the daughters still looking for him whom her soul loved; for she finds him in his garden feeding his flocks among the lilies (1:7-8). She breaks free from their company as she hurries into his presence; ‘I am my beloved's, and my beloved is mine’! Finally she finds him, her heart flooded with anticipation.

4 Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.5 Turn away thine eyes from me, for they have overcome me: thy hair is as a flock of goats that appear from Gilead.6 Thy teeth are as a flock of sheep which go up from the washing, whereof every one beareth twins, and there is not one barren among them.7 As a piece of a pomegranate are thy temples within thy locks.

When Solomon sees her approaching again he is taken by her terribly powerful beauty; overpowering as when one is facing an army of soldiers holding high their banners. The desire appearing in her eyes overwhelms his heart. Her beauty is as Tirzah a place kings set their desire upon (1 Ki.15:33, 16:8, 15, 23). She is as Jerusalem the city of the great king; comforting to all Israel with its walls and gates (Ps.122:2, 51:18) the perfection of beauty (Ps.50:2) the joy of the whole earth (Ps.48:2). Flooded with response his heart studies every part every detail of her again (4:1-5); she is appealing in every way.

8 There are threescore queens, and fourscore concubines, and virgins without number.9 My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her. The daughters saw her, and blessed her; yea, the queens and the concubines, and they praised her.10 Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?11 I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished and the pomegranates budded.12 Or ever I was aware, my soul made me like the chariots of Amminadib.13 Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies.

Solomon openly recognizes her before the daughters of Jerusalem who are still flocked together. He asks them as they beckon unto her to return that they may be entranced again by her company, “What will ye see in the Shulamite?” She obtained favour in the sight of all that looked upon her; they praised and blessed her. The great company of two armies was something that one could not turn away their eyes from, something not often seen- they wanted to look upon her continually; to admire her beauty, to be blessed just to be in her presence.

It was common (although forbidden- Dt.17:17 and eventually snaring for Solomon- 1 Ki.11:1-6) for the kings to join affinity with a king of another nation and marry their daughter as a league (1 Ki.3:1, 2 Chr.18:1). It was also the practice of kings to take the daughters of the land to be his confectionaries and cooks and bakers (1 Sam.8:13). Solomon had acquired many wives through these political unions and he had been surrounded by the choicest of women for his servants, but she far exceeded them all. No other even compared; no one had captured his whole heart as she had. “My dove, my undefiled is but one”. She apparently was the only daughter of her mother but the choice one; favored more than her brothers (1:6). And now queens praise her, the daughters blessed her and wanted to be in her presence to behold her beauty; “that we may look upon thee”. She filled the day as does the sun and her coming as the sunrise. In the fullness of her glory she alone filled the night; she was fair as the moon, all other lights dimmed before her.

Solomon’s absence (5:6) was timed according to his wisdom (Ecc.8:5, 3:1-8) as before (3:1). Before, he could see the vines had tender grapes (2:15); and here again he sought to know “whether the vine flourished and the pomegranates budded”. He indeed went down to his garden in the valley to see the fruits and nuts producing; to feed his flock among the lilies “and to see whether the vine flourished”. This is what he wanted to know foremost as the husband of his well beloved vine, was if she had flourished for him since earlier when their ‘vines had tender grapes’ (2:15).

The phrase “chariots of Amminadib” has generated much discussion as to its meaning. It has been pointed out that the name itself could be interpreted "willing people" or also “Kindred of the prince” or rendered as “noble people”. It appears Amminadib is Amminadab of the line of Judah- Matt.1:3-4, Ruth 4:18-22. His son was called “prince of the children of Judah” 1 Chr.2:10. They knew from ancient prophecies that the prince would come through Judah (Gen.49:10). Nahshon the son of Amminadab was prince of the children of Judah as the by the LORD’s choice (Num.2:1-3) as they were to possess their inheritance.

“And on the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch throughout their armies: and Nahshon the son of Amminadab shall be captain of the children of Judah. Nu.2:3, 1:7”

The children of Judah had difficulty driving out the inhabitants from their inheritance for they had chariots of iron (Jdg.1:19) It would seem that they became very keen on warfare of this type. Perhaps this verse and this phrase “the chariots of Amminadib” is pointing us to the ‘kindred of the prince’, the descendents of Amminadab and Nahshon becoming expert in warfare with chariots even skilled and renowned in crafting them. Kings were expected to make instruments of war, and instruments of chariots (1 Sam.8:12) and Solomon was familiar with the masters of this craft (1 Ki.9:19, 22, 10:26). In describing the effects and appeal she had upon him he picked very carefully the most compelling metaphors and similitudes. The chariot was synonymous with strength (2 Ki.13:14, Ps.20:7). The chariots of Amminadib then would be among the greatest of chariots made; to be driven hard and feverishly in battle.

The soul as a well, sources the love and desire flowing within men:

Ge. 34:3, 8 And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel… The soul of my son Shechem longeth for your daughter: I pray you give her him to wife.

Ps. 42:1-2 As the hart panteth after the water brooks, so panteth my soul after thee, O God. [2] My soul thirsteth for God, for the living God: when shall I come and appear before God?

Isa. 26:8-9 Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. [9] With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early:

As Jehu drove furiously his chariot (2 Ki.9:16, 20) Solomon’s soul would passionately drive him before he was aware (or ever meaning before- Dan.6:24, Prv.8:23, Ps.90:2)- singly in his desire towards her like the chariots of Amminadib. His soul followeth hard after her (Psa.63:8); feverishly.

7:1 How beautiful are thy feet with shoes, O prince's daughter! the joints of thy thighs are like jewels, the work of the hands of a cunning workman.2 Thy navel is like a round goblet, which wanteth not liquor: thy belly is like an heap of wheat set about with lilies.

Although her family was not rich in gold and silver he reminds her of her lineage- a daughter of the princes of Israel (Nu.1:44) and every bit majestic. In all Israel there was none to be so much praised as she for her beauty: from the sole of her foot, where he begins (in contrast to 4:1 where he begins with her eyes)- even to the crown of her head there was no blemish in her. ‘Thy feet with shoes’ speaks of her coming in and going out (Ex.12:11)- her coming is as a royal procession in all sublimity and grandeur. Beautiful as the feet of those bringing glad tidings of good things (Rom.10:15, Isa.52:7) whose feet are shod with the preparation of the gospel of peace (Eph.6:15). Solomon is alone again with his beloved and in the fervent desire of his soul (6:12) he indulges his senses fully in her beauty. She is perfect in beauty like the workmanship of a cunning craftsman; glorious. The joints of her thigh or her hips strike him as would magnificent jewels cut and polished to scintillating radiance.

He, beginning at her feet then attentively her hips, slowly to her midriff and waist, lets his soul drive him to fill his senses with all of her glory. The navel and belly is the center point or middle (Job 40:16, Prv.3:8). A goblet- round, marked out with the compass for perfection by the craftsman, filled with liquor (perhaps of grapes Num.6:3- although liquor could refer to any juice or broth) to consume and indulge sumptuously, such is her stomach or midriff and waist to delight him.

Wheat was a principal crop nourishing all Israel. Also which was celebrated in harvest as nourishment received from God in his abundant blessing (Ex.34:22, Dt.8:8, 32:13-4). Her belly and her soul (5:14) are to him as an heap of freshly reaped wheat after the harvest set about with delicate and well pleasing lilies (2:2) abundant to satisfy; she fills him with her company; she is a feast to all his senses.

3 Thy two breasts are like two young roes that are twins.4 Thy neck is as a tower of ivory; thine eyes like the fishpools in Heshbon, by the gate of Bathrabbim:

Her breasts are as two beautiful young roes; gracefully elegant; in symmetry, balance; equal in proportion and comeliness. Her neck as a comforting shelter (4:4) lavished in brilliant ivory (5:14) a tower that escapes no eye.

Heshbon was very important in Israel’s history (Num.21:25-30, Dt.2:24-30, Neh.9:22, Jdg.11:19-22) as the place God began to make a name for Israel in the land of promise, by defeating two great kings. Solomon the great writer of proverbs who studied the law of God (Dt.17:18-9) would be well aware of the proverb related to Heshbon (Num.21:27-30). This was a proverb relating how Israel overcame their enemies and drove them out of the land starting in Heshbon. The name Bathrabbim is usually interpreted as ‘daughter of many’ or sometimes ‘of mighty’. Perhaps as “Sihon gathered all his people together, and went out against Israel” (Num.21:23) they exited through the gate of Bathrabbim. It seems Solomon is making allusion to her eyes as how he was first overcome by her (4:1, 9) how she took him for herself, even as the children of Israel overpowered their foes and conquered their land. Pools are still waters that are rarely troubled (Jn.5:4) but provide life to the dry places (Isa.35:7). The fishpools of Heshbon by the gate are well known tranquil places of serenity and beauty. It isn’t clear but perhaps this is also a reference to the color of her eyes- brilliant clear blue or emerald.

thy nose is as the tower of Lebanon which looketh toward Damascus.5 Thine head upon thee is like Carmel, and the hair of thine head like purple; the king is held in the galleries. 6 How fair and how pleasant art thou, O love, for delights!

This portion presents some difficulty in discerning the meaning. We can conclude that there is nothing superfluous with her based on the standards of beauty already appealed to throughout the song; as well as the remarks by all that beheld her. The nose and nostrils are used interchangeably in scripture (Amos 4:10, Isa.65:5, Ps.115:6) in reference to smelling. We also find a connection in scripture with the breath of life being in the nostrils (Gen.2:7, 7:22, Job 27:3, Isa.2:22). Also when we look in scripture regarding Lebanon, we see not only its mighty cedars for which it is famous, but also the surrounding mountains and Mount Lebanon (Jos.11:17, Jdg.3:3, Isa.37:24). Lebanon means ‘white one’ most likely referencing the snow capped mountain tops. The tower of Lebanon was facing Damascus head of Syria, (Isa.7:8, 1 Ki.15:18) frequent enemies of Israel (2 Sam.8:5, 1Ki.15:18, 2 Chr.24:23) and was probably to function as a tower for the watchman (2 Ki.9:17, 17:92, 18:8, 2 Ch.20:24). The watchman upon the tower gave quietness and assurance that Israel was free from harm. For Solomon to hear her breathing and feel the breath of her life upon him and to breathe in (v8) was as a strong confidence and assurance for his heart to dwell safely with her.

She earlier described his head as most fine gold (5:11) now he describes hers as Carmel, known to blossom in excellence, abundantly (Isa.35:2). Purple was a deep rich color, highly sought after (Ac.16:14, Ezk.27:7, 16, Rev.18:12) used in the tabernacle (Ex.26:36) as well as with royalty (3:10, Est.1:6, 8:15, Mk.15:17) and was associated with luxury and lavish wealth (Lk.16:19). This was how he perceived her glorious hair, as curtains of royal splendor. Her riches have held the king in the galleries of his house (1 Ki.7:6-8). The galleries are covered walkways around a building that are opened (as a colonnade) intended for leisure viewing while covered by the roof of the building. The head of the whole nation, the king was held there beholding her entranced by her– “how fair and how pleasant art thou, O love, for delights!” Now that the husbandman has looked upon the flourishing garden he will partake of the precious fruit thereof.

7 This thy stature is like to a palm tree, and thy breasts to clusters of grapes.8 I said, I will go up to the palm tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vine, and the smell of thy nose like apples;9 And the roof of thy mouth like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak.

Palms were “goodly trees” (Lv.23:40) adorning the temple of Solomon (1 Ki.6:29, 32, 35) and known for their flourishing (Ps.92:12) and tall upright stature (Jer.10:5). New wine is found in the clusters of grapes (Isa.65:8) a harvest of sweet summer fruits fully ripe (Mi.7:1) pleasing at all times; so were her breasts. The smell of her breath as he inhales from her nose and mouth- breathing her breath, is refreshing as the precious fruit of the apple tree; her mouth sweet to his taste like the choicest of wines. Her lips cause his sleep to brake from him, to rise again, until the day dawn upon them and the shadows hide themselves.

10 I am my beloved's, and his desire is toward me.11 Come, my beloved, let us go forth into the field; let us lodge in the villages.12 Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves.13 The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.

The young bride declares her satisfaction that she pleases her beloved and that she is his alone. She compels him to go with her to the villages to lodge and to take him to her mother’s house to rejoice with her family (8:2, 5). She wanted to see the vineyards in her village and her own vineyard. To see the fruit bud forth and appear- there will she give him her loves; there where the mandrakes of the field (Gen.30:14) perfume the air. She has prepared a feast for Solomon with her kindred; she has laid up all manner of pleasant fruits at their gates. New and old wine (Mt.9:17), clusters of the grape and raisins, parched corn, and cakes of figs (1 Sam.25:18), she would

bless him with all that was within her- “O my beloved”.

8:1 O that thou wert as my brother, that sucked the breasts of my mother! when I should find thee without, I would kiss thee; yea, I should not be despised.

The young bride is so charged with excitement she wants to kiss Solomon at will regardless of where they are or who they are before. But this affection is not seemly in public save the holy kiss of greeting (1 Cor.16:20, 2 Cor.13:12) and between a man and woman that only which is filial.

2 I would lead thee, and bring thee into my mother's house, who would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate.

She is again excited to bless Solomon with the fruit of her vineyard, the juice of her pomegranate at the house of her mother (her father is never mentioned-3:4). She cannot match the riches he has (8:12) but she wants to pour out all she has for him. She desires instruction from her mother who no doubt would teach her as the elder women teach “to love their husbands, to love their children, To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.” (Tit.2:4-5)

3 His left hand should be under my head, and his right hand should embrace me.4 I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please.5 Who is this that cometh up from the wilderness, leaning upon her beloved? I raised thee up under the apple tree: there thy mother brought thee forth: there she brought thee forth that bare thee.

In 2:6-7 she states that his “hand is under my head, and his right hand doth embrace me”, here she states only that it should but this is a time to refrain from embracing (Ecc.3:5). As the daughters of Jerusalem flock to them as they make their way into the villages; the product of their fame, she charges them as in 2:7 not to hasten or disturb their moments together. As they approach the village through the fields from the wilderness she leans upon him unable to pull herself from him still sick with love, excited to introduce him to her closest kindred. Her mother remembers her as a child leaning upon her, holding onto her for comfort- now she leans upon her beloved. ‘Under the apple tree’- it was common to have trees for shade and safety (2:3, 1 Ki.4:25, 19:4-5, Job.40:21, Jn.1:48, Gen.18:4, Jdg.4:5) around their dwellings; her beloved reminds her of the comfort and joy the shade and pleasant fruit of the apple tree under which she was raised offered (2:3). And here her mother recalls ‘I raised thee up… thy mother brought thee forth’.

6 Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame.7 Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned.

Solomon speaks to her family in his wisdom as he exercised himself to study concerning all things (Ecc.1:13). He charges his beloved to set him alone as the seal (Est.8:8,10) upon her heart and her arm- within and without; to trust in him fully (Jer.17:5, 2 Chr.32:8). That her strength and her works have his name upon it (Isa.33:2); that he be continually upon her thoughts. Give me thine heart (Prv.23:26). The love he has found for her satisfies more and is worth far more than all the riches of his kingdom. He assures her mother that his love for her daughter is more valuable than all his riches and fame. When we meditate upon the force of love, the power of love, it will drive jealousy to kill or compel to offer oneself to willingly die. There seems to be nothing that will stop the will inflamed by love from joining itself to its familiar, as though there is no other reason for it to exist.

He then utters a proverb, a dark saying not fully understood until a greater than Solomon arrives (Mt.12:42) who opens the understanding, uttering things kept secret from the foundation of the world (Matt.13:35). Even the mystery of God’s will (Eph.1:9-10) held secret in the way of a man with a maid (Prv.30:19) but unveiled in the great mystery concerning Christ and the church (Eph.5:32). Even the angels desire to look into these mysteries and understand (Eph.3:10, 1 Cor.11:10, 1 Pt.1:12). Love is as strong as death for through his great love wherewith he loved us God redeemed us from death (Hos.13:14) entering into death itself to retrieve us from it (Heb.2:9,14). He bought us back from the most vehement flame of his jealousy and the coals of fire thereof, and the cruel habitation of the grave. Many waters and floods cannot quench the love of God even the very floods of death that washed over the Lord Jesus (Rom.6:3-4, 1 Pt.3:20-21, Psa.69:1-2, 14-15). It was not possible that he should be holden of it (Ac.2:24). All that a man hath yea even if he had the whole world to give it up for this love is not a trade worthy of compare to the praise of the glory of God’s free grace (Matt.13:46). To suffer the loss of all things and even count them but dung to win Christ and be found in him (Phil.3:8), to be his beloved.

As the poem and hymn declare-

Could we with ink the ocean fill, And were the skies of parchment made, Were every stalk on earth a quill, And every man a scribe by trade, To write the love of God above, Would drain the ocean dry. Nor could the scroll contain the whole, Though stretched from sky to sky.

8 We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? 9 If she be a wall, we will build upon her a palace of silver: and if she be a door, we will inclose her with boards of cedar. 10 I am a wall, and my breasts like towers: then was I in his eyes as one that found favour.

It isn’t clear who of her family is speaking; but we know since the Shulamite has

brothers (8:1, 1:6) and she is the only one (daughter) of her mother (6:9) the little sister is not hers directly (possibly adopted). So her family is requesting help in adorning her and presenting her in the day of her espousals when she shall be spoken for. They are not a family of great means and when the Shulamite returns in the splendid garments of the kings palaces they realize (as did she 1:5-6) their poor and inadequate ability to enhance and beautify their little sister. She hath no breasts or before her breasts were fashioned (Ezk.16:7) meaning before she had passed the flower of her age which was required before marriage- 1 Cor.7:36. The Shulamite declares that they will assist in adorning the young girl in that day.

In discerning who is speaking it is helpful to review the book itself for common phrases. “We will” (v9) is only used by the Shulamite -1:4, and Solomon 1:11. The phrase “I am” (v10) is used almost exclusively of the Shulamite- 1:6, 2:1, 5, 16, 5:8, 6:3, 7:10 (saving 5:1). Her breasts (v10) are spoken of- 1:13, 4:5, 7:3, 7-8, everywhere except 8:1 and 8. No doubt she is speaking starting in verse 9 and finishes out the song.

Interestingly they will adorn the little sister based upon her character (“if she be”) but the adorning the Shulamite is concerned with is not so much the outward adorning stating they would build a ‘palace of silver’ upon her ‘if she be a wall’. This would be an inward adorning:

Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: (1Pt.3:3-5)

A wall was used to protect and defend (1 Sam.25:16, 2 Sam.11:24, Nu.13:28, 2 Chr.26:6, Isa.5:5, Ezk.26:9) as is someone of a faithful spirit (Prv.25:28) that ruleth well their spirit (Prv.16:32). A palace was a mansion or house for royalty (Ezr.4:14, Est.1:5, Dan.4:29, Ps.45:15). Wisdom hath builded her house, she hath hewn out her seven pillars: (Prv.9:1). Every wise woman buildeth her house (Prv.14:1) and the tongue of the just is as choice silver (Prv.10:20) containing the words of the LORD (Ps.12:6) and used in meekness of wisdom (Ja.3:13). Through wisdom is an house builded; and by understanding it is established: (Prv.24:3). Marriage was analogous with a house- 1:17. They would make her a wise master builder of her palace with the mastery of a silversmith for adornment; even as the aged women teach the younger- Tit.2:4-5.

A door is for discriminately opening and closing (Prv.8:3,34), allowing and disallowing entrance (Jn.10:7,9, Isa.26:20, Ac.16:27, 21:30, Rv.3:8, 20, Job 31:32). Jesus spoke of himself as a door (Jn.10:7,9). A door is permitting unlike a wall and needs a watchman to be set (Neh.7:3) “Set a watch, O Lord, before my mouth; keep the door of my lips.”- Ps.141:3, Mic.7:5 “Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.”- Prv.8:34 If she was a door they would reinforce her with boards of the mighty cedars of Lebanon (1:17). They would give her strength to shut the door so no man openeth and to open so that no man shutteth. The bride declares to her family that she was a wall; of a faithful and strong spirit- and her breasts were as a place of refuge and safety (4:4- tower), a comfort whereby she found favour and grace in his sight.

11 Solomon had a vineyard at Baalhamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand pieces of silver.12 My vineyard, which is mine, is before me: thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred.13 Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it.14 Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices.

Baalhamon means ‘lord or ruler of a multitude’ or ‘of abundance’- not certain if it was so named from the large operation she describes here. The expression “O” (v12) which is a strong utterance of emotion as in surprise or desire is used by both Solomon and his love in their waves of affection all through the song- 1:5,7-9, 2:7,14, 3:5,11, 4:11,16, 5:1,8-9,16, 6:1,13, 7:1,6,13, 8:1,4. She shows Solomon her humble vineyard (1:6) and knows it does not compare with the glorious works he has invested in. But she is thankful for it and wants to share all her riches with him as well. It would seem that they first met keeping vineyards (1:6). She knows Solomon will be very busy involved in so many great works (Ecc.2:1-9); but she knows him from the gardens (‘thou, O Solomon… Thou that dwellest in the gardens’). She knows his companions in the gardens hear his voice- and she never wants to be turned aside by them (1:7) when she can be with him. Solomon requested before of her “let me hear thy voice; for sweet is thy voice” (2:14) now she says of his voice- “cause me to hear it”. She beseeches him to return quickly (2:17) but this time she is not light with his presence requesting he return at a convenient time when the sun has risen. She is his hill and mountain of spices (4:6), this time she wants him to ‘come quickly’ unto her.

Even so, come quickly (Rev.22:20).