Exegetical and Hermeneutical Commentary of Song of Solomon 3:11
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.
11. the day of his espousals ] Either this day, or another, so that the meaning may be either that he was to be married on this day, or that he had been married formerly, and now was wearing the crown his mother then gave him. The latter is the more probable. Budde maintains that this verse proves that Solomon here means only the bridegroom, since an actual king was not crowned on his wedding-day, nor by his mother. But he gives no evidence for his opinion, and at king Solomon’s wedding the queen-mother may have played an important part. She may quite well have put a wedding crown on his head, for it is the custom at Jewish weddings now that the bridegroom should be crowned.
Fuente: The Cambridge Bible for Schools and Colleges
Son 3:11
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.
The coronation of Jesus
Here we have, by the voice of the Holy Ghost, the account of the coronation of human nature in the person of the Incarnate Word. As the day of our Lords Resurrection is the day wherein the dignity of the everlasting priesthood was actually collated upon Him, so the day of His ascension, or placing at the right hand of God, is the day of His solemn enthronization, when the Lord sent forth the rod of His strength out of Zion. But the coronation of our Lord is not the quiet accession of the heir of a desired and long-descended line to the peaceful seat of his fathers: it is rather the final triumph of a mighty warrior who through blood hath waded to the throne. It is rather the eventual vindication of the true heir, who, as in many an Oriental land, has been debarred from His succession by the intrigues of His enemies, and has to obtain His own by the might of His holy arm. And who are they whom the triumphant Lord hath thus routed? I will not speak of those temporal enemies who now, or in times past, oppose and resist His will Rather will I speak of the spiritual enemies of this Monarch, whom He hath overthrown–Satan, sin and death: each a mighty potentate–Satan, the prince of this world; sin, that reigned unto death in our mortal bodies; death, that by one offence reigned from Adam till Moses. Now the royal work of our ascended Lord is to subdue and to destroy these; and because, though scotched and crippled, they still exist, so the royalty of our Lord is a present and potential act of conquering dominion. The demonstration of the eternal justice of God, and the probation of holy souls, require that still the powers of evil should be allowed; and therefore is the Eternal Son set down on the right hand of God, from henceforth expecting till His enemies be made His footstool. And yet the conquest is complete, so far as our condition of trial will allow. Satan subdued is now the unwilling servant of Divine justice in the case of the reprobate, while he has no power to hurt the elect of God. Sin still remains, in all its hideous mystery, as the measure of the love of the Cross, but has no power over the children of the kingdom; and even death itself, though still allowed to fill its place in the physical world, has now changed its conditions, and altered its position in the kingdom of grace, its realm being the ante-chamber of the New Jerusalem, and itself the harbinger of a joyous resurrection. But we must not confine our ideas of the royalty of Christ to a mighty warrior going forth conquering and to conquer. Our Heavenly Monarch is to His own no minister of God, a revenger to execute wrath upon him that doeth evil; but yielding to the deep necessities of the benevolence of His attributes, He doeth according to His will in the army of heaven, and among the inhabitants of the earth: and none can stay His hand, or say unto Him, What doest Thou? First, His reign is established in the kingdom of the physical world. This bursting springtime, when nature is at its freshest and loveliest, when the hidden powers of vegetable life, so lately dead and inert, have again put forth their might to the glory of God, and the green carpet of the earth, and the rich foliage of the trees and the flowers reflecting every hue of paradise on the earth below, all speak to the eye of faith, as the sweet birds song speaks to the ear, tells us not merely of a King, but of a King whose law shall not be broken, and who shows us, by the beauty of that inviolate law how bright would be His other kingdoms, did not the free will of man mar what He had made good, and defile what He had pronounced pure. And next, His reign is established in the kingdom of grace. Our blessed Saviour is King and Lord of His Mystical Body. That mighty organization is no mere fortuitous congeries of holy souls, unknown to men, known only to God, without discipline or order; but it is a well-grounded polity, of which by far the greater part is in heaven, obeying, loving, serving, adoring, and where here on earth the heart of man finds its truest happiness in perfect and unreserved submission. How it comforts one in the midst of the mysterious providences and spiritual trials, and strange dispensations which mark the course of the fortunes of the Church here below, to dwell upon that unswerving obedience which is paid Him by the glorious hierarchies above. The Lord is king, be the people never so impatient. He sitteth between the cherubim, be the nations never so unquiet. And more than this, He is the very King and Lord of holy souls. When we say, Thy kingdom come, what mighty thoughts are stirred up within us! May Thy reign be established within our hearts!–Thy kingdom which Thou hast said is within us. May every power and faculty be subdued to Thy gracious commandments! Be Thou the Master of our intellects, the Lord of our affections. Rule Thou, and so constrain our wills already subject to Thee, that even in this world we may anticipate the perfect conformity of heaven. Is the thought of our Lord s ascension as connected with His royalty exhausted? I trow not. The ascension of our Lord hath not terminated in Himself. It is our ascension also. The coronation of our Lord is not merely the assumption of royal state by our ascended Head, it is also the coronation of His body mystical. The nature of man in the Person of the Divine Word hath been seated upon the throne of God. Who shall now use unworthy words of the worthlessness of that which is thus united to God? Who shall now undervalue the exalted position of the true Christian? Who shall now dare to profane, either in body, soul or spirit, that which has attained to so high a destiny? (Bishop A. P. Forbes.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
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, Isa 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Go forth; the bride, to wit, the church, bids particular believers go forth to see this sight; whereby is implied that Christians must go out of the world, to wit, in affection, and out of themselves, by denying themselves, and putting off the old man, their corrupt nature, if they desire to see and enjoy Christ.
Daughters of Zion; the same with daughters of Jerusalem; for Zion and Jerusalem are ofttimes promiscuously used in Scripture.
Behold king Solomon; looking in and through him upon the Messias, who is the King of peace, and of whom Solomon was an illustrious type.
The crown wherewith his mother crowned him; which being applied to Solomon, may design either,
1. The crown royal, wherewith his mother, Bathsheba, is said to have crowned him, because Solomon was crowned by Davids order upon her suggestion, and by virtue of his promise confirmed by an oath to her, 1Ki 1:16, &c. Or,
2. That garland or crown which was usually worn in nuptial solemnities, as may be gathered from Eze 16:12, and is expressly affirmed by divers ancient writers. But being applied to Christ, it notes that honour and glory which was given to him, which though principally done by his Father, yet is here ascribed to his mother, i.e. to the universal church, or congregation of believers, which in respect of his humanity may be called his mother, partly because he was born in and of her, and one of her members, and therefore was subject to her institutions, whence she is represented as a woman in travail, bringing forth a man child, to wit, Christ, Rev 12:1-5; and partly because in a spiritual sense she is said to conceive and bring forth Christ in particular believers, Gal 4:19. And this mother may be said to crown Christ, both because it is the great design and business of the church to advance Christs honour in the world, and because she brings forth believers, whom Christ esteems as his crown and glory, as God calls them, Isa 62:3. In the day of his espousals; when the church is betrothed or married to him, Jer 2:2; Hos 2:19; 2Co 11:2; which is done when the covenant is made or confirmed between them, or when faithful persons are converted and united to Christ, and more completely when they are received by Christ into his more full and immediate fellowship in the kingdom of glory.
In the day of the gladness of his heart; when he rejoineth over his bride, as the phrase is used, Isa 62:5. So this is the same thing expressed in other words. The conversion and salvation of sinners is the joy of Christ, as appears from Isa 53:11; Luk 15:32, and many other places of Scripture.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. Go forth (Mt25:6).
daughters of Zionspiritsof saints, and angels (Isa 61:10;Zec 9:9).
crownnuptial (Eze16:8-12), (the Hebrews wore costly crowns or chaplets atweddings), and kingly (Psa 2:6;Rev 19:12). The crown of thornswas once His nuptial chaplet, His blood the wedding wine cup (Joh19:5). “His mother,” that so crowned Him, is the humanrace, for He is “the Son of man,” not merely theson of Mary. The same mother reconciled to Him (Mt12:50), as the Church, travails in birth for souls, which shepresents to Him as a crown (Phi 4:1;Rev 4:10). Not being ashamed tocall the children brethren (Heb2:11-14), He calls their mother His mother (Psa 22:9;Rom 8:29; Rev 12:1;Rev 12:2).
behold (2Th1:10).
day of his espousalschieflythe final marriage, when the number of the elect is complete (Re6:11).
gladness (Psa 45:15;Isa 62:5; Rev 19:7).MOODY STUARTobserves as to this Canticle (So3:6-5:1), the center of the Book, these characteristics: (1) Thebridegroom takes the chief part, whereas elsewhere the bride is thechief speaker. (2) Elsewhere He is either “King” or”Solomon”; here He is twice called “King Solomon.”The bride is six times here called the “spouse”; never sobefore or after; also “sister” four times, and, except inthe first verse of the next Canticle [So5:2], nowhere else. (3) He and she are never separate; noabsence, no complaint, which abound elsewhere, are in this Canticle.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Go forth, O ye daughters of Zion,…. The same with the daughters of Jerusalem; the reason of the variation is, because Christ, here so gloriously described, is King of Zion, and they his subjects; these the church observing, being intent on looking at the bed and chariot she had described, calls them from those objects to look at a more glorious one; to whom Solomon in all his glory, on his coronation or marriage day, to which the allusion is, was not equal; wherefore she invites them to “go forth” and look at him, as people are forward to go out of their houses to see a crowned king pass along the streets, especially on his coronation day; and men never see any glory and excellency in Christ, until they go out of themselves, and look off of every other object to him alone;
and behold King Solomon with the crown wherewith his mother crowned him in the day of his espousals; alluding to a custom with the Jews g and other nations h, to put nuptial crowns on the heads Of married persons, both men and women, on the marriage day: Christ is undoubtedly here meant by Solomon, who is King of Zion, King of saints;
[See comments on So 3:7]; by whose mother is meant either the church, the Jerusalem above, the mother of us all, of Christ mystical; or else every believer, who is not only his brother and sister, but his mother,
Mt 12:50; and this may refer to the time when Christ is first made known unto and held by a sensible sinner, in the glory of his person, and the fulness of his grace, as sitting and riding in the chariot of the everlasting Gospel; when such honour him, and crown him by venturing on him, and believing in him; for every act of faith on Christ is putting the crown upon his head; and every submission to his ordinances is an acknowledging him King of saints; and every ascription of salvation to him and his grace by any, is casting their crowns at his and setting one on his head; and such a time is the time of his open espousals to them, when such consent to be his for ever, and give up their whole selves to him; there was a secret espousal of all the elect to Christ, upon the Father’s grant of them to him in eternity; and there is an open espousal of them to him personally, at their conversion under the ministry of the word, when they are espoused as chaste virgins to Christ; at which time there is a large breaking forth of Christ’s love to them, and of theirs to him: hence it is called “the love of their espousals”; see 2Co 11:2; and here
the day of the gladness of his heart; when Christ gladly and cheerfully receives such souls into his embraces, and rejoices over them as the bridegroom over the bride: now the church would have the daughters of “Jerusalem behold”, look at this glorious person with an eye of faith and love, with attention and admiration; see Zec 9:9; there being such astonishing, incomparable, and transcendent excellencies in him, which require such looks as these;
g Misnah Sotah, c. 9. s. 14. h Vid. Paschalium de Coronis. l. 2. c. 16. p. 126. & Barthii Animadv. ad Claudian de Raptu Proserp. l. 2. v. 148. “Magnisque coronis conjugium fit”, Claudian. Laus Serenae, v. 189, 190.
, Bion. Idyl. 1. prope finem.
Fuente: John Gill’s Exposition of the Entire Bible
At the close of the scene, the call now goes forth to the daughters of Zion, i.e., the women of Jerusalem collectively, to behold the king, who now shows himself to the object of his love and to the jubilant crowd, as the festal procession approaches.
11 Come out, yet daughters of Zion, and see
King Solomon with the crown
With which his mother crowned him
On the day of his espousal,
And on the day of the gladness of his heart.
The women of the court, as distinguished from the Galilean maiden, are called “daughters of Jerusalem;” here, generally, the women of Zion or Jerusalem (Lam 5:11) are called “daughters of Zion.” Instead of (since the verb Lamed Aleph is treated after the manner of verbs Lamed He, cf. Jer 50:20; Eze 23:49), , and that defect. ,
(Note: Without the Jod after Aleph in the older ed. Thus also in J and H with the note [= nonnisi h. l. et defective ] agreeing with the MS Masora Parna. Thus also Kimchi, Michlol 108 b.)
is used for the sake of assonance with ;
(Note: The Resh has in H Chatef-Pathach, with Metheg preceding. This, according to Ben-Asher’s rule, is correct (cf. Psa 28:9. ). In the punctuation of the Aleph with Tsere or Segol the Codd. vary, according to the different views of the punctuation. J has Segol; D H, Tsere, which latter also Kimchi, Michlol 109 a.)
elsewhere also, as we have shown at Isa 22:13, an unusual form is used for the sake of the sound. It is seen from the Sota (ix. 14) that the old custom for the bridegroom to wear a “crown” was abolished in consequence of the awful war with Vespasian. Rightly Epstein, against Grtz, shows from Job 31:36; Isa 28:1; Psa 103:4, that men also crowned themselves. (with the crown) is, according to the best authorities, without the art., and does not require it, since it is determined by the relat. clause following. is the marriage (the word also used in the post-bibl. Heb., and interchanging with , properly , Mat 9:15), from the verb , which, proceeding from the root-idea of cutting into (Arab. khatn , to circumcise; R. .R ; , whence , , ), denotes the pressing into, or going into, another family; is he who enters into such a relation of affinity, and the father of her who is taken away, who also on his part is related to the husband.
(Note: L. Geiger ( Ursprung der Sprache, 1869, p. 88) erroneously finds in R. ( , etc.) the meaning of binding. The (Arab.) noun Khatan means first a married man, and then any relation on the side of the wife (Lane); the fundamental idea must be the same as that of Khatn , circumcidere (cf. Exo 4:25), viz., that of penetrating, which , percellere, and , descendere (cf. e.g., ferrum descendit haud alte in corpus , in Livy, and Pro 17:1), also exhibit.)
Here also the seduction fable is shattered. The marriage with Shulamith takes place with the joyful consent of the queen-mother. In order to set aside this fatal circumstance, the “crown” is referred back to the time when Solomon was married to Pharaoh’s daughter. Cogitandus est Salomo, says Heiligst., qui cum Sulamitha pompa sollemni Hierosolyma redit, eadem corona nuptiali ornatus, qua quum filiam regis Aegyptiorum uxorem duxeret ornatus erat . But was he then so poor or niggardly as to require to bring forth this old crown? and so basely regardless of his legitimate wife, of equal rank with himself, as to wound her by placing this crown on his head in honour of a rival? No; at the time when this youthful love-history occurred, Pharaoh’s daughter was not yet married. The mention of his mother points us to the commencement of his reign. His head is not adorned with a crown which had already been worn, but with a fresh garland which his mother wreathed around the head of her youthful son. The men have already welcomed the procession from afar; but the king in his wedding attire has special attractions for the women – they are here called upon to observe the moment when the happy pair welcome one another.
Fuente: Keil & Delitzsch Commentary on the Old Testament
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Go forth, O you daughters of Zion, and behold king Solomon, With the crown with which his mother has crowned him, In the day of his espousals, And in the day of the gladness of his heart.”
The scene is awe-inspiring. The mighty Solomon arrives in great splendor from the wilderness accompanied by his bride in her litter, and the daughters of Jerusalem are summoned to go forth to meet him (compare Mat 25:1-13), being called on to consider him, crowned with his garland crown which his mother Bathsheba had personally put on him on the day of his wedding, the day which has brought gladness to his heart. (Such wedding touches would be left to the womenfolk and, besides, his father was dead). Note how all the emphasis is on King Solomon and not on the bride. It is the benefits that he is receiving which are being emphasized. For he is the one who is all important.
The application is even more awesome as we have already seen above. For on the day when we are made one with Christ, we become a part of this great festivity. We enter into Christ and are from that day borne upon His litter and surrounded by His mighty men, awaiting the glorious wedding feast of the Lamb. How can our hearts not overflow with gladness at the thought? But we too also cry out that all may look at Him and not at ourselves. He is the One Who is altogether lovely (Son 5:16). And meanwhile in His case His Father crowns Him with the crown of rejoicing and love, a symbol of His joy in us. For that is the even more wonderful thought here, that it has especially brought gladness to His heart because He loves us so. There is rejoicing in Heaven over one sinner who repents (Luk 15:7), how much more then over all of them repenting. For it is the conversion of His whole elect that is in mind here, and their final presentation to Him.
The speech of the BRIDEGROOM at the wedding.
Fuente: Commentary Series on the Bible by Peter Pett
Son 3:11. With the crown, &c. The original word atarah, is derived from the root, atar, which signifies to encompass or surround; and is the same as is used to express a royal crown. 2Sa 12:30. 1Ch 20:8.
REFLECTIONS.1st, We have here,
1. The church seeking her Lord. By night on my bed; either this refers to the Mosaic dispensation, when, comparatively, darkness covered the earth; or to the condition of too many believers in every age, who, through neglect of watchfulness, know some dark seasons when they lament after an absent Christ; or this signifies the dull and sluggish frame into which she had fallen through sloth and worldly ease, which had provoked the Saviour to withdraw; yet, whatever declensions had grown upon her, the could still say, I sought him whom my soul loveth; her love was grown comparatively cold, and with too much lukewarmness she continued to seek him: I sought him, but I found him not, as the punishment of her unfaithfulness, or because she used so little importunity in the pursuit, her prayers negligent, her attention in the ordinances distracted, and her ears dull of hearing.
2. Perceiving her deadness and distance from him, in the power of divine grace she resolves more earnestly to seek his face. I will rise now from the bed of sloth, and without delay go about the city in the streets, and in the broad ways I will seek him whom my soul loveth; discouraged by no difficulties, and persevering notwithstanding repeated disappointments, diligent in the use of every appointed means, and in some of his holy ordinances hoping at last to meet him: I sought him, but I found him not; that melancholy strain is repeated, and paints the anguish of her disappointment: we must not, however, give over, if we do not meet in the way of duty with all the comfort that we expected, but patiently wait, and be found still in God’s way. Therefore,
3. She applies to the watchmen of the city, whom she met, for information; the ministers of the word, whose office and business it is to direct poor wandering souls to Jesus; they found me bewildered in my search, and as they appeared solicitous and able to direct my steps, I said, Saw ye him whom my soul loveth? no other description was necessary, the object of her longing regards was known to them. Note; (1.) They who are under soul distress, are bound to apply to the ministers of Christ, whose advice he will bless to their relief. (2.) A soul that knows the value of the Lord Jesus will never rest, seeking till it finds him.
4. This was the blessed case of the distressed church. It was but a little that I passed from them: observing, probably, the directions they had given, though their answer is not mentioned; or when means and ministers all failed, Christ came to answer all her importunate desires; I found him whom my soul loveth: none ever were at last disappointed, who in patient perseverance sought his face; and the more difficulties we have encountered and conquered, the sweeter will the divine comfort be at last, when all the desires of our hearts shall be granted, and our souls filled with his love.
5. Having found him, she resolved now to keep him, and never more to part from him. I held him in the arms of faith and love, and would not let him go: he seemed reluctant to stay, yet meant only to excite her importunity, and exercise her graces; until I had brought him into my mother’s house, and into the chamber of her that conceived me: which may signify either that the soul who finds the Lord Jesus will make open profession of him in the visible church, which may be regarded as our common mother; or that she was determined to hold fast on Christ during all the trials of her militant state on earth, till he should bring her to that Jerusalem which is above, which is the mother of us all.
6. She gives a solemn charge not to disturb her Lord. Those who have felt the pains of absence will be more peculiarly jealous, lest they should again provoke the Saviour to depart from them. I charge you, O ye daughters of Jerusalem, that ye stir not up, nor awake my love, till he please, neither speak nor move so as to offend him; but, watchfully observant of whatever would disturb or displease him, keep your hearts with all diligence. Note; They who would keep Christ when they have found him, must be careful how they walk, and solicitous to please him well in all things.
7. The daughters of Jerusalem, on beholding this happy meeting of Christ and his church, break forth into an inquiry full of admiration. Who is this that cometh out of the wilderness; either the wilderness of corruption, in which the souls even of all the faithful once lay, unable to extricate themselves from the mazes of error and sin, till Christ arose to lead them in paths of everlasting peace; or the wilderness of desertion and affliction, such as was the case of the church just before, when Jesus was absent from her, and she lamented after him; but now having found him, what a change appears! no more weeping, mourning, afflicted, she lifts up her head with joy, and marches boldly on, like pillars of smoke, perfumed with myrrh and frankincense; as the smoke from the altar ascended in curling volumes, so do her burning affections rise up to God, and the lively exercise of her graces, through the nearness of Jesus, gives a favour of a sweet smell, acceptable and well-pleasing to God through Jesus Christ; with all the powders of the merchant; the Redeemer is the merchant, who from afar hath brought the sweet perfume; the graces we exercise, the services we offer, come not from ourselves, but him; to him therefore for ever be the praise.
2nd, The church desires to turn the eyes of the daughters of Jerusalem from admiring her, to an object far more worthy of their regard, even to Solomon, the type of the divine Messiah, the chief of ten thousand. Three things she points out to them as worthy their highest admiration.
1. His bed. Behold, his bed, his church, or the hearts of his faithful people, in which he takes up his rest for ever, which is Solomon’s the prince of peace; threescore valiant men are about it, of the valiant of Israel; the ministers of the sanctuary, men strong in faith, and mighty in word and deed, who watch that nothing may disturb the peace of the church, or hurt her members. They all hold swords, being expert in war, the sword of the Spirit, which is the word of God; and know how to wield it in such a manner as to vanquish the powers of darkness: every man hath his sword upon his thigh; ready armed for every exigence, having the scriptures stored up in their memory, and able to apply them on every emergence, according to the circumstances of the case, because of fear in the night; when, in seasons of temptation or persecution, God’s people are distressed and alarmed, they are prepared to stand by them and to encourage and comfort them.
2. His chariot. King Solomon made himself a chariot of the wood of Lebanon; which may signify the human nature of Christ; or the ministration of the gospel, in which he appears in the riches of his grace, admired of all that believe, riding prosperously in triumphant majesty, attended by the acclamations of his faithful subjects; and his enemies, death, hell, and sin, bound as vanquished at his chariot-wheels. The wood of Lebanon denotes the perpetuity of the gospel word, and its fragrance the great and precious promises therein contained; the pillars of silver, the floor of gold, the covering of purple, may represent its purity, excellence, and stability; the midst thereof being paved with love, for the daughters of Jerusalem; God therein appears to be all love and mercy to poor and perishing sinners, and he is pleased to take up the yielding faithful soul to sit with him, to behold and partake of his glory.
3. The royal diadem on his head. Go forth, O ye daughters of Zion, converted souls, who are called out of themselves to Christ, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals; either the day when ascending to the skies Jesus was crowned king of glory, and all power in heaven and earth given unto him; or the day when the soul of the sinner, called by the Divine word and Spirit into the fellowship of the gospel, yields to be saved by grace, and beholds Jesus, the heavenly bridegroom, with open arms ready to receive her, owns how worthy he is, who hath borne the cross, to wear the crown, and with delight embraces the gospel-covenant, in which the Saviour betrothes us to himself in mercy and loving-kindness; and this time is a time of love, and gladness of his heart; then Jesus beholds in us the travail of his soul, and we can say, My spirit rejoiceth in God my Saviour.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
Here is a gracious call to the church at large to go forth and behold Jesus as King, and crowned. Jesus came forth at the hall of Pilate crowned with thorns, to testify that He, and He only, was made perfect through suffering. And when Jesus, after his ascension, returned to glory, then was he crowned in heaven to testify his kingly power over all. And there is another coronation which takes place on the day when any and every poor sinner bends the knee of the heart to the sceptre of his grace, and crowns him for his Lord and his God. Then is the day of Christ’s espousals, and the gladness of his heart; for then Satan cast out, and the Lord Jesus rejoiceth in Spirit, when Satan as lightning falleth from heaven. Reader, what do you know of this coronation of our Lord Jesus in your heart? Is Christ formed there the hope of glory?
REFLECTIONS
MY soul! frequently in silent meditation run over the several blessed and gracious instructions which arise out of this delightful chapter, and enquire what correspondence thou canst find between Christ’s church and thy experience in the love she manifested here to her Lord. Hast thou known what it is by night on thy bed to seek Jesus? Canst thou not say, With my soul have I desired thee in the night; yea with my spirit within me have I sought thee early. It is blessed sometimes to be exercised with disappointments in order to endear the mercy, and to increase the value of it. The poor woman of Canaan would not have afforded so illustrious an instance of faith had the Lord Jesus given her an immediate answer to the first cry of her soul: and though Jesus is very frequently found of them that seek him not, and sometimes surprizeth his people with his goodness, yet, there shall be silence at the throne of grace again and again, when a child of God is going there with earnest importunity. But, as in the case of the church, when the Lord at length overwhelmed her with his visit of love, whenever the Redeemer comes, he comes with such a fulness of love, grace, and goodness, that the soul then holds him fast by faith, and dreads to let him go, lest darkness again should enter in upon the soul. And, Reader, will you allow me to ask, or will you put the very interesting enquiry yourself to your own heart; Are you coming up out of the wilderness like pillars of smoke, and perfumed with the sweet incense of Jesus’s merits and righteousness? Have you found this life what it really is, and is graciously intended to be, to all the Lord’s family, a thorny, dark, and intricate path? Have you met with fiery, flying serpents, and scorpions? A land of drought and barrenness, through which the faithful are sure to meet, with persecution, and where none of them can find rest, or wish to make it their home? If so, is Jesus the merchant selling goodly pearls precious to you? Do you know, do you prize his myrrh and frankincense, the sufferings of his cross, the merits of his blood, and all the blessed graces of his Holy Spirit? This is to be coming up out of the wilderness, leaning as the church did upon her beloved. Oh! precious Jesus, I would say both for myself and Reader, give to us to behold thee in thy chariot, and on thy bed of salvation, which is all thine own, and nothing of our dross mixed with it. Cause us to lie down upon this everlasting bottom, which is paved with love. And while, Lord, thou art sending forth thy ministering servants, as ministering to them who are the heirs of salvation; oh! do thou come and visit us thyself, and make all thy glory to pass before us. Yes! thou dear Lord! thou art the king in Zion, the sovereign in every heart, of thy church and people. Here, Lord, upon earth would we hail thee our lawful right monarch, both by purchase and by conquest; and in heaven, we hope ere long to join that happy multitude, who are casting their crowns at thy footstool, and saying with a loud voice; Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Son 3:11 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.
Ver. 11. Go forth, O ye daughters of Zion, ] i.e., All ye faithful souls which follow the Lord Christ, the Lamb that stands upon Mount Zion. Rev 14:1 ; Rev 14:4 Ye shall not need to go far – and yet far ye would go, I daresay, to see such a gallant sight as King Solomon in his royalty: the Queen of Sheba did – behold he is at hand, “Tell ye the daughters of Zion, Behold, thy King cometh,” &c. Mat 21:5 Go forth therefore, forth of yourselves, forth from your friends, means, all, as Abraham did, and the holy apostles, confessors, and martyrs, and as the Church is bid to do, “forget also thine own people, and thy father’s house.” Psa 45:10 Good Nazianzen was glad that he had something of value – to wit, his Athenian learning – to part with for Christ. Horreo quicquid de meo est, ut meus sim, saith Bernard. He that will come to me, must go utterly out of himself, saith our Saviour. All St Paul’s care was, that he might be found in Christ, but lost in himself. Ambula in timore et contemptu tui, et ora Christum, ut ipse tun omnia faciat, et tu nihil facias, sed sis sabbatum Christi, saith Luther, a Walk in the fear and contempt of thyself, and rest thy spirit in Christ; this is to go forth to see King Solomon crowned, yea, this is to set the crown upon Christ’s head. When Queen Elizabeth undertook the protection of the Netherlands against the Spaniard, all princes admired her fortitude; and the king of Sweden said, that she had now taken the diadem from her own head, and set it upon the doubtful chance of war. b He that forsakes all for Christ, and puts himself by faith under his protection, submitting to the sceptre of his kingdom, and “sending a lamb to this ruler of the land,” Isa 16:1 in token of homage and fealty, his “eyes shall see the King in his beauty”; and instead of a Vivat Rex, Let the king live, he shall break forth into this glorious acclamation, “The Lord is our judge, the Lord is our lawgiver; the Lord is our king, and he will save us.” Isa 33:17 ; Isa 33:22 It was St Augustine’s wish that he might see Romam in flore, Paulum in ore, et Christum in corpore, Rome, as of old, flourishing; Paul, as he did once, preaching; and Christ, as in the days of his flesh, going up and down doing good. There are those who hold, that by Solomon crowned here is meant Christ incarnated, taking flesh, as a crown, off his mother Mary; and that this was “the day of his espousals,” when “the Word was made flesh,” and “the day of the gladness of his heart,” when he “rejoiced in the habitable part of God’s earth,” – that is, in the human nature, wherein the fulness of the Godhead dwelt bodily – “and his delights were with the sons of men.” Pro 8:31 Some understand it to be the crown of thorns set upon him by his mother, the synagogue. Others, the resurrection, and that name above all names Php 2:9 that he got by his death. I am of Mercer’s mind, who expounds it to be that glory which Christ hath when he is preached up as the sole and absolute Saviour, and so believed on in the world, 1Ti 3:16 that the obedience of faith is yielded unto him. When faith and obedience make a perfect pair of compasses, then Christ’s head is compassed with a crown. Faith, as the one foot, is pitched upon the crown of Christ’s head; while obedience, as the other, walks about in a perfect circle of good duties, “whereby he is made glad.” Psa 45:8
a Epist. ad Gabr. Vydym.
b Camb. Elisab., Anno 1585.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Go forth. The remark of a fourth inhabitant of Jerusalem. See the Structure (p. 7).
daughters of Zion. Occurs only here, and Isa 3:16, Isa 3:17; Isa 4:4; always by way of reproof. Can it be so here? Does it imply the envy or jealousy of Son 8:6? (Compare “haughty”, Isa 3:16.) Note the difference between the sing, and plural
espousals = marriage.
Fuente: Companion Bible Notes, Appendices and Graphics
Go: Son 7:11, Heb 13:13
O ye: Son 1:5, Son 2:7, Psa 9:14, Psa 48:11
behold: Isa 9:6, Mat 12:42, Phi 2:9-11, Heb 2:9, Rev 1:7, Rev 19:12
his mother: Son 8:5, Col 1:18, Rev 5:9, Rev 5:10
in the day of his: Isa 62:5, Jer 2:2, Hos 2:19, Hos 2:20, Joh 3:29, Rev 19:7, Rev 22:9, Rev 22:10
in the day of the: Isa 53:11, Jer 32:41, Zep 3:17, Luk 15:6, Luk 15:7, Luk 15:23, Luk 15:24, Luk 15:32, Joh 15:11
Reciprocal: Est 2:18 – made a great Son 4:9 – my spouse Isa 65:19 – I will Zec 6:11 – make Mar 2:20 – the bridegroom Luk 5:34 – the children
Fuente: The Treasury of Scripture Knowledge
Son 3:11. 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:11 Go forth, O ye {h} daughters of Zion, and behold king Solomon with the {i} crown with which his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.
(h) All you that are of the number of the faithful.
(i) Christ became man, was crowned by the love of God with the glorious crown of his divinity.