Exegetical and Hermeneutical Commentary of Song of Solomon 7:11

Come, my beloved, let us go forth into the field; let us lodge in the villages.

11. let us lodge in the villages ] The verb ln = ‘to pass the night,’ does not always mean a passing sojourn. Consequently there is no hint here that the home of the Shulammite and her lover was distant several days’ journey. The verb is often used where simply ‘dwelling,’ ‘remaining,’ is meant; but it must be admitted that the cases where this meaning is clear are nearly all figurative, e.g. Job 19:4; Job 41:22; Psa 49:12 (Heb 5:13).

in the villages ] The Heb. bak-kph rm may mean among the henna flowers, as in ch. Son 4:13, or among the villages. Either signification would give a good meaning here, but perhaps the former is preferable. ‘Let us dwell among the henna flowers’ would suit the tone of the passage best.

Fuente: The Cambridge Bible for Schools and Colleges

Son 7:11-13

Come, my Beloved, let us go forth into the field; let us lodge in the villages.

Good works is good company

The daughters of Jerusalem had been praising the Church as the fairest among women. They spoke of her with admiring appreciation, extolling her from head to foot. She wisely perceived that it was not easy to bear praise; and therefore she turned aside from the virgins to her Lord, making her boast not of her own comeliness, but of her being affianced to her Beloved: I am my Beloveds, and His desire is towards me. The spouse seems abruptly to break off from listening to the song of the virgins, and turns to her own husband-Lord, communion with whom is ever blessed and ever profitable, and she says to him, Come, my Beloved, let us go forth into the field; let us lodge in the villages. Communion with Christ is a certain cure for every ill. Whether it be the bitterness of woe, or the cloying surfeit of earthly delight, close fellowship with the Lord Jesus will take the gall from the one and the satiety from the other.

I. First, then, in the matter of self-examination. This is a most desirable and important business, but every believer should desire to have communion with Christ while he is attending to it. Self-examination is of the utmost importance. Well does the spouse suggest that she should see whether the vine flourished, whether the tender grape appeared and the pomegranates budded forth; for our spiritual vineyard needs perpetual watchfulness. While you are attending to this important business, see to it at the same time that you keep up your communion with Christ, for you will never know so well the importance of self-examination as when you see Him. Know His love for you, and all His griefs on your behalf, and you will charge your own heart after this fashion–See to it, that thou make sure work as to thine interest in Jesus, that thou be really one with Him, that thy faith in Him be genuine, and that thou shalt be found in Him in peace at the day of His appearing. Self-examination, however, is very laborious work: the text hints at it. It does not say, Let us go, but Let us get up. Self-examination is ever up-hill work. We need to school ourselves to perform a duty so irksome. But, beloved, if we attempt to examine this, feeling that Christ is with us, and that we are having communion with Him, we shall forget all the labour of the deed. Keep close to the Saviour and the difficulties of self-examination will vanish, and the labour will become light. Self-examination should always be very earnest work. The text says, Let us get up early. It has been well observed that all men in Scripture who have done earnest work rose up early to do it. The dew of the morning, before the smoke and dust of the worlds business have tainted the atmosphere, is a choice and special season for all holy work. And yet again, self-examination, it seems to me, is not the simple work that some people think, but is beset with difficulties. I do believe that the most of self-examinations go on a wrong principle. You take Moses with you when you examine yourself, and consequently you fall into despair. I do not want you to look at Christ so as to think less of your sin, but to think more of it; for you can never see sin to be so black as when you see the suffering which Christ endured on its behalf: but I do desire you, dear friends, never to look at sin apart from the Saviour. Examine yourselves, but let it be in the light of Calvary; not by the blazing fires of Sinais lightnings, but by the milder radiance of the Saviours griefs. It appears, from the words of the spouse, that the work of self-examination should be carried on in detail, if it is to be of real service. It is written, Let us see if the vine flourish, the tender grape appear, and the pomegranates bud forth. We must not take a general view of the garden, but particularize, and give special attention to each point. Oh! to have our great pattern ever before our eye! Jesus should not be a friend who calls upon us now and then, but one with whom we walk evermore. Thou hast a difficult road to travel; see, O traveller to heaven, that thou go not without thy Guide. In every case, in every condition, thou needest Jesus; but most of all, when thou comest to deal with thine own hearts eternal interests. O, keep thou close to Him, lean thy head upon His bosom, ask to be refreshed with the spiced wine of His pomegranate, and then there shall be no fear but that thou shalt be found of Him at the last, without spot, wrinkle, or any such thing.

II. The Church was about to engage in earnest labour, and desires her Lords company. It is the business of Gods people to be trimmers of Gods vines. Like our first parents, we are put into the garden of the Lord for usefulness. Observe that the Church, when she is in her right mind, in all her many labours desires to retain and cheerfully to enjoy communion with Christ. Taking a survey of Christs Church, you will find that those who have most fellowship with Christ are not the persons who are recluses or hermits, who have much time to spend with themselves, but they are the useful indefatigable labourers who are toiling for Jesus, and who in their toil have Him side by side with them, so that they are workers together with God. Let me, then, try and press this lesson upon you, that when we as a Church, and each of us as individuals, have anything to do for Christ, we must do it in communion with Him. Let me hold up for your imitation some in modern times who by works of faith and labours of love have made us feel that the old spirit of Christianity is not dead. Our beloved friend Mr. George Muller, of Bristol, for instance. There burns a holy devotedness, an intensity of faith, a fervour of perseverance which I would to God we all possessed. May we have more of this, aunt so by keeping close to Jesus, we shall produce better fruits, richer clusters and more luscious grapes than are commonly produced upon those vines which are in a less happy part of the vineyard.

III. The Church desires to give to Christ all that She produces. She has all manner of pleasant fruits, both new and old, and they are laid up for her Beloved. We have some new fruits. I hope we feel new life, new joy, new gratitude: we wish to make new resolves and carry them out by new labours. Our heart goes up in new prayers, and our soul is pledging herself to new efforts. But we have some old things too. There is our first love: a choice fruit that! and Christ delights in it. There is our flint faith: that simple faith by Which, having nothing, we become possessors of all things. There is our joy when first we knew the Lord; let us revive it. Old things! why we have the old remembrance of the promises. How faithful has God been! Old sins we must regret, but then we have had repentances which He has given us, by which we have wept our way to the Cross, and learned the merit of His blood. We have fruits, both new and old; but here is the point–they are all to be for Christ. (C. H. Spurgeon.)

A call for revival

I. The fact which is implied in the text, that love is the great motive for action in the cause of Christ. This love has about it certain marked peculiarities.

1. It is first a love which realizes the person of the Beloved. Jesus must be to us no historical personage who was once on earth, but is now dead and powerless; he must be an actual person living still in our midst.

2. The love here spoken of was well assured of the affection of its Beloved. Note the verse which precedes our text, I am my Beloveds, and His desire is towards me. A Christian is never strong for service when he does not know whether Christ loves him or not. Strive then for a well-assured sense of the Saviours love. Be not content till you possess it, for it will be health to your spirit and marrow to your bones: it will be a girdle of strength to your loins and a chain of honour about your neck.

3. The love of the spouse lived in fellowship with the Well-beloved. Come, my Beloved, let us go, let us lodge, let us get up, let us see. There will I give Thee my loves. True love to Jesus grows stronger and stronger in proportion as it abides in Him. If we have abounding love to Jesus we can prosper under disadvantages, but if we have it not we have lost the great secret of success. It yokes us with the strong Son of God, and so makes our infirmities to be but opportunities for the display of His power.

4. This love leads the Church to hold all things in joint possession with Christ. Observe that word, at our gates are all manner of pleasant fruits. Love to Jesus constrains us to make over all that we hold to Him, while faith appropriates all that Jesus has to itself.

5. The love which is the great motive to Christian action is a love which looks to Jesus for united operation. It is, Come, my Beloved, let us go forth into the field, let us get up early to the vineyard. All is well when the Redeemer leads the way. Be not afraid, for you go in good company. Who among us will be afraid to do anything or go anywhere if Jesus saith, I will go with you?

II. Love leads us to go afield in the service of Jesus. Come, my Beloved, let us go forth into the field.

1. A loving Church spontaneously puts herself upon widened service. She has a large heart towards her Lord, and longs to see Him reign over all mankind. She does not wait to hear again and again the Macedonians cry, Come over and help us, but she is prompt in mission enterprise.

2. The spouse, when she said, Let us go forth into the field, knew that the proposal would please her Lord; for the nature of Christ is a large and loving one, and, therefore, He would bless the far-off ones. His is no narrow heart; His thoughts of love are far-reaching, and when the Church says, Let us go forth into the field, truly her Lord is not backward to accept the invitation.

3. The spouse is evidently prepared for any discomfort that may come as the result of her labour. She must needs leave the fair palaces of her royal husband and lodge in rustic cottages. Poor lodgings there for Solomons fair spouse; but what cares she?

4. The spouse is quite ready, to continue in this uncomfortable service. She says, I will lodge in the villages, there will she abide a while, not paying a flying visit, but stopping until the good work is done, for which her Lord and she went forth. Oh, get ye out, ye Christians, into the distant fields of labour. For our Master s sake, and in His strength and company, we must compass sea and land for His redeemed ones. Only, if any of you go, do not try to go alone. Stop until you breathe the prayer, My Beloved, let us go. You go in vain when you go not with the Master, but when you have secured His company, then go and welcome, for you shall doubtless come again rejoicing, bringing your sheaves with you.

III. Love labours also at home. Nearer the palace there were vineyards, and the spouse said, Let us get up early to the vineyards.

1. Note, then, that the Church does her work at home as well as abroad. When she loves her Lord she works with zeal, she gets up early. All men in Holy Scripture who loved God much rose early to worship Him. We never read of one saint engaged upon sacred service who rose late. Abraham rose early, David rose early, Job rose early, and so did they all. It is put here as the very type and symbol of an earnest, vigorous service of Christ.

2. Notice that Gods people, when they are awake, first look well to the Church. Let us see if the vine flourish. The Church is Christs vine. Let us take stock of it.

3. Then the Church looks after the little ones. Let us see if the vine flourish, whether the tender grape appear. No earnest Church forgets the children of her Sabbath school, and every other agency for the young will be sure to be well minded.

4. Then the Church also takes notice of all inquiries. Let us see whether the pomegranates bud forth. If a Church be alive, there will be always many to observe where the first tear of repentance is glistening.

IV. Love in a Church brings forth all its stores for the beloved. The Church of God has in herself, through the rich love of her Husband, all manner of pleasant fruits. Some of these fruits are new, and oh, how full of savour they are. Our new converts, thank God for them, what a freshness and power there is about their love! Then there are old fruits, the experience of believers who are ripening for heaven, the well-developed confidence which has been tried in a thousand battles, and the faith which has braved a lifetime of difficulties. These old fruits–the deep love of the matron to Christ, the firm assurance of the veteran believer–there is a mellowness about them which the Lord delights in. All these choice things ought to be laid up. Every good thing in a Church is meant to be stored up, not to be despised and forgotten; and the point of all is that all in the Church ought to be laid up for our Beloved. (C. H. Spurgeon.)

Standing corn

I want you to go with me in thought and spirit while I try to reproduce the lessons taught me in the rustling language of the standing corn. Let us go forth into the field.

I. Here are revelations from God. I feel myself to be in the presence of my Creator; and all the questionings of doubt, and all the vain philosophies of the sceptic, vanish like the morning mist. My intellect, my conscience, my heart, my instinct if you will, prompts with remembrance of a present God. In this bright field of waving corn I see His power. What mighty forces are here at work! I see His wisdom. What harmony in the whole operations, with never a collision, accident, or blunder! What exact adaptation of means to an end! I am led to say with Cowper, There lives and works a soul in all things, and that soul is God. I see His goodness. Not only has its wise Contriver had in view its useful service, but He has clothed it with rare, refreshing beauty. I see His faithfulness. After the desolating flood, God declared that hence on for ever summer and seedtime, autumn and harvest should not cease. Since then thousands of years have passed, stars have fallen, mountains have been engulfed, nations have perished, mighty changes have been wrought, but this rich, ripe field of standing corn in every waving stem declares the steadfast faithfulness of God.

II. Life comes out of death. Out of death and decay come life and beauty! Behold, I show you a mystery! A few months ago this bright field of teeming life was a graveyard, and every individual grain died, and was buried here, in sure and certain hope of a glorious resurrection. In due time the trumpet of the spring winds announced the grand arising day, and here the dead-alive are standing arrayed in bright raiment and clad in a glory that excelleth. Standing here, the mystery of the resurrection, it is true, remains, but the impossibility dies out for ever! The cemetery is the field of God. I hear the winds of heaven making music through the standing corn; and this is the burden of their song, Sown in dishonour and raised in glory!

III. Like comes forth from like. This heavy crop of wheat is all the outcome of scattered wheat, and no other kind of plant could possibly arise. As the tall corn rustles beneath the light autumnal wind I hear it say, What a man soweth, that shall he also reap.

IV. Much comes from little. In a small compass of bag and basket was the seed-corn contained! What spacious yard, capacious barn, and extensive granary will be required to hold the vast result! Mark you, it would have been much the same had cockle, tares, or darnel been scattered on the soil. Little seeds bring great harvests, in some thirty–, in some sixty–, and in some a hundred-fold. Despise not the day of small things.

V. Fruit comes from labour. This field of waving wheat is the farmers fee for hard and willing work. You will find the truth hold good in your own daily labour, your handicraft, your profession, or your trade. You will find, too, that diligent effort will bring into your bosom rich sheaves of saving grace; that hard labour in the Church or the school, Christs great field of toil, will bring harvests of spiritual success.

VI. With progress comes maturity. As you look at this field now, remember what it was. From the day the life-germs broke through their decaying shells, advancement has been the order of the day, flint the blade, then the ear, then the full corn in the ear, then the ripe and mellow grain ready for the garner. Little by little, higher and greener, stronger and riper, ever maturing, ever progressing, until the stage of perfection is reached at last. It is so in the moral world. Constant progression in evil fits the sinner at last for the hopeless destiny of the oven and the fire. Growth in grace brings maturity of Christian character. Faith and hope and love grow stronger, brighter as the years go by. The life grows purer and more like the great Exemplar as the harvest-time draws near, until the shock of corn is garnered, being made meet for the paradise of God.

VII. Advantage comes from trial. As you look upon this sea of waving glory you remember that once it was as naked as the highway. Think of the bitter winds that swept it, the biting frosts, the drenching rains, the cutting ploughshare, the tearing harrow, the crushing roller, and all the severity of discipline required. Then came the hard fortunes of the tender plant, scorched and tossed, and battered by wind and sun, until it lay limp, flaccid, and yellow on the ungenial ground; and yet all these adverse seemings had a part in producing the golden glory that waves in triumph now. It is just so in the Lords spiritual and human field; crosses, trials, reverses, and disappointments are all necessary preliminaries and preparatories to the joy of harvest.

VIII. Destiny comes from character. By and by the reapers will put in the sickle. What for? In order that the prostrate crop may be trodden under foot or bundled for the fire? No, no. It is wheat, precious and good, therefore its destiny is the barn, and even the gleanings shall be gathered and housed with care. The weeds, the thistles, these are noxious and must feel the fire. Their character is bad, and that decides their destiny. O men and women! your character shall decide yours.

IX. Fruition comes from faith. Many months ago, the farmer set to work here, but he could exercise but small control; for aught he knew the land might have lost its fertility, or the seed might have lost its germinating power. Perhaps the sun might forbear to shine, or the rain to fall. There might be no return for all his anxious care. But he had faith: faith in the soil, faith in the seed, faith in the sun, faith in the sure processes that he could neither control nor understand. He had faith and patience, too, and all this sterling gold is his reward, Learn the lesson: Gods promise cannot fail. No good deed is lost. Incorruptible seed cannot die.

X. The seen comes from the unseen. The buried corn was hidden. What was going on beneath the surface was hidden from human ear and eye. What is going on? You do not know. What kind of seed is it? You cannot tell. How much will there be from it? You cannot possibly predict. It is all secret, hidden–as secret, my friend, as the thoughts of your heart, as the secret sins of your life, as the germ or bias of evil in your nature. It is as secret, Christian, as the depth of your loyalty and love, the private deeds of godly sacrifice, brave endurance, pious beneficence, closet prayers. But wait a while; the secret of the soil is revealed; the day hath declared it: and this fair field is the answer for all the world to read. There is nothing hidden that shall not be known.

XI. Gain comes from opportunity. If the farmer had let the ploughing season pass, if he had permitted the sowing season to slip by, no such glorious sight as this golden treasure would have gladdened his eye. No; he caught the season while it lasted, he seized the opportunity while he had it. Last winter was the parent of this success; last spring was the foster-mother of this field of corn. He turned to use the precious present; he put out to usury the golden now; and this is the usury that has come of it, this golden guerdon, this wealth of grain. Dont you hear every bended head, as the bright field shimmers in the wind, saying What thine hand findeth to do, do it with thy might, etc.?

XII. All comes from God. Thats the crowning lesson. His the soil, the seed, the sower, the sun, the success. All are the absolute gift of His gracious providence and tender love. (J. J. Wray.)

.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 11. Let us go forth into the field] It has been conjectured that the bridegroom arose early every morning, and left the bride’s apartment, and withdrew to the country; often leaving her asleep, and commanding her companions not to disturb her till she should awake of herself. Here the bride wishes to accompany her spouse to the country, and spend a night at his country house.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Let us go forth into the field; that being retired from the crowd, we may more freely and sweetly converse together, and may observe the state of the fruits of the earth. In the villages; in one of the villages, as cities is put for one of the cities, Jdg 12:7.

Fuente: English Annotations on the Holy Bible by Matthew Poole

11. fieldthe country. “Thetender grape (MAURERtranslates, flowers) and vines” occurred before (So2:13). But here she prepares for Him all kinds of fruit old andnew; also, she anticipates, in going forth to seek them, communionwith Him in “loves.” “Early” implies immediateearnestness. “The villages” imply distance from Jerusalem.At Stephen’s death the disciples were scattered from it through Judeaand Samaria, preaching the word (Ac8:4-25). Jesus Christ was with them, confirming the word withmiracles. They gathered the old fruits, of which Jesus Christhad sown the seed (Joh4:39-42), as well as new fruits.

lodgeforsaking homefor Jesus Christ’s sake (Mt19:29).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Come, my beloved,…. The word come is often used by Christ, and here by the church, in imitation of him; see So 2:10. This call is the call of the church upon Christ, to make good his promise, So 7:8; and is an earnest desire after the presence of Christ, and the manifestations of his love; which desire is increased the more it is enjoyed; and it shows the sense she had of her own insufficiency for the work she was going about: she knew that visiting the several congregations of the saints would be to little purpose, unless Christ was with her, and therefore she urges him to it; not that he was backward and unwilling to go with her, but he chooses to seem so, to make his people the more earnest for his presence, and to prize it the more when they have it; and it is pleasing to him to hear them ask for it. The endearing character, “my beloved”, is used by the church, not only to express her affection for Christ, and faith of interest in him, but as an argument to engage him to go along with her. Her requests follow;

let us go forth into the field; from the city, where she had been in quest of Christ, and had now found him, So 5:7; into the country, for recreation and pleasure: the allusion may be to such who keep their country houses, to which they retire from the city, and take their walks in the fields, to see how the fruits grow, and enjoy the country air. The church is for going abroad into the fields; but then she would have Christ with her; walking in the fields yields no pleasure unless Christ is there; there is no recreation without him: the phrase expresses her desire of his presence everywhere, at home and abroad, in the city and the fields; and of her being with him alone, that she might tell him all her mind, and impart her love to him, which she could better do alone than in company it may also signify her desire to have the Gospel spread in the world, in the barren parts of it, which looked like uncultivated fields, the Gentile world; and so, in one of the Jewish Midrashes c, these “fields”, and the “villages” in the next clause, are interpreted of the nations of the world;

let us lodge in the villages; which, though places of mean entertainment for food and lodging, yet, Christ being with her, were more eligible to her than the greatest affluence of good things without him; and, being places of retirement from the noise and hurry of the city, she chose them, that she might be free of the cares of life, and enjoy communion with Christ, which she would have continued; and therefore was desirous of “lodging”, at least all night, as in So 1:13. Some d render the words, “by”, “in”, or “among [the] Cyprus trees”; see So 1:14; by which may be meant the saints, comparable to such trees for their excellency, fragrancy, and fruitfulness; and an invitation to lodge by or with these could not be unwelcome to Christ, they being the excellent in the earth, in whom is all his delight.

c Shir Hashirim Rabba in loc. d Junius & Tremellius, Piscator, Brightman, Michaelis.

Fuente: John Gill’s Exposition of the Entire Bible

11 Up, my lover, we will go into the country,

Lodge in the villages.

Hitzig here begins a new scene, to which he gives the superscription: “Shulamith making haste to return home with her lov.” The advocate of the shepherd-hypothesis thinks that the faithful Shulamith, after hearing Solomon’s panegyric, shakes her head and says: “I am my beloved’s.” To him she calls, “Come, my beloved;” for, as Ewald seeks to make this conceivable: the golden confidence of her near triumph lifts her in spirit forthwith above all that is present and all that is actual; only to him may she speak; and as if she were half here and half already there, in the midst of her rural home along with him, she says, “Let us go out into the fields,” etc. In fact, there is nothing more incredible than this Shulamitess, whose dialogue with Solomon consists of Solomon’s addresses, and of answers which are directed, not to Solomon, but in a monologue to her shepherd; and nothing more cowardly and more shadowy than this lover, who goes about in the moonlight seeking his beloved shepherdess whom he has lost, glancing here and there through the lattices of the windows and again disappearing. How much more justifiable is the drama of the Song by the French Jesuit C. F. Menestrier (born in Sion 1631, died 1705), who, in his two little works on the opera and the ballet, speaks of Solomon as the creator of the opera, and regards the Song as a shepherd-play, in which his love-relation to the daughter of the king of Egypt is set forth under the allegorical figures of the love of a shepherd and a shepherdess!

(Note: Vid., Eugne Despris in the Revue politique et litteraire 1873. The idea was not new. This also was the sentiment of Fray Luis de Leon; vid., his Biographie by Wilkens (1866), p. 209.)

For Shulamith is thought of as a shepherdess, Son 1:8, and she thinks of Solomon as a shepherd. She remains so in her inclination even after her elevation to the rank of a queen. The solitude and glory of external nature are dearer to her than the bustle and splendour of the city and the court. Hence her pressing out of the city to the country. is local, without external designation, like rus (to the country). (here and at 1Ch 27:25) is plur. of the unused form (constr. , Jos 18:24) or , Arab. kafar (cf. the Syr. dimin. kafruno , a little town), instead of which it is once pointed , 1Sa 6:18, of that name of a district of level country with which a multitude of later Palest. names of places, such as , are connected. Ewald, indeed, understands kepharim as at Son 4:13: we will lodge among the fragrant Al-henna bushes. But yet cannot be equivalent to ; and since (probably changed from ) and , Son 7:13, stand together, we must suppose that they wished to find a bed in the henna bushes; which, if it were conceivable, would be too gipsy-like, even for a pair of lovers of the rank of shepherds ( vid., Job 30:7). No. Shulamith’s words express a wish for a journey into the country: they will there be in freedom, and at night find shelter ( , as 1Ch 27:25 and Neh 6:2, where also the plur. is similarly used), now in this and now in that country place. Spoken to the supposed shepherd, that would be comical, for a shepherd does not wander from village to village; and that, returning to their home, they wished to turn aside into villages and spend the night there, cannot at all be the meaning. But spoken of a shepherdess, or rather a vine-dresser, who has been raised to the rank of queen, it accords with her relation to Solomon, – they are married, – as well as with the inexpressible impulse of her heart after her earlier homely country-life. The former vine-dresser, the child of the Galilean hills, the lily of the valley, speaks in the verses following.

Fuente: Keil & Delitzsch Commentary on the Old Testament

THE BRIDES PROPOSAL

Son. 7:11-13

Come, my beloved,
Let us go forth into the field;
Let us lodge in the villages.
Let us get up early to the vineyards;
Let us see if the vine flourish,
If the tender grapes appear,
And the pomegranates bud forth:
There will I give thee my loves.
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.

Shulamite speaks, in reply to the King, as having her heart on her native fields and vineyardsthe rural scenes and employments in which she had been brought up. These more attractive to her pure and simple mind, with its genuine love of nature, than the splendour and ceremony of a court. Probably the wish also present, that her native locality might enjoy the benefit of her exaltation. But for all this, or whatever might be the object of her proposal, her Beloved must go along with her. Painful now any thought of separation from him. His presence and society her only earthly happiness and joy.
The Church of Christ and believers individually, happy as the Bride of the Son of God, look out in pity and in the bowels of their Lord, on the lands of the heathen, and a world lying in wickedness, to which they had themselves belonged. Thus the Church of Pentecost soon went everywhere preaching the Word. This according to the will and commission of her Lord. Go ye into all the world, &c. Ye shall be witnesses unto Me in Judea and Samaria, even unto the uttermost ends of the earth. The apostles and disciples were to begin at Jerusalem, but not to stop there. Strictly, the resolution of the Church at Antioch, under the direction of the Holy Ghost, the first full verification of the text (Act. 13:1, &c.). Subsequently, a second made by the apostles, to visit the places among the heathen where they had preached the Gospel, and to see how they did (Act. 15:36). Shulamites come an echo of her Beloveds (Chron. Son. 2:10-13). The Church, in time, responds to Christs Call, and pleads the fulfilment of His promise. The text suggestive of

The Churchs Calling.

That calling a Missionary one. The Church called to carry out the Mission of Christ into all the world. To be no longer the spring shut up, but streams flowing forth. Made the bearer of the glad tidings of a Saviour intended for all people. Christ is to be set up as an ensign in every land. That ensign to be carried and displayed by the Church (Isa. 11:12; Psa. 60:4). The day of good tidings to be shared in by a perishing world. The Kings commission to his servants, to go out into the hedges and highways, the streets and lanes of the city, to invite in the poor and needy, and even to compel them to come to the marriage feast. The Gospel to be preached in the villages, as well as the large centres of population. But observe

1. The Lords presence with the Church necessary for success in her efforts for the evangelization of the world. Shulamites language to the King that of the evangelistic Church pleading with Christ for His presence. Come, my beloved, let us go forth, &c. Moses pleading with God to be that of the minister and missionary before going forth to deliver his message: If Thy presence go not with us, carry us not up hence. Preparation important; but Christs presence and power essential. Christs word to the faithful and thoughtful preacher that to Gideon as the Lord looked on him: Go in this thy might: have not I sent thee? Christs promise to His sent servants: Lo I am with you alway. The promise, however, to be pleaded in prayer, and laid hold of by faith. The resolve of the Apostles: We will give ourselves to prayer and the ministry of the Word.

2. Christs presence necessary also for His servants strength and refreshment in the midst of their labours. Christ wont at times to take His disciples apart (Mar. 6:31; Joh. 18:2). Himself whole nights in prayer. The Gospel-fishermens nets to be mended in private, as well as managed in public. To teach others successfully, we need to be taught successively ourselves. The wheels of the Gospel chariot the better for frequent oiling. To be endued with fresh power from on high, the preacher needs to tarry awhile with the Master. The lamp shines more brightly in the pulpit after being trimmed in the closet. Christs presence lightens the preachers labour, and carries him over every difficulty. In labour or rest, the Masters presence the faithful servants Paradise. Nature only lovely and delightful, when the Lord of Nature is with him.

3. Love to Christ to characterize every preacher of the Gospel. Shulamites language to the King: Come, my Beloved. Love to Christ the source of ministerial devotedness, and the secret of ministerial success. The motto of the prince of preachers. The love of Christ constraineth us. The charge: Feed my lambs; feed my sheep, only given to Peter after the thrice-repeated declaration of his love to the Master. The preacher to labour as a portion of the Bride of Him whom he preaches, and as therefore having a personal interest in the work. The Spirit and the Bride say, Come.

4. Promptness and diligence necessary in the Churchs discharge of her calling. Let us get up early to the vineyards. The text of John Wesleys last sermon, preached after a laborious ministry of above half a century,The Kings business requireth haste. His own practice was to rise at four oclock. The New Testament Church early and zealous in its labours for the evangelization of the world. The Apostle, some time before his death, speaks of the Gospel as having been preached in all the world, and to every creature under heaven (1 Col. 1:6; Col. 1:23). Need for promptness. Men dying at the rate of one every second. Thousands dying daily without Christ, and without even the knowledge of Him. Vast fields open, and white to the harvest.

5. The Church to inquire carefully into the success of the Gospel and the spiritual state of the world, both at home and abroad. Ministers and missionaries not merely to preach and labour, but to look for results. The work the servants, and the success the Masters. True, but success promised, and to be expected. Gods promise that His Word shall not return to him void. Generally the faithful and prayerful labourer who expects most, the most successful. Fulfilment of divine promises in regard to the Church and the world to be believingly and earnestly looked for. All flesh to see the salvation of God. The knowledge of the Lord to cover the earth. Men to be blessed in Christ, and all nations to call Him blessed. Christ to inherit all nations. The people to be gathered to Shiloh. The idols to be utterly abolished.

6. The believers love to Christ to be displayed in his diligently carrying out the Saviours wish in regard to the evangelization of the world, and the conversion of sinners to himself. There will I give thee my loves. The Church and believers warmest love to Christ found in connection with their most self-denying labours in making Him known to others. The believer then most acceptable to Christ, when caring most for the souls whom He bought with His blood. His loves given best to his Lord when going in His bowels and in His steps after the sheep that was lost. There,not on the couch of selfish care and indulgence, but in the place of labour and sacrifice, in the spirit and work of His Master, does He give Him his loves.

7. The Churchs aim to bring forth spiritual children to Christ. The mandrakes give a smell. The mandrake a very strong smelling plant growing in Palestine. The fruit, gathered in wheat harvest or the month of May, and perhaps other parts of the plant, thought by the Orientals to favour conception (Gen. 30:14-16). The Church to be a joyful mother of children. Married to Christ that she may bring forth fruit unto God (Rom. 7:4). The part of faithful ministers and others to travail in birth until Christ be formed in the souls of others. When Zion, in her ministers and members, travails, she brings forth her children (Isa. 66:8). The preaching of the Gospel, accompanied by faith, love, and prayer, on the part both of preacher and people, the true means of the Churchs spiritual conception.

8. The result of the Churchs labours an abundance of spiritual fruit. At (or over) our gates (or door, according to the practice in Eastern houses) are all manner of pleasant fruits. Such fruits the sample and foretaste of what was to come. The Churchs fruits an acceptable gift to Christ. My soul desired the first ripe fruit. I have chosen you and ordained you, that ye should go and bring forth fruit. Herein is My Father glorified, that ye bring forth much fruit. The ministers true ambition to have many souls to present to Jesus at His coming. Here am I and the children whom thou hast given me. The most pleasant fruits to Christ, the souls whom He has redeemed with His blood, sought out and brought to Him by His loving people. These fruits both new and old. The Churchs converts from both Jews and Gentiles, those of the Old Covenant as well as the New, those that were nigh, as well as those who had been afar off. In the New Testament Church the graces of the age of the Law increased by those of that of the Gospel. Instead of the fathers shall be the children. Believers not to be satisfied with first principles, but to go on unto perfection (Heb. 6:1).

9. All the Churchs works to be begun and carried on for Christ. Which I have laid up for thee, O my beloved. Believers to do what they do heartily, as to the Lord, and not unto men. Love to Christ to be the mainspring of the believers labours. The salvation of a soul to be dear, but the glory of Christ still dearer. The salvation of souls to be dearest because Christs glory is bound up with it. The strongest motive with a faithful and loving labourer, that Christ shall see of the travail of his soul and be satisfied. Love considers that best bestowed which is bestowed on its object. Marys precious ointment best employed in anointing her Saviours feet. All services now lovingly done for Christ to be one day called for, acknowledged, and rewarded. Inasmuch as ye have done it unto one of the least of these, my brethren, ye have done it unto me.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

TEXT 7:118:4

Shulammite:

Invitation to the Shepherd, Son. 7:11 to Son. 8:2

Aside to Court Ladies, Son. 8:3

Adjuration to Court Ladies, Son. 8:4 (final)

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 whether the vine hath budded,
And its blossom is open,
And the pomegranates are in flower;
There will I give thee my love.

13.

The mandrakes give forth fragrance;

And at our doors are all manner of precious fruits, new and old,
Which I have laid up for thee, 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, and none would despise me.

2.

I would lead thee, and bring thee into my mothers house,

Who would instruct me;
I would cause thee to drink of spiced wine,
Of the juice of my pomegranate.

3.

His left hand should be under my head,

And his right hand should embrace me.

4.

I adjure you O daughters of Jerusalem,

That ye stir up, nor awake my love,
Until he please.

THOUGHT QUESTIONS 7:118:4

189.

How is it now possible for the maiden to give such an invitation since she is confined to the palace of Solomon?

190.

What time of the year is suggested by the reference to the vines and the pomegranate tree?

191.

Why offer her love in the vineyard?

192.

Mandrakes are a particular type of fruitCf. Gen. 30:14-18what is intended by her reference to them here?

193.

The last half of Son. 7:13 is a poetic way of promising something. What was it?

194.

Does the maid want her lover to become or pretend he is her brother? What is meant?

195.

It would seem from Son. 8:1 b that no physical expression of love had passed between the maid and the shepherd. If this is true, how shall we understand some of the earlier expressions? Discuss.

196.

Why take her beloved into her mothers house? What type of instruction would be given?

197.

Was she promising a real drink of wine or was this a poetic expression?

198.

Verse three was repeated earlier. What is meant?

199.

Verse four is an oft-repeated refrainit is given at very appropriate times. Show how this is true here.

PARAPHRASE 7:118:4

Shulammites Soliloquy

11.

Come, my beloved, let us go into the open country;

Let us lodge in the villages.

12.

We will rise early and go into the vineyards.

We will see if the vines have budded;
Whether the blossom is opening,
And the pomegranates are in flower . . .
There will I give thee my caresses.

13.

The mandrakes are giving forth their fragrance,

At our doors are all kinds of luscious fruits,
New and old, all reserved for thee, my beloved.

Son. 8:1

Oh, that thou hadst been as my brother,

One nursed in the bosom of my own mother!
Then had I met thee in the open, I would have kissed thee,
And no one would have despised me.

2.

I would have led thee to my mothers house;

Where she would have instructed me.
I would have made thee drink spiced wine
Made from the juice of my own pomegranates.

Aside to Court Ladies

3.

His left hand would have been under my head,

And his right hand supporting me.

4.

I adjure you, O daughters of Jerusalem,

Why should ye arouse or stir up love
Until itself is pleased to awaken?

COMMENT 7:118:4

Exegesis Son. 7:11 to Son. 8:4

The bridegroom has come for his bride. Whether this is literal or figurative, we could not say. Does this only happen in the dreams of the maiden or has Solomon capitulated? If Solomon has given her leave to go back to her home in Shunem, then perhaps a message has been sent to her shepherd and he actually is present to respond to the words of his beloved. We shall comment separately upon each of these six verses.

Son. 7:11. It must have been with a good deal of poignancy that the maiden thought of the open fields of Galilee. She no doubt thought of friends or relatives in some of the villages who would welcome she and her new husband as overnight visitors. All the associations of many years back rushed in upon her and her heart is full of yearnings to be back again amid familiar faces and places. She is tired of the oppressive atmosphere of the kings harem.

Son. 7:12. It is still the spring of the year. It was spring when she was snatched away from her garden. Unless we conclude an entire year has gone by, her sojourn at court was only a few weeks. After a pleasant conversation with friends at the house in the village they would retire for the night. She is already anticipating their marriage and what is here proposed amounts in our terms to a honeymoon. How fresh and new is the atmosphere in the early morning! A stroll through the vineyard could be so beautiful! Holding hands, we could stoop down and check together the development of the blossoms. We could pause to drink deeply of the fragrance from the flowers of the pomegranate trees. There in the seclusion and privacy of His hanidwork I will give you my love. Away from the eyes of anyone but her beloved she would express her deep feelings for him.

Son. 7:13. We are back in the village of Shunem. In the garden near the house the fragrance of the mandrakes is filling the air. At the doors of our house we have kept from past seasons dired fruitwe will also have fresh produce from our garden. Ever since I met you I have planned and laid up these gifts for the day when we could share them together. Besides the literal meaning we have given to her words, we seem to catch another meaning! Mandrakes had long been associated with love (Cf. Gen. 30:14-18). Perhaps these words are but a veiled promise of her expressions of love to be given to him in their house.

Verse one of the eighth chapter. The shepherd had addressed her as his sister, she now reciprocates with the thought that if he were her brother she would rush into his arms and kiss him at any time and any place. We like the words of Adeney here: This singular mode of courtship between two lovers who are so passionately devoted to one another that we might call them the Hebrew Romeo and Juliet, is not without significance. Its recurrence, now on the lips of the bride, helps to sharpen still more the contrast between what passes for love in the royal harem, and the true emotion experienced by a pair of innocent young people, unsullied by the corruptions of the courtillustrating, as it does at once, its sweet intimacy and its perfect purity. (ibid., p. 535.)

Verse two. Why go to her mothers house? This would be after their marriage for instruction from the mother in the art of lovemaking. No mention is made of her fatherperhaps her mother is a widow. Such a simple home-like atmosphere is in strong contrast to the oppressive magnificence of Solomons palace. She has some wonderful home-made country beverages for himspiced wine and pomegranate juice. Perhaps what is here called spiced wine is especially prepared juice from the pomegranate.

Verses three and four. We have treated these verses earlier in our comments on Son. 2:6-7. The fourth verse is repeated twice: in Son. 2:7 and Son. 3:5. Please see our comments upon these verses. This would seem to be the final word to Solomon and the women of the court. She is saying in essence: I am committed to the shepherd as my husbandI can already feel his strong arms around me. Do not, as I have said twice before, attempt to arouse any love on my part for Solomonlove will take its spontaneous courseand in my case it is for my shepherd.!

Marriage Son. 7:11 to Son. 8:4

If the Shulammite represents the bride of Christ, then these words can become a pattern for the love the church should have for her Lord. This has always been a parallel for the love the husband should have for his wife and the wife for her husband. Where is the bride who will express her love with the same, intensity and fidelity as the Shulammite? We believe there are many who would if they were married to a man like the shepherd. But is this the criteria for such a response? Many a husband knows he is far from the ideal here described but his wife loves him none-the-less. This is surely the fulfillment (in reverse order) of how Christ loved the church. Even when this is true can we not read into these words the longing of the dear girl we married? She does want to find anew the fresh fields and the secluded spotshe still wants your exclusive interest in herto share with her the little thingsthe beautiful things of very ordinary life. Just a cup of teaa simple flowereven an orange eaten with love is worth more than the many expensive things for which we spend so much time away from her. If somehow her husband could be her brother she could then get on the inside of his thoughts and could establish a rapport shared in a happy family. Anything to be one with the one she loves more than life.

Communion Son. 7:11 to Son. 8:4

What a tremendous example this passage is of the kind of love we, as the bride, should give to our living Lord. Christ is a living Person. He loves you with a personal love, and He looks everyday for your personal response to His love. Look into His face with trust till His love really shines into your heart (Rom. 5:5). Make his heart glad by telling Him you love Him. (author unknown) Converse with your heavenly Husbandsay to Him, Come, my beloved, lets go to work or lets wash the dishes. He is aliveHe does want to participate in all you are and do. He also sleeps with you at night. How delightful to begin the day with Him. We have found so much good in the little booklet Manna In The Morning published by Moody Press. We wish to say a word of recommendation hereif you are not meeting Him in the morningor even if you areget it and read it. Oh, how we need to plan ahead for a continual love affair with our Lord. There is all manner of precious fruit from our experiences and from His wordboth new and old which we can share with Him. This will never happen if we do not plan it. Communion with our Lord through the Holy Spirit (2Co. 13:14; Col. 2:1 ff) is a joint participationa partnership that includes all of life. Do we take Him into our mothers house? i.e., into the relationship and fellowship of the family conversation? or of the TV programs and the exchange of the usual subjects? If we did, perhaps our family would be so impressed with His presence that instruction would have an entirely different meaning.

FACT QUESTIONS 7:118:4

221.

The bridegroom has come for the brideis this to be understood as an actual visit from the shepherd? Discuss.

222.

With whom would the newly-weds stay in the villages?

223.

The maiden is homesickshe feels oppressed. Why?

224.

We conclude the whole Song discusses a time of only a few weeks in May or late April. How is this conclusion reached?

225.

It would seem the young couple are on their honeymoon. What gives us this thought?

226.

Do you agree that there is a possible double-meaning in Son. 7:13? Discuss.

227.

How can we compare this couple to Romeo and Juliet?

228.

Is there anyone anywhere in the United States like the two persons described here? Discuss.

229.

Why go to her mothers house? Where is her father?

230.

What were her final words for the women of the harem and Solomon?

231.

Where is the wife like the Shulammite? Discuss.

232.

Are there men like the shepherd? (What about the rest of us?)

233.

What is really important with our wife?

234.

Why would any wife want a brother-sister relationship with her husband? or is this what is meant? Discuss.

235.

What a tremendous example this passage is of the kind of love we as the bride should give to our living Lord. Please discuss the very practical application of this text to your own personal relationship to your Lord.

Fuente: College Press Bible Study Textbook Series

(11) Forth into the field.Comp. Son. 2:10; Son. 6:11. The same reminiscence of the sweet courtship in the happy woodland places. It has been conjectured that this verse suggested to Milton the passage beginning, To-morrow, ere fresh morning streak the East, &c. (P. L. 4:623, &c)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

11. Let us go into the field Hebrew, country. She longs to return to the country,

“To its glow of summer gladness,

To its hush of golden silence.”

Let us lodge Better, Let us abide.

Fuente: Whedon’s Commentary on the Old and New Testaments