Exegetical and Hermeneutical Commentary of Song of Solomon 3:6
Who [is] this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?
6. Who is this that cometh out ] In the Heb. as it stands, this is feminine, and the participles coming up and perfumed are in agreement with it. Hence many hold that the verse is spoken of a woman, either of a princess whom Solomon, even in the midst of his wooing of the Shulammite, is about to marry, or of the Shulammite, who is seen approaching Jerusalem with Solomon as her husband in a bridal procession. But it need not necessarily be so. This may be taken as neuter, the fem. often representing the neuter, as there is no special neuter form in Heb. In that case the translation here would be literally ‘Who is that which cometh up?’ This is strictly parallel to Esau’s question to Jacob, Gen 33:8, “Who is all this camp?” i.e. ‘Who are the human beings in it?’ (Cp. Davidson, Heb. Synt. 8, R. 1, and Ewald, Heb. Synt. E. T. p. 196.) This view is more in accord with the following words: for, obviously, the procession is too remote to permit of the spectators who speak here knowing that any lady in it is perfumed with myrrh, &c. It must, therefore, be the thing seen, not any person, which is perfumed. The idea is that something surrounded with incense, naturally supposed to be perfumed, is approaching. “The pomp is like that of a procession before which the censer of frankincense is swung” (Del.). Son 3:7 tells us that this is the mih of Solomon.
out of the wilderness ] i.e. from the pasture lands as distinct from the cultivated lands. This is quite unintelligible on Budde’s hypothesis. Cp. Appendix ii, 9.
like pillars of smoke ] This expression strengthens the view taken of the last clause. This which is like pillars of smoke cannot be a person, but must be a litter or procession which is overhung by, or surrounded with, columns of smoke. The word for columns tmrth occurs again in the O.T. only in Joe 2:30 (Heb., 3:3). The LXX translate it by , ‘trunks’ of smoke, evidently connecting the word with tmr, ‘a palm tree,’ to which a rising column of smoke has a great resemblance. It spreads out only at the top of the column-like stem, like a palm tree above its trunk. More probably, however, it is derived from a verb ymar = ’mar, the original meaning of which was ‘to rise high.’
perfumed ] Lit. incensed, i.e. having incense burnt before it. The couch or litter, or the procession, is having perfume burnt before it, viz. myrrh and frankincense. For the former cp. ch. Son 1:13, and for the latter Tristram, Nat. Hist. p. 355. Frankincense is the gum of a tree which grows in the hill country of India, the Boswellia serrata of botanists. Probably it came to Palestine through Arabia, cp. Isa 60:6. The resin is obtained by simply slitting the bark.
with all powders of the merchant ] i.e. with all the aromatic preparations which the wandering merchants brought from foreign lands.
Fuente: The Cambridge Bible for Schools and Colleges
Chap. Son 3:6-11. The King’s Return
King Solomon must be supposed to be coming from Jerusalem, to the royal residence in the North where the Shulammite is, or to be returning thither after an absence. Apparently he comes in special splendour, seeking to overawe her thereby. She notices the approaching train, and asks what it may be, Son 3:6. In the remaining verses a watchman or attendant tells her that it is the litter of Solomon surrounded by his guards, Son 3:7-8. He then describes the litter, Son 3:9-10, while in Son 3:11 he exhorts the court ladies to go forth to see the king in all his splendour, crowned as he was by his mother in the day of his espousals. In Son 3:6 the speaker might be a spectator or the watchman, but the fact that in every one of the lyrics hitherto the Shulammite has spoken leads us to suppose that she is the speaker here.
Fuente: The Cambridge Bible for Schools and Colleges
The principal and central action of the Song; the brides entry into the city of David, and her marriage there with the king. Jewish interpreters regard this part of the poem as symbolizing the first entrance of the Church of the Old Testament into the land of promise, and her spiritual espousals, and communion with the King of kings, through the erection of Solomons Temple and the institution of its acceptable worship. Christian fathers, in a like spirit, make most things here refer to the espousals of the Church with Christ in the Passion and Resurrection, or the communion of Christian souls with Him in meditation thereon.
Son 3:6-11
Two or more citizens of Jerusalem, or the chorus of youths, companions of the bridegroom, describe the magnificent appearance of the bride borne in a royal litter, and then that of the king in festive joy wearing a nuptial crown.
Son 3:6
wilderness is here pasture-land in contrast with the cultivated districts and garden-enclosures round the city. Compare Jer 23:10; Joe 2:22; Isa 42:11; Psa 65:12.
Pillars of smoke – Here an image of delight and pleasure. Frankincense and other perfumes are burned in such abundance round the bridal equipage that the whole procession appears from the distance to be one of moving wreaths and columns of smoke.
All powders of the merchant – Every kind of spice forming an article of commerce.
Son 3:7
Bed – Probably the royal litter or palanquin in which the bride is borne, surrounded by his own body-guard consisting of sixty mighties of the mighty men of Israel.
Son 3:8
Because of fear in the night – i. e., Against night alarms. Compare Psa 91:5.
Son 3:9, Son 3:10
A stately bed hath king Solomon made for himself of woods (or trees) of the Lebanon. The word rendered bed occurs nowhere else in Scripture, and is of doubtful etymology and meaning. It may denote here
(1) the brides car or litter; or
(2) a more magnificent vehicle provided for her reception on her entrance into the city, and in which perhaps the king goes forth to meet her.
It has been made under Solomons own directions of the costliest woods (ceda and pine) of the Lebanon; it is furnished with pillars of silver supporting a baldachin or canopy of gold (not bottom as in the King James Version), and with a seat (not covering) of purple cushions, while its interior is paved with (mosaic work, or tapestry of) love from (not for) the daughters of Jerusalem; the meaning being that this part of the adornment is a gift of love, whereby the female chorus have testified their goodwill to the bride, and their desire to gratify the king.
Son 3:11
Daughters of Zion – So called here to distinguish them from the brides companions, who are always addressed by her as daughters of Jerusalem.
His mother – Bathsheba 1Ki 1:11. This is the last mention of her in sacred history.
Fuente: Albert Barnes’ Notes on the Bible
Son 3:6-11
Who is this that cometh out of the wilderness?
The royal pair in their glorious chariot
Great princes in the East are in the habit of travelling in splendid palanquins, which are at the same time chariots and beds. The person reclines within, screened by curtains from public view; a bodyguard protects the equipage from robbers, and blazing torches light up the path along which the travellers proceed. King Solomon, in this Song, describes the Church of Christ, and Christ Himself, as travelling through the world in such a palanquin. The day is coming when both our Divine Lord and His chosen bride shall be revealed in glory before the eyes of all men.
I. The magnificent progress, the glorious on-going of the Church and her Lord through the world (Son 3:6). The equipage excites the attention of the onlooker; his curiosity is raised, and he asks, Who is this? The true Church of God is a stranger and pilgrim still; an alien and a foreigner in every land; a speckled bird; a dove in the midst of ravens; a lily among thorns. The ignorance of men concerning spiritual things is not, however, caused by the darkness of the things themselves, for Christ and His Church are the great lights of the world. When great personages travelled in their palanquins, and more especially in marriage processions, they were attended by a number of persons who, at night, carried high up in the air burning cressets which gave forth a blaze of light. Sometimes these lights were simply torches carried in the hands of running footmen; at other times they were a sort of iron basket lifted high into the air, upon poles, from which went up a pillar of smoke and flame. Our text says, Who is this that cometh out of the wilderness like pillars of smoke? a beautiful illustration of the fact that wherever Christ and His cause are carried, light is a sure accompaniment. High lift your lamps, ye servants of our Lord. High lift up the Cross of the Redeemer; for in Him is light, and the light is the life of men. But you will tell me that our text rather speaks of pillars of smoke than of sparkling lamps. The smoke is but the effect of the flame, and even the pillar of smoke is luminous. What is the smoke that has attended the Church? What but the deaths of her martyrs, the sufferings of her confessors, the patient endurance of her valiant sons? Wherever she goes, the thick smoke of her suffering goeth up to Heaven. It often happens that Oriental monarchs of immense possessions are not content with burning common coals in these cressets, but frequently consume sandalwood and other woods which give forth a delightful smell; or else, if they use ordinary coals, they sprinkle upon them frankincense and myrrh, so that a delicious perfume is spread on all sides. In the olden times, they also went to great expense in obtaining drugs, which the merchants collected from all parts of the earth, and these were carefully compounded into the renowned powders of the merchants, which yielded a delicious variety of delicate perfumes, not to be produced by any one aromatic essence. Our inspired poet describes the travelling procession of the royal pair, and fails not to dwell upon the delightful perfume of myrrh and frankincense, with all the powders of the merchant, which make the wilderness smell as a garden of roses. Wherever the Church of Christ proceeds, though her pathway is a desert, though she marches through a howling wilderness, she scatters the richest perfume. Among the ten wonders which Jewish tradition ascribes to the temple, we find that the rain never extinguished the fire of the wood which was laid in order upon the altar, nor did the wind ever conquer the pillar of smoke so as to disperse or bend it. Verily it is so with the Church of God, as she cometh out of the wilderness: who shall quench her flaming lamp, or stay the incense of her golden censers. Ride on, Great Prince, and bear Thy spouse with Thee in Thy majestic chariot, till Thou hast lit the world with Thy Divine light, and hast made it a temple filled with a cloud of incense of sweet smell to the nostrils of Jehovah!
II. The security of Christs Church at all times. Of course when travelling through a wilderness, a royal procession was always in danger of attack. Arabs prowled around; wandering Bedouins were always prepared to fall upon the caravan; and more especially was this the case with a marriage procession, because then the robbers might expect to obtain many jewels, or, if not, a heavy ransom for the redemption of the bride or bridegroom by their friends. What shall I say of the attacks which have been made upon the Church of Christ, and upon Christ Himself? They have been incessant. We know that Christs cause in the world is always safe because of Divine protection, and because the lemons of Gods angels keep watch and ward over the saints. But we have something more tangible than this. Our gracious God has been pleased to commit unto men the ministry of Christ. Unto the angels hath He not put in subjection the world to come, whereof we speak. The Lord ordaineth that chosen men should be the protectors of His Church; not that they have any power as of themselves to do anything, but He girdeth the weak with strength and maketh the feeble mighty; so then, men, even the sons of men stand in array around the travelling palanquin of Christ, to guard both the bridegroom and the bride. Read the 7th and 8th verses carefully, and you will notice that there are enough swordsmen. Threescore valiant men are about it. There are always enough men chosen of God to guard the Church. Observe that these warriors are men of the right mettle. Yes, says poor trembling Little-Faith, we have hosts of men, but they are not like, the great-hearts of old; they have not the qualifications which the age requires. Ah! but remember, about the bed of Solomon there are threescore valiant men; and glory be unto my Master, while I may not flatter the ministry, I must not dishonour Him by believing that He has left His Church without valiant defenders. Ah! I think I hear you say, but though there may be so many men, and men of the right sort, I am afraid they are not in the right place. Look again at the text. It is written, Threescore valiant men are about it; that is, there are some on that side, and some on this, some before, and some behind; they are all round the travelling chariot of Christ. I wish there might be one in our parish, says one. Pray for Him, and He who has promised to send you all good things may yet send him to you. Notice that these men are all well armed. They all hold swords. What swords are these? Every valiant man in Christs Israel holds the sword of the Spirit, which is the Word of God. Besides this, and here is an opportunity for you all to carry swords–every valiant man in Gods Israel carries the sword of prayer, which is comparable to those huge two-handed swords of the olden time, which the soldier lifted up and brought down with such tremendous force as to cleave a man in halves: prayer is a weapon which no man can effectually resist. Further, these men are not only well armed, but they are well trained. They are all expert in war; men who have endured temptations themselves; men whose souls have been exercised; men who have slain both the lion and the bear, and are men of war from their youth. Further, these men were not only well trained, but you will see that they were always ready. Each man has his sword upon his thigh, ready to be drawn forth. Observe also that these men were watchful, for they had their sword on their thigh because of fear in the night. They never sleep, but watch always for the Churchs interest. Pray ye that the Lord may raise up many such, who night and day with tears shall watch for the souls of men, and against the enemies of our Israel.
III. The excellency of this chariot in which Jesus rides. It is not difficult to convey to persons the most unacquainted with Eastern manners and customs, an idea of what this palanquin is. It is a sort of large sedan in which one or two persons may recline with ease. Of course, this palanquin could not be made of gold or silver, because then it would be too heavy for carriage; it must be made of wood; hence King Solomon made a bed, or chariot, or palanquin, of the wood of Lebanon. Then there needs to be four pillars supporting the covering and the curtains; the pillars thereof are of silver. The bottom of it should be something massive, in order to sustain the weight of the person; the bottom thereof is of gold. The canopy on the top is a covering of purple. Since to lie on gold would be very unpleasant, it is covered with delicate, daintily wrought carpets; and so we have the bottom thereof paved, or rather carpeted with love for the daughters of Jerusalem. Some delicate devices of needlework adorn the bottom of this bed-chariot in which the king and his spouse recline during their journey. The doctrines of the Gospel are comparable, for their antiquity, for their sweet fragrance, for their incorruptibility, to the wood of Lebanon. The Gospel of Christ never decays; Jesus Christ the same yesterday, to-day, and for ever. Not one single truth bears any sign of rot. And to those souls that are enlightened from above, the Gospel gives forth a fragrance far richer than the wood of Lebanon. As for the silver pillars which bear up the canopy, to what should I liken them but to the attributes of God which support and guarantee the efficiency of the great atonement of Christ beneath which we are sheltered. There is the silver pillar of Gods justice. He cannot, He will not smite the soul that hides beneath the Cross of Christ. Then stands the next, the solid pillar of His power. They shall never perish, neither shall any pluck them out of My hand; My Father which gave them Me is greater than all, and none is able to pluck them out of My Fathers hand. Then on the other side is the pillar of His love, a silver pillar, indeed, bright and sparkling to the eye; love unchanging and eternal, strong as the power and fast as the justice which bear up the canopy on the other side. And here on this side stands immutability, another column upon which the atonement rests. If God could change, then might He cast away His blood-bought; but because I am God and change not, therefore, ye sons of Jacob, rejoice. As for the covering of the chariot, it is of purple. I need not tell you where it was dyed. No Tyrian hues are mingled here. As for the bottom of this palanquin, which is of gold–may not this represent the eternal purpose and counsel of God, that purpose which He formed in Himself or ever the earth was? Then, to make this all soft and pleasant to recline upon, here is pavement of needlework. Soft cushions of love on which to rest. These is a double meaning here, for both the bride and bridegroom find rest in love. Our Lord finds rest in the love of His people. Here will I dwell for ever. They do, as it were, make these carpets of needlework in their love and affection for Him, and in their trust and confidence in Him; and here He rests. On the other hand, our Beloved spent His life to work for us our bed of rest, so that we must translate it love of, as well as love for the daughters of Jerusalem. We rest in Christs love; He rests in our love.
IV. The duty of every believing heart in connection with the subject. Let every believer, while he recognizes himself as part of the Church inside the palanquin, yet look upon himself personally as one of the daughters of Zion, and let us each go forth this morning to meet King Solomon. He is the Wonderful, the Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace, and therefore is He King Solomon going forth. Get up from your beds of sloth; rise from your chambers of ease; go forth, go forth to pray, to labour, to suffer; go forth to live in purity, leaving Babylon behind; go forth to walk with Him alone, leaving even your kinsfolk and acquaintance if they will not follow with you. Wherefore tarriest thou at home when the King is abroad? Behold the Bridegroom cometh, come ye forth to meet Him, and behold King Solomon. To-day let your eye rest upon Him. Let your eye behold the head that to-day is crowned with glory, wearing many crowns. (C. H. Spurgeon.)
Christs ascension
The simile is a most striking one. When Christ was on earth, He came, as it were, to a wilderness. He lived in the wilderness while here, in the desert, on the mountain-top. It was at His ascension that He appeared as pillars of smoke rising out of the earthly wilderness. When He had spoken these things, while they beheld, He was taken up, and a cloud received Him out of their sight. And when we consider who it was that ascended–the well-beloved Son of God, in whom the Father was well pleased, in whom His soul delighted, who finished His work on earth–we see still further the propriety of the figure. The smoke was not the smoke of offensiveness, but the fragrance of perfume, the smoke of the sweet-smelling incense, filling both earth and heaven with fragrance.
I. Christs ascension is the consummation of his work.
1. It was not complete until this had taken place. Before His crucifixion He was working out our salvation and accomplishing the purposes of His Father. When in the grave He was under the dominion of death. After His resurrection He was still in this world of sin and sorrow. But when He ascended into heaven the whole work He had undertaken to perform was carried to a fitting conclusion.
2. We must bear in mind that when Christ ascended into heaven it was not merely a return to the place He came from. He came from heaven a spirit, an essence. He returned, the same spirit indeed, but bearing with Him a human body. His ascension, then, was rather the entrance of renewed manhood into the presence of God, the admission of justified humanity into the kingdom of heaven.
II. Christs ascension was the earnest of our personal blessings. Two important objects were to be especially assured to us.
1. The preparing a place–I go that I may prepare a place for you. What this preparation involved we cannot exactly say.
2. The giving His Spirit–in other words, preparing us for the place.
3. The officiating as High-Priest.
III. Christs ascension was a suitable reward to His work. (Homilist.)
Like pillars of smoke.
Pillars of smoke
The architecture of the smoke is wondrous, whether God with His finger curls it into a cloud or rounds it into a dome, or points it in a spire, or spreads it in a wing, or, as in the text, hoists it in a pillar. In the first place, these pillars of smoke indicate the suffering the Church of God has endured. The smoke of martyrs homes and martyrs bodies if rolling up all at once would have eclipsed the noonday sun, and turned the brightest day the world ever saw into a midnight. Has persecution ceased? Ask that young man who is trying to be a Christian in a store or factory, where from morning to night he is the butt of all the mean witticisms of unbelieving employees. Ask that wife whose husband makes her fondness for the house of God, and even her kneeling prayer by the bed-side, a derision, and is no more fit for her holy companionship than a filthy crow would be fit companion for a robin or a golden oriole. For the body, thanks to God, there are now no swords or fiery stakes, but for the souls of thousands of the good, in a figurative sense, rack and gibbet and Torquemada. The symbol of the domestic and social and private and public suffering of a great multitude of Gods clear children, pillars of smoke. But nothing can be more beautiful than the figures of smoke on a clear sky. You can see what you will in the contour of this volatile vapour, now enchanted castles, now troops of horsemen, now bannered procession, now winged couriers, now a black angel of wrath under a spear of the sunshine turned to an angel of light, and now from horizon to horizon the air is a picture-gallery filled with masterpieces of which God is the artist, morning clouds of smoke born in the sunrise, and evening clouds of smoke laid in the burnished sepulchres of the sunset. The beauty of the transfigured smoke is a Divine symbol of the beauty of the Church. The fairest of all the fair is she. Her mission is to cover the earth with a supernatural gladness, to open all the prison-doors, to balsam all the wounds, to moss all the graves, to burn up the night in the fireplace of a great morning, to change handcuffs into diamonded wristlets, to turn the whole race around, and whereas it faced death, commanding it, Right about face for heaven! According to the number of the spires of the churches in all our cities, towns and neighbour-hoods, are the good homes, the worldly prosperities, and the pure morals, and the happy souls. According as the churches are numerous are the crimes few. According as the churches are few the crimes are numerous. The most beautiful organization the world ever saw or ever will see is the much-maligned Church, the friend of all good, the foe of all evil, fair as the moon and clear as the sun. Beautiful in her Author, beautiful in her mission, the heroine of the centuries, the bride of Christ, the queen of the nations! Through her gates will march all the influences for good that shall ever reach our world. Take its membership as a mass, not speaking of the acknowledged exceptions, they are the noblest, grandest, kindest, best men and women of the ages. But for them the earth would long ago have been a burned-out volcano. They have been the salt that has kept the human race from putrefaction insufferable either to human or angelic olfactories. (T. De Witt Talmage.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. Who is this that cometh out of the wilderness] Going to Egypt was called descending or going down, coming from it was termed coming up. The bride, having risen, goes after her spouse to the country, and the clouds of incense arising from her palanquin seemed like pillars of smoke; and the appearance was altogether so splendid as to attract the admiration of her own women, who converse about her splendour, excellence, &c., and then take occasion to describe Solomon’s nuptial bed and chariot. Some think that it is the bridegroom who is spoken of here.
With this verse the third night is supposed to end.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Who is this? the persons speaking seem to be the daughters of Jerusalem, who, upon occasion of the brides speech to them, make this reply; or the friends of the Bridegroom. The person spoken of is the spouse or bride.
That cometh out of the wilderness; from the country, which, in comparison of cities, is oft called a wilderness, as Isa 42:11; Luk 1:80; 3:2, and elsewhere, from whence we little expected to see so beautiful and glorious a bride to come, such persons being usually bred in courts or noble cities. This phrase implies that believers were, and were to be, called out of the world, which for its barrenness, and disorder, and replenishment with wild beasts, may fitly be compared to a wilderness; and not only out of the Holy Land, which was as the garden of God, but also out of the Gentile world, which in prophetical writings is frequently described under the notion of a
wilderness, as Isa 35:1; 43:19,20. Withal he seems to allude to the people of Israel, which to the wonder and astonishment of all those parts came up out of the wilderness into Canaan.
Pillars of smoke; to which the church may not unfitly be compared, partly for its excellent order and comely proportions; partly, for its direct and constant motion towards heaven; and partly, to imply that though she was really and inwardly glorious, yet she was outwardly obscure and despicable in the eyes of the world. Possibly the words may rendered thus, as with (which particle is very frequently understood, as hath been showed in divers foregoing texts)
pillars, or a pillar, (for the plural number is oft put for the singular,)
of smoke. And so the sense may be either,
1. Being conducted out of the wilderness as by a pillar of smoke going before them, as the Israelites were led through the wilderness to Canaan by a pillar of cloud and fire, Exo 13:21,22. Or rather,
2. Attended with many prayers and praises, and other holy performances, which are perpetually ascending from her and offered by her unto God. So he alludes to those pillars of smoke which all the day long ascended from those numerous sacrifices which were offered in the temple, which also was a type of the prayers of the saints offered by Christ unto his Father, as may be gathered from Rev 8:3-5. But this I only propose.
Perfumed: this doth not belong to the pillars, as appears by the difference of the numbers in the Hebrew words, the pillars being plural, and this word singular; but to the person, to wit, the spouse, who is said to be thus perfumed, partly, for her good name or renown, which is compared to perfumes, Ecc 7:1; partly, for her excellent virtues and religious services, which are pleasant and acceptable to God, and to angels, and to men; and partly, for the merits and graces of Christ, which are a sweet savour to God, Eph 5:2, and wherewith she is enriched and beautified.
Powders of the merchant; which are fetched by the merchants from Arabia, or other remote parts of the world, for the use of perfuming.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. New scene (So3:6-11). The friends of the Bridegroom see a cortege approach.His palanquin and guard.
cometh outrather, “upfrom”; the wilderness was lower than Jerusalem [MAURER].
pillars of smokefromthe perfumes burned around Him and His bride. Image from Israel andthe tabernacle (answering to “bed,” So3:7) marching through the desert with the pillar of smoke by dayand fire by night (Ex 14:20),and the pillars of smoke ascending from the altars of incense and ofatonement; so Jesus Christ’s righteousness, atonement, andever-living intercession. Balaam, the last representative ofpatriarchism, was required to curse the Jewish Church, just as itafterwards would not succumb to Christianity without a struggle (Nu22:41), but he had to bless in language like that here (Num 24:5;Num 24:6). Angels too joyfully askthe same question, when Jesus Christ with the tabernacle of His body(answering to “His bed,” Son 3:7;Joh 1:14, “dwelt,”Greek “tabernacled,” Joh2:21) ascends into heaven (Ps24:8-10); also when they see His glorious bride with Him (Psa 68:18;Rev 7:13-17). Encouragementto her; amid the darkest trials (So3:1), she is still on the road to glory (So3:11) in a palanquin “paved with love” (So3:10); she is now in soul spiritually “coming,”exhaling the sweet graces, faith, love, joy, peace, prayer, andpraise; (the fire is lighted within, the “smoke” isseen without, Ac 4:13);it is in the desert of trial (So3:1-3) she gets them; she is the “merchant” buying fromJesus Christ without money or price (Isa 55:1;Rev 3:18); just as myrrh andfrankincense are got, not in Egypt, but in the Arabian sands and themountains of Palestine. Hereafter she shall “come” (Son 3:6;Son 3:11) in a glorified body,too (Php 3:21). Historically,Jesus Christ returning from the wilderness, full of the Holy Ghost(Luk 4:1; Luk 4:14).The same, “Who is this,” c. (Isa 63:1Isa 63:5).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Who [is] this that cometh out of the wilderness,…. This is said by the daughters of Jerusalem, adjured in So 3:5; who, upon the happy meeting of Christ and his church, saw a greater glory and beauty in her than they had seen before; and therefore put this question, not as ignorant of her, but as admiring at her. By the wilderness she is said to “come out” of is meant either a state of nature, as Theodoret; in which all the elect of God are before conversion, and out of which they are brought by efficacious grace; called a wilderness, because of the barrenness and unfruitfulness of persons in such a state; and because of the perplexed ways and tracks in it, which bewilder a man that he knows not which to take; and because of the want of spiritual provisions in it; and because of the danger men are exposed unto through holes and pits, and beasts of prey: in such a state God finds his people, convinces them of it, and brings them out of it; which is an instance of surprising and distinguishing grace: or else the world itself may be meant, the wilderness of the people, Eze 20:35; so called because of the roughness of the way, the many tribulations the saints pass through in it; and because of the traps and snares that are in it, through evil men, the lusts of the flesh, and the temptations of Satan; because of the many evil beasts in it, ungodly men, false teachers, and Satan the roaring lion; and because of the plentiful table God furnishes here for his people, feeding them in the wilderness with Gospel doctrines and spiritual ordinances, Re 12:14; and because of the many windings and turnings of Providence in it, through all which they are led in a right way to the city of their habitation: now though they are in the world, they are not of it; they are called out of it, and quit as much as may be the company and conversation of the men of it; and through the grace of God are more and more weaned from it, and long after another and better world; all which may be intended by their coming out of this: or else this may design a state of sorrow and distress when under desertion, and without the presence of Christ; which had lately been the case of the church, who had been in a bewildered condition, and not knowing where her beloved was, ran about here and there in quest of him, like one in a wood, seeking him and calling after him; but now having sight of him, and some communion with him, is represented as coming out of that state. She is further described as being
like pillars of smoke, perfumed with myrrh and frankincense; her heart being inflamed with love to Christ, her affections moved upwards, heavenwards, and were set on things above; and which were sincere and upright, rose up in the form of palm trees, as the word n signifies, a very upright tree; and these moved steadily towards Christ, and could not be diverted from him by the winds of temptation, affliction, and persecution; and though there might be some degree of dulness and imperfection in them, hence called “pillars of smoke”; yet being perfumed with the sweet smelling myrrh of Christ’s sacrifice, and the incense of his mediation, became acceptable to God. It is added,
with all powders of the merchant: odorous ones, such are the graces of the Spirit, which Christ the merchantman is full of; and makes his people, their affections and prayers, of a sweet smelling savour with. Ben Melech interprets it of garments perfumed with spices; see
Ps 45:8; Some render the words, “above” or “more excellent than all powders of the merchant” o, druggist or apothecary p; no such drug nor spice to be found in their shops, that smell so sweet as Christ, his grace and righteousness.
n “ut columnae ad formam palmae assurgntes”, Buxtorf; “ut palmae”, Mercerus, Cocceius; “instar palmarum”, Tigurine version, Michaelis. o so Junius Tremellius, Piscator, Schmidt. p , Sept. “pigmentarii”, V. L. Pagninus, Montanus “pharmacopolae”, Tigurine version; “seplasiarii”, Mercerus, Cocceius; “aromatarii”, Junius & Tremellius, Marckius.
Fuente: John Gill’s Exposition of the Entire Bible
6 Who is this coming up from the wilderness
Like pillars of smoke,
Perfumed with myrrh and frankincense,
With all aromatics of the merchants?
It is possible that and may be connected; but , Psa 34:7 (this poor man, properly, this, a poor man), is not analogous, it ought to be . Thus zoth will either be closely connected with , and make the question sharper and more animated, as is that in Gen 12:18, or it will be the subject which then, as in Isa 63:1; Job 38:2, cf. below Son 7:5, Jon 4:11, Amo 9:12, is more closely written with indeterminate participles, according to which it is rightly accented. But we do not translate with Heiligst. quid est hoc quod adscendit , for mi asks after a person, ma after a thing, and only per attract. does mi stand for ma in Gen 33:8; Jdg 13:17; Mic 1:5; also not quis est hoc (Vaih.), for zoth after mi has a personal sense, thus: quis ( quaenam ) haec est . That it is a woman that is being brought forward those who ask know, even if she is yet too far off to be seen by them, because they recognise in the festal gorgeous procession a marriage party. That the company comes up from the wilderness, it may be through the wilderness which separates Jerusalem from Jericho, is in accordance with the fact that a maiden from Galilee is being brought up, and that the procession has taken the way through the Jordan valley (Ghr); but the scene has also a typical colouring; for the wilderness is, since the time of the Mosaic deliverance out of Egypt, an emblem of the transition from a state of bondage to freedom, from humiliation to glory ( vid., under Isa 40:3; Hos 1:11; Psa 68:5). The pomp is like that of a procession before which the censer of frankincense is swung. Columns of smoke from the burning incense mark the line of the procession before and after. ( ) here and at Job 3 ( vid., Norzi) is formed, as it appears, from , to strive upwards, a kindred form to ; cf. Isa 61:6 with Isa 17:6, Psa 94:4; the verb , whence the date-palm receives the name , is a secondary formation, like to . Certainly this form (cf. on the contrary, ) is not elsewhere to be supported; Schlottm. sees in it , from ; but such an expansion of the word for Dag. dirimens is scarcely to be supposed. This naming of the pillars of smoke is poet., as Jon 3:3; cf. “a pillar of smoke,” Jdg 20:40. She who approaches comes from the wilderness, brought up to Jerusalem, placed on an elevation, “like pillars of smoke,” i.e., not herself likened thereto, as Schlottm. supposes it must be interpreted (with the tertium comp. of the slender, precious, and lovely), but encompassed and perfumed by such. For her whom the procession brings this lavishing of spices is meant; it is she who is incensed or perfumed with myrrh and frankincense. Schlottm. maintains that cannot mean anything else than “perfumed,” and therefore he reads (as Aq. , and Jerome). But the word mekuttereth does not certainly stand alone, but with the genit. foll.; and thus as “rent in their clothes,” 2Sa 13:31, signifies not such as are themselves rent, but those whose clothes are rent (Ewald, 288 b, compare also de Sacy, II 321), so can also mean those for whom (for whose honour) this incense is expended, and who are thus fumigated with it. .t , myrrh, (Arab.) murr ( vid., above under Son 1:13), stands also in Exo 30:23 and Psa 45:9 at the head of the perfumes; it came from Arabia, as did also frankincense levona , Arab. luban (later referred to benzoin); both of the names are Semitic, and the circumstance that the Tra required myrrh as a component part of the holy oil, Exo 30:23, and frankincense as a component part of the holy incense, Exo 30:34, points to Arabia as the source whence they were obtained. To these two principal spices there is added (cf. Gen 6:20; Gen 9:2) as an et cetera. denotes the travelling spice merchants (traders in aromatics), and traders generally. , which is related to as powder to dust (cf. abacus, a reckoning-table, so named from the sand by means of which arithmetical numbers were reckoned), is the name designating single drugs ( i.e., dry wares; cf. the Arab. elixir = ).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Love of the Church to Christ. | |
6 Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?
These are the words of the daughters of Jerusalem, to whom the charge was given, v. 5. They had looked shily upon the bride because she was black (ch. i. 6); but now they admire her, and speak of her with great respect: Who is this? How beautiful she looks! Who would have expected such a comely and magnificent person to come out of the wilderness? As, when Christ rode in triumph into Jerusalem, they said, Who is this? And of the accession of strangers to the church she herself says, with wonder (Isa. xlix. 21), Who has begotten me these? 1. This is applicable to the Jewish church, when, after forty years’ wandering in the wilderness, they came out of it, to take a glorious possession of the land of promise; and this may very well be illustrated by what Balaam said of them at that time, when they ascended out of the wilderness like pillars of smoke, and he stood admiring them: From the top of the rocks I see him. How goodly are thy tents, O Jacob!Num 23:9; Num 24:5. 2. It is applicable to any public deliverance of the church of God, as particularly of Babylon, the Old-Testament and the New-Testament Babylon; then the church is like pillars of smoke, ascending upwards in devout affections, the incense of praise, from which, as from Noah’s sacrifice, God smells a sweet savour; then she is amiable in the eyes of her friends, and her enemies too cannot but have a veneration for her, and worship at her feet, knowing that God has loved her, Rev. iii. 9. Sometimes the fear of the Jews was upon their neighbours, when they saw that God was with them of a truth, Esth. viii. 17. 3. It is applicable to the recovery of a gracious soul out of a state of desertion and despondency. (1.) She ascends out of the wilderness, the dry and barren land, where there is no way, where there is no water, where travellers are still in want and ever at a loss; here a poor soul may long be left to wander, but shall come up, at last, under the conduct of the Comforter. (2.) She comes up like pillars of smoke, like a cloud of incense ascending from the altar or the smoke of the burnt-offerings. This intimates a fire of pious and devout affections in the soul, whence this smoke arises, and the mounting of the soul heaven-ward in this smoke (as Judges xiii. 20), the heart lifted up to God in the heavens, as the sparks fly upward. Christ’s return to the soul gives life to its devotion, and its communion with God is most reviving when it ascends out of a wilderness. (3.) She is perfumed with myrrh and frankincense. She is replenished with the graces of God’s Spirit, which are as sweet spices, or as the holy incense, which, being now kindled by his gracious returns, sends forth a very fragrant smell. Her devotions being now peculiarly lively, she is not only acceptable to God, but amiable in the eyes of others also, who are ready to cry out with admiration, Who is this? What a monument of mercy is this! The graces and comforts with which she is perfumed are called the powders of the merchant, for they are far-fetched and dear-bought, by our Lord Jesus, that blessed merchant, who took a long voyage, and was at vast expense, no less than that of his own blood, to purchase them for us. They are not the products of our own soil, nor the growth of our own country; no, they are imported from the heavenly Canaan, the better country.
Fuente: Matthew Henry’s Whole Bible Commentary
A ROYAL PROCESSION
Verses 6-8 introduces an abrupt change in the song, describing a royal procession coming into Jerusalem from the wilderness. It is attended by the royal 60-man body-guard of Solomon. There is a litter identified as Solomon’s bed, but the inquiry in Vs. 6 asking who comes is in feminine form, indicating the occupant is a woman.
Verses 9-10 reveal that Solomon occupies a separate conveyance constructed of fine wood, with silver, gold and a purple covering, evidences of royalty.
Verse 11 explains this as related to the day of King Solomon’s espousals. It appears that this event is the earlier bringing of the Shulamite maid to Jerusalem with the intent of inducing her to become the consort of Solomon. It precedes Parts I and II in sequence of time.
Fuente: Garner-Howes Baptist Commentary
Notes
Son. 3:7. Behold his bed which is Solomons His bed, (mittatho) from (natah), to stretch or recline. Not the same word as in verse first, which properly expresses a place for lying down upon. The word here generally understood to denote a palanquin or litter. A bed of repose, especially used by the rich (Amo. 6:4). Same as the chariot in verse ninth, where it is described as; now before the eyes of spectators. EWALD. A royal bridal chariot or palanquin, afterwards called a chariot. STUART. A travelling litter. FAUSSET. A portable bed. DELITZSCH. For the conveyance of the bride. HARMER. A palanquin of State large enough to convey both the Bride and Bridegroom. WILLIAMS. A common vehicle in which the great are carried throughout the East. COBBIN. The bed in which Solomon rests and is conveyed. HAHN. Only such a bed as the Bride used to be carried in from her fathers house to that of her Bridegroom. WILLIAMS. A throne which, in the East, was in the form of a bed or couch. PATRICK. A palanquin, sedan, or portable vehicle, in which Kings in the East used to be carried when on a long journey; also a sort of pleasure couch, or sofa, on which they reposed by day when fatigued with business, or after a repast (Est. 7:8; Gen. 47:31). Sometimes also used instead of (mishcab), the bed used at night for sleeping on (2Sa. 4:5; Psa. 132:3). WEISS. His bed; as used by him alone. BROUGHTON. AS made by him. SANCTIUS. Which is Solomons ( shelli-shelomoh.) The relative , with a suffix, gives an intensive signification. ZCKLER. His bed, namely, that of him who is Solomonthe bed of Solomon himself. MERCER. Solomons own palanquin. WILLIAMS. A form of expression not elsewhere found in the O. T.; but proper here, as used by the common people. EWALD. Of the King whose name is Peace. RABBINS. The name of Solomon in the Song to be taken historically of King Solomon. GENEBRARD. The Bridegrooms palanquin and attendance Compared to that of Solomon. SANCTIUS. Describes the pomp of an earthly King, and probably Solomons own royal state. BRIDE OF CHRIST. Though Solomon be named, a greater than Solomon is here. DR. CHALMERS. Solomon as the type of Messiah. MIDRASH. In the seventy-second Psalm, Solomon viewed as the Messiah. TARGUM, ABEN EZRA, KIMCHI, RASHI. Solomons bed the Temple built by Solomon. TARGUM. The Tabernacle of the congregation and the Ark, which were carried in the wilderness. RASHI The Ark of the Covenant brought by David to Jerusalem. WEISS. The Scriptures. THEODORET. Christ Himself in which the soul rests. AMBROSE. The Church in which Christ rests. PHILO, GREGORY, BEDE. The Temple of His body. COTTON, BROUGHTON. His humanity or His Cross. APONIUS. The loving, devoted soul. GREGORY. The hearts of the elect. COCCEIUS, AINSWORTH. Historically, refers to Jesus returning from the wilderness, full of the Holy Ghost. M. STUART. His grave; His, as new. DAVIDSON.
Son. 3:9. King Solomon made himself a chariot of the wood of Lebanon. A chariot aphreyon, a palanquin, or portable bed; probably from to be borne quickly. GESENIUS. According to the Talmudists, a bed, or nuptial couch, from to be fruitful. EWALD and DELITZSCH derive the word from (Arabic to cleave, labour, elaborate: the chariot elaborately made as a state coach; more so than the bed, or travelling litter, in Son. 3:7. So FAUSSET. COCCEIUS supposes that the Greek word here used () might have come from the Hebrew through the Phnician. The Syriac renders the word a throne; WICLIFF, a chair; COVERDALE and MATTHEWS Bible, a bedstead; CRANMER and BISHOPS, a palace: GENEVA, a chariot; DOUAI, a chariot or bed. PISCATOR: A couch. MONTANUS. A bridal bed. PAGNINUS: An edifice. MUNSTER: A palace. The FIGURINE: A canopy. VATABLUS: A tent. MERCER: A portable couch, in which the Bride was carried for display. BRIGHTMAN: A chariot, showing his Majesty before the multitude. JUNIUS and TREMELLIUS: A throne. PATRICK: An open chariot, with a bed or cushion. GILL: Used in the Mishna for a nuptial bed, or open chariot, in which the Bride was conveyed from her fathers house to that of her husband. WILLIAMS: A palanquin of state, probably large enough to carry both the Bride and Bridegroom. GOOD: A bridal couch. M. STUART: A royal bridal chair, or palanquin, borne on mens shoulders. DEL RIO. The Latin name (ferculum), a conveyance used by the Romans for carrying the spoils or tokens of victory before the conqueror in a triumph; here something carried for show. HITZIG: A conveyance distinct from the , or bed, in Son. 3:7; Solomon riding in that, while the Bride rode in this. ZCKLER: A portable couch, or litter; identical with the or bed, according to Rabbinical traditions and ancient versions, spacious enough to afford room for Solomon and Shulamite; though the former probably rode in a less showy vehicle by her side. Variously allegorized. TARGUM: The Temple. ABEN EZRA: The Holy of Holies. ALSHECH: The Tabernacle of witness. WEISS: The Throne-chamber, or Holy of Holies, with the Ark and the Cherubim, called the chariot (1Ch. 18:1-17). M. STUART: Account agrees with the Tabernacle, more especially with the Holy of Holies and Ark of the Covenant, borne on the shoulders of the Levites, like an eastern palanquin. FAUSSET: The Temple as compared with the Tabernacle, typical of Christs body. THEODORET: The Apostles who carried Christs name to the Gentiles. RUPERT and MERCER: The Word of God. GREGORY, AMBROSE, &c.: The human nature of Christ. WESTMINSTER ASSEMBLY and M. STUART: The person of Christ. GREGORY, DEL RIO, DAVIDSON: Christs Church and people; the renewed believing soul in which He dwells. SANCTIUS, COCCEIUS, DURHAM: The work of the Covenant of Redemption. GILL, SCOTT: The Covenant of Grace. THRUPP: The Cross of Christ. WILLIAMS: The Gospel in its onward progress. HENGSTENBERG: The means by which Christ brings the nations into His kingdom CHALMERS: May relate to the glories of heaven, and of His own person.
The Marriage Procession
SCENE SECOND. Place: A street in Jerusalem, with a royal Litter, guarded by a company of soldiers, seen in the distance. Speakers: Citizens of Jerusalem.
CHAPTER Son. 3:6-11. Son. 3:6-8
FIRST CITIZEN
Who is this that cometh out of the wilderness,
Like pillars of smoke,
Perfumed with myrrh and frankincense,
With all powders of the merchant?
SECOND CITIZEN
Behold his bed, which is Solomons:
Threescore valiant men are about it,
Of the valiant of Israel.
They all hold swords,
Being expert in war;
Every man hath his sword on his thigh,
Because of fear in the night.
THIRD CITIZEN
King Solomon made himself a chariot
Of the wood of Lebanon;
He made the pillars thereof of silver,
The bottom thereof of gold,
The covering of it of purple,
The midst thereof being paved with love
For the daughters of Jerusalem.
The question probably asked by one citizen or company of citizens, and answered by another in reference to the Bridal Palanquin and Procession seen advancing towards Jerusalem from the country. Marriage processions in the East accompany the Bride on her way from her own dwelling to the house of the Bridegroom or his father; the Bride herself being concealed by a curtained canopy, called the Huppah, borne by four men holding it by a pole at each corner. The procession, accompanied by parties of musicians, generally occupies three or four hours or more, moving slowly, and taking a circuitous route for the sake of display, while aromatics are frequently burnt in honour of the occasion. When the procession is at night, it is to accompany the Bridegroomusually to and from some house of prayerand is then illuminated by torches or burning cressets, and other lights fixed at the top of poles, and carried by men on their shoulders, the inhabitants of the place usually pressing out into the streets to enjoy the sight. The name of Solomon connected in the context with the title of King, a sufficient indication that it is the marriage of Solomon, the king of Israel, that forms the picture or emblem in the allegory. His anticipated espousals with Shulamite now about to take place. The procession attracts the notice of the citizens of Jerusalem, who are able to discern it at a distance, and make their remarks to one another. Who (or what) is this, &c.? The scene recalls the inquiry of the same citizens when Jesus, a few days before His crucifixion, made His triumphant entry into Jerusalem, amid the acclamations of the multitude: Blessed be the king that cometh in the name of the Lord (Luk. 19:38). All the city was moved, saying, Who is this? (Mat. 21:10). The inquiry in the text, and the description in reply to it, applicable rather to the Bridal Couch, Litter, or Palanquin, including at the same time the party conveyed in it. Exhibits, under various aspects, the Church or believer, as the
Bride of Christ.
1. Coming up from the wilderness. Believers chosen out of the world. In it, but no longer of it. Like Israel, the typical and Old Testament Bride, coming up out of Egypt and the wilderness to Canaan. A wilderness between the Bride of Christ and her heavenly home. While others take up their abode in it, the Bride makes her way out of it. The mark of Christs Bride that she seeks a better country, has her conversation (or citizenship) in heaven, and sets her affections on things above, where Christ sitteth at the right hand of God (Heb. 11:16; Php. 3:20; Col. 3:1).
2. Perfumed. Believers possessed of a two-fold perfume:
(1) The merits of the Bridegroom. Made accepted in the Beloved. Christ made to those who are in Him wisdom, and righteousness, and sanctification, as well as redemption (1Co. 1:30). Christ Himself the divine merchant, from whom the heavenly aromatics are to be obtained. I counsel thee to buy of Me. Buy without money and without price. The Lord well pleased for His righteousness sake. The much incense added to the prayers of believers by the Angel of the Covenant, who presents them to the Father (Rev. 8:3). Believers wrapped in the perfumed garments of their Elder Brother, and so obtain the blessing (Gen. 27:15; Gen. 27:27).
(2) The graces of the Spirit. Those who are Christs possess His Spirit. Have put on Christ. Receive out of His fulness grace for grace. Believers made fragrant both to God and man by the fruits of the Spirit produced in themlove, joy, peace, long-suffering, gentleness, &c. (Gal. 5:22, &c.). The works of faith and services of love performed by believers through the Holy Spirit in them, a sweet smelling savour to the Lord (Php. 4:18). The spiritual perfume that anointed the King shed also upon His Bride (Psa. 133:2).
3. On their way to the marriage Supper of the Lamb, and the home prepared for them by the Beloved. Like Shulamite, on their way to the nuptials to be celebrated in the New Jerusalem, when the Bridegroom comes to be glorified in His saints, and admired in all them that believe (2Th. 1:10). The heavenly Bridegroom gone to prepare a place for His Bride in His Fathers house, and in due time to come again, and receive her to himself (Joh. 14:2). Believers at His coming caught up to meet the Lord in the air, and so are for ever with the Lord (1Th. 4:17). The public reception and presentation of them to the Father, as His Bride, to be followed by the Marriage Supper of the Lamb (Rev. 19:7-9).
4. A spectacle and object of interest to angels and men. Into these things the angels desire to look. To principalities and powers in the heavenly places is made known by the Church the manifold wisdom of God (1Pe. 1:12; Eph. 3:10). Believers, living as such, the object of attention, if not of attraction, to the world around them. They took knowledge of them that they had been with Jesus. The remark of the heathen in reference to the early believers: See how these Christians love one another! The people magnified the Pentecostal Church at Jerusalem, while unbelievers were afraid to join themselves unto them (Act. 4:13). Believers made conspicuous by their heavenly deportment, as far as they possess the spirit of their Master, and live in His fellowship. Spiritually-minded Christians a marvel and a mystery to their fellow men. Men wondered at. Christian and Faithful passing through Vanity Fair, gazed and wondered at as outlandish men. Believers, as such, unlike the world in their principles, practice, spirit, views, experiences, hopes. The difference, that between the flesh and the spirit. Believers, as such, both unknown and misknown by the world (1Co. 2:15; 1Jn. 3:1). The Church of believers going up from the wilderness, compared to
Pillars of Smoke.
1. Pillars or columns of smoke have an upward motion and tendency. Their direction towards heaven, whither they are constantly ascending. So believers, risen with Christ, seek the things that are above. The part of a believer to have his affections, desires, aims, hopes, &c., on things above. Our conversation is in heaven. Their heart where their treasure is.
2. Such columns seen at a considerable distance. Believers a city set on a hill. Lights in the world. Men to be able to see their good works, so as thereby to glorify their Father in heaven. The world to be able to take knowledge of them that they have been with Jesus. Epistles of Christ known and read of all men. The heavenward aims and heavenly life of believers, that which makes them most observed by a world which only minds earthly things.
3. Yet the foundation of these pillars invisible. The smoke ascends from a fire which is unseen. In the Allegory, the smoke probably that ascending from the incense burned as the procession advanced. The source of a believers spiritual and heavenly life hidden from the eyes of the world. That source Christ Himself, and the fire of His Spirit in the heart. I live; yet not I, but Christ liveth in me. Not I, but the grace of God which was with me. Your life is hid with Christ in God. A hidden fire, kindled by the Holy Ghost, burns in the believers heart. The smoke seen, but not its source.
4. Such pillars constant and continuous in their ascent. The believers spiritual life and heavenward aim habitual and abiding. Not existing for a day or a month, but through life. The path of the just as the shining light, which shineth more and more unto the perfect day (Pro. 4:18). The believer no mere Sabbath-day saint. The mark of a false heart to serve God on Sundays, and the world during the rest of the week. Believers not heavenly in the Church, and earthly in the ball-room. A man known not by what he is sometimes, and by fits and starts, but what he is habitually. A Christian discovered, not by temporary feelings or spasmodic acts, but by the even tenour of his way (Joh. 8:31).
5. Yet their ascent not always uniform and undisturbed. The column of smoke always ascending, yet subject to agitation and disturbance from the wind. The spiritual life of a believer not always alike, either in appearance or experience. Subject to disturbing influences, both from within and without. Such influence, natural corruption; the daily trials and temptations of life; the unwearied efforts of an invisible enemy. The work of a believers life to guard his spirit against these influences, and to preserve the heavenward tendency of his thoughts and affections, and the heavenly character of his temper and conduct.
Solomons Bed or Bridal Palanquin.
Behold his bed, which is Solomons, &c.
The bed, litter, sedan or palanquin, probably the same as the chariot described in the subsequent verses. Prepared by Solomon for himself; that is, for the conveyance of his Bride from her father or mothers house to his own, where the nuptials were to be celebrated; and perhaps for the conveyance of himself on the same occasion. Guarded, as became a royal marriage, by an escort of the kings select troops, to prevent either danger or disturbance by the way; especially as the journey required to be made, in part at least, during the night. May be viewed as emblematic of
The Covenant of Grace,
as administered both in the Old and New Testament dispensations; in the former, through a system of typical ordinances, including a typical priesthood and a typical tabernacle and temple, (these last perhaps specially referred to by the bed and chariot,the same, and yet in some respects different,) accompanied with a succession of inspired prophets; in the latter, by means of spiritual ordinances and various gifts of the Spirit, with the ministration of divinely instituted office-bearers, some extraordinary and temporary, as apostles and prophets; others ordinary and permanent, as evangelists, pastors and teachers. The Covenant itself, in substance, that made with Abraham: I will be a God to thee, and to thy seed after thee. Circumcision appointed to him and his natural male offspring, as the sign or token of the covenant; a seal of the righteousness which he had by faith; afterwards, in the New Testament Church, replaced by the simpler rite of Baptism. The Covenant made with David: He hath made with me an everlasting covenant, ordered in all things; and sure (2Sa. 23:5), offered to all in the Gospel: Incline your ear and come unto me; hear, and your soul shall live: and I will make an everlasting covenant with you, even the sure mercies of David (Isa. 55:3). Proclaimed by Peter on and after Pentecost: The promise is unto you and to your children, and to all that are afar off, even to as many as the Lord our God shall call. Ye (Jews) are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed (Act. 2:39; Act. 3:25). Called a New Covenant, as under a new administration, and especially as distinguished from that made with Israel as a people at Mount Sinai. Promised as a New Covenent by the prophet Jeremiah (Jer. 31:31, &c.). The promise applied by Paul to the time subsequent to the death and ascension of Christ (Heb. 8:4-13). The covenant sealed by the blood or death of Jesus. The cup in the Lords Supper, symbolical of that blood, called by Himself the cup of the New Testament (or Covenant) in my blood. Its special blessings,divine teaching, pardon, adopt ion, and sanctification (Heb. 8:10-12). Hence, called a better covenant, and established upon better promises than that made with Israel at Mount Sinai (Heb. 8:6). Christ the Mediator and Surety of the Covenant (Heb. 7:22; Heb. 8:6; Heb. 9:15; Heb. 12:24). The covenant made with all who are saved, on their believing in Jesus and accepting the Gospel offer. Believers hence called Abrahams seed, and heirs according to the promise (Gal. 3:29). Observe, in relation to the bed or chariot
1. It was made by Solomon himself. Solomon made himself a chariot. Christ the Mediator of the Covenant of Grace. The Covenant ratified and its blessings procured by His atoning death. The Covenant offered by Him in the Gospel, and made by Him with all who believe and accept of it (Isa. 55:3). The whole of its administration in the New Testament dispensation, with its ordinances, offices, and gifts, directly from Him as the Churchs Head (Eph. 4:7-11; Mat. 28:18-20; 1Co. 11:23).
2. Made by Solomon for himself. Made himself a chariot. The special object of it the comfortable conveyance of his Bride to her future home. The covenant of grace devised by a Triune God, the Son as well as the Father and the Spirit, for the salvation of the Church, given to the Son as His Bride. The ordinances, gifts, and offices, for the gathering in, building up, and perfecting of the redeemed (Eph. 4:12; Eph. 5:25-28). Christs glory connected with the salvation of His Church (Joh. 17:1-2).
3. Well guarded. The chariot, with the Bride in it, during its passage through the wilderness, accompanied by a chosen guard of military, well armed, and of dauntless courage, because of fear in the night. The period of the Churchs passage through this world to her heavenly home a time of nightof darkness, danger, and discomfort. Hence placed by her divine Lord under the escort of an angelic guard. The angel of the Lord encampeth round about them that fear him, and delivereth them. Angels that excelinstrength,ascending and descending upon the Son of man,sent forth to minister for them who shall be heirs of salvation (Heb. 1:14; Joh. 1:51). Hence the death of a persecuting Herod (Act. 12:1-23). The Church placed also under the care of those to whom it is given to watch for their souls as those that must give account (Heb. 13:17). Such set for the defence of the Gospel, that its truth may continue with the Church in its purity and integrity, and by the skilful use of the sword of the Spirit, which is the Word of God, to contend earnestly for the faith once delivered unto the saints (Php. 1:17; Gal. 2:5; Jud. 1:3).
4. Worthy of its author and object. Made of the wood of Lebanoncedar, both durable and fragrant. Its pillars of silver, supporting the canopy at its four corners. Its bottom,seat for reclining on, or back for leaning against,of gold. Its covering or hangings, of purple or scarlet. Its midst, or bottom, paved with love, for (or by) the daughters of Jerusalem,covered with a carpet, probably adorned with embroidered love-emblems and mottoes, the work of the hands of the Ladies of the Court.The Covenant of Grace an everlasting covenant. The ordinances by which it is administered, for perpetual observance till the Lords second appearing. His presence with His Church and servants in the administration of it, even unto the end of the world. The Lords Supper to be observed until He Himself shall come. The ordinances of the Old Testament dispensation having a temporary design, superseded by those of the New, when that design had been accomplished. The tabernacle and temple with their furniture, distinguished, like the chariot, for their durable materials (including cedar), and the gold and silver of which they were composed; the veil of blue, purple, scarlet, and fine-twined linen (that of the temple also adorned with embroidered cherubims), and the covering of the tabernacle of rams skins dyed red, overlaid with badgers skins,all figures of good things to come, of which divine love is the beginning, middle, and end (Joh. 3:16; Eph. 5:25, &c.).
No journeying to heaven for sinful men but in this chariot of love. Every portion of the blood-bought Bride of Christ brought into it through the knowledge and belief of the truth which it is designed to proclaim. A place in it offered by Christ to every sinner through the voice of the Bride whom it conveys (Rev. 22:17). The chariot passes by wherever the Gospel is preached, with an invitation even to the chief of sinners to accept of Jesus as their Saviour, Bridegroom, and King, and to enter it as a portion of His Bride. Unspeakable blessing to have a place in this Bridal chariot of the King of Kings. Terrible consequences of slighting the invitation (Heb. 2:3).
THE ROYAL MARRIAGE
Son. 3:11
CITIZENS, calling to the Women of Jerusalem
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.
The bridal procession now supposed to have entered the city, and to be either passing along the street, or to have arrived at the palace. The language sufficiently indicative that the royal marriage is now taking place in the poem, or about to do so. That marriage the point to which the previous events in the Song were preparatory steps. This verse, therefore, to be regarded as the central part of the poem. The king exhibited as already wearing the nuptial crown or chaplet, such a crown being worn in the East by the bridegroom as well as the bride, and usually placed on his head by his mother, if still surviving. The royal marriage naturally an object of special interest and attraction to the citizens, more particularly the king himself, its central figure.
The espousals of Israels king with Shulamite a picture of the marriage of the Lord Jesus Christ with His Church at His second coming, when His Bride shall have made herself ready (Rev. 19:7). On that infinitely solemn and glorious day of the Kings espousals, those who have fallen asleep, but whose already perfected spirits shall come with Him to be reunited to their raised and glorified bodies, as well as those who shall be alive and remain to His coming, being in a moment changed and glorified without tasting of death, shall be caught up to meet the Lord in the air, and to go with Him into the new Jerusalem to be presented to His Father and their Father, and to sit down together at the Marriage Supper of the Lamb, and so to be for ever with the Lord (1Th. 4:14-17; 1Co. 15:51-52; Rev. 19:7-9). The most prominent figure in the whole transcendently glorious scene, and the object attracting the eyes of men and angels, will naturally be Christ Himself as
The Royal Bridegroom;
here exhibited under the name and title of one of his most distinguished Old Testament types, King Solomon. Observe
1. Christ will appear at His second coming in the character of KING. His title exhibited on His vesture, and on His thigh: KING OF KINGS, and LORD OF LORDS. Never till then fully manifested in this character. The dignity claimed for Himself at Pilates bar, but denied Him by His own subjects, or those who ought to have been such. His title virtually and practically denied by the world, and, to a great extent, by the professing Church, who say by their spirit and their lives: We will not have this man to reign over us. The scene indicated in the text faintly foreshadowed by the Saviours triumphant entry into Jerusalem. (Mat. 21:9; Luk. 19:38).
2. Christ will especially appear as KING SOLOMON. Solomon derived from a word denoting peace. His reign a reign of peace. The sword, always drawn in the reign of David his father, slept in its scabbard during that of Solomon. Jesus the Prince of Peace. Himself our peace. The Man who should be the peace. Has made peace by His blood. His birth celebrated by angels as inaugurating peace on earth. That peace, however, never fully enjoyed on and by the earth, till He ascends the Throne at His appearing and His Kingdom. Till then His Kingly character represented by David the man of war, rather than by Solomon the Peaceful. His followers now called to fight as good soldiers of Jesus Christ. Only then called to sit down and feast as his Bride at the Marriage Supper of the Lamb.
3. Christ will appear at His second coming in the character of a ROYAL BRIDEGROOM Solomons crown wherewith his mother crowned him, neither a political, nor a martial, but a nuptial crown. This crown put on his head not by priest or potentate, but by his mother. Worn by him not on a state occasion, or on a day of triumph, but on the day of his espousals. The period indicated, that of the public espousals of Christ with His saved Church on the day of His glorious appearing. That period, however, preceded by two secret and mystical espousals which may be blended with those public ones; namely, His crucifixion, when His human mother, in the person of the soldiers, placed on His head the crown of thorns; and the sinners conversion to Christ and open avowal of Him as his Lord and King. His believing people presented unto Him at His coming as a chaste virgin, having been previously espoused to Him as their husband (2Co. 11:2). The time to which Paul looked forward as the goal of his hopes in connection with his labours in the Gospel (1Th. 2:19). Every saved soul a flower in Christs bridal chaplet; or rather a part of the Bride herself. Saved souls the crown of those who had been the instruments in their salvation; much more to Christ Himself, who redeemed and saved them. The crown, therefore, placed on His head by His spiritual mother, the Church in which He Himself was born; in joyful compensation for the crown of thorns with which His natural mother, or humanity, crowned Him in the day of His deep humiliation and sorrow. Every act of faith and love by believing souls, a step towards Christs coronation. Before conversion, we put the crown on our own heads; after conversion, we put it on Christs.
4. Christs second appearing the day of the gladness of His heart. The day of the Bridegrooms greatest joy that on which He receives His Bride (Isa. 62:5). That day looked forward to by Christ in the midst of His sufferings as the joy that was set before Him, for which He willingly endured the cross, despising the shame (Heb. 12:3). That day the climax of His joy. His loving heart rejoiced even in the day of His humiliation, when He found the lost sheep and laid it on His shoulders. Much more in the day of His exaltation, when He has all the sheep safely and for ever with Himself at home (Luk. 15:5-6). The day when He presents to His Father all that had been given to Him to save, saying, Here am I, and the children whom thou hast given me (Heb. 2:13). That day the joyous harvest after the seed-lime of sorrow and anguish He endured on earth. The compensating fruit of the pain He suffered, the tears He shed, and the blood He gave for the redemption of His Bride. To the joy of that day every single conversion now contributes; and accordingly, every faithful and loving effort put forth by His people for such conversion. The seed sown now in tears, then reaped in joy.
5. The day of Christs appearing and espousals a day of intense interest to the Church and to the world. The daughters of Zion called to go forth and behold King Solomon, with his nuptial crown in the day of his espousals. When Christ comes in the clouds as the Royal Bridegroom of His Church, every eye shall see Him (Rev. 1:7). The joy of all joys to behold Him on that day as our own Bridegroom (Isa. 25:9). The sorrow of all sorrows to see Him as the Bridegroom whom we continued to despise and reject (Rev. 6:14-17).
The day of Christs public espousals and of the gladness of His heart fast hastening on. Eighteen centuries ago the Bridegroom left the promise with His expectant Bride: Surely I come quickly (Rev. 22:20). His parting word not yet fulfilled. The Bride not yet ready. The number of His elect not yet accomplished. The Gospel of the kingdom not yet preached for a witness to all nations. Yet the time may be near. The Gospel never so widely preached as now. In a short time all nations will have heard it. The last vessel of mercy probably ere long gathered in, when the Bride shall have made herself ready. A very short time and the cry may be heard, arousing a sleeping world and a slumbering Church: Behold the Bridegroom cometh; go ye out to meet Him.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
TEXT 3:611
SECOND SCENEThe Royal Procession
REMARKS OF THE SPECTATORS
First Speaker: Son. 3:6
6. Who is this that cometh up from the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?
Second Speaker: Son. 3:7-8
7. Behold, it is the litter of Solomon; three score mighty men are about it, of the mighty men of Israel.
8. They all handle the sword, and are expert in war;
Every man hath his sword upon his thigh, because of fear in the night.
Third Speaker: Son. 3:9-10
9. King Solomon made himself a palanquin of the wood of Lebanon.
10. He made the pillars thereof of silver, and the bottom thereof of gold, the seat of it of purple, the midst thereof being paved with love, from the daughters of Jerusalem.
Fourth Speaker: Son. 3:11
11. Go forth, O ye daughters of Zion, and behold King Solomon with the crown wherewith his mother hath crowned him in the day of his espousals, and in the day of the gladness of his heart.
THOUGHT QUESTIONS 3:611
81.
An entirely new scene is now presented. What is its basic content?
82.
Who is asking the question in verse six?
83.
What caused the pillars of smoke?
84.
Who is involved that so much perfume is used?
85.
What is meant by the term litter as used here?
86.
Why such a large body guard?
87.
The word palanquin is only found here in the scripture. What is its meaning?
88.
What is the difference between the palanquin and the litter? Discuss.
89.
Please identify the parts of the palanquin and attempt a drawing of this structure.
90.
Who are the daughters of Zion ? Are they the same as the daughters of Jerusalem ?
91.
The King had on an unusual crown. What was it?
PARAPHRASE 3:611
First Bystander:
6.
What is this coming up from the open country
Looking like palm trees of smoke,
Perfumed with myrrh and frankincense
And all kinds of aromatic powders of the merchants?
Second Bystander:
7.
Look! It is Solomons litter
Surrounded by sixty of his bodyguard;
All are heroes in Israel.
8.
All have drawn swords flashing,
The hilts upon their thighs.
Ready against sudden night attacks.
Third Bystander:
9.
King Solomon prepared for himself a palanquin
Of finest timbers from Lebanon,
10.
The supports of its canopy were of silver;
Its backrest of gold;
Its seat was of purple;
Its interior upholstery a love gift
From the daughters of Jerusalem.
Fourth Bystander:
11.
Go forth, O daughters of Zion!
Look upon King Solomon
Wearing the nuptial chaplet
Wherewith his mother adorned him
On the day of his marriage celebrations,
Even the day of his hearts gladness.
COMMENT 3:611
Exegesis Son. 3:6-11
We have before us an entirely new scene. We are back in northern Canaan amid the wilderness of this north country. We are witness to a royal procession of Solomon. Perhaps this is the description of what the Shulammite saw when she was taken captive by Solomon and was brought back to his royal palace (either at Jerusalem or some other nearer city). Compare Son. 6:11-12 for a brief description of the possible circumstances of her capture.
Lets not forget that Solomon is the writer of this book. Perhaps this paragraph is here because he wants all to know of his magnificence.
Walter F. Adeney in An Exposition of the Bible gives a vivid description of this section:
It is by one of the gates of Jerusalem, where the country maiden has been brought in order that she may be impressed by the gorgeous spectacle of Solomon returning from a royal progress. The king comes up from the wilderness in clouds of perfume, guarded by sixty men-at-arms, and borne in a magnificent palanquin of cedar-wood, with silver posts, a floor of gold, and purple cushions, wearing on his head the crown with which his mother had crowned him. Is the mention of the mother of Solomon intended to be specially significant? Remembershe was Bathsheba! The allusion to such a woman would not be likely to conciliate the pure young girl, who was not in the least degree moved by this attempt to charm her with a scene of exceptional magnificence.
If the above description is accurate then the Shulammite is the first bystander and the words of verses seven and eight are addressed to her.
Perhaps the dialogue in verses nine and ten as well as eleven are spoken by a third and fourth bystander. The palanquin of verse nine deserves comment. We quote from Arthur G. Clarke: This Hebrew word is found only here in Scripture and is not the same as that translated litter in verse seven, which was simply a couch for reclining. This word indicates a state conveyance of elaborate construction, a kind of portable house. The speaker may have been comparing unfavorably the litter the King was then using with the gorgeous palanquin used on state occasions. Here is another hint that the cortege was not a marriage procession. made himself(i.e., by his direction and perhaps according to his own design; wood of Lebanon(i.e., the famous timber of that region such as cedar or cypress, fir or pine); wood(lit., woods). Probably more than one kind of timber had been used.
Verse tenpillars(i.e., light columns to support the canopy or roof); bottomthe Hebrew is used here only in the Old Testament and with a meaning not clear. It probably refers to the back rest against which the occupant leaned. Seat(i.e., riding seat), the same Hebrew word is translated saddle (Lev. 15:9). Purplethis and crimson were royal colors. The last two lines present difficulties and are variously interpreted. The Hebrew for paved is found only here in the Old Testament. The lines are best understood as meaning that the vehicle was lined or upholstered as a love-gift from the ladies of the royal entourage, possibly their own handiwork (Cf. Dr. Robert Youngs literal translation) (ibid, p. 59).
Marriage Son. 3:6-11
Solomon hoped that the maiden would remember this procession as part of her marriage to Him. Some commentators see this as the wedding procession of the marriage of Solomon with an Egyptian princess. The eleventh verse does mention Solomon wearing the crown his mother gave him when he was married. Since no time element is mentioned it could easily be a reference to the past when he did wear such a crown or nuptial chaplet. Solomon is looking forward to such an occasion again. These words were probably sung or spoken to every one of the prospective brides of Solomon. At least the King was acquainted with what made the wedding meaningful to women. Ceremony and attendants along with the clothes are what is remembered by the bride. The finest of clothes, the best of food and a beautiful place is associated in memory with the wedding. Love and marriage should produce the finest qualities in both the bride and the groom regardless of the physical circumstances or the economic limitations at the time of marriage. Love and marriage does indeed at times transform a careless young man into a responsible adult. But at other times the very opposite seems to happen. Why? Marriage always completely alters the life-style of the young womensome for better and some for worsewhy? The commitment of our total selves to another is the answer. The example of the Shulammite should be a real help to us. If riches or convenience or escape is at the foundation of our decision for marriage we can expect nothing but unhappiness. When we are truly given to each other, the ceremony will be remembered with joy.
Communion Son. 3:6-11
Do these verses in any way describe our marriage to our Lord? It comes as a shock to some that the scriptures teach that we are joined to the Lord. Please read 1Co. 6:17. We wish to quote from Boyce Mouton, Minister at Carthage, MissouriHe says: The miracle of conversion is like a marriage. When God and man are committed to one another in this type of covenant, our thoughts and intents are so intertwined it is difficult to determine who does what.
Take for example, the flight of Paul from Jerusalem in Act. 9:28-30. This passage indicates that the brethren heard of a plot against Pauls life and took it upon themselves to send him away to safety. In Act. 22:17-18 Paul ascribes this same event to a revelation which he received directly from God while in a trance in the temple. Instead of a contradiction it is a confirmation. Instead of arousing our suspicions it enhances our wonder. The church is a body directed by Jesus in mysterious ways. The rapport between Deity and man is sometimes so subtle that we respond to the impulse of His Spirit without even being aware of it.
Or consider the selection of Timothy as Pauls traveling companion. Act. 16:3 ascribes the choice to Paul; 1Ti. 1:18 indicates that Timothy was pointed out to Paul by prophetic utterance. Act. 15:2 seems to indicate that the journey of Paul to the Jerusalem Council came as a result of a decision made by the brethren at Antioch; Gal. 2:2 relates that Paul went up by revelation from God. Php. 2:12 commands us to work out your own salvation . . .and the very next verse reminds us, For it is God that worketh in you both to will and to do of His good pleasure. To will and to do seems to teach that both the desire and the ability to live the Christian life are somehow associated with God. How beautiful!
When we are crucified with Christ, our egotistical personality is replaced by a new creation. Old things are passed away and all things become new. When our spirit becomes one with Deity, nothing is viewed from a human point of view and the life we live is a direct result of the Spirit of God married to our human spirit by the process of conversion.
Our text in 1 Corinthians 6 is strategically placed between a section dealing with human behavior and a section dealing with the subject of marriage. Pauls censure of their conduct in Christ is tempered by a reminder that they were washed . . . sanctified . . . and justified in the name of the Lord Jesus. An animal may be controlled by his physical appetites, but the Christian is motivated by desires in harmony with the indwelling of the Holy Spirit. Our bodies are members of Christ. God forbid that we abandon our marriage vows and grieve His blessed Spirit by conduct out of character with our Christian commitment. The body is not for fornication, but for the Lord, and the Lord for the body. Fleshly appetites will pass away, but the hunger of the Spirit is of eternal significance. It is in this context that the Corinthians are reminded: He that is joined to the Lord is one Spirit.
The age in which we live knows nothing of holy places or holy things, only holy people. Our bodies are temples of the Holy Spirit which we have of God, and we are not our own. We have been bought with a price and are thus to glorify God in our body and also in our spirit which are the Lords.
The marriage of our spirits has obliterated our identity so that it is no longer we that live but Christ who lives in us. He that is joined to the Lord is one Spirit. The old man of sin was put to death, and the new man was raised up from the grave of baptism through faith in the operation of God. But we were raised up with Him. Our plans are in Him. Our hopes are in Him. Whatever we do in word or deed we do in Him so that nothing is secular to the person who has become a temple of the Holy Spirit. It is Christ in you, the hope of glory! His power in us can accomplish exceeding abundantly above all that we ask or think. We are laborers together with God. Our spirit is yoked together with His Spirit so that we function as one. We are in Christ, Christ is in us.
He that is joined to the Lord is one Spirit.
We can easily see a number of analogous comparisons in these verses. As example: (1) We, too, have come up out of the wilderness. The bride of our Lord has indeed been called forth out of the wilderness of this world. We are so glad to remember the day when we heard His words of love. (2) We have been perfumed by the fragrant presence of the blessed Holy SpiritHis presence is made known to others by the virtues of the Spirit. (3) We are on our way to the marriage supper of the Lamb. (4) This is a spectacle of great interest to angelsit should be of beauty to observers.
FACT QUESTIONS 3:611
132.
Just where does this scene take placewe have at least two viewswhat is your opinion? Why?
133.
Show how Son. 6:11-12 could relate to this incident.
134.
Why would Solomon wish to write this paragraph?
135.
Who is the first bystander? Discuss his possible response.
136.
What is the palanquin? Identify the pillars; the bottom; seat; paved.
137.
What was Solomons purpose in the procession?
138.
What is the significance of the reference to the wedding crown?
139.
How much meaning could the Shulammite attach to the words of Solomon? Why?
140.
Solomon was doing the right thing as related to the memory of the bride. Discuss.
141.
Why is it true that love and marriage can produce the best of qualities or the worst of qualities in both bride and groom? What makes the difference?
142.
Discuss how the miracle of conversion is like a marriage.
143.
Discuss, in context, 1Co. 6:17.
Fuente: College Press Bible Study Textbook Series
(6) Who is this that cometh.The dramatic feeling is decidedly shown in the passage introduced by this verse, but we still regard it as a scene passing only in the theatre of the fancy, introduced by the poet in his Epithalamium, partly from his sympathy with all newly-wedded people, partly (as Son. 8:11) to contrast the simplicity of his own espousals, of which all the joy centred in true love, with the pomp and magnificence of a royal marriage, which was a State ceremony.
Wilderness.Heb., midbar. The idea is that of a wide open space, with or without pasture: the country of nomads, as distinguished from that of a settled population. With the article (as here) generally of the desert of Arabia, but also of the tracts of country on the frontiers of Palestine (Jos. 8:16; Jdg. 1:16; comp. Mat. 3:1, &c). Here = the country.
Like pillars of smoke.The custom of heading a cortege with incense is both very ancient and very general in the East: probably a relic of religious ceremonials where gods were carried in processions. For Frankincense, see Exo. 30:34.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Who is this that cometh, etc. The scene of action now changes. The royal pavilion, in which the king and his court were enjoying the pleasure of a country sojourn, is exchanged for the capital and its palace. The division opens with the return of the royal train to the city.
From the most conspicuous theme presented in this division, it may be called the Vision of Love, but this title would not apply to every thing herein contained.
The speakers at first are citizens along the principal street of the city. Perfumes have always been burned at the head of processions in the East. They seem to be used, as we use music, to give eclat, that is, dignity and impressiveness, to the occasion.
Out of the wilderness Better, From the fields, the open country.
Powders That is, aromatics. The trade of perfumery is an important one to this day in the East, requiring large capital. Palestine furnishes some articles of perfumery, Arabia more, while some choice aromatics come from India. To collect, convey, and make sale of all these, was a large and distinct business.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Who is this who comes up from the wilderness, Like pillars of smoke, Perfumed with myrrh and frankincense, With all powders of the merchant? Behold, it is the litter of Solomon, Threescore mighty men are about it, Of the mighty men of Israel. They all handle the sword, And are expert in war, Every man has his sword on his thigh, Because of fear in the night.’
It is possible that we are to see this as general question which the singers and hearers are to answer themselves as they sing the song, although it could be the voices of the daughters of Jerusalem. Coming from the wilderness (compare Son 8:5) the bride arrives at Jerusalem in splendid procession, borne by ‘the litter of Solomon’ and accompanied by King Solomon in his palanquin. The pillars of smoke represent the myrrh and frankincense being released as a sign of rejoicing. No expense is being spared to make the occasion memorable. The bride too is fully perfumed and prepared, for she is the king’s bride. And the litter is surrounded and guarded by the king’s friends, sixty mighty men of valor, all skilled swordsmen and experts in war, and fully armed against the danger of an attack by night. The sixty emphasizes the splendor of the marriage. It is twice the number of David’s mighty men (2Sa 23:8-39) and twice the number of friend’s of the bridegroom at Samson’s wedding (Jdg 14:11).
The idea that God would establish His people in Zion/Jerusalem if they proved worthy is constant in the prophets. And for a long time it was the hope of Israel. But in the end they proved unworthy and the earthly Jerusalem was rejected (Mat 23:38), and then the focus turned to the new bride (Mat 21:43; and onto the heavenly Jerusalem (Gal 4:26; Heb 12:22).
What a change has now taken place for the bride. She is ‘perfumed with myrrh and frankincense, with all powders of the merchant.’ She is saturated in the righteousness of Christ, and giving off a sweet savor of righteousness, for He has been made to her righteousness, sanctification and redemption (1Co 1:30) while she has been made the righteousness of God in Him (2Co 5:21). She has been endowed with all the beauty of His holiness. And she is carried in His litter, safe from the dangers of the night and guarded closely by the mightiest of the mighty men.
While this may certainly in one sense be seen as a preview of the marriage of the bride and the Lamb which will take place at the consummation (Rev 19:7-9; Rev 21:1-2), it also represents the experience of every Christian at the moment when they come to Christ (although some may not recognize it). For in that moment they are made His for ever, and made fit to be His bride (Rom 7:4; Eph 5:25-27). They are ‘perfumed with myrrh and frankincense, with all powders of the merchant.’ They are raised with Christ and made to sit with Him in heavenly places (Eph 2:6), in His litter. They are transported in splendor into the very heart of His kingdom (Col 1:13). They travel from thenceforward under the escort of a powerful armed guard (Heb 1:14 with 2Ki 6:17). Those who are of the true Israel are achieving their destiny. The final marriage will be but the icing on the cake, incorporating the whole of the bride whose numbers have by then been made up. But we who are His are to see ourselves as married to Him even now (Rom 7:4), and so as having available to us all the riches of His grace (Eph 2:7) so that we might enjoy His blessings to the full (Eph 1:3).
Fuente: Commentary Series on the Bible by Peter Pett
SECTION 3.
The Loving Couple Are Married And The Marriage Is Consummated ( Son 3:6
The young maiden need not have worried. Her beloved had not forgotten her. And soon the arrangements went forward for the wedding. In her love she had never really thought about the greatness and splendor of her beloved. But now it was brought home to her in its totality when a splendid litter arrived accompanied by the bridegroom and his friends, and she was taken in great splendor to Jerusalem, where they were met by the daughters of Jerusalem who had come out to greet them. It was the custom at ancient weddings for the bridegroom to collect the bride and take her to the wedding.
The BELOVED carries his bride in splendor to Jerusalem for their wedding.
Fuente: Commentary Series on the Bible by Peter Pett
The Wedding Processional – Son 3:6-11 symbolizes the wedding processional of the king and his bride. Although this passage of Scripture does not fully describe this grand event, its language clearly suggests it. Scholars suggest that the Son 3:6-11 describes a wedding processional with either the bride or King Solomon arriving in a royal bed perfumed with spices (Son 3:6; Son 3:9-10), accompanied by sixty valiant men armed with swords (Son 3:7-8). The “daughters of Zion,” or bridesmaids, were then charged to go forth to meet him (Son 3:11).
The Ancient Oriental Wedding Processional – Garrett believes the bride would have been carried in the bed, with King Solomon awaiting her arrival in Jerusalem. He also believes the crown that was placed upon the king in Son 3:11 may have been more like a wedding garland rather than an official “crown of state.” [151] He supports his views with quotes from the Babylonian Talmud that mentions the ancient Jewish tradition of using wedding “crowns” by the bride and groom, as well as the bride riding in the palanquin.
[151] Duane Garrett, Song of Songs, in Word Biblical Commentary, vol. 23B (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Song of Solomon 3:6-11.
“During the war with Vespasian they [the rabbis] decreed against [the use of] crowns worn by bridegrooms and against [the use of] the drum. During the war of Quietus they decreed against [the use of] crowns worn by brides and that nobody should teach his son Greek. During the final war they decreed that a bride should not go out in a palanquin in the midst of the city, but our rabbis permitted a bride to go out in a palanquin in the midst of the city.” [152] ( B. Soah 49a)
[152] Babylonian Talmud: Tractate Sotah 49a, trans. A Cohen, ed. I Epstein [on-line]; accessed 9 December 2008; available at http://www.come-and-hear.com/sotah/sotah_49.html; Internet.
“Yes, for we have learnt: At the time of the Vespasian invasion they prohibited the wearing of garlands by bridegrooms and the beating of drums at weddings. They also desired to prohibit dyed garments, but felt that it was better not to do so, in order to relax the law in regard to their bloodstains.” ( B. Niddah 61a) [153]
[153] Babylonian Talmud: Tractate Niddah 61a, trans. A Cohen, ed. I Epstein [on-line]; accessed 9 December 2008; available at http://www.come-and-hear.com/niddah/niddah_61.html; Internet.
He adds a supporting text from 3Ma 4:8, which refers to a wedding garland worn by men.
“And their consorts, with ropes on their necks instead of garlands, in the flower of their youthful age, spent the remainder of the days of their marriage feast in dirges instead of mirth and youthful ease, seeing the grave already yawning at their feet.” ( 3Ma 4:8) [154]
[154] III Maccabees, translated by R. H. Charles, in The Apocrypha and Pseudepigrapha of the Old Testament in English With Introductions and Critical and Explanatory Notes to the Several Books, vol. 1, ed. R. H. Charles (Oxford: Clarendon Press, 1913), 168.
We also find a description of an ancient Jewish processional in 1Ma 9:37-39 in which the bride, accompanied by a great processional, came to meet the bridegroom and his friends at a prearranged location. The bride’s processional was made up of “timbrels, and minstrels, and many weapons,” which went to meet the bridegroom at a prearranged location, where the wedding and the marriage feast were to take place.
“But after these things they brought word to Jonathan and Simon his brother, that the children of Ambri were making a great marriage, and were bringing the bride from Nadabath with a great train, a daughter of one of the great nobles of Canaan. And they remembered’ John their brother, and went up, and hid themselves under the covert of the mountain; and they lifted up their eyes, and saw, and behold, a great ado and much baggage; and the bridegroom came forth, and his friends and his brethren to meet them (i.e. those forming the bridal procession) with timbrels, and minstrels, and many weapons.” ( 1Ma 9:37-39) [155]
[155] III Maccabees, translated by R. H. Charles, in The Apocrypha and Pseudepigrapha of the Old Testament in English With Introductions and Critical and Explanatory Notes to the Several Books, vol. 1, ed. R. H. Charles (Oxford: Clarendon Press, 1913), 99.
We understand from the Parable of the Ten Virgins (Mat 25:1-13) that this processional could take place at night, but in Son 3:6-11 is takes place during the day.
Son 3:6 Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?
Son 3:6
[156] Duane Garrett, Song of Songs, in Word Biblical Commentary, vol. 23B (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Song of Solomon 3:6.
Exo 13:14, “And it shall be when thy son asketh thee in time to come, saying, What is this ? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage:”
Son 6:10, “ Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?”
Son 8:5, “ Who is this that cometh up from the wilderness, leaning upon her beloved? I raised thee up under the apple tree: there thy mother brought thee forth: there she brought thee forth that bare thee.”
Son 3:6 Word Study on “wilderness” Strong says the Hebrew word “wilderness” “midbar” ( ) (H4057) means, “a pasture, open field, desert, speech.” The Enhanced Strong says this word is used 271 times in the Old Testament, being translated in the KJV as “wilderness 255, desert 13, south 1, speech 1, wilderness + 0776 1.” This word is used 3 times in the Song of Solomon (“wilderness” Son 3:6; “speech” Son 4:3; “wilderness” Son 8:5). Within the context of Son 3:6; Son 8:5, it probably refers to the open plains that surround many cities in the land of Palestine, which was used as pasture for the flocks, with this same Hebrew word used in Isa 42:11 to describe the relationship between the city and its surrounding plain, “Let the wilderness and the cities thereof lift up their voice.” Zckler suggests it is a reference to “the plain of Estralon or Merj ibn’Amir, lying southward toward Shunem to Jezreel,” through which a traveler coming from the capital must pass. [157] In Son 4:3 it necessitates a figurative meaning, “the instrument of speech”, since it comes from the primitive root ( ) (H1696), which means, “to speak”; hence, we can imagine a shepherd driving his sheep with his words across the pasture.
[157] Otto Zckler, The Song of Solomon, trans. by W. Henry Green, in Lange’s Commentary on the Holy Scriptures, ed. Philip Schaff (New York: Charles Scribner’s Sons, 1872), 128.
Son 3:6 Literal Interpretation Son 3:6 paints a picture of a distant movement of men, stirring up a cloud of dust. The first response from those who view this sight at a distant is to ask who they are. The second response from them is the recognition of the smell of myrrh, frankincense and other fragrances that must have been blown towards them by the wind. Garrett believes there must have been burning incense in order to create such an aroma, although he does not feel the daughters of Jerusalem had to necessarily smell it in such a metaphorical context. [158]
[158] Duane Garrett, Song of Songs, in Word Biblical Commentary, vol. 23B (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Song of Solomon 3:6.
In the phrase “Who is this that cometh out of the wilderness like pillars of smoke,” we cannot help but to compare this image to the children of Israel wandering in the wilderness with a cloud to cover them and lead them by day.
Figurative Interpretation – “Who is this that cometh out of the wilderness” – If we interpret the wilderness in light of the journey the children of Israel made in the wilderness, and its application in the epistle of Hebrews, we can say that it refers to this world with its vanity and depravity. Jesus came from the heavenly realm, spiritual Jerusalem, to the earthly realm. “like pillars of smoke” He was conceived by the power of the Holy Spirit coming upon the virgin Mary, and walked in the fullness of the Holy Spirit during His earthly ministry. “ perfumed with myrrh and frankincense, with all powders of the merchant” Watchman Nee suggests that myrrh refers to His crucifixion and death, and frankincense to His resurrection. [159]
[159] Watchman Nee, Song of Songs (Fort Washington, Pennsylvania: CLC Publications, c1965, 2001), 65.
Son 3:7 Behold his bed, which is Solomon’s; threescore valiant men are about it, of the valiant of Israel.
Son 3:7
Comments – Within the context of Son 3:6-11 the bed clearly refers to the king’ palanquin, which Webster defines as “ An inclosed carriage or litter, commonly about eight feet long, four feet wide, and four feet high, borne on the shoulders of men by means of two projecting poles, used in India, China, etc., for the conveyance of a single person from place to place.”
Son 3:7 Literal Interpretation “Behold his bed, which is Solomon’s” – Son 3:8 paints the picture of an ancient wedding processional, which in the custom of the day, included the bride coming to meet the bridegroom with a host of men to accompany her. She had most likely been taken from her home village, through the wilderness, and was approaching the city of Jerusalem, where the royal wedding would take place. “threescore valiant men are about it, of the valiant of Israel” David had thirty men as his elite guard (2Sa 23:13; 2Sa 23:23-24). Solomon had double this number, which indicated a greater glory as king of Israel. In this sense, it may figuratively refer to Christ Jesus having a great glory than King David. It the setting in which the song describes this wedding processional sixty valiant men would have been sufficient to ward off any enemies that would have tried to assault and plunder Solomon’s processional.
Figurative Interpretation “ Behold his bed, which is Solomon’s” The bed reflects the redemptive work of Christ Jesus. These acts of redemption are what unity a believer with Christ as a bride is espoused to a bridegroom (2Co 11:2). This bed is also a place of rest, where a believer rests in his exalted position as God’s child. Watchmen Nee suggests that it symbolizes Christ’s position of victory and rest over His enemies, but I believe it would suggest the believer’s position of victory and rest in Christ, since Solomon build the bed, and the bride is mostly likely the one riding in it. [160]
[160] Watchman Nee, Song of Songs (Fort Washington, Pennsylvania: CLC Publications, c1965, 2001), 66.
2Co 11:2, “For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.”
Son 3:8 They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night.
Son 3:8
[161] Duane Garrett, Song of Songs, in Word Biblical Commentary, vol. 23B (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Song of Solomon 3:8.
Son 3:9 King Solomon made himself a chariot of the wood of Lebanon.
Son 3:9
Son 3:9 Figurative Interpretation The chariot in Son 3:9 is best translated “palanquin.” This palanquin of the wood of Lebanon refers to Jesus’ humanity.
Son 3:10 He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love, for the daughters of Jerusalem.
Son 3:10
[162] Duane Garrett, Song of Songs, in Word Biblical Commentary, vol. 23B (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Song of Solomon 3:10.
Son 3:10 Word Study on “the covering” Gesenius says the Hebrew word “covering” “mer-kawb’” ( ) (H4817) means, “a chariot, seat of a chariot.” Strong says it means, “a chariot, a seat in a vehicle.” It is best translated “seat” within the context of Son 3:10, which is the popular view in modern English versions. The Enhanced Strong says this word is used 3 times in the Old Testament, being translated in the KJV as “saddle 1, chariot 1, covering 1.” The other two uses are found in Lev 15:9 and 1Ki 4:26.
Lev 15:9, “And what saddle soever he rideth upon that hath the issue shall be unclean.”
1Ki 4:26, “And Solomon had forty thousand stalls of horses for his chariots , and twelve thousand horsemen.”
Son 3:10 Word Study on “being paved” Gesenius says the Hebrew word “paved” “ratsaph” ( ) (H7528) means, “to arrange stones together for a pavement, to tessellate [to form into squares or checkers].” Strong says it means, “to tessellate, i.e. embroider (as if with bright stones).” This Hebrew word is used one time in the Old Testament.
Son 3:10 Word Study on “love” Strong says the Hebrew word “love” “ahabah” ( ) (H160), means, “love.” The Enhanced Strong says this word is used forty (40) times in the Old Testament, being translated in the KJV as “love 40.” It is found 11 times in the Song of Solomon (Son 2:4-5; Son 2:7; Son 3:5; Son 3:10; Son 5:8; Son 7:6; Son 8:4; Son 8:6-7 [twice]), with one of these uses as a substantive to refer to her lover (Son 7:6).
Son 3:10 Word Study on “for the daughters of Jerusalem” The inseparable preposition ( ) is often translated “from.” This results in the translation “from the daughters of Jerusalem” ( ), which is preferred in modern English translations.
ASV, “f rom the daughters of Jerusalem”
NIV, “ by the daughters of Jerusalem”
RSV, “ by the daughters of Jerusalem”
YLT, “by the daughters of Jerusalem”
Son 3:10 Comments – “the covering of it of purple” Garrett says that the dyed purple garments in the ancient world were made from the secretions of one of four known species of mollusks. Since it required around eight thousand mollusks to produce a single gram of this dye, it was very expensive, and only used by the extremely wealth, such as royalty. [163] These mollusks were found in the eastern Mediterranean Sea and marketed through Tyre and Sidon. [164]
[163] Duane Garrett, Song of Songs, in Word Biblical Commentary, vol. 23B (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Song of Solomon 3:10.
[164] Alfred Ely Day, “Purple,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).
“the midst thereof being paved with love” The phrase “the midst thereof being paved with love” has given scholars plenty of opportunity for conjectures. Garrett settles for the literal translation “its interior fitted together” with love. The preposition “with” is not in the original Hebrew. [165]
[165] Duane Garrett, Song of Songs, in Word Biblical Commentary, vol. 23B (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Song of Solomon 3:10.
“ for the daughters of Jerusalem ” We must picture the ladies in Jerusalem being the ones who lovingly decorated the king’s palanquin with all of its beautiful artistry. Rebecca Springer’s book Within Heaven’s Gates records just such an image about a group of children who decorated one of the rooms in Rebecca’s heavenly mansion. Rebecca’s brother-in-law Frank tells her how the children dropped by and decorated the room:
“One day as I was busily working on the house, a company of young people, boys and girls, came to the door and asked if they might enter. I gladly consented. Then one of them said: ‘Is this house really for Mr. and Mrs. Springer?’ ‘It is,’ I answered. ‘We used to know and love them. They are our friends and the friends of our parents. May we do something to help you make it beautiful?’ ‘Indeed you man,’ I said, touched by the request. ‘What can you do?’ At once the girls, all of whom had immense bouquets of roses in their hands, began to toss the flowers over the floor and against the walls. Wherever they struck the walls, they, to even my surprise, remained, as though in some way permanently attached. When the roses had all been scattered, the room looked just as it does now, only then the flowers were fresh-gathered roses.
“Then the boys each produced a small case of delicate tools. In a moment they were all down upon the marble floor, busy at work. How they did it I do not know it is one of the celestial arts, taught to those of highly artistic tastes but they embedded each living flower just as it had fallen. They preserved it in the marble as you see before you. They came several times before the work was completed, for the flowers do not wither or fade here, but are always fresh and perfect.
“I never saw such a merry, happy company of young people. They laughed and chatted and sang as they worked. I could not help wishing more than once that the friends whom they had left mourning for them might look in on this happy group and see how little cause they had for sorrow.
“At last, when all was complete, they called me to see their work. And I was not sparse in my praises either for the beauty of the work or for their skill in performing it. Then, saying they would be sure to return when either of you came, they went away together to do similar work.” [166]
[166] Rebecca Springer, Within Heaven’s Gates (Springdale, Pennsylvania: Whitaker House, 1984), 20-21.
Son 3:10 Literal Interpretation The pillars of silver would be used to hold up the roof of the palanquin. The roof would be plated with gold. The chair and any curtains were purple. The designs and inlays were perhaps done by the daughters of Jerusalem in their love for the king.
Figurative Interpretation – “He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple” The description of silver, gold and purple refer to Jesus’ deity and office and King of Kings. Watchman Nee suggests the silver columns refer to God’s grace in redemption, the golden floor to the divine movement of God in man’s redemption, and the purple seat to Christ as King of Kings. These redemptive events carried man to restoration and union with Christ, with the church being espoused to Christ. [167] “the midst thereof being paved with love, for the daughters of Jerusalem” The statement that the daughters of Jerusalem decorated this palanquin suggests that the Church has played a role in God’s redemptive plan, in that it is the voice and body of Christ on earth today that God uses to redeem mankind. In comparison God designed the Tabernacle, but He anointed craftsmen to design and create the intricate details of its decorations. Both of these examples symbolize the fact that man plays a secondary role in redemption.
[167] Watchman Nee, Song of Songs (Fort Washington, Pennsylvania: CLC Publications, c1965, 2001), 67-8.
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.
Son 3:11
Son 3:11 Comments – The phrases “in the day of his espousals, and in the day of the gladness of his heart” are parallel and reflect the same event, which is the wedding. Garrett notes that the second phrase reflects upon the joy of this occasion. [168]
[168] Duane Garrett, Song of Songs, in Word Biblical Commentary, vol. 23B (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Song of Solomon 3:11.
Fuente: Everett’s Study Notes on the Holy Scriptures
The Wedding (Scene 3: The Wedding Processional, Wedding Festival, and Wedding Chamber) (Communion, or Full Consecration to Christ [Divine Service]) Literal Interpretation – Many scholars see in Son 3:6 to Son 5:1 the symbolism of the wedding ceremony between the bridegroom and the bride. We have the wedding procession described in Son 3:6-11, followed by the wedding song of the bridegroom singing to the bride (Son 4:1-15), with the exchange of wedding vows in Son 4:16 to Son 5:1.
Figurative Interpretation Figuratively speaking, this third song represents the phase in a believer’s spiritual journey when he/she gives oneself entirely to God and receives a divine commission to serve Him. Within the context of Songs, a believer’s call to divine service is described as a bride who gives up her people and will and gives herself entirely to her new husband. We now belong to Jesus, our will yielded to His plan and purpose for our lives in divine service.
A good example of this phase of loving God with all of our heart is seen in Acts 13, when Paul and Barnabas were sent on their first missionary journey, although Paul had been evangelizing the regions of Syria and Cilicia for over a decade. We see Anna, the prophetess, serving the Lord day and night in the Temple. She moved into this level of love when she entered the full-time ministry of prayer and intercession in the Temple. Another example is seen in the life of Abraham, when he left his family and went to the land of Canaan. Another example is seen in the life of Joseph when he was exalted over Egypt to serve that nation.
Outline – Note the proposed outline of this section:
1. Scene 1- The Wedding Processional Son 3:6-11
2. Scene 2 – The Wedding Ceremony Son 4:1 to Son 5:1
a) The Wedding Song Son 4:1-15
i) The Bride’s Beauty Son 4:1-7
ii) The Request for Marriage Son 4:8
iii) The Bridegroom’s Love Son 4:9-10
iv) The Bride’s Purity Son 4:11-15
b) The Wedding Vows Son 4:16 to Son 5:1
The Wedding Contrasted with the Adulteress in Proverbs We can contrast this holy wedding ceremony of the bride and the groom with the act seduction between the adulteress and the nave young man in Pro 7:1-27. The adulteress woos her victims by presenting herself in seductive clothing (Pro 7:9-12), while the bride arrives in all of her beauty and glory (Son 3:6-11). While the bridegroom sings a love song to his bride (Son 4:1-15), the adulteress romances her victim with words of seduction (Pro 7:13-20). Finally, the wedding is consummated with marriage vows (Son 4:16 to Son 5:1), while the adulteress lures her victim into the bed of adultery with vain promises (Pro 7:21-23). The outcome of the marriage bed is rest and fulfillment of God’s divine plan for two individuals, while the outcome of adultery is destruction.
Fuente: Everett’s Study Notes on the Holy Scriptures
The Church’s Victorious Progress
v. 6. Who is this that cometh out of the wilderness, v. 7. Behold His bed, v. 8. They all hold swords, being expert in war, v. 9. King Solomon made himself a chariot, v. 10. He made the pillars thereof of silver, v. 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.
Here the Church is pictured, not as she usually appears to the casual beholder, but as she is in reality in the sight of the Lord. She is moving forward and upward through the wilderness of this world to the eternal City above, a great multitude from all nations and tongues and peoples. She is surrounded by a cloud of prayers, expressing her steadfast confession of faith, her patience in suffering, and her work in love, a sweet savor in the nostrils of the Lord. And the Lord has provided an appropriate conveyance for her, a bridal wagon of singular beauty, surrounded by His mighty, ministering heroes, the angels of His power. Yea, more; for every one who belongs to the army of the bride He has a special chariot, in which He has the soul of His believers carried into the eternal home of heaven. There each believer serves as a jewel, enhancing the beauty of the King, and all the believers together will be a diadem, a crown of beauty, when the marriage of the Lamb is celebrated and we behold His glory, world without end.
Fuente: The Popular Commentary on the Bible by Kretzmann
Son 3:6. Who is this that cometh, &c. This is the beginning of the third day’s eclogue.
Fuente: Commentary on the Holy Bible by Thomas Coke
Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?
Various are the opinions of believers by whom these words are spoken. Some suppose that they are the answer of the daughters of Jerusalem, to whom the church, in the preceding verse, gave such a charge, like persons astonished at the change wrought upon the Church, compared to what they saw of her, when, as she described herself, she was black. Son 1:6 . Some have supposed that they are the words of Christ, beholding his church with complacency, as comely in his comeliness. And some have thought that the words are from the Gentile world, wondering at the Jewish church in coming up out of Egypt. But let the words themselves be spoken by whom they may, there can be but little question but that the church is the object spoken of, as coming from the wilderness of the world in the strength and righteousness of Christ, the goodly merchantman. And there can be no difficulty in explaining the several expressions here made use of, with an eye to the church, and of every individual believer of the church in the present wilderness state: for as a wilderness is a barren, inhospitable, intricate; and dangerous place; so all these characters, and many more to the same effect, strikingly set off the situation of the Lord’s people in their pilgrimage. And when a child of God is regenerated, hath felt the evil of sin, and is in pursuit of Christ, or having found him, is following him; such an one may truly be said to be coming up out of the wilderness. The pillars of smoke, like which the church is said to come, form no unapt representation of the bent of the heart being towards Christ, but yet having more smoke than flame. And the myrrh and frankincense with which she was perfumed, and the powders of the merchant, we may readily suppose, meant to refer to the graces and blessedness in Jesus. The influences of the Holy Ghost are more fragrant than all the spices of the East; and when kindled into an holy flame, communicating from Jesus, send forth a blessed perfume. Reader, we shall do well, before we dismiss this verse, to enquire how far our experience bears a correspondence to it. Are there any lookers-on upon us, who from our coming up from the wilderness thus adorned with Jesus and his righteousness, are led to say, Who is this that appears so rich a monument of sovereign grace and mercy?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Son 3:6 Who [is] this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?
Ver. 6. Who is this that cometh out of the wilderness? ] “Who is this?” say the angels, those friends of the bridegroom, as some will have it, admiring the Church’s high expressions, and continual ascensions in her affection to Christ. But I rather think it is the voice of the bridegroom himself, ravished with the beauty and sweetness of his spouse, and wondering at his own comeliness put upon her; as well he may, for quantum mutatur ab illa. a Such a change he hath wrought in her, as never was known in any. Eze 16:6-14 Moses married an Ethiopian woman, and could not change her hue. David married a scornful dame, a mocking Michal, and could not mend her conditions. Job’s wife continued to be, as it is said of Helena, after the Trojan troubles caused by her, , the same woman still – no changeling she: but the Church and all her genuine children are strangely altered and metamorphosed – as the apostle’s word is Rom 12:2 , – and this change is not moral, formal, merely mental, temporal, partial, but spiritual, real, universal, both in respect of subject and object; for it is an entire change of the whole man, from the whole service of Satan to the living and true God, in sincere obedience to the whole law, the whole course of his life throughout. A change so conspicuous and so stupendous, that not only strangers take notice of it, , strange at it, 1Pe 4:4 and marvel much at the matter, saying, Who is this? Mat 21:10 What is come to the man of late, that now it is, Ego non sum? But Christ himself stands wondering at his own work, as he did once in Nathanael, “Behold an Israelite indeed” Joh 1:47 – an Ishmaelite by nature, but an Israelite by grace, as Gether, 1Ch 7:17 2Sa 17:3 and as before that in Araunah, that famous Jebusite. 2Sa 24:18 Zec 9:7
That cometh out of the wilderness,
a Virg.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Son 3:6-11
6What is this coming up from the wilderness
Like columns of smoke,
Perfumed with myrrh and frankincense,
With all scented powders of the merchant?
7Behold, it is the traveling couch of Solomon;
Sixty mighty men around it,
Of the mighty men of Israel.
8All of them are wielders of the sword,
Expert in war;
Each man has his sword at his side,
Guarding against the terrors of the night.
9King Solomon has made for himself a sedan chair
From the timber of Lebanon.
10He made its posts of silver,
Its back of gold
And its seat of purple fabric,
With its interior lovingly fitted out
By the daughters of Jerusalem.
11Go forth, O daughters of Zion,
And gaze on King Solomon with the crown
With which his mother has crowned him
On the day of his wedding,
And on the day of his gladness of heart.
Son 3:6-11 Who is the speaker?
1. NASB – the chorus
2. NKJV, TEV, NJB – the maiden
3. REB – companions (NIV Study Bible footnote)
It is obvious that the poetic form of Song of Songs has various speakers. The problem is that there are no obvious textual markers to
1. tell us who is speaking
2. tell us the limits of their speaking
3. tell us the relationship between the different sections
The best option is to compare them to Egyptian and Syrian (i.e. Arabs living in Syria) wedding songs (wasfs).
Son 3:6
NASB, NRSV,
TEV, NJBWhat
NKJV, REB,
LXX, JPSOA,
NIVWho
In Hebrew this is an INTERROGATIVE (BDB 566) followed by a DEMONSTRATIVE ADJECTIVE (FEMININE SINGULAR). It refers to a royal caravan of Solomon.
Now the question is:
1. is this a reference to Solomon (cf. Son 3:7)
2. is this an allusion to his fame and wealth
3. is this historical or literary
4. is this a bride being brought to Jerusalem, as some see because it is feminine
5. does the feminine form refer to the royal aspect (BDB 641, cf. Son 3:7).
I wish I knew! Many commentators assume this is an account of King Solomon’s love affair with an Egyptian princess early in his reign. This interpretation must remain a valid option, but not the only option. When one compares the wedding songs of Egypt and Syria there are striking similarities in words and phrases. Solomon is a poor example of a mutual, monogamous (assumed, never stated) marriage (forecast, but not recorded until later in the book). The literary setting of Song of Songs may parallel Ecclesiastes (i.e. chapters 1-2), where Solomon is a literary foil. However, in Ecclesiastes he is never specifically named (though strongly alluded to). These are interpretive questions, not meant to deny the Bible’s
1. inspiration
2. historicity
but to recognize its full range of literary genres and techniques.
the wilderness This refers to the uninhabited pastureland, not the desert. However, the question is, where is it referring to? Usually the wilderness is south of Jerusalem, but if so, why is the caravan coming to the city of the king?
Like columns of smoke This refers to a large royal caravan stirring up dust as it passes through dry terrain. This is either a reference to Solomon’s coming to get his bride in the North or the bride entering Jerusalem for the wedding feast. It was the custom of the day for a large festival procession to bring the bride to the groom’s home.
Perfumed with myrrh and frankincense Solomon really smelled good! Myrrh (BDB 600) is the excretion from certain plants in the desert and was used for numerous activities:
1. holy anointing oil, Exo 30:23
2. perfume for people and clothes (cf. Son 1:13; Son 4:6; Son 4:14)
3. one of the gifts for the Christ child, Mat 2:11
4. mixed with wine for a drink during crucifixion, Mar 15:23
5. spice for burial, Joh 19:39
frankincense Like myrrh, this was made from sweet-smelling tree sap from Arabia (cf. Jer 6:20). It was used for several purposes:
1. cereal sacrifice, Lev 2:1; Lev 6:14-18
2. sin sacrifice, Lev 5:11
3. holy incense, Exo 30:34-38; 1Ch 9:29
4. put on the table of Showbread along with the twelve loaves, Lev 24:7
5. personal perfume, Son 3:6; Son 4:6; Son 4:14
Son 3:7 Sixty This number does not usually carry a symbolic significance in the OT. Therefore, it probably relates here to an elite royal guard.
Son 3:8
NASBAll of them are wielders of the sword
NKJVthey all hold swords
NRSVall equipped with swords
TEVall of them skilful with the sword
NJBAll of them skilled swordsmen
Just a note to show how the VERB of Son 3:4 (held on, BDB 28, KB 31, Qal PERFECT) is now used of the swords of the elite guards (Qal PASSIVE PARTICIPLE). She held on to her lover, they held on to their weapons! Human vocabulary must be flexible and figurative. This is the beauty and power of poetry and imagery!
the terrors of the night This ambiguous phrase (BDB 808 and 538) has several connotations, here are two: (1) bandits or (2) evil spirits (Psa 91:5).
Son 3:9
NASBsedan chair
NKJV, NRSV,
NJBpalanquin
TEVthrone
This (BDB 68, KB 80) term is difficult to define because there is no Semitic root to link it to. In later Aramaic (Targums) it refers to a litter for the bride at the wedding service (KB). Here it refers to some type of enclosed, wooden ride (cf. Son 3:9-10) for a royal person (or a bride-to-be)!
Son 3:10 And its seat of purple fabric Royalty is often associated with the color purple. It is made from the dye of crushed sea shells found off the coast of Phoenicia.
NASBlovingly fitted out
NKJVpaved with love
NRSVinlaid with love
TEVlovingly woven
NJBinlaid with ebony
JPSOAdecked with love
The FEMININE NOUN (BDB 13) is used several times in Song of Songs:
1. love between a man and a woman, Son 2:4-5; Son 5:8; Son 8:6-7(twice)
2. personified, Son 2:7; Son 3:5; Son 7:7; Son 8:4
3. figuratively, Son 3:10
The NEB and REB follow S. R. Driver and translate the term as being from an Arabic root meaning leather (cf. Hos 11:4 a). The Jerusalem Bible and the New Jerusalem Bible change the word to ebony, while the New American Bible (both of these translations are from Catholic scholars) change it to ivory. There has been one other suggestion based on Egyptian wall art (Othmar Keel), that it refers to love-making scenes painted or carved on the inner walls.
the daughters of Jerusalem See note at Son 1:5.
Son 3:11 daughters of Zion This phrase is parallel to daughters of Jerusalem (cf. Son 3:10). Jerusalem was built on seven hills (like Rome). Mt. Zion was where the old Canaanite city (i.e. Jebus) which David conquered was located (cf. 1Ki 8:1-2; 2Ch 5:2) and became a way of referring to the whole city (e.g., Isa 40:9; Mic 3:12).
It seems that the geographical setting would be Jerusalem if these women (whoever they were) are called on to come and watch. If so this may be the northern maiden being brought to Jerusalem in Solomon’s royal litter.
These women are implored (commanded) to:
1. go forth, BDB 422, KB 425, Qal IMPERATIVE
2. gaze, BDB 906, KB 1157, Qal IMPERATIVE
the crown This is the word wreath (BDB 742 I). It was the custom in ancient Near Eastern weddings for the bride and groom to wear wreaths and for the bride to be veiled (cf. Son 4:1; Son 4:3).
his mother crowned him If this is literally Solomon getting married, then this refers to Bathsheba, although this incident is not specifically recorded in Scripture.
on the day of his wedding This specifically denotes the occasion for the processional, the wealth and the veil (cf. Son 4:1; Son 4:3). The poetry and imagery is of a wedding. This is the only place in this book where a wedding feast is specifically mentioned.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Who is this? = What is this? A question asked by anJerusalem. inhabitant of Jerusalem.
bed. Hebrew. mittah. Not the same word as Son 1:16; Son 3:1; Son 5:13, or Son 6:2.
valiant men. Hebrew. gibbor App-14.
Fuente: Companion Bible Notes, Appendices and Graphics
Son 3:6-11
Son 3:6-11
“Who is this that cometh up from the wilderness
Like pillars of smoke,
Perfumed with myrrh and frankincense,
With all powders of the merchant?
Behold, it is the litter of Solomon;
Threescore mighty men are about it,
Of the mighty men of Israel.
They all handle the sword and are expert in war:
Every man hath his sword upon his thigh,
Because of fear in the night.
King Solomon made himself a palanquin
Of the wood of Lebanon.
He made the pillars thereof of silver,
The bottom thereof of gold,
the seat of it of purple,
the midst thereof being paved with love,
From the daughters of Jerusalem.
Go forth, O ye daughters of Zion, and behold king Solomon,
With the crown wherewith his mother hath crowned him
In the day of his espousals,
And in the day of the gladness of his heart.”
We have encountered all kinds of explanations that scholars have applied to these verses.
(1) “The maiden’s meeting with Solomon and her subsequent removal to the harem are related here.” Question: How can this be reconciled with the clear statements in Song of Solomon 1 that the maiden is already in the harem?
(2) “It is not clear whether this journey of Solomon depicted here is ‘to Jerusalem,’ or “to the residence of the Shulamite in northern Israel.’ If it is Jerusalem, the girl is being taken to Solomon’s residence; if it is northern Israel, it means that Solomon with great and pompous splendor is on the way to impress the maiden with his wealth and magnificence in an effort to overawe her and win her love. This is a great contrast to the simplicity of the shepherd whom the maiden really loves.
Question: If Jerusalem is the destination of this extravagant display of Solomon’s glory. How could he be bringing the maiden to Jerusalem, when she is already in his harem? Furthermore, if the maiden is in the midst of this ostentatious display of Solomon’s glory, “Where is she”? There’s no mention of any woman in this parade.
(3) “The palanquin here is probably the royal litter upon whom the bride is borne. What bride? How does one get a `bride’ into this paragraph?
(4) Who is the speaker here? Redford suggested that it might very well be, “The whole population going out to see the splendid sight”? This certainly fits northern Israel better than Jerusalem, because the citizens of Jerusalem had probably witnessed such Solomonic parades so often that they would hardly have turned a head in order to see it again. On the other hand, in some out of the way place such as that where the shepherd had taken the maiden, the people would have turned out for miles in all directions. Also, the total absence of any mention of `a bride,’ or `the maiden,’ or any other damsel in this procession is a strong indication that Solomon was in pursuit of such a woman, not that he already had her in his possession. This also would fit perfectly into the fact of the Shulamite’s having already been rescued by her shepherd lover and carried to their northern residence.
In the light of all these considerations, we must confess that the evidence, as far as we are able to read it, strongly favors the understanding that there are two lovers in the Song of Solomon, the king himself and the shepherd sweetheart of the Shulamite.
Therefore, we read these verses (Son 3:6-11) as Solomon’s grand parade to the northern residence of the Shulamite with the purpose of bringing her back to Jerusalem.
We must also confess that there are some things in this whole Biblical book that appear to be totally out of harmony with what is generally understood regarding ancient kings and their wives and concubines. The account which we reviewed in the Book of Esther, indicated that the young women taken into the harem were, in fact, conscripted. Their consent was never considered necessary; and they were not courted or solicited by the king; they were merely commanded. What appears here does not fit that pattern. We have found no explanation of this, nor for that matter, not even any mention of it.
(5) “These verses are generally taken to describe the king with his attendants coming to the wedding. What wedding? Has any such thing as a wedding been mentioned? How do the commentators make the Shulamite “a wife” rather than a concubine?
ALLEGORICAL EXPLANATIONS
(1) “Solomon’s coming up out of the wilderness represents Jesus Christ coming from the wilderness filled with the Holy Ghost; and the bride being borne along represents the Church on her way to glory with Christ. (2) “It is typical of the children of Israel coming up out of the wilderness of wanderings into the land of Canaan. (3) “Solomon’s palanquin, the litter prepared for himself and his bride, represents the Covenant of Grace between Christ and his Church. (4) “Solomon’s bed represents the Temple of God in Jerusalem, and the sixty armed guards stand for the sixty letters in the Aaronic blessing (Num 6:24-26).
This writer is unwilling to accept any explanation that considers Solomon a type either of God or of Christ. If he had been any such type, some New Testament writer would surely have mentioned it; and furthermore, Christ would never have contrasted himself with Solomon, which he most certainly did in the words, “Behold a greater than Solomon is here.”
“It is repugnant to apply the name of Solomon to Yahweh, or to make his name a Messianic title. Yes indeed it is true that marriage and conjugal love have often been represented in the Old Testament as a figure of God’s marriage to Israel; and the apostle also wrote, “Husbands love your wives as Christ also loved the Church”; but the sensual delight of sex has no part whatever in that metaphor. Paul was commanding husbands to die for their wives, even as Christ also died for the Church. See Eph 5:25 f.
This writer finds the bed of lust and sensuality which Solomon built for himself and his thousand women to be utterly unsuitable as a symbol of any thing whatever, either holy, sacred or desirable. Yes, we are familiar with the plea on Solomon’s behalf that his marriages were customary, accepted by the people of that day, political in nature, aids in establishing the security of his kingdom, etc., etc., – although we do not accept that as a sufficient justification of his seven hundred wives, we shall waive that view for a moment; but what about those three hundred concubines? We have never heard, nor can we even imagine, any explanation of these on any other valid basis than that of Solomon’s excessive licentiousness.
Solomon in all his pompous glory appears in these verses as an effective type of the devil himself and the temptations by which the evil one seeks to destroy souls.
Exegesis Son 3:6-11
We have before us an entirely new scene. We are back in northern Canaan amid the wilderness of this north country. We are witness to a royal procession of Solomon. Perhaps this is the description of what the Shulammite saw when she was taken captive by Solomon and was brought back to his royal palace (either at Jerusalem or some other nearer city). Compare Son 6:11-12 for a brief description of the possible circumstances of her capture.
Lets not forget that Solomon is the writer of this book. Perhaps this paragraph is here because he wants all to know of his magnificence.
Walter F. Adeney in An Exposition of the Bible gives a vivid description of this section:
It is by one of the gates of Jerusalem, where the country maiden has been brought in order that she may be impressed by the gorgeous spectacle of Solomon returning from a royal progress. The king comes up from the wilderness in clouds of perfume, guarded by sixty men-at-arms, and borne in a magnificent palanquin of cedar-wood, with silver posts, a floor of gold, and purple cushions, wearing on his head the crown with which his mother had crowned him. Is the mention of the mother of Solomon intended to be specially significant? Remember-she was Bathsheba! The allusion to such a woman would not be likely to conciliate the pure young girl, who was not in the least degree moved by this attempt to charm her with a scene of exceptional magnificence.
If the above description is accurate then the Shulammite is the first bystander and the words of verses seven and eight are addressed to her.
Perhaps the dialogue in verses nine and ten as well as eleven are spoken by a third and fourth bystander. The palanquin of verse nine deserves comment. We quote from Arthur G. Clarke: This Hebrew word is found only here in Scripture and is not the same as that translated litter in verse seven, which was simply a couch for reclining. This word indicates a state conveyance of elaborate construction, a kind of portable house. The speaker may have been comparing unfavorably the litter the King was then using with the gorgeous palanquin used on state occasions. Here is another hint that the cortege was not a marriage procession. made himself-(i.e., by his direction and perhaps according to his own design; wood of Lebanon-(i.e., the famous timber of that region such as cedar or cypress, fir or pine); wood-(lit., woods). Probably more than one kind of timber had been used.
Son 3:10 :-pillars-(i.e., light columns to support the canopy or roof); bottom-the Hebrew is used here only in the Old Testament and with a meaning not clear. It probably refers to the back rest against which the occupant leaned. Seat-(i.e., riding seat), the same Hebrew word is translated saddle (Lev 15:9). Purple-this and crimson were royal colors. The last two lines present difficulties and are variously interpreted. The Hebrew for paved is found only here in the Old Testament. The lines are best understood as meaning that the vehicle was lined or upholstered as a love-gift from the ladies of the royal entourage, possibly their own handiwork (Cf. Dr. Robert Youngs literal translation) (ibid, p. 59).
Marriage Son 3:6-11
Solomon hoped that the maiden would remember this procession as part of her marriage to Him. Some commentators see this as the wedding procession of the marriage of Solomon with an Egyptian princess. The eleventh verse does mention Solomon wearing the crown his mother gave him when he was married. Since no time element is mentioned it could easily be a reference to the past when he did wear such a crown or nuptial chaplet. Solomon is looking forward to such an occasion again. These words were probably sung or spoken to every one of the prospective brides of Solomon. At least the King was acquainted with what made the wedding meaningful to women. Ceremony and attendants along with the clothes are what is remembered by the bride. The finest of clothes, the best of food and a beautiful place is associated in memory with the wedding. Love and marriage should produce the finest qualities in both the bride and the groom regardless of the physical circumstances or the economic limitations at the time of marriage. Love and marriage does indeed at times transform a careless young man into a responsible adult. But at other times the very opposite seems to happen. Why? Marriage always completely alters the life-style of the young women-some for better and some for worse-why? The commitment of our total selves to another is the answer. The example of the Shulammite should be a real help to us. If riches or convenience or escape is at the foundation of our decision for marriage we can expect nothing but unhappiness. When we are truly given to each other, the ceremony will be remembered with joy.
Communion Son 3:6-11
Do these verses in any way describe our marriage to our Lord? It comes as a shock to some that the scriptures teach that we are joined to the Lord. Please read 1Co 6:17. We wish to quote from Boyce Mouton, Minister at Carthage, Missouri-He says: The miracle of conversion is like a marriage. When God and man are committed to one another in this type of covenant, our thoughts and intents are so intertwined it is difficult to determine who does what.
Take for example, the flight of Paul from Jerusalem in Act 9:28-30. This passage indicates that the brethren heard of a plot against Pauls life and took it upon themselves to send him away to safety. In Act 22:17-18 Paul ascribes this same event to a revelation which he received directly from God while in a trance in the temple. Instead of a contradiction it is a confirmation. Instead of arousing our suspicions it enhances our wonder. The church is a body directed by Jesus in mysterious ways. The rapport between Deity and man is sometimes so subtle that we respond to the impulse of His Spirit without even being aware of it.
Or consider the selection of Timothy as Pauls traveling companion. Act 16:3 ascribes the choice to Paul; 1Ti 1:18 indicates that Timothy was pointed out to Paul by prophetic utterance. Act 15:2 seems to indicate that the journey of Paul to the Jerusalem Council came as a result of a decision made by the brethren at Antioch; Gal 2:2 relates that Paul went up by revelation from God. Php 2:12 commands us to work out your own salvation . . .and the very next verse reminds us, For it is God that worketh in you both to will and to do of His good pleasure. To will and to do seems to teach that both the desire and the ability to live the Christian life are somehow associated with God. How beautiful!
When we are crucified with Christ, our egotistical personality is replaced by a new creation. Old things are passed away and all things become new. When our spirit becomes one with Deity, nothing is viewed from a human point of view and the life we live is a direct result of the Spirit of God married to our human spirit by the process of conversion.
Our text in 1 Corinthians 6 is strategically placed between a section dealing with human behavior and a section dealing with the subject of marriage. Pauls censure of their conduct in Christ is tempered by a reminder that they were washed . . . sanctified . . . and justified in the name of the Lord Jesus. An animal may be controlled by his physical appetites, but the Christian is motivated by desires in harmony with the indwelling of the Holy Spirit. Our bodies are members of Christ. God forbid that we abandon our marriage vows and grieve His blessed Spirit by conduct out of character with our Christian commitment. The body is not for fornication, but for the Lord, and the Lord for the body. Fleshly appetites will pass away, but the hunger of the Spirit is of eternal significance. It is in this context that the Corinthians are reminded: He that is joined to the Lord is one Spirit.
The age in which we live knows nothing of holy places or holy things, only holy people. Our bodies are temples of the Holy Spirit which we have of God, and we are not our own. We have been bought with a price and are thus to glorify God in our body and also in our spirit which are the Lords.
The marriage of our spirits has obliterated our identity so that it is no longer we that live but Christ who lives in us. He that is joined to the Lord is one Spirit. The old man of sin was put to death, and the new man was raised up from the grave of baptism through faith in the operation of God. But we were raised up with Him. Our plans are in Him. Our hopes are in Him. Whatever we do in word or deed we do in Him so that nothing is secular to the person who has become a temple of the Holy Spirit. It is Christ in you, the hope of glory! His power in us can accomplish exceeding abundantly above all that we ask or think. We are laborers together with God. Our spirit is yoked together with His Spirit so that we function as one. We are in Christ, Christ is in us.
He that is joined to the Lord is one Spirit.
We can easily see a number of analogous comparisons in these verses. As example: (1) We, too, have come up out of the wilderness. The bride of our Lord has indeed been called forth out of the wilderness of this world. We are so glad to remember the day when we heard His words of love. (2) We have been perfumed by the fragrant presence of the blessed Holy Spirit-His presence is made known to others by the virtues of the Spirit. (3) We are on our way to the marriage supper of the Lamb. (4) This is a spectacle of great interest to angels-it should be of beauty to observers.
Memories of Courtship – Son 2:8 to Son 3:5
Open It
1. What is the strangest dream you have ever had?
2. What were (or are, as the case may be) the essential elements of courtship when you were dating?
3. What is the funniest thing that ever happened to you on a date?
Explore It
4. What sort of relationship did the Lover and the Beloved have? (Son 2:8 to Son 3:5)
5. How did the Beloved describe her Lover? (Son 2:8-9)
6. What did the Lover say to his Beloved? (Son 2:10-13)
7. What time of year was it? (Son 2:11-13)
8. How did the Lover describe his Beloveds voice and face? (Son 2:14)
9. What did the Lover ask his Beloved to catch? Why? (Son 2:15)
10. How did the Beloved describe her relationship with her Lover? (Son 2:16)
11. When did the Beloved say she looked for but could not find her Lover? (Son 3:1)
12. What did the Beloved dream? (Son 3:1-4)
13. Where did the Beloved say she would go to look for her Lover? (Son 3:2)
14. What did the Beloved ask the watchmen? (Son 3:3)
15, What did the Beloved do when she found her Lover? (Son 3:4)
16. What charge did the Beloved give to the Daughters of Jerusalem? (Son 3:5)
Get It
17. How would you describe the Lover and the Beloveds relationship?
18. Why do you think the Beloved described her Lover as a gazelle?
19. What might the coming of spring symbolize?
20. What do you think the little foxes represented in the Beloved and the Lovers relationship?
21. What kind of problems crop up in a relationship sooner or later?
22. When does romantic love tend to fade from a relationship? Why?
23. Why do you think the Beloved took her Lover to her mothers house?
24. Why do you think the Beloved told the Daughters of Jerusalem not to arouse love “until it so desires”?
25. In what way do people arouse love before it desires?
Apply It
26. With what relationship will you ask God to help you be patient this week?
27. What can you do this week to resolve a conflict in your relationship with your spouse or a friend?
Memories of Engagement – Son 3:6 to Son 5:1
Open It
1. What do you consider to be the essential elements of a wedding ceremony?
2. In what situations would you normally expect someone to feel jealous?
3. Who was your first crush, and what did you think of him or her?
Explore It
4. What events take place in these verses? (Son 3:6 to Son 5:1)
5. What question did the Beloved ask? (Son 3:6)
6. Who came up from the desert with Solomon? (Son 3:7-8)
7. How did the Beloved describe Solomons carriage? (Son 3:9-10)
8. What did the Beloved tell the Daughters of Zion to do? (Son 3:11)
9. When did Solomons mother crown him? (Son 3:11)
10. How did Solomon describe his Beloved? (Son 4:1-7)
11. How did Solomon and his bride treat each other? (Son 4:1 to Son 5:1)
12. Where did Solomon ask his bride to go? (Son 4:8)
13. What did Solomon say his bride had stolen? (Son 4:9)
14. How did Solomon describe his brides love and lips? (Son 4:10-11)
15. To what did Solomon compare his bride? (Son 4:12-15)
16. What did the Beloved invite her Lover to do? (Son 4:16)
17. What did the Lover say he had done? (Son 5:1)
Get It
18. How does this ancient near eastern wedding compare to weddings that you have attended?
19. What type of terms did Solomon use to tell his bride that she was beautiful?
20. If Solomon had been describing his bride today, what metaphors do you think he would have chosen?
21. What is significant about the bridegrooms focus on his brides beauty?
22. How can a person build up his or her spouses self-esteem?
23. What does it mean to have ones heart stolen by another person?
24. For what is Solomon praising his bride in Son 4:12-15, and why is this important?
25. What is the significance of the brides invitation to Solomon to come into his garden?
26. Why should sex be enjoyed only in the context of marriage?
27. What do these verses suggest about the need for premarital sexual purity?
28. What do these verses suggest about the purpose and place of sexual love?
Apply It
29. What is one thing you can do to honor Gods design for sexual union in marriage?
30. What can you do to build up your spouses self-esteem this week?
Fuente: Old and New Testaments Restoration Commentary
III. The Actual Betrothal (Son 3:6-11; Son 4:1-15)
1. The Singer (Son 3:6-11). The Coming of Solomon.
2. Solomon (Son 4:1-15).
The Proposal.
Fuente: An Exposition on the Whole Bible
10.
Christ and his church in their royal chariot
Son 3:6-11
Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant? Behold his bed, which is Solomon’s; threescore valiant men are about it, of the valiant of Israel. They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night. King Solomon made himself a chariot of the wood of Lebanon. He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love, for the daughters of Jerusalem. 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.
Try to picture the scene before us in this passage. A royal wedding has taken place. King Solomon has taken Pharaohs daughter to be his wife. She is arrayed in all the beauty and splendor of a royal bride. Solomon, with all his wealth, has spared no expense for this glorious occasion. The wedding ceremony is now over. The marriage supper is ended. The royal pair, the newly wed king and his queen prepare to leave for their honeymoon. The king nods his head and his nuptial chariot is brought forward. It is a chariot he has especially prepared for his beloved bride. The magnificent coach will carry the happy couple through the wilderness to the place where their marriage will be consummated.
Standing in the front of the chariot are two men carrying torches to light their way through the wilderness. The torches burn with all the powders of the merchants, giving off in their smoke the fragrances of romantic perfume. In front of the chariot, on both sides, and in the rear there are sixty valiant men, selected by Solomon himself, to guard the royal pair as they make their way through the wilderness. Every man is expert in war and ready to die, if need be, in defense of the king and his bride. The chariot is made of the fine woods of Lebanon. Its four posts are of silver. The bottom of it is covered with gold. Its curtains are made of fine purple. Secluded behind those curtains, safe and happy, is the king and his bride upon their bed, a bed made by his own hands. They recline together upon the soft cushions of love he has prepared.
An allegory
The picture, of course, is an allegory referring to Christ and his bride, the church, which he purchased with his own blood and conquered by his irresistible love. It pictures both the happiness and safety of the church of Christ as she is carried through the darkness and wilderness of this world in the arms of Christ. Resting in his love, secure in his arms, we can almost hear her speak. I will fear no evil: for thou art with meSurely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord forever.
As this passage opens, the daughters of Jerusalem speak with astonishment. They are overcome with awe by the beauty and majesty that has been given to the church of Christ. It is not at all uncommon for new converts to be astonished by that which Christ has made his church to be. She who was once black and despised is now adorned with beauty and admired. Looking upon the church, chosen by Christ to be his bride, adorned with his love, and protected by his power, the daughters of Jerusalem are astonished and cry, Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all the powders of the merchant?
Two things
This question tells us two things about the church of Christ in this world. First, so long as we are in this world the church of Christ is in a wilderness. The Lords people here are passing through a wilderness, as strangers and pilgrims in a foreign and hostile land. Here we must expect to meet with danger on every hand, trials, tribulations, and temptations.
Who is this that cometh out of the wilderness?The church of God is passing through this wilderness. She is coming up out of it. She has no attachment to it. Believing men and women must take care never to live for this world. We simply must not entangle ourselves with the affairs of this world. To love this world is to be the enemy of God (Jas 4:4; 1Jn 2:15; Mat 6:31-33).
Second, as the people of God make their way through this world their hearts are set upon another world. The church is said to be like pillars of smoke, perfumed with myrrh and frankincense. Her heart is inflamed with love for Christ. Her affections are set upon things above, not on the perishing things of the world (Col 3:1-3; 2Co 4:18). The graces of the Spirit in the believers heart are like sweet spices and holy incense, arising from the altar of the renewed souls heart.
Matthew Henry wrote, The graces and comforts with which she is perfumed are called the powders of the merchant, for they are far fetched and dearly bought by our Lord Jesus, that blessed Merchant, who took a long voyage and was at vast expense, no less than that of his own blood, to purchase them for us. They are not products of our own soil, nor the growth of our own country; no, they are imported from the heavenly Canaan, the better country.
Christs Presence
The primary thing revealed in this passage is this. While the church is in this world she is with Christ and Christ is with her, and she is safe. All is well! Sometimes our doubting hearts become fearful about the welfare and safety of the Lords church. But our fears are ill-founded. The church belongs to Christ. He loved her, chose her, and redeemed her. She is in his hands. He will defend her, protect her, and perfect her. The church of Christ and the cause of Christ are safe.
Zion stands by hills surrounded,
Zion kept by power Divine;
All her foes shall be confounded,
Though the world in arms combine:
Happy Zion, what a favored lot is thine!
Every human tie may perish;
Friend to friend unfaithful prove;
Mothers cease their own to cherish;
Heaven and earth at last remove;
But no changes can attend Jehovahs love!
Zions Friend in nothing alters,
Though all others may and do;
His is love that never falters,
Always to its object true.
Happy Zion, crowned with mercies ever new!
If thy God should show displeasure,
Tis to save and not destroy;
If He punish, tis in measure,
Tis to rid thee of alloy.
Be thou patient; soon thy grief shall turn to joy.
In the furnace God may prove thee,
Thence to bring thee forth more bright;
But can never cease to love thee;
Thou art precious in His sight;
God is with thee, God thine everlasting light.
Daughters of jerusalem
The daughters of Jerusalem seem to be representative either of our younger brothers and sisters in Christ (Those who truly are converted, but still just babes in grace), or of those who only profess to be converted, but are yet lost, blind, and ignorant. Perhaps both. These daughters of Jerusalem stand admiring the bride, the church, and commending her; but she overlooks their praises and points them to her Beloved. She transfers all the glory to Christ. The church would have all to look away from her to Christ. We applaud and praise him. We recommend him to your esteem. Christ alone is worthy of praise. He alone is worthy of notice.
She calls him Solomon; but the One spoken of is Christ. Behold, greater than Solomon is here! Solomon was a type of Christ. Both are the sons of David and the sons of God, kings of peace over the house of God. Solomon was a type of Christ, in his wealth and wisdom, in the greatness and peacefulness of his kingdom, in his marriage to the daughter of Pharaoh, and in building the temple. In these verses the church expresses her admiration and praise for Christ in three ways: (1.) The Safety Of His Bed (Son 3:7-8) (2.) The Splendor Of His Chariot (Son 3:9-10) (3.) The Greatness Of His Person (Son 3:11).
The safety of his bed
Here the church admires and praises Christ because of the safety of his bed (Son 3:7-8). “Behold his bed, which is Solomon’s; threescore valiant men are about it, of the valiant of Israel. They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night.”
She calls for the daughters of Jerusalem to, Behold his bed, look to him and trust him, because there is safety in him. The church is his bed. He said of it, This is my rest for ever; here will I dwell. The believers heart is his bed. He lies all night between our breasts, and reveals his love in our hearts (Eph 3:17). Heaven is his bed, the rest into which he entered when he had finished his work.
But here his bed refers to that rest and satisfaction which believing hearts find in communion with Christ. When we are nestled in his arms in sweet communion and fellowship, we find rest and peace for our souls. Here is a bed long enough and broad enough for a man to stretch himself upon. The bed upon which we rest is Christ himself! The covers of this bed (Our Lords own righteousness!) are infinitely broad, broad enough for the biggest sinner in the world to wrap himself in! It is a green, fruitful bed (Son 1:16). It is my bed (Son 3:1). And it is his bed (Son 3:7). The bed he bought. The bed he owns. The bed he gives. The bed he is!
In particular, the bride is safe and secure because the Lord has posted guards about his bed to protect her. Traveling through this wilderness in the darkness of night, the people of God are always subject to danger, being susceptible to attacks at all times. But we have no need to fear. The cause of Christ is safe in this world. The Lord himself protects his people. And he has set his angels to protect his saints. But we have something more tangible than this.
C. H. Spurgeon said, Our gracious God has been pleased to commit unto men the ministry of Christ. The Lord ordaineth that chosen men should be the protectors of his church; not that they have any power of themselves to do anything, but he girdeth the weak with strength and maketh the feeble mighty; so then, men, even the sons of men stand in arrayto guard both the bridegroom and the bride.
It is the responsibility of those who preach the gospel to be watchmen, caring for and protecting the church of God. Faithful pastors are angels of the churches to guard them and watch over them (Heb 13:7; Heb 13:17; Rev 1:20). Read Son 3:7-8 carefully, and you will notice that there are always enough swordsmen for the work.
Threescore valiant men There are always enough men chosen of God for the deliverance of his people and the protection of his church. The Lord gave the Word, and great was the company of them that published it. There shall always be just as many faithful pastors to carry on the battle, as the battle shall require (Gen 19:16). The Lord knows who they are, where they are, where they are needed, and what he will use them to accomplish.
These warriors were men of the right mettle, the valiant of Israel. The servants of God are men, bold and fearless men, men with a cause to inspire them and courage to carry them through. Valiant men are dependable men, courageous men, devoted men, and proved men.
These men were all in the right place. Threescore valiant men ABOUT IT. There were some on the right, some on the left, some in the front, some in the rear. Each man was in the place where God had put him. Each man was in the place where he was needed and for which he was gifted. Each man kept his post.
These sixty valiant men were all well armed. They all hold swords. Every valiant warrior in Christs Israel holds the Sword of the Spirit, the Word of God. The only weapon of our warfare is the Word of God. Gods servants carry no other, need no other, and use no other.
Again, these valiant men, chosen of God for the safety of his church, are well trained. They all hold swords, being expert in war. They are all men of war. They had been tried and proved again and again. These men were not academy cadets. They were seasoned veterans. Those who are set apart for the work of the gospel ministry must not be novices. They must be well trained, well equipped men (1Ti 3:1-7). The church of Christ does not need any preacher boys any more than the U. S. Marine Corps needs soldier boys. We need men to stand as watchmen over Zionmen who have endured trialmen who have proved their faithfulnessmen who have an insight into the human heartmen who are burdened for the cause of Christmen who have a sound knowledge of gospel doctrine (Jer 3:13)men who are gifted for the workmen who can preach and preach with persuasive power and understanding.
These valiant men were always ready. Every man had his sword upon his thigh and his hand upon his sword. With Paul, every man called of God to the work will cry, I am ready to preach the gospel!
The reason for the Lords appointment of his soldiers is to secure the welfare of his church. They stand at their post because of fear in the night. They are appointed to their posts to protect her from any real danger, to comfort her and silence her fears about supposed danger, and to light her path and guide her through the dark wilderness.
The splendor of his chariot
Next, the church here expresses her admiration and praise toward Christ, because of the splendor of his chariot (Son 3:9-10). “King Solomon made himself a chariot of the wood of Lebanon. He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love, for the daughters of Jerusalem.”
As the bed speaks of the believers communion and fellowship with Christ in the blessed gospel rest of faith, the chariot speaks of the everlasting gospel of Christ. The doctrines of the gospel are comparable, for their antiquity, for their sweet fragrance, for their incorruptibility, to the wood of Lebanon. The gospel of Christ never decays; Jesus Christ is the same yesterday, today, and forever. Not one single truth bears any sign of rot. And to those souls who are enlightened from above, the gospel gives forth a fragrance far richer than the wood of Lebanon. (C. H. Spurgeon)
The gospel of the grace of God is that chariot in which Christ reveals himself in this world. The gospel is that chariot in which Christ our King rides forth conquering and to conquer. And the gospel of grace is the chariot in which the church of God is carried through this world. It is a chariot the Lord made by his own hands. He devised it and established it. He made it for himself. He made it for his church whom he determined to save. Look at the details of this blessed gospel chariot. Its splendor reflects the glory of our King, its Maker.
The four silver pillars that hold up the canopy of this chariot are the attributes of God himself. The great atonement of Christ, beneath which we are sheltered from the terrible wrath of God, is supported and buttressed by the attributes of God. The divine attributes, Gods character, guarantee the efficacy of Christs atonement.
There stands the silver pillar of Gods justice. God cannot and will not slay any soul that is sheltered beneath the blood of Christ. Justice will not allow it. If Christ paid the debt for us, justice cannot demand payment from us. There stands the solid, silver pillar of Gods power. We are kept in the hands of Omnipotence. There stands the silver pillar of Gods immutable, everlasting love. His love for us is strong and everlasting, unchanging, and eternal. It is as strong as his power and as sure as his justice. His love for us secures our souls. And there stands the silver pillar of Gods immutability. Oh, what a pillar this is. The Lord our God changes not. And since he changes not, our souls are safe and secure (Mal 3:6; Ecc 3:14).
The purple canopy, or covering of this chariot, is the atonement of Christ. It is dyed in the purple blood of our royal King, which he shed to redeem us at Calvary. That blood-red canopy of finished atonement shelters our souls from the burning heat of the day and the terror of the night. We are sheltered safe and secure under the efficacious, sin-atoning, saving blood of the Lord Jesus Christ. Precious beyond imagination is that blood!
The bottom of this blessed gospel chariot is made of gold, the solid, enduring gold of Gods eternal purpose and decree (Rom 8:28-30; Rom 9:16-18).
Then there is the pavement of needlework. The soft cushions upon which we are made to rest our souls are most delightful. This blessed gospel chariot is paved with Christs special love for his own elect. The midst thereof being paved with love for the daughters of Jerusalem. That love was the basis of his eternal decree. That love is revealed in his atoning sacrifice. That love is manifest in his constant, unfailing, daily care.
The greatness of his person
Third, the church here admires and praises Christ, because of the greatness of his person (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.”
Let every sinner who trusts Christ as his Savior recognize that he is part of the Lords church, inside the gospel chariot. Yet, looking upon ourselves as one of the daughters of Jerusalem, 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 heart.
We see the dishonor put upon him by the religious world in his own day. They counted him the off-scouring of the earth and crucified him with glee! We see all around us the dishonor put upon him by the apostate church of this day. His deity is denied by multitudes who profess to be his disciples. His blood is counted a common, useless thing, incapable of saving power and efficacy without the aid of man! His grace is despised as something he merely offers to men, something that may be accepted or rejected by the whim of a fallen mans will!
Let us ever behold the crowns and honors God the Father has put upon our blessed Savior. He has given him dominion over all things. He has made our all-glorious Christ Lord over all, put all things under his feet, given all judgment to the Son, and made him pre-eminent over all things and the fulness of all things.
Behold, too, the honors put upon the Lord Jesus by his church, by all true believers, in whose heart he is formed, and of whom he said, These are my mother (Mat 12:50). When we come to Christ in faith, receiving him as our Lord and Savior, it is a great privilege of grace for us; but it is more. Christ is honored by it. True faith is honoring to the Son of God. Faith crowns him whom the triune God has crowned.
The day a sinner believes on the Son of God is his coronation day as King in our souls. True faith acknowledges and submits to Christ as Lord and King (Luk 14:25-33). It also is the day of his espousals. He joins us to him in faith and love, and he betroths all that he is and has to us (Hos 3:3). The day his chosen is brought to him in faith is the day of the gladness of his heart. There is joy in heaven, in the presence of the angels when a sinner trusts Christ. He sees with satisfaction and delight of the travail of his soul (Luk 15:6-8; Luk 15:10). Let us ever go forth and behold the greatness of Christs grace toward sinners. This is his crown. This is his brightest diadem of glory!
Fuente: Discovering Christ In Selected Books of the Bible
this: Son 8:5, Deu 8:2, Isa 43:19, Jer 2:2, Jer 31:2, Rev 12:6, Rev 12:14
like: Probably the clouds of incense arising from the palanquin, which seemed like pillars of smoke. Exo 13:21, Exo 13:22, Joe 2:29-31, Act 2:18-21, Col 3:1, Col 3:2
perfumed: Son 1:3, Son 1:13, Son 4:12-14, Son 5:5, Son 5:13, 2Co 2:14-16, Phi 4:18, Rev 5:8
Reciprocal: Exo 30:34 – frankincense Exo 30:35 – perfume Jdg 20:40 – a pillar Est 2:12 – six months Psa 45:8 – All Pro 7:17 – perfumed Pro 27:9 – Ointment Son 4:10 – the smell Son 6:10 – Who Isa 63:1 – is this Jer 46:7 – Who Joe 2:30 – pillars Mat 21:10 – Who
Fuente: The Treasury of Scripture Knowledge
Son 3:6. Who is this, &c. The persons speaking seem to be the daughters of Jerusalem, who, upon occasion of the brides speech to them, make this reply. The person spoken of is the spouse: that cometh out of the wilderness Believers were to be called, not only out of the holy land, which was as the garden of God, but also out of the Gentile world, which, in prophetical writings, is frequently described under the notion of a wilderness: like pillars of smoke Being conducted out of the wilderness as by a pillar of smoke going before them, as the Israelites were led through the wilderness to Canaan, by a pillar of cloud and fire: perfumed with myrrh The spouse is said to be thus perfumed, for her excellent virtues and religious services, which are pleasant and acceptable to God, and for the merits and graces of Christ, which are a sweet savour to God, wherewith she is enriched and beautified: with all the powders of the merchants Which are fetched by the merchants from Arabia, or other remote parts.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Son 3:6-11. The Coming of the King.These verses are generally taken to describe the procession of the king with his attendants coming to the wedding. On the dramatic theory it is Solomon coming to the north where the Shulammite (see on Son 6:13) is supposed to be; but on the view upon which this exposition is based, we regard it as the peasant king coming to claim his bride. The same form of address is applied to the Shulammite in Son 6:10, Son 8:5, and by LXX and Vulg. here. The pronoun may, however, be translated What and referred to the litter in Son 3:7. It has been suggested that the king is not present or that he takes his seat on the palanquin later, but we should scarcely have all this splendour and protection (Son 3:8) with the central personage missing. At the present time, bridegrooms in that region masquerade as kings, receiving the homage of their friends, but we do not look for a precise description in an imaginary picture of this kind. The speaker may be a watchman, or a chorus of male voices, representing spectators. The smoke is that of torches or incense or the dust raised by the cavalcade. Befitting the person and the occasion, the richest perfumes are used (Pro 7:17, Psa 45:9). The companions of the bridegroom (Jdg 14:11) are here a bodyguard fit for a king; they were mighty men (Gen 10:9). The word for palanquin (Son 3:9), which occurs only here, is probably a foreign word. The name Solomon is used as the name of the most splendid king, or is a later addition.paved with love (Son 3:10) cannot be explained; a plausible conjecture is inlaid with ebony.the crown is not that of royalty but the bridegrooms crown, the use of which is said to have been abolished by the Romans.
Fuente: Peake’s Commentary on the Bible
3:6 Who [is] this that cometh out of the {e} wilderness like
pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?
(e) This refers to the Church of Israel which was led in the wilderness for forty years.
Fuente: Geneva Bible Notes
A. The Procession 3:6-11
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The marriage procession of King (or Prince) Solomon would have been unusually splendid, as this description portrays.
"The pomp and beauty of this procession were wholly appropriate in light of the event’s significance. The Scriptures teach that marriage is one of the most important events in a person’s life. Therefore it is fitting that the union of a couple be commemorated in a special way. The current practice of couples casually living together apart from the bonds of marriage demonstrates how unfashionable genuine commitment to another person has become in contemporary society. This violates the sanctity of marriage and is contrary to God’s standards of purity." [Note: Deere, p. 1017.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
III. THE WEDDING 3:6-5:1
Weddings in Israel took place in front of the local town elders, not the priests (e.g., Rth 4:10-11). They transpired in homes, not in the tabernacle or temple (or synagogue, in later times). They were civil rather than religious ceremonies.
There were three parts to a wedding in the ancient Near East. First, the groom’s parents selected a bride for their son. This involved securing the permission of the bride’s parents and the approval of both the bride and the groom themselves. Though the parents of the young people arranged the marriage, they usually obtained the consent of both the bride and the groom. Second, on the wedding day the groom proceeded to the bride’s house accompanied by a group of his friends. He then escorted her to the site of the wedding ceremony, and finally took her to their new residence accompanied by their friends. Physical union consummated the marriage the night after the wedding ceremony took place. Third, the couple feasted with their friends-usually for seven days following the wedding ceremony. [Note: See Edwin M. Yamauchi, "Cultural Aspects of Marriage in the Ancient World," Bibliotheca Sacra 135:539 (July-September 1978):241-52.]
In the section before us (Son 3:6 to Son 5:1), the writer mentioned the wedding procession (Son 3:6-11) and the consummation (Son 4:1 to Son 5:1).
". . . the book is framed by an inclusio involving the ’brothers’ and the ’vineyard,’ and at the heart of the book is the wedding day, framed by two ’dream’ sections with noticeable parallels." [Note: Tanner, "The Message . . .," p. 152. See pages 152-57 for further discussion of the Song’s literary structure.]