Exegetical and Hermeneutical Commentary of Song of Solomon 4:8
Come with me from Lebanon, [my] spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens, from the mountains of the leopards.
8. The order of the words in the Heb. is specially, emphatic, With me from Lebanon, O bride, with me from Lebanon do thou come. Evidently a contrast between the speaker and some other is here intended. Come with me, do not remain with him. This strongly supports the view that Solomon is endeavouring to win the maiden’s love which has been given to another. Budde, finding the verse quite unintelligible on his hypothesis, excises it, but violence of that kind is not necessary. The Shulammite is at this point in some royal residence in the Lebanon, and her lover calls upon her to leave Solomon and come with him to her home. The reference to lions and leopards may be intended to indicate also her hostile surroundings in other respects. Cp. the Mo‘allaqa of Antar, Son 5:6, where the loved one among a hostile tribe is said to be “dwelling among the roaring ones,” i.e. the lions. Lions formerly inhabited Bashan at least, cp. Deu 33:22. Tristram, Nat. Hist. p. 116, says they lingered in Palestine till the time of the Crusades, and they are mentioned as living about Samaria by historians of the 12th century. Leopards are and always have been common in Palestine. They are a pest to herdsmen in Gilead even now. (Tristram, p. 113.)
look from the top of Amana ] The verb shr has generally in Heb. the meaning ‘to look round’; but in common with other verbs of looking in a direction, it also means ‘to go in a direction’ (Isa 57:9). Occurring as it does in this passage in parallelism with ‘come,’ it most probably has the latter meaning. Cp. R.V. marg. We should therefore translate depart from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens, &c. In this way too the lions’ dens and the mountains of the leopards gain a significance which they have not if the word be translated look. He warns her to flee from Lebanon as being full of dangers. m n is generally held to be the district in which the river m nh (2Ki 5:12, Qr for the Kth bh, b nh) rises. This is either the Barada which flows from Anti-Libanus, or the other river of Damascus, which flows from the slopes of Hermon. Others, as Budde, think of the Amanus of the ancients, i.e. the spur of the Taurus lying to the north of the Orontes. The former is much the more probable.
Shenir ] or Senir. Hermon is the highest peak of the Anti-Lebanon range. It is called Sion in Deu 4:48. By the Amorites it was called Sn r, and by the Sidonians Siryn (Deu 3:9). It has three peaks, and the names Hermon and Sn r, distinguished in 1Ch 5:23, Son 4:8, may refer to two of the peaks. Cp. the Hermons of Psa 42:6 ( Oxf. Lex. p. 356).
Fuente: The Cambridge Bible for Schools and Colleges
Chap. Son 4:8 Chap. Son 5:1. A true Lover’s Pleading
With Son 4:8 a new song, representing another scene, begins. In it the peasant lover of the Shulammite comes to beseech her to flee from the mountain region where she is detained, the home of wild beasts and the scene of other dangers. In Son 4:9-15 he breaks forth into a passionate lyric, expressive of his love for her, and in Son 4:16 she replies, yielding to his love and his entreaties. Ch. Son 5:1 contains his reply.
Fuente: The Cambridge Bible for Schools and Colleges
The order and collocation of words in the Hebrew is grand and significant. With me from Lebanon, O bride, with me from Lebanon thou shalt come, shalt look around (or wander forth) from the height (literally head) of Amana, from the height of Shenir and Hermon, from dens of lions, from mountain-haunts of leopards. It is evidently a solemn invitation from the king in the sense of Psa 45:10-11. Four peaks in the same mountain-system are here named as a poetical periphrasis for northern Palestine, the region in which is situated the native home of the bride.
(1) Amana (or Abana, 2Ki 5:12), that part of the Anti-libanus which overlooks Damascus.
(2) Shenir or Senir, another peak of the same range (according to Deu 3:9, the Amorite name for Hermon, but spoken of here and in 1Ch 5:23 as distinct from it).
(3) Hermon, the celebrated mountain which forms the culminating point of the Anti-libanus, on the northeastern border of the holy land.
(4) Lebanon, properly the western range overlooking the Mediterranean, but here used as a common designation for the whole mountain system.
Leopards are still not unfrequently seen there, but the lion has long since disappeared.
Fuente: Albert Barnes’ Notes on the Bible
Son 4:8
Come with Me from Lebanon, My spouse, with Me from Lebanon.
The invitations of Christ
The whole idea is that the Shulamite Virgin who is sought as a bride lives in high, craggy, cavernous regions–amid inhospitable scenes–and close to the mountain haunts of beasts of prey. Such words as Amana, Shenir, Hermon, and Lebanon are used to typify a region of mountain, rock, fastness, forest, and jungle. There the fair Shulamite has her native home, That is one side of the picture. On the other side is the King, who lives in Jerusalem, the royal city, the city of peace, far away from the haunts of leopards; and He goes forth to invite the bride to leave the crag and the den, the forest and the danger, saying, Come to Jerusalem, to the centre of civilization, to the home of beauty, to the Kings palace, to the splendid and inviolable home,–no lion shall be there, nor any ravenous beast go up thereon,–come, O My dove, that art in the clefts of the rock, whose lips drop as the honeycomb, and the smell of whose garments is as the smell of Lebanon, come! How is all this sustained by collateral Scripture, and made to apply to the Son of God? Christ calls men away from what may be regarded as the nativities of the present scene. There must be no division, no holding on with both hands: the attitude must not be that of one who has the right foot in the caverns and the left foot in the metropolis: there must be a complete detachment from all that is native and original, and a clear coming away with all trust and love and hope to the new abode. Christ is calling us away from our animalism–the first condition of our birth. He will not have it that the body is the man, that the flesh is the immortal part of humanity. So Christ calls the Church, which is His Bride, the Lambs Wife,–He calls her away from stony places, and from low associations, and from connections with lions dens and mountain haunts of leopards,–calls humanity away from flesh, and earth, and time, and sense, and prison, into all the upper spaces, where the blue sky is unclouded, and where the infinite liberty never degenerates into licence. What does Christ call us from? Precisely what the Shulamite was called from–from stony places and desert lands and mountain fastnesses–from desolation desolate. When does Christ ever call men from knowledge to ignorance? from abundance of spiritual realization to poverty and leanness of soul? When does Jesus Christ ever offer men an inhospitable welcome? The great offers of the Gospel are in such terms as these: Eat and drink abundantly, O beloved! He, every one that thirsteth, Come! We are called not only from desolateness, but from danger. If we have not entered into the spirit-life, the faith-life, that higher life which sees the invisible and realizes the eternal, then we are simply walking through perils without number, and as for seductiveness or subtlety or power of involving us in mischief and in suffering, no language can express the reality of the situation. We are called not only from desolateness and from danger, but from incongruity. What a background was the mountain region to the fair and lovely Shulamite! Surely that fair dove was made for Jerusalem, and not for some region of caverns or mountain haunts of leopards. Save her! This sense of incongruity afflicts men who profess to be under the spell of refined and elevating taste. What shocks do men receive who profess to be refined and large in their culture! A musician feels as if he were staggering under a blow of insult when he hears a false note. Is there no law of incongruity in morals, in spiritual relation? What doest thou here, Elijah?–why wanderest thou in these desert places, O thou child of the king, meant to adorn a palace? Why estranged and ragged and humiliated and debased, thou child of fortune? Explain the ghastly incongruity! Christ ever calls men to home, to security, to honour. Herein he is like the man who seeks the Shulamite for his bride: he calls her to the palace, to Jerusalem, to all beauty and comfort and security. Jesus Christ says, I go to prepare a place for you. When Jesus Christ prepares a place, who can describe its largeness, its beauty, its completeness? Where I am, there ye shall be also; and where He is, heaven is. But, there is on the road a cross? We cannot enter into the city unless we understand the cross, and die upon it. The cross is not an intellectual puzzle; it is a cross on which every man must be himself crucified with the Son of God. After the cross the crown–the pure river of the water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. After the cross, the city in the midst of whose street, and on either side of the river, is the Tree of Life. (J. Parker, D. D.)
Christs invitation to His bride
This world was never designed to be the fixed abode of the children of men, and therefore there was a restraint laid upon our first parents in paradise, as to the forbidden tree, showing that they behoved to look to another world for their happiness. Man was once set fair on the way to the land where glory dwells, but he lost his way, and now poor sinners are found wandering on the mountains of vanity. The first Adam managed ill, and brought us into this condition. But behold, the second Adam came to gather the dispersed of Israel, and to lead them on their way to the better country. Hear His voice in the text, calling His people to leave the weary world and go homeward with Himself.
I. Take notice of some things supposed in this kind call and invitation.
1. It supposeth that Christs bride is yet in the world. Though brought out of Egypt, yet not come to Canaan, but still in the wilderness.
2. Though she be there, and perhaps has been there many years since she was united to Christ, yet He has not forgot her, but kindly remembers, her still, whatever she may think otherwise.
3. The world is not a place for Christs spouse to rest in, she is in great danger there.
4. Yet sometimes the foolish creature lies down even among the lions dens, and being charmed with the deceitful mountains is averse to come away.
5. Our Lord takes notice of and is concerned for the souls danger from the deceitful world. And therefore He cries with earnestness to come away.
II. Explain this coming from the world, or show what is implied in it. There is a twofold coming away from the world,
1. There is a natural coming out of it. By the course of nature, we are all on our way out of it.
2. There is a spiritual coming out of it, namely, in heart and affection. This is what Christ is calling you to this day.
(1) Take your last look, the parting look of the world by faith even as Moses did of the profits and pleasures of Egypt.
(2) Turn your backs, then, upon the things of the world. Be mortified to them.
(3) Give up this day with the men of the world, never more to mix with the natives of the weary land; who labour for nothing but the entertainment of Lebanon, and who have taken up their home among the lions dens.
III. Show the import of coming away with Christ from the world.
1. Our Lord has a better place for your reception, than the world can be in its best dress. This is the new Jerusalem. There His Fathers house stands. And in that house are many mansions. The society of saints, angels, and to be ever with the Lord constitute the felicity of the place.
2. Our Lord can assuredly bring you into this glorious and happy place. But oh! will I obtain admission? Why, come with Me, says Christ, there will be no hindrance if you enter along with Me.
3. That place is His own choice.
4. Christ is in His way thither, out of the world to His Fathers house, the better country. What, is not Christ there already? True, Christ personal is there, but Christ mystical is not there yet.
5. Our Lord is very desirous of your company by the way, yes, and to have you away with Him for altogether.
6. Our Lord displays His glory to you in the Gospel, to win your hearts and get you away with Him.
7. Our Lord offers you, not only better in hope, but better in hand than the world can give you.
8. If you will come away, you shall go as He goes, you shall go together. Go as He goes in point of duty. Esteem all things as He does. Let His choice be your choice. Rejoice in those things in which He rejoices; and be grieved for what grieves His Spirit. Love what He loves, and hate what He hates.
9. He will lead you and support you through the whole of the way. You are now in the fields of the world, and there will be difficult steps in your way to the city; these will not be easily discerned, but come with Him, He will keep you from stumbling on the dark mountains.
10. He will be all to you in all. Leave all the world and come with Me, for all, as the espoused bride goes with her husband. Whatever comfort, pleasure and delight you drew out of the muddy streams, you may now draw in a far superior manner from the fountain. Thus it shall be your duty and privilege too, to live as people of another world. For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ. (T. Boston, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. My spouse.] The callah which we translate spouse, seems to have a peculiar meaning. Mr. Harmer thinks the Jewish princess is intended by it; and this seems to receive confirmation from the bridegroom calling her sister, So 4:9, that is, one of the same stock and country; and thus different from the Egyptian bride.
Mr. Harmer’s opinion is very probable, that TWO queens are mentioned in this song: one Pharaoh’s daughter, the other a Jewess. See his outlines. But I contend for no system relative to this song.
Look from the top of Amana, c.] Solomon, says Calmet, by an admirable poetic fiction, represents his beloved as a mountain nymph, wholly occupied in hunting the lion and the leopard on the mountains of Lebanon, Amana, Shenir, and Hermon. As a bold and undisciplined virgin, who is unwilling to leave her wild and rural retreats, he invites her to come from those hills and promises to deck her with a crown and to make her his bride. Thus the poets represent their goddess Diana, and even Venus herself: –
Per juga, per sylvas, dumosaque saxa vagatur
Nuda genu, vestem ritu succincta Dianae;
Hortaturque canes; tutaeque animalia praedae,
Aut pronos lepores, aut celsum in cornua cervum,
Aut agitat damas: at fortibus abstinet apris.
MET. lib. x., ver. 535.
Now buskin’d like the virgin huntress goes
Through woods, and pathless wilds, and mountain snows.
With her own tuneful voice she joys to cheer
The panting hounds that chase the flying deer.
She runs the labyrinth of the fearful hares,
But fearless beasts and dangerous prey forbears.
Mount Libanus separates Phoenicia from Syria. Amanus is between Syria and Silicia. Shenir and Hermon are beyond Jordan, to the south of Damascus and Mount Libanus, and northward of the mountains of Gilead. Hermon and Shenir are but different parts of the same chain of mountains which separates Trachonitis, or the country of Manasses, from Arabia Deserta. For these places, see 2Kg 5:12, and De 3:9, where they are probably meant.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Come with me unto the mountains of myrrh, &c., mentioned Son 4:6,
from Lebanon, a known mountain in the north of Canaan, which is sometimes mentioned as a pleasant and glorious place, as Son 5:15; Isa 35:2; Hos 14:6, &c., in regard of its goodly cedars; and sometimes as a barren wilderness, as Isa 29:17, and seat of wild beasts, as 2Ki 14:9, &c. Which latter sense seems more agreeable, both to the opposition which is here tacitly made between this mountain and the mountain of myrrh, and to the quality of the other mountains here joined with Lebanon, and to the last clause of the verse. My spouse; this is the first time that Christ gives her this name, which he now doth, both to encourage and oblige her to go with him. Look to the place to which I invite thee to go, which from those high mountains thou mayst easily behold, the sight of which will certainly inflame thee with desire to go thither. He alludes to Mosess beholding the Promised Land from Mount Pisgah.
Amana; not that Amana which divided Syria from Cilicia, which was too remote from these parts, but another of that name, not far from Lebanon.
Shenir and
Hermon may be the names of two tops of the same mountain, as Horeb and Sinai seem to have been. Or, Shenir or (the copulative and being put disjunctively for or, as it is in many places, which have been observed before)
Hermon, for this mountain is called both Shenir and Hermon, Deu 3:9, and the latter name, Hermon, may be added to the former, as being better known to the Israelites.
From the lions dens, from the mountains of the leopards; from these or other such-like mountains, which are inhabited by lions and leopards; which seems to be added as an argument to move the spouse to go with him, because the places where now she was were not only barren, but also dangerous, as being the habitations of tyrants and persecutors, and wild or savage people, who are oft described by the names of wild beasts, whose natures they have, and whose practices they imitate.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. Invitation to her to leavethe border mountains (the highest worldly elevation) between thehostile lands north of Palestine and the Promised Land (Psa 45:10;Phi 3:13).
Amanasouth ofAnti-Libanus; the river Abana, or Amana, was near Damascus (2Ki5:12).
ShenirThe wholemountain was called Hermon; the part held by the Sidonians wascalled Sirion; the part held by the Amorites, Shenir(De 3:9). Infested by thedevouring lion and the stealthy and swift leopard (Psa 76:4;Eph 6:11; 1Pe 5:8).Contrasted with the mountain of myrrh, c. (Son 4:6Isa 2:2); the good land (Isa35:9).
with metwice repeatedemphatically. The presence of Jesus Christ makes up for the absenceof all besides (Luk 18:29;Luk 18:30; 2Co 6:10).Moses was permitted to see Canaan from Pisgah; Peter, James, and Johnhad a foretaste of glory on the mount of transfiguration.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Come with me from Lebanon, [my] spouse, with me from Lebanon,…. This is a new title given the church, my “spouse”; here first mentioned, because the day of espousals was over, So 3:11; and having on the wedding garment, in which she was so fair and spotless, as before described, she looked somewhat like a bride, and the spouse of Christ; and is chiefly used by Christ, to prevail upon her to go with him, which relation, duty, and affection, obliged her to do. The invitation is to come with him from Lebanon, which is repeated, to show earnestness and vehemency; not Lebanon, literally taken, a mountain to the north of the land of Canaan, famous for odoriferous trees, and where to be was delightful; but figuratively, the temple, made of the wood of Lebanon, and Jerusalem, in which it was, which in Christ’s time was a den of thieves, and from whence Christ called out his people; or this being a pleasant mountain, may signify those carnal sensual pleasures, from which Christ calls his people off. Some render the words, “thou shalt come with me”, c. u, being influenced by the powerful grace of Christ, and drawn by his love and what he invites and exhorts unto, he gives grace to enable to perform;
look from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens, from the mountains of the leopards; Amana is thought by some to be the mountain which divided Cilicia from Syria, taken notice of by several writers w; but it seems too distant from Lebanon; perhaps it is the same with Abana, from whence was a river of that name, 2Ki 5:12; where, in the “Keri” or margin, it is read Amana; so the Targum here explains it of the people that dwelt by the river Amana, which washed the country of Damascus: Jarchi takes it to be the same with Hor, a mountain on the northern border of Israel; and indeed, wherever mention is made of this mountain, the Targum has it, Taurus Umanus; and, according to Ptolemy x, Amanus was a part of Mount Taurus, with which it is joined by Josephus y; and with that and Lebanon, and Carmel, by Aelianus z, Shenir and Hermon were one and the same mountain, called by different names; Hermon might be the common name to the whole; and that part of it which belonged to the Sidonians was called by them Sirion; and that which the Amorites possessed Shenir, De 3:9; Now all these mountains might be called “dens of lions”, and “mountains of leopards”; both because inhabited by such beasts of prey; hence we read of the lions of Syria a, and of leopards b in those parts; in the land of Moab, and in the tribe of Gad, were places called Bethnimrah, and the waters of Nimrim, which seem to have their names from leopards that formerly haunted those places, Nu 32:36; or because inhabited by cruel, savage, and tyrannical persons; particularly Amana, in Cilicia or Syria, as appears from Strabo c, Lucan d, and Cicero e; and Shenir and Hermon were formerly, as Jarchi observes, the dens of those lions, Og king of Bashan, and Sihon king of the Amorites: unless rather these were the names of some places near Lebanon; for Adrichomius f says,
“the mountain of the leopards, which was round and high, was two miles from Tripoli northward, three from Arce southward, and one from Lebanon.”
Now these words may be considered as a call of Christ to his people, to come out from among wicked men, comparable to such creatures; and he makes use of two arguments to enforce it: the one is taken from the nature of such men, and the danger of being with them; who are like to lions, for their cruel and persecuting temper; and to leopards, for their being full of the spots of sin; and for their craftiness and malice, exercised towards those who are quiet in the land; and for their swiftness and readiness to do mischief; wherefore it must be both uncomfortable and unsafe to be with such persons: the other argument is taken from their enjoyment of Christ’s company and presence, which must be preferable to theirs, for pleasure, profit, and safety, and therefore most eligible. Besides, Christ chose not to go without his church; she was so fair, as before described, and so amiable and lovely in his sight, as follows.
u “venies”, Pagninus, Montanus, Mercerus, Junius & Tremellius. w Plin. Nat. Hist. l. 5. c. 22. Mela de Situ Orbis, l. 1. c. 12. Solin. Polyhistor. c. 51. x Geograph. l. 5. c. 8. y Antiqu. l. 5. c. 6. s. 1. z De Animal. l. 5. c. 56. a Aristot. Hist. Animal. l. 6. c. 3, Plin. Nat. Hist. l. 8. c. 16. b Vid. Ignatii Epist. ad Roman. p. 58. Brocard. in Cocceii Lexic. p. 123. c Geograph. l. 14. p. 465. & l. 16. p. 517. d Pharsalia, l. 3. v. 244. “vencre feroces, et cultor”, Amana. e Ad Attic. l. 5. Ep. 20. f Theatrum Terrae Sanctae, p. 186.
Fuente: John Gill’s Exposition of the Entire Bible
8 With me from Lebanon, my bride,
With me from Lebanon shalt thou come;
Shalt look from the top of Amana,
From the top of Shenir and Hermon,
From dens of lions,
From mountains of leopards.
Zckl. interprets in the sense of , and in the sense of journeying to this definite place: “he announces to her in overflowing fulness of expression that from this time forth, instead of the lonely mountainous regions, and the dangerous caves and dens, she shall inhabit with him the royal palace.” Thus also Kingsbury. But the interpretation, however plausible, cannot be supported. For (1) such an idea ought to be expressed either by or by , instead of ; (2) Shulamith is not from Lebanon, nor from the Anti-Libanus, which looks toward Damascus; (3) this would be no answer to Shulamith’s longing for lonely quietness. We therefore hold by our explanation given in 1851. He seeks her to go with him up the steep heights of Lebanon, and to descend with him from thence; for while ascending the mountain one has no view before him, but when descending he has the whole panorama of the surrounding region lying at his feet. Thus is not to be understood as at Isa 57:9, where it has the meaning of migrabas, but, as at Num 23:9, it means spectabis. With the idea of prospect lies nearer than that of descending; besides, the meaning spectare is secondary, for signifies first “to go, proceed, journey,” and then “going to view, to go in order to view.” Ser in Arab. means “the scene,” and ser etmek in Turkish, “to contemplate” (cf. Arab. tamashy , to walk, then, to contemplate). Lebanon is the name of the Alpine range which lies in the N.-W. of the Holy Land, and stretches above 20 (German) miles from the Leontes ( Nahr el-Kasme) northwards to the Eleutheros ( Nahr el-Kebr). The other three names here found refer to the Anti-Libanus separated from the Lebanon by the Coelo-Syrian valley, and stretching from the Banis northwards to the plain of Hamth.
Amana denotes that range of the Anti-Libanus from which the springs of the river Amana issue, one of the two rivers which the Syrian captain (2Ki 5:12) named as better than all the waters of Israel. These are the Amana and Pharpar, i.e., the Barad and A’wadsh; to the union of the Barad (called by the Greeks Chrysorrhoas, i.e., “golden stream”) with the Feidshe, the environs of Damascus owe their ghuwdat , their paradisaical beauty.
Hermon (from , to cut of; cf. Arab. kharom and makhrim , the steep projection of a mountain) is the most southern peak of the Anti-Libanus chain, the lofty mountains (about 10, 000 feet above the level of the sea) which form the north-eastern border of Palestine, and from which the springs of the Jordan take their rise.
Another section of the Anti-Libanus range is called Senir, not Shenir. The name, in all the three places where it occurs (Deu 3:9; 1Ch 5:23), is, in accordance with tradition, to be written with Sin. The Onkelos Targum writes ; the Jerusalem paraphrases, (the mountain whose fruits become putrid, viz., on account of their superabundance); the Midrash explains otherwise: (the mountain which resists being broken up by the plough), – everywhere the writing of the word with the letter Sin is supposed. According to Deu 3:9, this was the Amorite name of Hermon. The expression then denotes that the Amorites called Hermon – i.e., the Anti-Libanus range, for they gave the name of a part to the whole range – by the name Senr; Abulfeda uses Arab. snir as the name of the part to the north of Damascus, with which the statement of Schwarz ( Das h. Land, p. 33) agrees, that the Hermon (Anti-Libanus) to the north-west of Damascus is called Senr.
, panthers, to the present day inhabit the clefts and defiles of the Lebanon, and of the Anti-Libanus running parallel to it; whereas lions have now altogether disappeared from the countries of the Mediterranean. In Solomon’s time they were to be met with in the lurking-places of the Jordan valley, and yet more frequently in the remote districts of the northern Alpine chains. From the heights of these Alps Solomon says Shulamith shall alone with him look down from where the lions and panthers dwell. Near these beasts of prey, and yet inaccessible by them, shall she enjoy the prospect of the extensive pleasant land which was subject to the sceptre of him who held her safe on these cliffs, and accompanied her over these giddy heights. If “mountain of myrrh,” so also “the top of Amana” is not without subordinate reference. Amana, proceeding from the primary idea of firmness and verification, signifies fidelity and the faithful covenant as it is established between God and the congregation, for He betrothes it to Himself b’mwnh (“in faithfulness”), Hos 2:22 [20]; the congregation of which the apostle (Eph 5:27) says the same as is here said by Solomon of Shulamith. Here for the first time he calls her , not ; for that, according to the usus loq., would mean “my daughter-in-law.” Accordingly, it appears that the idea of “daughter-in-law” is the primary, and that of “bride” the secondary one. , which is = , as , a cake, is = , that which is pierced through (cf. , being espoused; Jer 2:2), appears to mean
(Note: L. Geiger’s Ursprung d. Sprach. p. 227; cf. 88.)
(cf. what was said regarding under Son 3:11) her who is comprehended with the family into which, leaving her parents’ house, she enters; not her who is embraced = crowned with a garland (cf. Arab. qkll , to be garlanded; teklil , garlanding; iklil , Syr. kelilo , a wreath), or her who is brought to completion (cf. the verb, Eze 27:4, Eze 27:11), i.e., has reached the goal of her womanly calling. Besides, , like “ Braut ” in the older German ( e.g., Gudrun ), means not only her who is betrothed, but also her who has been lately married.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Love of Christ to the Church. | |
8 Come with me from Lebanon, my spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens, from the mountains of the leopards. 9 Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck. 10 How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thine ointments than all spices! 11 Thy lips, O my spouse, drop as the honeycomb: honey and milk are under thy tongue; and the smell of thy garments is like the smell of Lebanon. 12 A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed. 13 Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard, 14 Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices:
These are still the words of Christ to his church, expressing his great esteem of her and affection to her, the opinion he had of her beauty and excellency, the desire he had of, and the delight he had in, her converse and society. And so ought men to love their wives as Christ loves the church, and takes pleasure in it as if it were spotless and had no fault, when yet it is compassed with infirmity. Now, observe here,
I. The endearing names and titles by which he calls her, to express his love to her, to assure her of it, and to engage and excite her love to him. Twice here he calls her My spouse (Son 4:8; Son 4:11) and three times My sister, my spouse,Son 4:9; Son 4:10; Son 4:12. Mention was made (ch. iii. 11) of the day of his espousals, and, after that, she is called his spouse, not before. Note, There is a marriage-covenant between Christ and his church, between Christ and every true believer. Christ calls his church his spouse, and his calling her so makes her so. “I have betrothed thee unto me for ever; and, as the bridegroom rejoices over the bride, so shall thy God rejoice over thee.” He is not ashamed to own the relation, but, as becomes a kind and tender husband, he speaks affectionately to her, and calls her his spouse, which cannot but strongly engage her to be faithful to him. Nay, because no one relation among men is sufficient to set forth Christ’s love to his church, and to show that all this must be understood spiritually, he owns her in two relations, which among men are incompatible, My sister, my spouse. Abraham’s saying of Sarah, She is my sister, was interpreted as a denying of her to be his wife; but Christ’s church is to him both a sister and a spouse, as Matt. xii. 50, a sister and mother. His calling her sister is grounded upon his taking our nature upon him in his incarnation, and his making us partakers of his nature in our sanctification. He clothed himself with a body (Heb. ii. 14), and he clothes believers with his Spirit (1 Cor. vi. 17), and so they become his sisters. They are children of God his Father (2 Cor. vi. 18) and so they become his sisters; he that sanctifies, and those that are sanctified, are all of one (Heb. ii. 11); and he owns them, and loves them, as his sisters.
II. The gracious call he gives her to come along with him as a faithful bride, that must forget her own people and her father’s house, and leave all to cleave to him. Ubi tu Caius, ibi ego Caia—Where thou Caius art, I Caia will be. Come with me from Lebanon, v. 8.
1. It is a precept; so we take it, like that (Son 2:10; Son 2:13), Rise up, and come away. All that have by faith come to Christ must come with Christ, in holy obedience to him and compliance with him. Being joined to him, we must walk with him. This is his command to us daily: “Come with me, my spouse; come with me to God as a Father; come with me onward, heavenward; come forward with me; come up with me; come with me from Lebanon, from the top of Amana, from the lions’ dens.” These mountains are to be considered, (1.) As seemingly delightful places. Lebanon is called that goodly mountain, Deut. iii. 25. We read of the glory of Lebanon (Isa. xxxv. 2) and its goodly smell, Hos. xiv. 6. We read of the pleasant dew of Hermon (Ps. cxxxiii. 3) and the joy of Hermon (Ps. lxxxix. 12); and we may suppose the other mountains here mentioned to be pleasant ones, and so this is Christ’s call to his spouse to come off from the world, all its products, all its pleasures, to sit loose to all the delights of sense. All those must do so that would come with Christ; they must take their affections off from all present things; yea, though they be placed at the upper end of the world, on the top of Amana and the top of Shenir, though they enjoy the highest satisfactions the creature can propose to give, yet they must come away from them all, and live above the tops of the highest hills on earth, that they may have their conversation in heaven. Come from those mountains, to go along with Christ to the holy mountain, the mountain of myrrh, v. 6. Even while we have our residence on these mountains, yet we must look for them, look above them. Shall we lift up our eyes to the hills? No; our help comes from the Lord,Psa 121:1; Psa 121:2. We must look beyond them, to the things that are not seen (as these high hills are), that are eternal. From the tops of Shenir and Hermon, which were on the other side Jordan, as from Pisgah, they could see the land of Canaan; from this world we must look forward to the better country. (2.) They are to be considered as really dangerous. These hills indeed are pleasant enough, but there are in them lions’ dens; they are mountains of the leopards, mountains of prey, though they seem glorious and excellent, Ps. lxxvi. 4. Satan, that roaring lion, in the prince of this world; in the things of it he lies in wait to devour. On the tops of these mountains there are many dangerous temptations to those who would take up their residence in them; and therefore come with me from them; let us not set our hearts upon the things of this world, and then they can do us no hurt. Come with me from the temples of idolaters, and the societies of wicked people (so some understand it); come out from among them, and be you separate. Come from under the dominion of your own lusts, which are as lions and leopards, fierce upon us, and making us fierce.
2. It may be taken as a promise: Thou shalt come with me from Lebanon, from the lions’ dens; that is, (1.) “Many shall be brought home to me, as living members of the church, from every point, from Lebanon in the north, Amana in the west, Hermon in the east, Shenir in the south, from all parts, to sit down with Abraham, Isaac, and Jacob,” Matt. viii. 11. See Isa 49:11; Isa 49:12. Some from the tops of these mountains, some of the great men of this world, shall give themselves to Christ. (2.) The church shall be delivered from her persecutors, in due time; though now she dwells among lions (Ps. lvii. 4), Christ will take her with himself from among their dens.
III. The great delight Christ takes in his church and in all believers. He delights in them,
1. As in an agreeable bride, adorned for her husband (Rev. xxi. 2), who greatly desires her beauty, Ps. xlv. 11. No expressions of love can be more passionate than these here, in which Christ manifests his affection to his church; and yet that great proof of his love, his dying for it, that he might present it to himself a glorious church, goes far beyond them all. A spouse so dearly bought and paid for could not but be dearly loved. Such a price being given for her, a high value must needs be put upon her accordingly; and both together may well set us a wondering at the height and depth, and length and breadth, of the love of Christ, which surpasses knowledge, that love in which he gave himself for us and gives himself to us. Observe, (1.) How he is affected towards his spouse: Thou hast ravished my heart; the word is used only here. Thou hast hearted me, or Thou has unhearted me. New words are coined to express the inexpressibleness of Christ’s surprising love to his church; and the strength of that love is set forth by that which is a weakness in men, the being so much in love with one object as to be heartless to every thing else. This may refer to that love which Christ had to the chosen remnant, before the worlds were, when his delights were with the sons of men (Prov. viii. 31), that first love, which brought him from heaven to earth, to seek and save them at such vast expense, yet including the complacency he takes in them when he has brought them to himself. Note, Christ’s heart is upon his church; so it has appeared all along. His treasure is in it; it is his peculiar treasure (Exod. xix. 5); and therefore there his heart is also. “Never was love like unto the love of Christ, which made him even mindless of himself, when he emptied himself of his glory, and despised all shame and pain, for our sakes. The wound of love towards us, which he had from eternity in himself, made him neglect all the wounds and reproaches of the cross;” so Bishop Reynolds. Thus let us love him. (2.) What it is that thus affects him with delight. [1.] The regard she has to him: Thou hast ravished my heart with one of thy eyes, those doves’ eyes, clear and chaste (which were commended, v. 1), with one glance of those eyes. Christ is wonderfully pleased with those that look unto him as their Saviour, and through the eye of faith dart their affections to him, above any rival whatsoever, and whose eyes are ever towards him; he is soon aware of the first look of a soul towards him and meets it with his favours. [2.] The ornaments she has from him, that is, the obedience she yields to him, for that is the chain of her neck, the graces that enrich her soul, which are connected as links in chain, the exercise of these graces in a conversation which adorns both herself and the doctrine of Jesus Christ, which she professes to believe (as a gold chain is an ornament to persons of quality), and an entire submission to the commanding power of his love. Having shaken off the bands of our neck, by which we were tied to this world (Isa. lii. 2), and the yoke of our transgressions, we are bound with the cords of love, as chains of gold, to Jesus Christ, and our necks are brought under his sweet and easy yoke, to drawn in it. This recommends us to Jesus Christ, for this is that true wisdom which, in his account, is an ornament of grace unto the head and chains about the neck, Prov. i. 9. [3.] The affection she has for him: How fair is thy love! how beautiful is it! Not only thy love itself, but all the fruits and products of it, its working in the heart, its works in the life. How well does it become a believer thus to love Christ, and what a pleasure does Christ take in it! Nothing recommends us to Christ as this does. How much better is thy love than wine, than all the wine that was poured out to the Lord in the drink-offerings! Hence the fruit of the vine is said to cheer God and man, Judges ix. 13. She had said of Christ’s love, It is better than wine (ch. i. 2), and now Christ says so of hers; there is nothing lost by praising Christ, nor will he be behindhand with his friends in kindness. [4.] The ointments, the odours wherewith she is perfumed, the gifts and graces of the Spirit, her good works, which are an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God, Phil. iv. 18. The smell of thy ointment is better than all spices, such as the queen of Sheba presented to Solomon, camel-loads of them (1 Kings x. 2), or, rather, than all the spices that were used in compounding the holy incense which was burned daily on the golden altar. Love and obedience to God are more pleasing to Christ than sacrifice or incense. The smell of her garments too, the visible profession she makes of religion, and relation to Christ, before men, and wherein she appears to the world, this is very grateful to Christ, as the smell of Lebanon. Christ having put upon his spouse the white raiment of his own righteousness (Rev. iii. 18), and the righteousness of saints (Rev. xix. 8), and this perfumed with holy joy and comfort, he is well pleased with it. [5.] Her words, both in her devotion to God and her discourses with men (v. 11): Thy lips O my spouse! drop as the honeycomb, drop that which is very sweet, and drop it freely and plentifully. If what God speaks to us be sweeter to us than the honey and the honeycomb (Ps. xix. 10), what we say to him in prayer and praise shall also be pleasing to him: Sweet is thy voice. And if out of a good treasure in the heart we bring forth good things, if our speech be always with grace, if our lips use knowledge aright, if they disperse knowledge, they then, in Christ’s account, even drop the honeycomb, out-drop it. Honey and milk (the two staple commodities of Canaan) are under thy tongue; that is, in thy heart, not only reserved there for thy own use as a sweet morsel for thyself, but ready there for the use of others. In the word of God there is sweet and wholesome nourishment, milk for babes, honey for those that are grown up. Christ is well-pleased with those that are full of his word.
2. As in a pleasant garden. And well may a very great delight be compared to the delight taken in a garden, when the happiness of Adam in innocency was represented by the putting of him into a garden, a garden of pleasure. This comparison is pursued, v. 12-14. The church is fitly compared to a garden, to a garden which, as was usual, had a fountain in it. Where Solomon made himself gardens and orchards he made himself pools of water (Ecc 2:5; Ecc 2:6), not only for curiosity and diversion, in water-works, but for use, to water the gardens. Eden was well watered,Gen 2:10; Gen 13:10. Observe, (1.) The peculiarity of this garden: It is a garden enclosed, a paradise separated from the common earth. It is appropriated to God; he has set it apart for himself; Israel is God’s portion, the lot of his inheritance. It is enclosed for secresy; the saints are God’s hidden ones, therefore the world knows them not; Christ walks in his garden unseen. It is enclosed for safety; a hedge of protection is made about it, which all the powers of darkness cannot either find or make a gap in. God’s vineyard is fenced (Isa. v. 2); there is a wall about it, a wall of fire. It has a spring in it, and a fountain, but it is a spring shut up and a fountain sealed, which sends its streams abroad (Prov. v. 16), but is itself carefully locked up, that it may not by any injurious hand be muddied or polluted. The souls of believers are as gardens enclosed; grace in them is as a spring shut up there in the hidden man of the heart, where the water that Christ gives is a well of living water,Joh 4:14; Joh 7:38. The Old-Testament church was a garden enclosed by the partition wall of the ceremonial law. The Bible was then a spring shut up and a fountain sealed; it was confined to one nation; but now the wall of separation is removed, the gospel preached to every nation, and in Jesus Christ there is neither Greek nor Jew. (2.) The products of this garden. It is as the garden of Eden, where the Lord God made to grow every tree that is pleasant to the sight and good for food, Gen. ii. 9. Thy plants, or plantations, are an orchard of pomegranates with pleasant fruits, v. 13. It is not like the vineyard of the man void of understanding, that was all grown over with thorns and nettles; but here are fruits, pleasant fruits, all trees of frankincense, and all the chief spices, v. 14. Here is a great plenty of fruits and great variety, nothing wanting which might either beautify or enrich this garden, might make it either delightful or serviceable to its great Lord. Every thing here is the best of the kind. Their chief spices were much more valuable, because much more durable, than the choicest of our flowers. Solomon was a great master in botany as well as other parts of natural philosophy; he treated largely of trees (1 Kings iv. 33), and perhaps had reference to some specific qualities of the fruits here specified, which made them very fit for the purpose for which he alludes to them; but we must be content to observe, in general, the saints in the church, and graces in the saints, are very fitly compared to these fruits and spices; for, [1.] They are planted, and do not grow of themselves; the trees of righteousness are the planting of the Lord (Isa. lxi. 3); grace springs from an incorruptible seed. [2.] They are precious and of high value; hence we read of the precious sons of Zion and their precious faith; they are plants of renown. [3.] They are pleasant, and of a sweet savour to God and man, and, as strong aromatics, diffuse their fragrancy. [4.] They are profitable and of great use. Saints are the blessings of this earth, and their graces are their riches, with which they trade as the merchants of the east with their spices. [5.] They are permanent, and will be preserved to good purpose, when flowers are withered and good for nothing. Grace, ripened into glory, will last for ever.
Fuente: Matthew Henry’s Whole Bible Commentary
MARRIAGE EFFECTED
Verse 8 urges that she come with him into (not away from) the secluded privacy of the country that borders Lebanon, from whence the mountains of Hermon (Shenir) and Amana can be seen. He addresses the Shulamite as “my spouse” or bride and repeats it five more times in following statements through Son 5:1, indicating marriage had been effected, actually, or in the mind. The desire of the principals is privacy where they may experience the joys of their union in wedlock.
Fuente: Garner-Howes Baptist Commentary
Notes
Son. 4:8. Come with me from Lebanon, my spouse, with me from Lebanon; look from the top of Amana, from the top of Shenir and Hermon, from the lions dens, from the mountains of the leopards
Come with me ( tabhoi itti). sometimes read as the imperative of to come. So the SEPTUAGINT and VULGATE, followed by COVERDALE and LUTHER. Viewed by most as from with and me. So the TARGUM, DIODATI and MARTIN. By others as denoting to me. Solomon invites the Bride to his arms as a place of safety. PERCY, WILLIAMS, BOOTHROYD. EWALD strangely supposes the words put by Shulamite into her absent lovers mouth. Bridegroom invites the spouse to come into more pleasant and secure places. PATRICK. To make an excursion with him to admire together the grand and beautiful scenery. DDERLEIN. To see the mountains mentioned, and to be crowned with their flowers. DEL RIO. Bride, after last meeting, had returned home, and, being a shepherdess, had been feeding her flocks as far as Lebanon, &c. Bride of Christ. Solomon meets his betrothed on the summits of Lebanon, and invites her to leave it along with him. M. STUART, DELITZSCH. Announces to her that her home should henceforth be with him in the royal palace. ZCKLER. Lebanon ( from laban, to be white, the white mountain, the Mont Blanc of Palestine), the magnificent range of mountains, so-called, situated between Phnicia and Syria, with a double line, called the Lebanon and Anti-Lebanon. Remarkable for the grandeur of its appearance, its silvery aspect, its fertility and beauty. The abode of wild beasts (2Ki. 14:9). A forest or wilderness in comparison with other places (Isa. 29:17). Place of the Brides nativity and upbringing. SANCTIUS. Bride exhorted to leave her paternal abode with the Bridegroom. THEODORET. Solomon recalls her descent from a simple shepherds family in the mountain region of Northern Palestine. ZCKLER. The Brides seven-fold beauty the ground on which she comes down with the King from Lebanon and its mountain peaks, and from the haunts of lions and panthers, where she had dwelt on the other side of Lebanon. HAHN. Allegorically: The congregation of Israel invited to come to the Temple, and dwell with the Lord there. TARGUM. The divine presence promised to Israel when they should be carried captive from Lebanon, and should return thither. RASHI. From the Temple, or the city and land where it is situated. ROSENMLLER. Israel to leave the temporary sanctuary and follow the Bridegroom in the spiritual way of perfection, being assured of His presence with her in the path of suffering. WEISS; Lebanon the Temple from which Christ calls His people to remove (Zec. 2:1, compare Mat. 21:13). M. STUART. The Church called to forsake idols, and to leave all and follow Christ, her Bridegroom; like Psa. 45:10. THEODORET, DAVIDSON. Called from the splendour of worldly glory. HONORIUS. From some situation of danger. BUSH. From false Churches and societies of wicked people, to walk with him in newness of life. AINSWORTH. The Church invited to heaven. PISCATOR.
My spouse. (callah) a bride; according to GESENIUS, from calal, to crown, the crowned one; but according to others, from to perfect; a term of affection and esteem, used to express the relation of a sons wife to his father and mothera perfect one. PARKHURST, WILLIAMS, SIMON. Never used with my. The Bride so called in direct relation to her husbands parents rather than to the husband himself; equivalent to daughter-in-law; the title being retained as long as her husbands parents were living (Gen. 38:11; Gen. 38:16; Gen. 38:24; Rth. 1:6-8). FRY. More directly applied in reference to the Bridegroom or husband (1Sa. 3:10): the idea of the word being completion, totality; a family being only complete upon a sons marriage, and the prospect of issue in the male line; the Bride, or daughter-in-law, being the person through whom the name, honours, and inheritance were to be continued. Three-fold mystery. Shulamite here, for the first time called the Bride: hitherto only love or friend; this section immediately following the consummation of the marriage. PERCY. So-called on account of the day being appointed for the marriage. JUNIUS.
Look from the top of Amana, &c (tashuri) susceptible of two meaningsto look and to set out on a journey. The latter preferred by ZCKLER and others as parallel with . Thus understood by the SEPTUAGINT (.) So LUTHER. The VULGATE: Thou shalt be crowned; either from to rule (SANCTIUS), or from to be happy (DEL RIO). So CALMET: The Bridegroom promises to deck her with a crown, and make her his Bride. TARGUM: Thou shalt see persons coming i.e., with presents. So ROSEMULLER. GROTIUS: I will conduct thee through the most pleasant parts of my kingdom. COCCEIUS: Come and enter into possession: look forth on the inheritance. PERCY: She may now look down in security amidst any dangers of which she was apprehensive. FRY: The Bride, in passing from her home to her husbands abode, would obtain from the heights of these mountains a gratifying prospect of the land of promise. DELITZSCH: Solomon would conduct her from one summit of Lebanon to another and give her to see and enjoy the prospect of his wide dominions. Amana (), the name of a mountain in the north of Palestine. RASHI At present not precisely known: probably belonging to the same range of mountains in Antilibanus as Shenir and Hermon. WEISS. Not likely, as A. CLARKE, the mountains dividing Cilicia and Assyria. WILLIAMS: A mountain in Syria; the valley and the river called by the same name, Amana and Abana (2Ki. 5:12; Keri Amana). GESENIUS: The name of a river rising in Antilibanus and watering Damascus, and giving its name to that part of the Lebanon. According to later Jews, only the name of a river. EWALD: Amana, some part of Lebanon not far from Damascus, whence a small river of similar name had its rise, called Abana. MICHAELIS: Abana probably the river now called Fiji. ZCKLER: Amana, the peak lying farthest to the east and north-east of the Anlitibanus range. Shenir (, better read Senir), the name of Mount Hermon with the Amonites (Deu. 3:9); as Sirion () was with the Sidonians. In a stricter sense, a part of Hermon or Antilibanus lying to the north, and now called by the Arabs, Jebel Senir; Hermon being distinguished from Shenir both here and in 1Ch. 5:23. GESENIUS. Shenir the more northern, Hermon the more southern, of the principal peaks in the Hermon or Antilibanus range. ZCKLER. Sirion identical with Shenir, meaning a breastplate; referring probably to its glittering breastplate of ice. STANLEY. Hermon (). A high mountain of Antilibanus covered with snow, now called Jebel Sheikh. Sometimes as here, and in 1Ch. 5:23, distinguished from Shenir, the common usage apparently fluctuating. Hermon consisted of more mountains than one (Psa. 42:7), these mountains being called also Zion (Deu. 3:9; Deu. 4:48). GESENIUS. The poet here only varies the names, because one meant the same as another to him. HITZIG, ZCKLER. Amana, Shenir, and Hermon, all different mountains of the Lebanon chain. COBBIN. The SEPTUAGINT, strangely translating the first name, Amana, has: From the beginning of the faith. In the second clause, however: From the top, &c.; as the VULGATE in both clauses. The passage thus allegorized. THEODORET: Shenir and Hermon the law or legal life. WEISS: Wild mountains of Israels captivity. DAVIDSON: The whole land of Gentile ESAUthe Gentile and estranged wilderness. PATRICK: From the horrid mountains, where thou wast exposed to the rage and cruelty of furious and troublesome men, look down and behold the goodly heritage I have purchased for thee. PISCATOR: Heaven to be beheld by faith. DURHAM: Elevate the heart to heaven; look, at least. FRY: The believer, like Moses on Pisgah, obtains a prospect of the promised rest. GILL: The Church called to look down and see how the Gospel was received by the nations: or, Christs call to His Church to leave the society of the wicked men of the world, and go along with Him (2Co. 6:17; Rev. 18:4). Lions dens and mountains of leopards. A poetical exaggeration of the mountains around Shunem, as if to be compared with Lebanon; alluding, in a general way, to the wild beasts and inhospitable character of the region of Shulamites home (Zec. 2:3; Jer. 12:5; Deu. 33:22). ZCKLER, Allegorically, the inhabitants of strong towns, who are strong as lions. TARGUM. Furious Jews and crafty Gentile philosophers. THEODORET. Malicious, cruel, and hypocritical men. JEROME, GREGORY. Heretics. PHILO, ANSELM. False brethren. HONORIUS. Persecuting tyrants. PISCATOR, DURHAM. Regions of idolatry, of which Egypt whence the Bride came (?) was one of the most remarkable HARMER. Babylonian lions and Chaldean panthers. WEISS. Savage, beastly, and idolatrous people. AINSWORTH. These mountains, thus beautiful but dangerous, put in contrast with the mountain of myrrh and hill of frankincense. BURROUGHS.
THE BRIDEGROOMS INVITATION
(Son. 4:8)
Come with me from Lebanon,
My spouse, with me from Lebanon;
Look from the top of Amana,
From the top of Shenir and Hermon,
From the lions dens,
From the mountains of leopards.
The King intimates to his beloved that he has a better place of residence prepared for her than that which had hitherto been her home; that it was his desire that she should soon accompany him to it; and that in the meantime she should withdraw her affections from her former abode. Her previous home is represented as being in Mount Lebanon with its snow-capped heights, either really, or in a locality thus poetically named. Lebanon, in its higher regions, with its adjacent peaks of Amana, Shenir or Sirion, and Hermon, mentioned as a place both of danger and discomfort, notwithstanding the pleasant spots found in its valleys and lower slopes. The text the language of tenderest affection. For the first time Shulamite called by the King my spouse. The marriage viewed as now having taken place. The Bridegrooms earnest desire to have his Bride always with him. His care that she should be with him in a place of comfort and security. Wishes her to leave those cold bleak mountains, the haunts of the lion and the panther; but to do so with the aid and protection of his arm and the solace of his company.
The text may be viewed as corresponding with the words of Jesus at the Last Supper: In my Fathers house are many mansions: if it were not so, I would have told you; I go to prepare a place for you: and if I go to prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also (Joh. 14:2-3). Observe, in reference to the Bridegrooms.
Call from Lebanon,
I. The CALL itself. Come with me, &c. To be viewed as a Call
1. To leave the world in heart and affection. The world, in its present state of apostasy and rebellion, here represented by Lebanon and its snowy peaks. This the believers native home. The place where he is born and brought up. Christs Bride originally of the world as well as in it. Among whom also we all had our conversation in times past (Eph. 2:3; Tit. 3:3). This world, in its present state, however, not to be the home of Christs Bride. A place prepared for her in His Fathers house. The world is to believers
(1) A place of discomfort. Like Lebanon with its bleak and barren rocks, and its cold snowy heights. In the world ye shall have tribulation.
(2) A place of danger. Lebanon a place of lions dens. Your adversary, the devil, goeth about like a roaring lion, seeking whom he may devour. My soul is among lionsthe sons of men, whose teeth are spears and arrows (1Pe. 5:8; Psa. 57:4).
(3) Yet a place not without attractions. Lebanon adorned with some of the loveliest spots in nature. The world, even in its fallen state, possessed of many attractions which might entangle the affections of Christs Bridethe lust of the flesh, the lust of the eye, and the pride of life (1Jn. 2:16). The call in the text, not to leave the world as to bodily presence, but in heart and affection. This, perhaps, indicated in the parallel clause: Look from the top of Amana, &c. Withdraw your thoughts and affections from those rugged heights to your better home. Arise ye and depart, for this is not your rest. Seek those things that are above, where Christ sitteth on the right hand of God. Set your affection on things that are above, not on things that are on earth. Love not the world, neither the things that are in the world (Mic. 2:10; Col. 3:1-2; 1Jn. 2:15). The Bride to forget her own people and her fathers house (Psa. 45:11). Believers to look not at the things which are seen and temporal; but at those which are unseen and eternal (2Co. 4:18). This world not be viewed as our home, but as an inn where we tarry for a night. Believers, while here, only strangers and pilgrims, journeying to their own country. Their home in the better land, the heavenly Canaan, the new Jerusalem, the city that hath foundations. Their language to be that of the pilgrim in reference to the cities which he passed on his way to Jerusalemvery beautiful; but this is not Jerusalem.
2. To leave it in life and practice. Believers not to be conformed to this world, but transformed, by the renewing of their mind. Though in the world, not to be of it. Be ye not, therefore, like unto them. Believers to be as strangers in this world in life and practice, as well as in heart and affection. Christian and Faithful represented as passing through Vanity Fair without buying any of its wares, or even so much as pricing them. Gazed at in the Fair as outlandish men. Their only answer: We buy the truth. Pauls testimony, in the name of believersOur conversation (life or citizenship) is in heaven. Believers to act and comport themselves in this world as citizens of the heavenly Jerusalem, to which they belong (Php. 3:20).
3. To leave it as to its friendship and society. Too great a difference between believers and the men of the world to admit of cordial friendship and society. We are of God, and the whole world lieth in wickedness (or in the Wicked One) (1Jn. 5:19). How can two walk together except they be agreed? Be not unequally yoked with unbelievers; for what fellowship hath light with darkness? Wherefore, come out from among them, and be ye separate (2Co. 6:14-17). The friendship of this world is enmity with God: whosoever will be a friend of the world is the enemy of God (Jas. 4:4). The believers proper language: I am a companion of all them that fear thee. My goodness extendeth not unto thee; but unto the saints that are in the earth, and to the excellent, in whom is all my delight. I have not sat with vain persons: I have hated the congregation of evil doers, and will not sit with the wicked. Depart from me, ye evil-doers, for I will keep the commandments of my God (Psa. 16:2; Psa. 26:4-5; Psa. 119:115). Men known by the company they keep. Peter and John, being let go, went unto their own company. Then they that feared the Lord spake often one to another (Mal. 3:16; Act. 4:23).
The believers life a daily coming from Lebanon. If any man will be My disciple, let him deny himself, and take up his cross daily, and follow me. Believers, being redeemed from this present evil world, to take heed lest they be again entangled in the yoke of bondage. Need the daily prayer: Turn away mine eyes from beholding vanity. Their standing caution: Remember Lots wife.
4. To leave the world at death. The comfort of believers that they have to leave this world, not merely in heart and affection, in life and practice, and in respect to its friendship and society, but also, in due time, in actual bodily presence. A better home provided for them. Their happiness in being where their Husband is. The death-call to them only their Bridegrooms voice: Arise, my Love, my Fair One, and come away. To the believer, the passage to the tomb no Dolorous Way. Sense sings a dirge at the grave; faith, a Hallelujah. A believer enters his sepulchre through pearly gates. Not deadly nightshade, but roses and lilies line the path to it. It is the last step in the journey home, or rather the actual arrival at it. The funeral bell may toll its slow and solemn strokes on earth, but cheerful peals are rung in heaven. The pardoned souls desire now granted: I have a desire to depart and to be with Christ, which is far better. To me to die is gain. I have waited for Thy salvation, O Lord. Now, Lord, lettest thou Thy servant depart in peace; for mine eyes have seen Thy salvation.
5. To leave the world at the Lords Second Coming. Till then, a part of the Bride always still in Lebanon. The bodies also of those whose spirits are with Christ in Paradise still in the earth. The final call to come from Lebanon given at last. Awake and sing, ye that dwell in dust, uttered by the voice of the archangel, and the trump of God. The Lord Himself descends from heaven with a shout that echoes through the mansions of the dead. They that sleep in Jesus, joining the living and now glorified saints, ascend to meet Him in the air. The Churchs blessed hope at last accomplished. The Brides last recorded prayer on earth now answered. The Bridegrooms last loving promise now fulfilledSurely I come quickly.
II. The character of the JOURNEY. Come with me from Lebanon. The journey from Lebanon and its snow-capped heights neither easy nor safe. Its rugged paths, steep precipices, and ferocious animals, sufficient to render the descent both painful and perilous to the bride. A picture of the believers passage from this world, the place of his nativity, to the home prepared for him in the Fathers house. Manifold temptations often mingling heaviness with our joy. Much tribulation the way to the kingdom. Persecution promised to all who will live godly in Christ Jesus. The worlds hatred in proportion to their faithfulness to their Master and to their character as the Bride of Christ. Their adversary, the devil, like a roaring lion, going about and seeking whom he may devour. Principalities and powers, the rulers of the darkness of this world, leagued to obstruct or annoy their passage. A carnal mind and evil heart of unbelief still lingering within themselves. The flesh lusting against the spirit, and its lusts warring in their members. The flesh weak to what is good, even when the spirit is willing. Need for constant watchfulness and prayer. The foot easily slipping, and the consequence a bruising fall. Broken bones not unfrequent in the descent from Lebanon. Noah, David, and Peter, humbling examples. No easy matter to walk safely down the rugged steeps. Difficult so to keep ourselves that that Wicked One touch us not. Not easy to break with a world lying in wickedness, and to pass through it unscathed. Faithful made a victim in Vanity Fair, and Christian well high the same. Not easy to pass through pollution without being soiled; to travel through an enemys country without getting into trouble; or to walk among gins and pits without making a fall. Constant need for the prayer: Hold thou me up, that my footsteps slip not. Preserve me, O God, for in Thee do I put my trust. Death, too, in the journey from Lebanon. A passage from which poor human nature instinctively recoils. To us an unknown and naturally a formidable road. Beset also with spiritual adversaries. Not unfrequently accompanied with acute and prolonged suffering. The taking down of the tabernacle not always a smooth or easy process. The presence of earthly friends often of little avail. The roughest and dreariest part of the passage, perhaps, to be travelled alone. Sometimes the pathway tracked with blood. Lies at times through torture, the scaffold, and the stake. The path at first too rugged even for a Cranmer. The prayer in the Burnal Service not entirely needless: Suffer us not, in our last hour, for any pains of death to had from thee.
III. The COMFORT and AID in the journey. Indicated in the two little words: With me. These precious words repeated, to call special attention to what they imply, to confirm their truth, and to indicate their importance. An argument to induce compliance with the Call. The Bridegrooms society preferable to the Bride beyond that of all others. Who would remain among lions and panthers when they can have the fellowship of the king? No great loss to leave the cold bleak heights of Lebanon to be with the heavenly Bridegroom. A twofold blessing implied in the words
(1) The everlasting presence of Christ after the journey is over;
(2) His company and support all the way through. The descent from Lebanon made safe and comfortable to the Bride by the Bridegrooms presence. Precious to believers to know that they are not called to leave the world, whether in heart and affection, or in life and practice, or in bodily presence, alone and unaided. The presence and aid of the Friend that sticketh closer than a brother, promised in every trying, difficult, and dangerous passage of life, as well as in the last dark valley. Fear not, for I am with thee. I will never leave thee, nor forsake thee. When thou passest through the waters, I will be with thee, and through the floods, they shall not overflow thee; when thou walkest in the fire, thou shalt not be burned, neither shall the flame kindle upon thee. Hence the triumphant language of faith: The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear; though war should rise up against me, in this will I be confident. Yea, though I walk through the valley of the shadow of death, I will fear no evil; for Thou art with me; Thy rod and Thy staff comfort me (Psa. 23:4; Psa. 27:1-2).
The soul that on Jesus hath leand for repose,
He will not, he cannot desert to its foes.
That soul, though all hell should endeavour to shake,
Hell never, no never, no NEVER, forsake.
The presence of Jesus with the believer in his descent from Lebanon on the way to his future home
(1) For comfort. The company of a friend a solace in a difficult and dangerous journey.
(2) For aid and protection. The Bridegrooms arm employed to support and defend, as well as His voice to solace and cheer. Who is this that cometh up from the wilderness, leaning on her Beloved? The grace of Jesus sufficient for the most difficult duties, the strongest temptations, and the most painful trials. His strength made perfect in our weakness. Hence faiths language: I can do all things through Christ which strengtheneth me.
(3) For example. The Bridegroom has descended from Lebanon before us. Points us to His steps as He came down its difficult and rugged steeps. He hath left us an example that we should walk in His steps. Looking unto Jesus, the author and finisher of our faith, who, for the joy that was set before Him, endured the cross, despising the shame. (1Pe. 2:21; Heb. 12:2).
The promise indicated in the words with me, applicable to the believers death, as well as his life. His presence with them also in that final, solemn, and untried journey. Joseph sent his servants and waggons to convey his father to Egypt. Jesus not only sends His angelic servants to fetch His Bride and escort her through the darksome valley, but comes Himself. Not only makes a passage for them through the dark swelling waters of death, but, like the Ark in Jordan is with them Himself in the passage. Seen by Stephen on the eve of martyrdom, no sitting as usual, but standing at the right hand of God, as if risen up to be with His faithful servant in the last great conflict, and to give him a loving welcome when it was over. The footsteps of Jesus seen also in that last dark passage. The Bridegroom Himself trod the pathway to the tomb. Encountered death in its most formidable aspect. Passed through the valley in excruciating pain, amid jeers of men and assaults from Satan, and in a bath of blood. Travelled the last hours of His life in loneliness, darkness, and desertion of soul. Has lain in the tomb a lifeless corpse before us. The grave made by His presence there a perfumed bed to all His followers.
Important questions: Have I Jesus with me for my comfort and aid in going through this world? Shall I have His presence in death? Have I heard and obeyed His call to come with Him now? Am I taking up my cross daily, and following Him? Have I given up the world, or am I still making it my home? We come to Christ as sinners, before we come with Him as saints. Have I done this? Reader, if not, lose no time; but do it now.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
TEXT 4:8 to Son. 5:1
SECOND MEETING (Jerusalem); Prolepsis, Son. 4:8 to Son. 5:1
(Chronologically coming between Son. 8:4 and Son. 8:5?)
Dialogue:
Shepherd, Son. 4:8-16 a
Shulammite, Son. 4:16 b
Shepherd, Son. 5:1 a
Comment:
Remarks of Wedding Guests or Shepherds Companions, Son. 5:1 b
8.
Come with me from Lebanon, my bride, with me from Lebanon; Look from the top of Amana, from the top of Senir and Hermon, From the lions dens, From the mountains of leopards.
9.
Thou has ravished my heart, my sister, my bride;
Thou hast ravished my heart with one of thine eyes, With one chain of thy neck.
10.
How fair is thy love, my sister, my bride!
How much better is thy love than wine!
And the fragrance of thine oils than all manner of spices!
11.
Thy lips, O my bride, drop as the honeycomb:
Honey and milk are under thy tongue;
And the smell of thy garments is like the smell of Lebanon.
12.
A garden shut up is my sister, my bride;
A spring shut up, a fountain sealed.
13.
Thy shoots are an orchard of pomegranates, with precious fruits; Henna with spikenard plants,
14.
Spikenard and saffron, Calamus and cinnamon,
with all trees of frankincense; myrrh and aloes,
with all the chief spices.
15.
Thou art a fountain of gardens,
A well of living waters,
And flowing streams from Lebanon.
16a. Awake, O north wind; and come, thou south;
Blow upon my garden, that the spices thereof may flow out.
THOUGHT QUESTIONS 4:816a
104.
What is meant by suggesting in the above outline that this section of scripture is a prolepsis?
105.
How did the bride get so far north as the Lebanon mountains?
106.
What mountains are alluded to with the names of Amana, Senir and Hermon?
107.
Is the shepherd describing the house of the bride with his reference to lions and leopards? Why go there? Or is he asking her to leave it?
108.
The poor shepherd was overcome with one look of her lovely eyesshe has caught him and held him in a chainis this the meaning of verse nine?
109.
The shepherd returns the compliment of the Shulammite (cf. Son. 1:2), but he adds something. What is it?
110.
Why refer to her as his sister as well as his bride?
111.
Cf. Son. 1:3 with Son. 4:10 b and show the likeness and difference.
112.
Is the shepherd speaking of the kisses of his bride in Son. 4:11? Cf. Son. 5:1.
113.
If speech is intended as what comes from the lips of the maid, how shall we describe what she says?
114.
There is a beautiful figure of speech in verse twelve. Discuss its meaning and application.
115.
The shoots of Son. 4:13 a are enumerated through the fourteenth verse. List them.
116.
The maiden is a paradise to the shepherd. Explain.
117.
Pomegranates were a very special fruit to the Hebrews. Why? (Cf. Deu. 8:8; Exo. 28:33-34; 1Ki. 7:18-20)
118.
Define each of these words: henna; spikenard; saffron; Calamus; cinnamon; frankincense; myrrh; aloes.
119.
How was she compared to a flowing spring which formed a river from Mount Lebanon?
120.
Why ask for the north and south wind? Why is the meaning of the figure used here?
PARAPHRASE 4:816a
Shepherd (chronologically after Son. 8:4?)
8.
Come with me from Lebanon, O bride,
With me from Lebanon come away!
Depart from the top of Amana,
From the top of Senir and Hermon;
From the dens of lions,
From the mountains of panthers.
9.
Thou hast stolen my heart, O my sister-bride!
With one glance of thine eyes, with one turn of thy neck
Thou hast captured it.
10.
How delightful are thy endearments, O my sister-bride!
How much better than wine are thy endearments,
And the fragrances of thy perfumes than all spices!
11.
Thy lips, O bride, drip virgin honey;
Honey and milk flow from under thy tongue.
The odor of thy garments is like pinescented air from Lebanon.
12.
An enclosed garden is my sister-bride;
A spring locked up, a fountain sealed.
13.
Thy plants are a paradise of pomegranates and other luscious fruits.
With henna and spikenard plants,
14.
Spikenard and saffron,
Calamus and cinnamon with all incense woods;
Myrrh and aloes with all the chief spices.
15.
The garden fountain is a well of spring waters,
And its streams flow down from Lebanon.
16.
Awake, O north wind, and come thou south!
Blow upon my garden that the sweet odors may be wafted abroad.
COMMENT 4:816a
Exegesis Son. 4:8-16 a
If we consider carefully the content of these verses we will immediately recognize they are not in chronological order or time sequence. We must conclude this paragraph relates to the end of the storyi.e., between Son. 7:11 and Son. 8:14. There are examples of this literary devise in several books of the Bibleparticularly with Revelation and Ezekielbut even in the gospels. If this interpretation is correct, this passage contains the response of the shepherd to the maidens request that he take her back to her country home. The writer of the Song is anticipating the closing scenes. The purpose would seem to be to build suspense. Because of the length of this section we will indicate the verses related to our comments:
Son. 4:8. We believe Lebanon is used in a figurative sense. The shepherd is asking his beloved to leave the giddy heights of the court of Solomon and share true love with him. It is an invitation to escapebut also it becomes an insistent claim of the shepherd for the person of Shulammite. Perhaps it would be better to translate the phrase look from to depart from. The whole passage we believe is symbolicbut the mountains used in the symbolism are real mountainsi.e., they are peaks in the Lebanon chain which carry these names. He is saying in effectcome with me from the dangerous position you are inleave the high dignitaries and the ravenous wild beasts of Solomons court.
Son. 4:9. Here begins a description of the attractive qualities of his beloved. He is wounded to the heart with one look and he is enchained by one turn of her head. A physical feature, not an ornament, is intended. All figures used in verses nine thru eleven refer to graces of gesture and speech as indicative of inward character rather than to mere outward physical attractions. (Clarke)
Son. 4:10. Berkley has translated this verse as: How sweet is your love, my sister, my bride; How much more delicious is your love than wine; and the fragrance of your ointments than all the spices. We like very much the expression of Walter F. Adeney in the Exposition of the Bible (p. 532):
His language is entirely different from that of the magnificent monarch. He does not waste his breath in formal compliments, high-flown imagery, wearisome lists of the charms of the girl he loves. That was the clumsy method of the king; clumsy, though reflecting the finished manners of the court, in comparison with the genuine outpourings of the heart of a country lad. The shepherd is eloquent with the inspiration of true love; his words throb and glow with genuine emotion; love of his bride has ravished his heart. How beautiful is her love! He is intoxicated with it more than with wine. How sweet are her words of tender affection, like milk and honey! She is so pure, there is something sisterly in her love that she is almost like a part of himself, as his own sister. This holy and close relationship is in startling contrast to the only thing known as love in the royal harem. It is as much more lofty and noble as it is more strong and deep than the jaded emotions of the court. The sweet, pure maiden is to the shepherd like a garden the gate of which is barred against trespassers, like a spring shut off from casual access, like a sealed fountainsealed to all but one, and, happy man, he is that one. To him she belongs, to him alone. She is a graden, yes, a most fragrant garden, an orchard of pomegranates full of rich fruit, crowded with sweet-scented plantshenna and spikenard and saffron, calamus and cinnamon and all kinds of frankincense, myrrh and aloes and the best of spices. She is a fountain in the garden, sealed to all others, but not stinted towards the one she loves. To him she is as a well of living waters, like the full fed streams that flow from Lebanon.
The maiden is supposed to hear the song of love. She replies in fearless words of welcome, bidding the north wind awake, and the south wind too, that the fragrance of which her lover has spoken so enthusiastically may flow out more richly than ever. For his sake she would be more sweet and loving. All she possesses is for him. Let him come and take possession of his own.
Verses eleven through Son. 4:16 a are very well discussed in the above quotation.
Marriage Son. 4:8-16 a
Surely this passage can be appreciated most by those who are married or who are engaged to be married. Adeney makes an interesting suggestion. He says:
What lover could turn aside from such a rapturous invitation? The shepherd takes his bride; he enters his garden, gathers his myrrh and spice, eats his honey and drinks his wine and milk, and calls on his friends to feast and drink with him. This seems to point to the marriage of the couple and their wedding feast; a view of the passage which interpreters who regard Solomon as the lover throughout for the most part take, but one which has this fatal objection, that it leaves the second half of the poem without a motive. On the hypothesis of the shepherd lover it is still more difficult to suppose the wedding to have occurred at the point we have now reached, for the distraction of the royal courtship still proceeds in subsequent passages of the poem. It would seem then, that we must regard this as quite an ideal scene. It may, however, be taken as a reminiscence of an earlier passage in the lives of the two lovers. It is not impossible that it refers to their wedding, and that they had been married before the action of the whole story began. In that case we should suppose that Solomons officers had carried off a young bride to the royal harem. The intensity of the love and the bitterness of the separation apparent throughout the poem would be the more intelligible if this were the situation. It is to be remembered that Shakespeare ascribes the climax of the love and grief of Romeo and Juliet to a time after their marriage.
As interesting and instructive as is the above information we yet need application of the principles in the text to our marriages. We see two or three obvious lessons in the text; (1) The safety and comfort of our wife should be of very great concern to every husband. Surely this is how our Lord loved the church. It is not at all enough to issue verbal warnings as edicts from the head of the house. Please note that the text suggests the groom is to accompany the wife and lead by example and companionship. It would suggest, of course, that he knows where he is going. The lover is very much aware of the dangers and also of the nature of the one in danger. This kind of solicitious attention is most welcome when the bride is in love with her spouse. (2) Communicated admiration and respect is such an important part of marriage. We might carry a deep loveadmirationrespect for our wifebut if it is not communicated to her she will not know it. If she does not know itor is but vaguely aware of it, we are hurting her deeply. Self-image is so importantif she does not know and that real oftenthat we admire her greatly what difference will it make what others say about her? It could make a great deal of difference to us if we bottle-up our admiration and never verbalize it in appreciation. (3) Our wives are our gardens. These gardens or fountains are indeed closed to othersbut what we want to say is that we can and should find our enjoyment in this our gardenWe can and should find our refreshment from this our fountain. Gardens do respond to cultivation. Consider what a variety of good things can be continually grown here. Pomegranates and precious fruitall manner of spice and fragrance; but only if we find ourselves often in the garden. Only if we give the careful thought and effort to develop this lovely harvest.
Communion Son. 4:8-16 a
The call of our Lord to His bride to leave the heights of this world is very realbut it comes from One who not only loves us but admires us. He sees in us all the beauty described and ascribed in verses nine through sixteen. It is the mercies of God that become the motive for presenting our bodies to the bridegroom. Of course, we are transformed by the renewing of our mind, but we must be moved to set our mind upon the things that are above by a knowledge that He believes we can and loves us in our attempts as much as in our accomplishments. We could delineate these verses one by one and point out each of the qualities our Lord sees in uspotential and actual; we will not develop these thoughts because of the lack of spacejust a list of what He sees in me: (1) One look upwardone move of my heart toward Him is immediately met with an eager interest (verse nine). (2) My companionship and communion in prayer with Him is a high joy to Himindeed He created me to walk and talk with Him (verse ten). (3) How pleasing are my words to Him when I praise Him or speak of Him (Son. 4:11). (4) I am His alone and He is mineI want to be a garden in which He can walk with me in the cool of the day. I am a spring of living water not only because of Him but for Him (Son. 4:12). (5) My prayers are a sweet smelling incense to Himsupplicationsintercessionsthanksgivingspetitionsare all the varying fragrances of my praying (Son. 4:13-15). (6) He bids me to spread His praises to the ends of the earthmay the wind of heaven blow to all His lovely fragrance through me (Son. 4:16 a).
FACT QUESTIONS 4:816a
157.
What is meant by saying that these verses are not in chronological order?
158.
This passage contains a response of the shepherd to the maidens request. What was that request?
159.
How is the term Lebanon used? What does it mean?
160.
What is meant by the reference to the three peaks mentioned in verse eight?
161.
All figures used in verses nine through eleven refer to what?
162.
Show how the language of the shepherd is different than that of the magnificent monarch.
163.
Describe the details of the genuine emotion and fine wholesome passion expressed by the shepherd.
164.
There is a startling contrast here. What is it?
165.
How does the maid reply to this song of love?
166.
How does the lover respond to the rapturous invitation?
167.
This section offers an argument in favor of the shepherd hypothesis. What is it?
168.
Please discuss the three areas of application of this text to present day marriage.
169.
Discuss three-at-a-time the six areas of application of this text to our communion with our Lord.
TEXT 4:16bSon. 5:1
Shulammite, Son. 4:16 b
Let my beloved come into his garden, and eat his precious fruits.
Shepherd, Son. 5:1 a
I am come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk.
Comment:
Remarks of wedding guests or shepherds companions, Son. 5:1 b
Eat, O friends, drink, yea, drink abundantly, O beloved.
THOUGHT QUESTIONS 4:16bSon. 5:1
121.
It would seem the marriage is consummated and the story is overbut such is not truewhat has happened?
122.
What is the force of addressing her as both his sister and his bride?
123.
This seems to be past tensethere are no regretsnothing but very pleasant memories and present satisfaction. Why?
124.
Is the shepherd recommending his action to all? What is the import of Son. 5:1 b?
PARAPHRASE 4:16bSon. 5:1
Shulammite:
Son. 4:16 b. Let my beloved come into his garden, and partake of its pleasant fruits.
Shepherd:
Son. 5:1
I will come into my garden, my sister-bride;
I will gather my myrrh with my spice;
I will eat my honeycomb with my honey;
I will drink my wine with my milk.
Wedding Guests:
Son. 5:1 b Eat, O friends; Drink! Drink deeply of loves endearments.
(This closes the first half of the Song, the second part beginning retrospectively.)
COMMENT 4:16b5:1
Exegesis Son. 4:16 bSon. 5:1
Previous comments have discussed these verses but a few more remarks are needed. Readers of our comments will perhaps be inclined to think that the identity of the speakers and the emphasis we have given their words is a very clear and easy matter. It is not. We have struggled with many conflicting interpretations. We only say of our efforts that we have tried to offer a consistent pattern of understanding throughout the text.
The last two lines of chapter four we attribute to the Shulammite, she uses the same figure of speech and invites her lover to enjoy the luscious fruits that his own loving care had produced. This is also a rebuff to Solomon. She opens the door of her heart to her lover and in the same gesture closes it on the King.
The comments of Arthur G. Clarke are very good on verse Son. 5:1. (Song of Songs, p. 71).
Chapter Son. 5:1. Ignore the chapter division. Here is the shepherds immediate and eager response. The verbs are in the perfect tense and best understood in the modified sense known to grammarians as the perfect of confidence or certainty, anticipating in time the fulfillment of some purpose or cherished hope. Many examples are to be found in the Old Testament, notably in Psa. 2:6. This devise gives the future tense a more expressive form. Read, I will come . . . will gather . . . will eat . . . will drink . . . Dr. A Harper so understands the passage. Note the eight times my is repeated in this one verse. Honey was once of far greater importance than it is today since the introduction of sugar. with milkMilk is said to have been sometimes mingled with wine to cool its taste. Eat, O friends . . .These words clearly break in upon the narrative following the conversation of the two lovers and were introduced by the poet probably as a fitting close to the first half of the Song. The conversation was not necessarily overheard. Among many opinions offered by expositors the most satisfactory, we believe, is the third one suggested in the paragraph heading, namely, that they are the words of encouragement uttered by guests at the wedding celebrations. The lines could be paraphrased, You lovers! eat and drink (to the point of intoxication) of loves caresses. For similar language. see Gen. 43:34, RSV rendering.
Marriage Son. 4:16 bSon. 5:1
It is true that women think more often about their relationship with men than men do with womenyour wife is more anxious for you to share the joys of married life with her than you are. However, she must be assured with all the preparation and commitment of yourself that such a union is a continuing one. Such assurance we are glad to give. We want no other relationship. When this is true these verses can and do describe our marriage union.
Communion Son. 4:16 bSon. 5:7
Are we as anxious for our Lord to have access to our innermost thoughts and motivations as was the maiden in her marriage? It would be easy to give an easy agreementbut it could mean no more than many superficial marriages mean to those involved. We all have a tremendous capacity for ignoring what we do not like and of avoiding the unpleasant. Since our Lord lives in the same house with us (our bodies) I wonder if He shares this same capacity?
FACT QUESTIONS 4:16b5:1
170.
In one gesture the maiden accomplishes two things. What are they?
171.
What does the verb tense have to do with our understanding of the thought of Son. 5:1?
172.
Does this text suggest that someone should get drunk? Discuss.
173.
These verses can or should refer to our marriagebut conditions must be metwhat are they?
174.
Discuss the meaning of these verses to our fellowship with our heavenly groom.
Fuente: College Press Bible Study Textbook Series
(8) Come with me.Better, to me. LXX., hither; so Vulg. and Luther, reading ath, imperative of athah, instead of itt = with me, or more properly, as regards me. The reading involved only a difference of vowel points, and is to be preferred. We have here another reminiscence of the obstacles which had attended the union of the pair under another figure. The course of true love, which never yet, in East or West, ran smooth, is beset here by tremendous difficulties, symbolised by the rocks and snows of the range of Lebanon, which shut in the poets northern home, and the wild beasts that haunted these regions. Like Tennysons shepherd, he believes that love is of the valleys, and calls to her to come down to him from her inaccessible heights. The word Shr translated in English Version look, has properly in the LXX. its primitive meaning, come. To suppose a literal journey, as some do, to these peaks of the mountain chain one after another, is absurd. They are named as emblems of height and difficulty. Shenr (Senir, 1Ch. 5:23) is one of the peaks of Hermon. Amana has been conjectured to be a name for the district of Anti-Libanus in which the Abana (Barada) has its source, but nothing is certain about it. The appellative spouse first occurs in this verse. In Hebrew it is khallah, and is translated in the Authorised Version either daughter-in-law, or bride, or spouse, according as the relationship, now made complete by marriage, is regarded from the point of view of the parents of the bridegroom or of himself (e.g., daughter-in-law, Gen. 11:31; Gen. 38:11; Lev. 20:22; Mic. 7:6, &c; bride, Isa. 49:18; Isa. 61:10; Isa. 62:5, &c.). Its use does not by itself prove that the pair were united in wedlock, because in the next verse the word sister is joined to spouse, and it may, therefore, be only a stronger term of endearment, and in any case, when put into the lovers mouth while describing the difficulties in the way of union, it is proleptic; but its presence strongly confirms the impression produced by the whole poem, that it describes over and over again the courtship and marriage of the same couple. For lion see Gen. 49:9. The leopard was formerly very common in Palestine, as the name Bethnimrah, i.e., house of leopards (Num. 32:36) shows. (Comp. Jer. 5:6, Hos. 13:7.) Nor is it rare now. In the forest of Gilead it is still so numerous as to be a pest to the herdsmen (Tristram, Nat. Hist. of Bibl., p. 113).
The LXX. translate amana by , and this has been turned into an argument for the allegorical treatment of the book. But it is a very common error of the LXX. to translate proper names. (Comp. Son. 6:4.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Lebanon Hermon The Beloved compares the king’s palace to the most magnificent objects of the land. “That goodly mountain Lebanon.” “Hermon,” the most perfect mountain in Palestine, which was afterward made glorious by the transfiguration. Amana is a part of “Lebanon,” and Shenir of “Hermon.” But with all its grandeur it is, to the Enamoured, a place of danger. The hint is, that the eyes of the amorous monarch are upon her.
Look Hebrew, Thou shall come.
The Final Love-Making.
The BRIDEGROOM speaks love to his bride.
“Come with me from Lebanon, my bride, With me from Lebanon. Look from the top of Amana, From the top of Senir and Hermon, From the lions’ dens, From the mountains of the leopards.”
The bridegroom invites his beloved bride to enter the equivalent of heaven on earth with him as they make love together, visualized in terms of taking her to the great mountains of Lebanon, in the places where the lions have their dens and the mountain leopards freely roam, places of grandeur and isolation, far from the gaze of men, where they are free to do what they wish. There they will be able, as it were, to look down on the world as they enjoy their lovemaking.
So does our Lord, having united us with Himself (Rom 6:5), invite His people up into the equivalent of Heaven itself to share with Him in His glory (Eph 2:4-6; Php 3:20; Col 1:13; Col 3:1-3). He wants us in His presence in heavenly places.
Son 4:8 Come with me from Lebanon, my spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens, from the mountains of the leopards.
Son 4:8 Son 4:8 Word Study on “Amana” Gesenius says the Hebrew name “Amanah” ( ) (H549) means, “a covenant.” Strong says the name Amana is the same as “Amanah” (H548), and refers to “a mountain near Damascus.” The Enhanced Strong says this word is used only two times in the Scriptures, the other use being translated as “Abana” as a variant reading, in 2Ki 5:12. According to Naaman the leper it was a very beautiful river of Damascus.
2Ki 5:12, “Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned and went away in a rage.”
Son 4:8 Word Study on “Shenir” Gesenius says the Hebrew name “Shenir” “shen-eer’” ( ) (H8149) literally means, “coat of mail.” Strong says it is derived from an unused root that means “to be pointed, peak,” and refers to “Shenir or Senir, a peak of Lebanon.” The Enhanced Strong says this word is used 4 times in the Old Testament, being translated in the KJV as “Senir 2, Shenir 2.” Its other uses are:
Deu 3:9, “(Which Hermon the Sidonians call Sirion; and the Amorites call it Shenir;)”
1Ch 5:23, “And the children of the half tribe of Manasseh dwelt in the land: they increased from Bashan unto Baalhermon and Senir, and unto mount Hermon.”
Eze 27:5, “They have made all thy ship boards of fir trees of Senir: they have taken cedars from Lebanon to make masts for thee.”
Son 4:8 Word Study on “Hermon” – Strong says the Hebrew name “Hermon” “kher-mone’” ( ) (H2768) means, “abrupt,” and refers to Hermon, “a mountain in Palestine.” The Enhanced Strong says it is found 13 times in the Old Testament, being translated in the KJV as “Hermon 13.”
Son 4:8 Word Study on “mountains” Strong says the Hebrew word “mountain” “ harar ” ( ) (H2042) means, “mountain, hill, mount.” The Enhanced Strong says this word is used 13 times in the Old Testament, being translated in the KJV as “mountain 10, hill 2, mount 1.” The Enhanced Strong says it is one time used in the Song of Songs (Son 4:8).
The Song of Solomon describes the mountains metaphorically as “the mountains of Bether” (Son 2:17), “mount Gilead” (Son 4:1), “the mountain of myrrh” (Son 4:6), “the mountain of spices” (Son 8:14), “the mountains of the leopards” (Son 4:8). The hills are referred to as “the hill of frankincense” (Son 4:6). Watchman Nee says the phrase “the mountains of spices” refers to “the new millennial world of fragrance and beauty.” [196] The mountains and hills seem to refer to the heavenly, spiritual realm of eternity that the believer partakes of in a limited measure along his earthly journey.
[196] Watchman Nee, Song of Songs (Fort Washington, Pennsylvania: CLC Publications, c1965, 2001), 157.
Son 4:8 Literal Interpretation Many scholars interpret Son 4:8 as the Lover’s call for the Shulamite to forsake her homeland in Lebanon. Mounts Amana, Shenir and Hermon are evidently three high peaks on the mountain range in Lebanon. Perhaps these mountain ranges were viewed from the hometown and vineyards of the Shulamite woman, thus, reminding her of her beautiful homeland. In this case, the king is calling her to forsake what is pleasant and beautiful in her sight.
In contrast, some scholars interpret Son 4:8 as a call from her Lover to come up to the tops of the mountains so that she can see the beloved Promised Land in its beauty and majesty.
Figurative Interpretation If the Lover is calling the Shulamite to forsake Lebanon, then the figurative interpretation means that Christ calls us at this point in our spiritual journey to forsake all and follow Him, much like Jesus called His disciples to do the same. Lebanon would represent the best that this world has to offer us. Figuratively speaking, this is the place in the Song of Solomon where a person is called to divine service, which is a greater sacrifice than what many believers are called to do.
If the Lover is calling his beloved bride to come up to the tops of the mountains of Lebanon so that she can see the beloved Promised Land in its beauty and majesty, then Son 4:8 can be interpreted to mean that the Lord is calling us to walk in a higher realm, where we can see things from a heavenly perspective. From the mountains of Lebanon can be seen the beautify cedars of Lebanon. It may be possible to see portions of the Promised Land as well. The lion and the leopard represent the fact that strong demonic realms dwell on the mountain tops. There are great battles that must be fought in the heavenly realm. Christ is calling this person to walk in an elevated realm of authority and divine perception where the gifts of the Spirit manifest. This is the place where one walks in the anointing for the work of the ministry and tears down the strongholds of Satan. If the names of these three mountains are relevant, then they symbolize the covenant a minister of the Gospel has with Christ, who has put on his armour in order to defeat the higher realms of Satan. This interpretation draws for us the image of spiritual warfare that Paul describes in Eph 6:11-18.
Eph 6:11, “Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.”
The Ravishing Love of the Church
v. 8. Come with Me from Lebanon, My spouse, v. 9. Thou hast ravished My heart, v. 10. How fair is thy love, v. 11. Thy lips, O My spouse, drop as the honeycomb, v. 12. A garden enclosed is My sister, My spouse, v. 13. Thy plants are an orchard of pomegranates, with pleasant fruits, v. 14. spikenard and saffron, v. 15. a fountain of gardens, a well of living waters, v. 16. Awake, O north wind, This section contains both a warning and the highest praise. It is necessary for all believers to deny the world with all its blandishments and to be united with Christ alone, through the strength given in His Word. At the same time Christ openly states that the believers, looking upon Him with the eyes of faith, increase His love toward them. Therefore He praises the loveliness of the Church in extravagant terms, especially since the ointment of the Holy Spirit in the bosom of the Church fills the air with lovely fragrance, while her prayer drops from her lips like the most excellent honey, and her confession of Him is as pleasant as milk and honey. Moreover, the Church, in the midst of the world, is a closed garden, in which rich fruits ripen for the delectation of the heavenly Bridegroom, and where the refreshing waters of the Sacraments flow. The Church, in fact, is in every way full of spiritual power and fruitfulness, filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God, Php_1:11 . Having heard the praise of Christ, the Church pleads for His gracious presence in her midst, for it is only when He Himself accepts the worship of His believers that the purpose of the Church can be realized; only then can she fulfill her duty in the right manner.
Son 4:8. Come, &c. Here begins the fourth day’s eclogue, in which the bridegroom professes himself the bride’s protector, &c. Son 4:8, &c. In the first place, he gives the bride to understand that she is now under the cover of his protection, and is to apply to him only for relief under all dangers and difficulties. This, according to the Eastern manner, he does in the way of parable or figure; supposing her placed on the tops of mountains infested by wild beasts, whence he invites her to himself, as to a place of safety, and gives her to understand, that, now he is her guardian, she may look down in security amidst any dangers of which she was apprehensive, Son 4:8. He then publicly declares, that she is a garden secured from intrudersan inaccessible spring, whose waters are unpollutedan unsullied fountain under the sanction of an unbroken seal. And, having here compared her to a garden, he pursues the figure, and supposes all the finest and most precious vegetable productions to enrich and embellish it, Son 4:13-15. She, catching up the metaphor, wishes that this garden, for which he has expressed so much fondness, might be so breathed on by the kindly gales, as to produce whatever might contribute to his delight, Son 4:16. The bridegroom returns the encomium, chap. Son 5:1 and professes that his wish is completely accomplished; and, still keeping up the metaphor, he invites his friends to rejoice with him. See New Translation.
Come with me from Lebanon, &c. Come to me from Lebanon, &c. look down securely from the top. The summits of the mountains here mentioned were inhabited by wild beasts. Judaea was especially infested by lions. Lebanon, Amana, Shenir, and Hermon, were all of them places where some dangers were to be apprehended; and it is a usual beauty in poetry, to represent a general idea by particulars which largely partake of it, as here dangers by dangerous places. See New Translation, Michaelis, and Bishop Pococke’s description of the East, p. 122. 136.
Come with me from Lebanon, my spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens, from the mountains of the leopards.
I would have the Reader observe in this verse how Jesus calls his church by a new name, not before made use of in the Song, namely, his Spouse: perhaps in allusion to what was said before, the day of his espousals. Son 3:11 . It is blessed to observe in this, as well as the several other tender names by which Jesus speaks to his church, how very dear she is to him: and no doubt can be entertained of it. He loved her from all eternity. And he so loved her as to give himself for her. And when we see how earnest Christ is that his people should be ever with him, can anything more fully set forth the love of Jesus? Oh! that every poor, distressed, fearful soul, would think of this when calling in question, or doubting, his love. Isa 49:14-16 . The call of Jesus to come from Lebanon, the goodly mountain, as Moses called it, Deu 3:25 , may be supposed to imply the necessity of leaving everything, however apparently goodly in itself, for Jesus. Psa 45:10-11 . And Amana, Shenir, and Hermon, which some have thought the mountains about Syria, have certainly a spiritual sense like the former. Indeed what follows in the verse explains it. Lions and leopards could not be very numerous in those mountains, which were resorted to occasionally by travellers. But the sense is, Jesus calls his own, his spouse, his fair one, to leave all society, which in ungodly men is dangerous at the best, and for the most part hurtful, and to come with him in whom true joys alone are to be found. What can be more expressive of divine love! How exceedingly ought the faithful in Christ Jesus to delight in these views of the Lord.
The Invitations of Christ
Son 4:8
We cannot understand the Song of Solomon until we completely master this verse. The whole song will be to us a romance, a hazy picture; invested indeed with great fascination of words, but wholly without definiteness of meaning until the spirit of this exclamation is really comprehended. This is the opinion of the most competent literal critics and also of the most gifted spiritual interpreters. The text ought to be set out in distinct black type, in the very middle of the Song, as indicating the centre of the life-music. The text might thus read in highest Oriental terms:
“With me from Lebanon, O Bride, with me from Lebanon thou shalt come, shalt look around, or wanderer forth, from the height, or head, of Amana, from the height of Shenir and Hermon, from dens of lions, from mountain haunts of leopards.”
What is the idea? The text is orientally picturesque, but what is the spiritual notion of it which can be carried through all the ages of human spiritual civilisation? The idea is that the native home of the bride is situated in Northern Palestine, here set forth in image by four peaks, or hills. Lebanon represents the western range which overlooks the Mediterranean, and is here used as representing the whole mountain system, where wild beasts lodge and roam. The whole idea is that the Shulamite Virgin who is sought as a bride lives in high, craggy, cavernous regions amid inhospitable scenes and close to the mountain haunts of beasts of prey. Such words as Amana, Shenir, Hermon, and Lebanon are used to typify a region of mountain, rock, fastness, forest, and jungle. There the fair Shulamite has her native home. That is one side of the picture. On the other side is the king, who lives in Jerusalem, the royal city, the city of peace, far away from the haunts of leopards; and he goes forth to invite the bride to leave the crag and the den, the forest and the danger, saying, as music might say it:
How is all this sustained by collateral Scripture, and made to apply to the Son of God?
Christ calls men away from what may be regarded as the nativities of the present scene. The king in the olden time made this a condition of really and truly loving and trusting his bride “Forget also thine own people, and thy father’s house; so shall the king greatly desire thy beauty.” There must be no division, no holding on with both hands; the attitude must not be that of one who has the right foot in the caverns and the left foot in the metropolis: there must be a complete detachment from all that is native and original, and a clear coming away with all trust and love and hope to the new abode. A hard thing to be called away from one’s birth-place; but what is life if it is not hard? Where are the men who have been pampered in life? What are they worth in muscle, in brain, in power of endurance? How do they face the wind or breast the wave? If they are still living in their cradles, what has Time done for them? If they can only eat at the table of luxury and drink choice wine, what manliness is there in their character? All life, if we really understand it, is a being called away from the nativity to the new land, the new liberty. We talk amiss and use the words of folly when we speak about the hardness of leaving that which is native and original; it is the very thing which we must do if we would grow aright, and complete the purpose of God: all nature does it within the limits of her capacity; all summer is the larger land in which the seeds live that were so small and cold in the earlier time. Christ is calling us away from our animalism the first condition of our birth. He will not have it that the body is the man, that the flesh is the immortal part of humanity. We seem to start upon that basis; we begin low down in the scale of being: but the very fact of our being in existence and invested with a moral nature is a call to us to throw off all that is low and inferior and mean and unworthy, and to ascend to the Jerusalem which is above. So Christ calls the Church, which is his Bride, the Lamb’s Wife, he calls her away from stony places, and from low associations, and from connections with lions’ dens and mountain haunts of leopards, calls humanity away from flesh, and earth, and time, and sense, and prison, into all the upper spaces, where the blue sky is unclouded, and where the infinite liberty never degenerates into license. This is the true conception of evolution, development, or progress: “If any man be in Christ, he is a new creature” still a creature, but new in every desire, and ambition, and faculty, and purpose “old things have passed away” rolled under the horizon like night before the power of morning and “all things have become new.” Has man left his old home? Yes. Quitted, so to say, the land of his nativity? Yes, he has truly done so if he be in Christ Jesus. No man can follow the Saviour and yet remain at home. “Ye must be born again.” We are by nature the children of wrath, even as others; and we live natively under a great black cloud of judgment, and Christ calls us away, saying, If need be, cut off your right hand, pluck out your right eye; take up your cross and follow me, to me, from the land of mountains, and crags, and caverns, O come! Blessed is he who answers, Lord, I will follow thee whithersoever thou goest. This is very hard, let us say again. So it is; and therefore worth doing. To cut off the very earliest associations of life is very severe, but it is God’s condition of real growth, true evolution, high, solid, blessed progress “Ye cannot serve God and mammon.” O poor little seed, thou canst not remain within thy shell and yet be a beautiful flower or a fruitful tree; there must be a breaking up, a leaving, a coming away from home to get into a larger home, where the light never expires, and where every breeze that blows is rich with the odours of heaven. “Lord, I will follow thee; but let me first——” No, I will not suffer thee one moment to do anything that would involve a return to type, a reversion to originality of circumstance and condition and environment, come now, and come completely. That is a divine call. We probably would seek to modify the terms, to soften the tone often so imperative in which the King’s commands are delivered, but it comes to this after all “Thou fool, that which thou sowest is not quickened, except it die.” The act of crucifixion must precede the act of resurrection: we must leave all, and follow Christ, or we cannot have the resurrection and all that flows from that triumph over death.
What does Christ call us from? Precisely what the Shulamite was called from from stony places and desert lands and mountain fastnesses from “desolation desolate.” When does Christ ever call men from knowledge to ignorance? from abundance of spiritual realisation to poverty and leanness of soul? When does Jesus Christ ever offer men an inhospitable welcome? The great offers of the Gospel are in such terms as these: Eat and drink abundantly, O beloved! Ho, every one that thirsteth, come! There is a tone of hearty welcome in all these invitations, and they are addressed to people who are living in a land where there is no fountain of living water, and where there is no table spread for the soul’s mortal hunger. At this point the gospel separates itself from all other religions. Taking its words only as words, how noble they are in hospitality! How generous in their lavish offers of help and liberty and rest! Surely they are the words which the poor life needs, and when we hear them we answer through our tears of gratitude, Lord, how great is thy love!
We are called not only from desolateness, but from danger. The land of our nativity is sown thick with perils; the land of the flesh lies adjacent to hell. We have not left the body life: we are still within the devil’s whisper, still within the spectral touch of a hand that can be very soft, but that can grip like hooks of steel. If we have not entered into the spirit-life, the faith-life, that higher life which sees the invisible and realises the eternal, then we are simply walking through perils without number, and as for seductiveness or subtlety or power of involving us in mischief and in suffering, no language can express the reality of the situation.
We are called not only from desolateness and from danger, but from incongruity. What a background was the mountain region to the fair and lovely Shulamite! Surely that fair dove was made for Jerusalem, and not for some region of caverns or mountain haunts of leopards. Save her! This sense of incongruity afflicts men who profess to be under the spell of refined and elevating taste. What shocks do men receive who profess to be refined and large in their culture! A musician feels as if he were staggering under a blow of insult when he hears a false note; an artist chancing to alight upon a fault in colour or in drawing covers his eyes that they may not be offended, so sensitive and dignified is my lord the artist. Is there no law of incongruity in morals, in spiritual relation? “What doest thou here, Elijah?” why wanderest thou in these desert places, O thou child of the king, meant to adorn a palace? Why estranged and ragged and humiliated and debased, thou child of fortune? Explain the ghastly incongruity! Our contention as Christian teachers should be that as the law of incongruity is acknowledged in music, in art, in dress, in the very garnishing of a house, so we are supporting by the strongest common-sense and the broadest experience every appeal we make to men on the ground of moral incongruity. Why should the children of the King go mourning all their days? Why should the sons of God be uttering laments, and give themselves into the hands of Giant Despair, when they might be singing songs all day, and keeping company with the angel of hope? Find a man of large mind in the midst of persons who have hardly any intellectual life, and you instantly say, What is the man doing there? he seems to be quite out of place. Find a person who has had opportunities of refinement and culture mingling sympathetically with men who know nothing of either, and you instantly infer, though you may not put the inference into words, that there is a sad explanation of the circumstances in which the person is found: you instantly feel that some fault has been committed, some law has been broken, some status has been morally forfeited; otherwise this association never could have been established. You are right. That is the feeling of the Lord Jesus Christ when he sees us wandering far, disobeying God, living the animal life, satisfied with the limits of the body: he mourns, and says in his lamentation, The soul has been killed; God’s angel has been ill-treated, mayhap strangled, and is lying white, cold, dead, within that tenement of flesh: the man is a living tomb! Men of refinement, men of culture, men of pedantry, do not suppose that you can be shocked by incongruities and lapses and false relations, and yet that Jesus Christ can look upon a ruined world, and be satisfied to have a leprous earth swinging round the sun in company with stars that have never lost their first estate.
Christ ever calls men to home, to security, to honour. Herein he is like the man who seeks the Shulamite for his bride: he calls her to the palace, to Jerusalem, to all beauty and comfort and security. Jesus Christ says, “I go to prepare a place for you.” When Jesus Christ prepares a place, who can describe its largeness, its beauty, its completeness? “Where I am, there ye shall be also;” and where he is heaven is. Can we be in that chamber of rejoicing without the wedding garment? Can we violate the congruity of the relations which he has in infinite wisdom determined? “In my Father’s house are many mansions.” That is a great name; the very name itself implies that we must be prepared for the habitation of houses large as mansions and rich as palaces. Who would enter there who is defiled, unclean, false, a kinsman of dogs, and a bedfellow of that which is evil and rejected? There shall be no night there; there shall be no more death; the inhabitants of the city shall never say, I am sick; the walls are jasper, the pavement is gold: who could enter there who felt that he was but a living tomb, a guilty hypocrisy, a man without sympathy with the pure, the ineffable, the divine? But, there is on the road a cross? Yes; and, no cross, no crown. We cannot enter into the city unless we understand the cross, and die upon it. The cross is not an intellectual puzzle; it is a cross on which every man must be himself crucified with the Son of God. After the cross the crown the pure river of the water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. After the cross, the city in the midst of whose street, and on either side of the river, is the Tree of Life. “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.” “I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son.” What of the others? “But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.” That is right Under that judgment are the rocks of reason. But the holy sweet gospel for us to hear is this, that when Christ comes and calls us from Lebanon, and Amana, and Shenir, and Hermon, he calls us to his own Jerusalem, saying that he will show us the glory of God, and give us a habitation in the city whose light is like unto a stone most precious, even like a jasper stone, clear as crystal. It is Christ who always offers, gives, approaches, with large proposals of liberty, purity, and immortality. He seeks us; we do not seek him; we love him because he first loved us. Behold, I stand at the door, and knock; if any man open the door, I will come in; the Son of man is come to seek and to save that which was lost: this is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners. We have nothing to offer him but our impurity, and when we offer it with contrition he takes it, casts it away, and replaces it with a white robe of purity. He calls us to companionship, “Come to me,” said the voice to the Shulamite. The text may be literally rendered without the “with”; for that word may be substituted the word “to,” and then the text reads, “Come to me.” Did Jesus Christ ever use such words? Did he not say, “Come unto me, all ye that labour and are heavy laden, and I will give you rest”? His invitation is in the tone of the very agony of love. “Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night.” “Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.” Hear his voice. He calls us as if he needed us, as if he could not be at rest without us: in the image of God created he man. We are by nature the children of wrath, even as others; but we are called to redemption, to forgiveness, to rest, to summer, to joy infinite as God’s eternity. Blessed are they who hear the voice, and answer it with their hearts: say ye to such, It shall be well with him. And if in the last audit, the final summing up, it should appear after all that this pain, agony, capacity of suffering ends in nothing, then so be it; nothing has been lost: we gave high meanings to these sufferings, and in attributing these high significations to them we created for ourselves ineffable consolation; and now that all ends in cloud and darkness and night and silence, so be it; it is sad to think of. But if it should all end otherwise; if there is an outlet from the little to the great, from the finite to the infinite, from earth to heaven; if there is a great white throne; if there is a day of judgment and reckoning and destiny, then say ye to the righteous, It shall be well with him. To the wicked say, if you can, but say it with tears, It shall be ill with him.
Prayer
Almighty God, thine eyes are continually upon our conduct; thou dost watch us, whether our vigilance towards thee be wakeful or not. We have reason to say day by day, Thou God seest us. The eyes of the Lord run to and fro throughout the whole earth, to show himself mighty on behalf of those who put their trust in him. All things are naked and open unto the eyes of him with whom we have to do; there is not a word on our tongue, there is not a thought in our heart, but, lo, O Lord, thou knowest it altogether. May we live under this impression, and may it be to us an impression full of graciousness and hopefulness, because of the purity of our desire and the constancy of our fidelity; may we be enabled to make our appeal unto God, saying, The Lord knoweth, and into his hand I commit my spirit. We bless thee that thine eyes are upon us, for thus thou dost make us of account; though our days are few, and our strength is but varied weakness, yet thou dost care for us with the solicitude of love, and watch us as if we were needful to thine happiness. May we always remember that thou hast shown thy greatest love to us in the gift of thy dear Son. Thou didst not spare him, but didst freely deliver him up for us all; and in that great gift all other gifts are included. If thou didst not spare thy Son, thou wilt not hold back anything that is needful for us. We live in this confidence. Much we desire that we do not possess; yet we have learned to know that our not possessing it is an advantage, and that poverty is better than wealth. Enable us to take this view of life; then shall we be quieted, calmed, yea, enriched with the peace of God which passeth understanding, and no man shall be able to take away from us the treasure of this tranquillity. This is the Lord’s doing, and it is marvellous in our eyes. Once we were full of impatience and restlessness and discontent, but we have learned in whatsoever state we are therewith to be content. In whose school have we learned this lesson but in the school of Jesus Christ thy Son, our blessed and infinite Saviour? Our sins are very many, but where sin abounds grace doth much more abound: help us to turn the eyes of our despair from our own sin, and to look upon the grace that is in Christ Jesus; then shall despair become hope, and hope shall grow into assurance and triumph. Dry our tears when we are hard pressed by difficulty and storm, and heavy-laden with grief, and give us sleep at the end of the day, that in its dreamlessness we may forget our woe and take back our strength, and begin the next day’s battle with all the hopefulness of renewed energy. Direct all our way; suffer none of our steps to slide; watch thou our lips and keep the door of our mouth; and at the end, when all the years have come and gone and the last knell is heard, may we have a sweet confidence, which no temptation can trouble, that when the Lord cometh it will be to call us to his home, his rest, his benediction. Amen.
Son 4:8 Come with me from Lebanon, [my] spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens, from the mountains of the leopards.
Ver. 8. Come with me from Lebanon, &c. ] Or, Thou shalt come with me – by way of promise. And it is doubled for more certainty; q.d., Nothing shall hinder thee, but thou shalt indeed come with me, and enjoy my continual presence. This she had begged hard for in the former chapters, and this she is now sweetly assured of, with a new largesse of love sealed up in the kindest compellation, “spouse,” which signifies the wife married and already joined to her husband. Yea, in the next verse he calleth her both “sister” and “spouse.” The nearest affinity is spouse, and the nearest blood sister. Thus Christ is better to his people than their prayers – better than their hopes. Hezekiah asked one life; God gave him two, adding fifteen years to his days. David asked life, and God “gave him life for ever and ever.” Psa 21:4 “Hitherto ye have asked me nothing,” Joh 16:24 saith Christ; that is, nothing to what I am ready to give you. He stands disposed to his suitors, as Naaman did toward Gehazi. 2Ki 5:22-23 Gehazi asked but one talent. Nay, take two, saith Naaman; one is too little, take two. And he pressed him, and heaped them upon him. God deals with his servants as the prophet did with that widow, when he bade her borrow vessels, and the cruse never ceased running till there was no room. 2Ki 4:1-7 Or as he dealt with the Shunammite in the same chapter, when he bade her ask what she needed, and she found not anything to request at his hands; he sends for her again, and makes her a free promise of that which she most wanted and desired, and tells her that God would give her a son.
From Lebanon, look from the top of Amana. a Lib. xiv.
b Bond in Horat. Carm., lib. iii. od. 3.
c Acts and Mon., 924 and 1555. – Ibid., Anno 1755. – Speed, 761. – Acts and Mon., 1565. – Speed, ibid.
Come = Thou wilt come.
Lebanon . . . Amana . . . Shenir . . . Hermon . . . the lions’ dens,
. . . the mountains of the leopards. He gives these names to Jerusalem and the royal residence.
my spouse = my betrothed.
lions . . . leopards: denote the king and his courtiers. Compare Eze 19:7; Eze 22:25. Nah 2:12.
with me: Son 2:13, Son 7:11, Psa 45:10, Pro 9:6, Joh 12:26, Col 3:1, Col 3:2
from Lebanon: Deu 3:25
Shenir: Deu 3:9, Jos 12:1
from the lions’: Psa 76:1, Psa 76:4
Reciprocal: Jos 11:3 – Hermon 1Ch 5:23 – Hermon 2Ch 8:6 – and in Lebanon Psa 45:9 – queen Son 2:10 – Rise Son 7:4 – the tower Son 8:5 – from the Eze 27:5 – of Senir Joh 3:29 – hath
Son 4:8. Come with me Unto the mountain of myrrh, mentioned Son 4:6. From Lebanon, my spouse This is the first time that Christ gives her this name, which he does both to oblige and encourage her to go with him. Look from the top of Amana To the place to which I invite thee to go, which from those high mountains thou mayest easily behold. From the mountains of the leopards From these or other mountains, which are inhabited by lions and leopards. This seems to be added as an argument to move the spouse to go with him, because the places where now she was were not only barren, but also dangerous.
4:8 {d} Come with me from Lebanon, [my] spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens, from the mountains of the leopards.
(d) Christ promises his Church to call his faithful from all the corners of the world.
2. The groom’s request 4:8
Solomon appealed to his bride to put all thoughts of her former life away. These included both the pleasant thoughts-such as those of the beautiful mountains of the Anti-Lebanon and Hermon ranges in Lebanon, from which she had come-and fearful thoughts, such as those of wild animals. He urged her to give him her attention on this their wedding night.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: The Popular Commentary on the Bible by Kretzmann
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: The People’s Bible by Joseph Parker
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)