Seeing we must part for a time, make haste, O my beloved Bridegroom, and speedily finish the work which thou hast to do in the world, that so thou mayst take me to thyself, that I may live in thine everlasting embraces. The words of this verse are borrowed from Son 2:17. where they are explained.

Fuente: English Annotations on the Holy Bible by Matthew Poole

14. (See on So2:17). As she began with longing for His first coming (So1:2), so she ends with praying for His second coming (Psa 130:6;Phi 3:20; Phi 3:21;Rev 22:20). MOODYSTUART makes the roe uponspices to be the musk deer. As there are four gardens, so fourmountains, which form not mere images, as Gilead, Carmel, c., butpart of the structure of the Song: (1) Bether, or division (So2:17), God’s justice dividing us from God. (2) Those “ofleopards” (So 4:8), sin,the world, and Satan. (3) That “of myrrh and aloes” (Son 4:6Son 4:14), the sepulchre ofCalvary. (4) Those “of spices,” here answering to “thehill of frankincense” (So 4:6),where His soul was for the three days of His death, andheaven, where He is a High Priest now, offering incense for us on thefragrant mountain of His own finished work (Heb 4:14;Heb 7:25; Rev 8:3;Rev 8:4); thus He surmounts theother three mountains, God’s justice, our sin, death. The mountain ofspices is as much greater than our sins, as heaven is higher thanearth (Ps 103:11). Theabrupt, unsatisfied close with the yearning prayer for His visiblecoming shows that the marriage is future, and that to wait eagerlyfor it is our true attitude (1Co 1:7;1Th 1:10; Tit 2:13;2Pe 3:12).

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

Make haste, my beloved,…. These are the words of the church, to Christ, calling him her “beloved”; a title often used in this Song, see So 1:13; and is continued to the last; for Christ was still the object of her love; and she had now a comfortable sense of her interest in him, and claimed it; and makes use of this title, not only to distinguish him from others, but to obtain her request the more easily, that he would “make haste”, and come; which may either be understood of his speedy coming in the flesh, and appearing on Mount Zion and in the temple, where the spicy and sweet smelling incense was offered; or of his spiritual presence, in his house and upon the mountains, and in all the assemblies of Zion, where the prayers and praises of the saints go up to God, as sweet odours, perfumed with the incense of Christ’s mediation: or the petition may respect the first spread of the Gospel throughout the Gentile world; which, being like a box of ointment opened, would diffuse the savour of the knowledge of Christ everywhere: or rather it expresses the breathings of the New Testament church after the second coming of Christ, being the last petition of the church in this Song; and with which she closes it, as John does the Revelation, and with it the whole canon of Scripture in like manner, “Even so, come, Lord Jesus”, that is, come quickly: and when the church says “make haste”, she does not desire Christ to come before the appointed time, nor will he; his coming may and will be hastened indeed, yet in his own time; but it shows her eager and earnest desire after it, being as it were impatient for it. The word, may be rendered, “flee away” m; not that the church desired Christ to depart from her; she valued his presence at another rate; but she being weary of a sinful troublesome world, and breathing after everlasting rest in another, desires him to remove from hence, and take her with him to heaven, where she might enjoy his presence without any disturbance;

and be thou like to a roe, or to a young hart upon the mountains of spices; where spices and aromatic plants grow, as on Lebanon: of Christ, compared to a roe or a young hart, [See comments on So 2:9]. These creatures being remarkable for their swiftness n in running upon mountains and other high places, see Hab 3:19; the church desires that Christ would be as swift in his motion as those creatures, and come quickly and speedily, and take her with him to the “spicy mountains”, the heavenly state, and all the joys and glories of it; and there have everlasting and uninterrupted communion with Christ; be out of the reach of every troublesome enemy; be in the utmost safety and security; and in the possession of pleasures that will never end. This state may be expressed by “mountains of spices”: because of the height and sublimity of it; and because of the permanency and everlasting duration of it; and because of its delightfulness and pleasantness; where will be fulness of joy, and pleasures for evermore.

m , Sept. “fuge”, V. L, Pagninus, Montanus, & alii. n “Veloces cervos”, Virgil. Aeneid. l. 5. Vid. Plauti Poenulum, Act. 3. Sc. 1. v. 26, 27.

Fuente: John Gill’s Exposition of the Entire Bible

14 Flee, my beloved,

And be thou like a gazelle,

Or a young one of the harts,

Upon spicy mountains.

Hitzig supposes that with these words of refusal she bids him away from her, without, however, as “my beloved” shows, meaning them in a bad sense. They would thus, as Renan says, be bantering coquetry. If it is Solomon who makes the request, and thus also he who is addressed here, not the imaginary shepherd violently introduced into this closing scene in spite of the words “(the thousand) is thine, Solomon” (Son 8:12), then Shulamith’s ignoring of his request is scornful, for it would be as unseemly if she sang of her own accord to please her friends, as it would be wilful if she kept silent when requested by her royal husband. So far the Spanish author, Soto Major, is right (1599): jussa et rogata id non debuit nec potuit recusare . Thus with “flee” she begins a song which she sings, as at Son 2:15 she commences one, in response to a similar request, with “catch us.” Hoelem. finds in her present happiness, which fills her more than ever, the thought here expressed that her beloved, if he again went from her for a moment, would yet very speedily return to his longing, waiting bride.

(Note: Similarly Godet: The earth during the present time belongs to the earthly power; only at the end shall the bridegroom fetch the bride, and appear as the heavenly Solomon to thrust out the false and fleshly, and to celebrate the heavenly marriage festival.)

But apart from the circumstance that Shulamith is no longer a bride, but is married, and that the wedding festival is long past, there is not a syllable of that thought in the text; the words must at least have been , if signified generally to hasten hither, and not to hasten forth. Thus, at least as little as , Son 2:17, without , signifies “turn thyself hither,” can this mean “flee hither.” The words of the song thus invite Solomon to disport himself, i.e., give way to frolicsome and aimless mirth on these spicy mountains. As sov lecha is enlarged to sov demeh – lecha , Son 2:17, for the sake of the added figures ( vid., under Son 2:9), so here berahh-lecha (Gen 27:43) is enlarged to berahh udemeh ( udameh ) lecha . That “mountains of spices” occurs here instead of “cleft mountains,” Son 2:17, has its reason, as has already been there remarked, and as Hitzig, Hoelem., and others have discovered, in the aim of the poet to conclude the pleasant song of love that has reached perfection and refinement with an absolutely pleasant word.

But with what intention does he call on Shulamith to sing to her beloved this , which obviously has here not the meaning of escaping away (according to the fundamental meaning, transversum currere ), but only, as where it is used of fleeting time, Job 9:25; Job 14:2, the sense of hastening? One might suppose that she whom he has addressed as at home in gardens replied to his request with the invitation to hasten forth among the mountains, – an exercise which gives pleasure to a man. But (1) Solomon, according to Son 2:16; Son 6:2 f., is also fond of gardens and flowers; and (2) if he took pleasure in ascending mountains, it doubled his joy, according to Son 4:8, to share this joy with Shulamith; and (3) we ask, would this closing scene, and along with it the entire series of dramatic pictures, find a satisfactory conclusion, if either Solomon remained and gave no response to Shulamith’s call, or if he, as directed, disappeared alone, and left Shulamith by herself among the men who surrounded her? Neither of these two things can have been intended by the poet, who shows himself elsewhere a master in the art of composition. In Son 2:17 the matter lies otherwise. There the love-relation is as yet in progress, and the abandonment of love to uninterrupted fellowship places a limit to itself. Now, however, Shulamith is married, and the summons is unlimited. It reconciles itself neither with the strength of her love nor with the tenderness of the relation, that she should with so cheerful a spirit give occasion to her husband to leave her alone for an indefinite time. We will thus have to suppose that, when Shulamith sings the song, “Flee, my beloved,” she goes forth leaning on Solomon’s arm out into the country, or that she presumes that he will not make this flight into the mountains of her native home without her. With this song breaking forth in the joy of love and of life, the poet represents the loving couple as disappearing over the flowery hills, and at the same time the sweet charm of the Song of Songs, leaping gazelle-like from one fragrant scene to another, vanishes away.

Fuente: Keil & Delitzsch Commentary on the Old Testament

(14) Make haste, my beloved.Son. 8:14 recalls the answer made at last to the sighs. It repeats the metaphor of Son. 2:17, where we see that the Authorised Version, make haste, is more correct than the margin. Thus the poem ends with two short verses that compress into them all that has been over and over again related under different figures: the wooing and the wedding of two happy souls.

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

14. To this she replies that there need be no delay. The Beloved may haste to assume the character of bridegroom. The lively, simple imagery, now so familiar, is kept to the last

“Wouldst thou the poet rightly understand,

Go thou and wander through his native land.”

The graceful forms of the gazelle and the young hart, the hills set with spicy groves like those of “Araby the blest,” the bride amid her companions, the bridegroom coming out of his chamber in the prime of his manly beauty with this picture, simple, yet richly set with many a charm, the Song concludes. No wonder that the rabbi, in language still preserved in the Talmud, pronounced it a legend of the beautiful, a comfort and a blessing.

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

Son 8:14. The mountains of spices That is, the mountains where spices grow; such as those mentioned, chap. Son 4:6 and chap. Son 2:17 and some have thought that it should be rendered here, as in the last place, the mountains of Besamim. What these mountains were we are now ignorant, though it is certain that the creatures here mentioned were bred in the highest mountains of the country: as AElian testifies in the latter end of his fifth book: “The harts in Syria are bred in their highest mountains, Amanus, Libanus, and Carmel.” Spiritually we have in this eclogue the vehemency of divine love set forth, the calling of the Gentiles, and in the last verse a prayer for the coming of Christ. The calling of the Gentiles is foretold in the eighth verse, though some suppose that it refers to the properties of divine love, described in the preceding verse; one of which is, a solicitude for those who are devoid of this love, or who have but the beginning of it. The words may also be applied (says a writer) to a soul or a church in a state of imperfection; but built upon Christ, the foundation; and then the ninth verse may be thus paraphrased, “Let her be but firm and constant like a wall in her love to me, and I will not abandon the care of her. Let her but exclude all other, and admit me alone, and she shall never want any thing necessary to her perfection; for I will richly adorn her, and make her like the house of God himself, which is lined with cedar:” and then the 10th verse may be thus applied, as her answer: “I am resolved to do what thou requirest, to be steadfast and faithful, and I already perceive the reward of my fidelity; in consequence of which, I will consecrate myself, and all my powers, the cultivation and improvement of all my talents, to the service of my heavenly bridegroom,” Son 8:11-12. The last verse concludes this song as it began, with a desire that the Messiah would come and make good all those things which had been represented in these divine raptures.

REFLECTIONS.1st, We have here,

1. The desire of the spouse after the most endearing intimacy and communion with her Lord: O that thou wert as my brother, with whom she might indulge a holy familiarity, and from whom the might find the warmest regard and succour under all her afflictions and infirmities; that sucked the breasts of my mother; which may refer to the incarnation of Christ, who became a babe at the breast, and partaker of the same flesh and blood with us; and therefore from him we may hope for the tenderest sympathy and affection.

2. She professes what she would do in this case. When I should find thee without, or in the streets, in the public ordinances, I would kiss thee; make open professions of her love and attachment to him: yea, I should not be despised, for such marks of affection which to a brother were becoming, and which Jesus would not disdain, but receive with pleasure. I would lead thee with delight to my mother’s horn, the place of the assembly of God’s children, who would instruct me how to behave aright towards thee; or, there thou wouldst instruct me, and teach me how to walk and to please God. Note; True wisdom cometh from Jesus alone; without his divine teaching, we can know nothing as we ought to know. I would cause thee to drink of spiced wine of the juice of my pomegranate, the lively exercise of grace, and her diligence in his service, more pleasing to him than the most delicious juice of the grape or pomegranate. His left hand should be under my head and his right hand should embrace me; comforting me with the most endearing expressions of his love, and supporting me with his almighty power.

3. She gives a charge to the daughters of Jerusalem, as before, not to interrupt her communion with her beloved. I charge you, that ye stir not up, nor awake my love until he please. Note; They who know the blessing of Christ’s presence, will be careful themselves, and mindful to caution others not to grieve the Saviour, or by any unfaithful and displeasing conduct to provoke him to depart.

2nd, The daughters of Jerusalem are represented,
1. As breaking forth into admiration on beholding the spouse. Who is this that cometh up from the wilderness, leaning upon her beloved? dependent on him, and sweetly supported by him. And it may represent the church in general, driven into the wilderness during the times of persecution, but through the power of Jesus at last triumphant: or the case of every particular believer, who is by nature found in the wilderness of sin, far from God, the ways of truth, and the road to glory; but invited by the grace of Jesus, and by his arm supported: faith perseveringly resting upon him, we are enabled to go up, travelling in the greatness of his strength, till we come to the eternal rest which remaineth for the people of God.

2. The spouse relates her own experience. I raised thee up under the apple-tree. The words are addressed to Jesus, who, when he seemed asleep, and to disregard his people’s distresses, hath by prayer been raised up to stretch out his arm and come and help them. There thy mother brought thee forth, there she brought thee forth that bare thee: in the ministry of the word souls are brought forth, and Christ formed in the heart. This is compared to a woman travailing in birth, the pangs of repentance being frequently most acute and painful, and followed with joy and peace in believing.

3. She begs for an abiding interest in his regard, and a happy assurance of it. Set me as a seal upon thine heart, as a seal upon thine arm. The allusion is to the high-priest’s breast-plate, or to bracelets worn with the name, the hair, or the picture of any beloved object; and intimates the desire of the true believer to have a sure place in the heart of Jesus, a constant sense of his nearness, a lively experience of his love, and the abiding supports of his grace. To urge her suit, she pleads her vehement affection; for love is strong as death. As it brought Jesus to the death of the cross for us, so, if need be, will it engage the faithful to lay down their lives for him. It will make us dead to the world, and to every object, compared with his blessed self: it will engage us to live for him, and make us happy to die and go to him. Jealousy is cruel as the grave, and will not admit a rival to Jesus in the heart. The coals thereof are coals of fire, which have a most vehement flame, burning with resistless fury, consuming the dross of base affections, and ascending in circling volumes to the skies. Many waters cannot quench love, neither can the floods drown it. It burns the fiercer by opposition, and rises fairer and stronger from the waters of persecution. If a man would give all the substance of his house for love, it would utterly be contemned. Offer a faithful soul ten thousand worlds in exchange for the love of Jesus,she would count them all dung and loss. Or it intimates the freedom, as well as riches of the grace of Christ, which, though inestimable, he bestows on his people without money and without price.

3rdly, This loving pair, now united in the bonds of heavenly love, are represented as consulting together about their affairs. Husband and wife must consult together; this is a part of the mutual comfort of that endearing relation, for two are better than one.
1. The spouse proposes a case for her beloved’s advice: We have a little sister, and she hath no breasts; which may be interpreted of the Gentile church, a sister to the Jewish church, but little, younger in years, and having no breasts; not grown up to a woman’s estate, destitute of ministers, ordinances, and the word; and, as a little child, ignorant and foolish; what shall we do for our sister, in the day when she shall be spoken for? when the Gentiles should be called into the fellowship of the Gospel, to enjoy that high dispensation, or spoken against by the unbelieving Jews or heathens, loaded with reproaches, and urged to desert the faith of Christ.

2. He answers, if she be a wall, raised on the foundation of the apostles and prophets, Jesus Christ being the chief corner-stone, we will build upon her a palace of silver. We; for though the power is Christ’s alone, he is pleased to employ ministers as workers together with him; and the work of grace is well compared to a silver palace, to denote the excellency of the soul, made the habitation of God through the Spirit. And if she be a door, we will inclose her with boards of cedar. As soon as ever the door is open for the preaching of the Gospel among the Gentiles, they shall grow up into a glorious temple.

3. It is no sooner spoken than done. I am a wall, and my breasts like towers, which are the words of the Gentile church. What Jesus hath promised, is spoken of as already done: she is built upon him the foundation, and strengthened by his grace. Then was I in his eyes as one that found favour; affectionately regarded of Christ, and favoured with all the privileges and blessings of the Christian church.

4. The Gentile church describes the progress of the Gospel, and Christ’s glory therein manifested. Solomon, the Prince of peace, the Lord Jesus, had a vineyard, a church, at Baal-hamon, in the Gentile world, consisting of many nations: he let out the vineyard unto keepers, the ministers of the sanctuary, whose business and office it is to dress and keep it, See Mat 21:33. Every one for the fruit thereof was to bring a thousand pieces of silver. He expects to receive fruit from their labours, and to see multitudes of immortal souls gained by their ministry, which will be as much to their account as to his glory.

5. The church expresses her concern for all her members. My vineyard, which is mine, is before me; every plant requiring constant care, and every believing soul watching with jealousy over herself, lest any noxious weeds growing up should choak the fruits of righteousness. Thou, O Solomon, must have a thousand; for since all our increase cometh from him, most justly ought we to render to him the praise of what his grace hath wrought; and those that keep the fruit thereof two hundred. They who labour in the gospel shall be abundantly gainers thereby: the souls that are presented to Christ as the fruit of their ministry, shall be their own joy and crown of rejoicing in the day of his appearing, when they who turn many to righteousness shall shine as the stars in the firmament for ever and ever.

4thly. Though for a moment they are parting, Christ and his church express their mutual regard, and look for their future happy meeting.
1. Christ at parting expects often to hear of her and from her. Thou that dwellest in the gardens, here below, enjoying the ordinances and means of grace; the companions hearken to thy voice; sweet intercourse and communion being maintained between the faithful, and all of them paying the most attentive regard to the ministry of the word. Cause me to hear it, ascending in prayer and praise, in bold and open professions of her faith before the world, and in zealous endeavours to spread the knowledge of his grace among men. Note; When Christ courts us to come to him, and declares himself so willing to hear, shall we be backward to go? No, Lord, early in the morning will I direct my prayer to thee, and look up.

2. The church desires his speedy return. He is gone away for a while to heaven, on her account, to be her friend and advocate before the throne of God, to prepare eternal mentions of glory for her reception; and she begs him to hasten back, and take her to himself, that where he is, she may be also. Make haste, my beloved, and be thou like to a roe, or to a young hart upon the mountains of spices. Christ is now set down on the mountain of spices, the throne of glory: there the eye of faith beholds him, and there love still embraces him. With eagerness his waiting servants expect him; and, while they enjoy the bright gleams of his reconciled countenance here below in sweet communion with him, their souls, the more importunately pray for his appearing, that they may see him face to face. Nor shall the time be long delayed; swift are the rapid hours hurrying by; time draws to its period; eternity approaches; the Lord is at hand: blessed and happy are they who in that day can welcome his arrival, and, when he once more bows the heavens, and comes down, in the assured confidence of his love can meet him, and cry, Come quickly, Lord Jesus! Reader, may this be thy happy case, Amen!

Fuente: Commentary on the Holy Bible by Thomas Coke

Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices.

With these words the song is closed. Jesus finisheth his divine part, in the verse before, and here the Church echoes to her Lord in this affectionate answer. We had a similar request, Son 2:17 ; and the repetition here only serves to show, with what ardency so blessed an event was desired. Such was the longing of Old Testament saints for the Lord’s first coming, in substance of our flesh; and such should be the earnest desire of New Testament believers, that Jesus would hasten his second coming! And, Reader, if your views and mine of the Lord Jesus, in his glorious person, and in the infinite importance of his salvation, correspond to these sentiments of the Church, in all ages, then shall we find our souls going forth, in the same earnest cry of faith; Make haste my beloved, and be thou like to a roe, or to a young hart upon the mountains of spices.

REFLECTIONS

READER! here let us take to ourselves the sweet instruction the Church teacheth, in the opening of this Chapter, and while she is so passionately looking to her Lord, as her Brother, and desiring to kiss him without being ashamed or despised; let you and I delight to call him our Brother also, and to be convinced, that as a Brother, he feels interested in all that concerns our salvation. And oh! for grace and faith in such full actings upon his glorious Person, that we may constrain him to come with us to the Church our Mother, and there cause him to drink of our spiced wine, even the blessed fruits and effects of his own grace in our hearts. Surely Jesus will embrace us, and take us into his arms; neither shall any disturb the hallowed season of enjoyment with him, while he is pleased to impart the manifestations of his love. And, Reader, shall we not be among the happy number, that are coming up from the wilderness, leaning upon our Beloved, hanging upon him, and feasting our souls with beholding his beauty, and living upon his fulness? Yea, surely Jesus will raise us up from under the apple tree of this world’s good; will bring us out of all the deadness of nature, and the dead frames of the heart, and bring us into his Church, the Church of the living God.

Blessed Lord Jesus! dost thou really desire that such poor creatures as we are, should set thee as a seal upon our hearts, and upon our arm? And is thy love so ardent, and yet so condescending, that thou declarest it to be strong as death, and as jealous as the grave, and doth it burn towards us, as coals of fire? Oh Lord! for grace, ever to keep this desire of thine in remembrance, and to carry it about with us, whithersoever we go; delighting our souls with the very thought that our poor sealing to the love of Jesus is had in remembrance, and valued by our Lord. And do thou, oh thou most gracious and compassionate Redeemer, do thou set thy people as a signet on thy right hand, and wear our names, worthless as they are in themselves, but highly honourable as noticed and owned by thee, wear them in thine heart, and bear them in, as the High Priest of thy people, before the throne, that as thine, we may be sealed in the presence of our God, unto the day of redemption. Oh! for a heart to have thee, and to live to thee, and to praise thee, that nothing could damp or abate thy love to thy people. Neither the agonies in the garden, nor the cross, neither the justice of divine wrath against sin, nor the powers of hell, no, nor the forsaking of thy disciples at thy death, nor the continued slights of all thy disciples through the whole of thy life, even until now, hath abated, or can abate thy love for one moment from thy redeemed; but, as thou hast from the beginning loved thy people, that are in the world, thou lovest them unto the end. Oh, that the Lord would add one mercy more to this unmerited mercy, and as no waters nor floods can quench thy love, so the Lord would not suffer any, or all, the torrents of sin and death to quench ours. Lord, we pray thee to keep our poor souls in the love of God, and in the patient waiting for Jesus Christ.

Hail! holy Lord! Father, Son, and eternal Spirit! we bend before thy throne with thanksgivings and praise for all the wonders of redemption by Jesus Christ! Hasten, almighty God, the call of thy people. Let the little sister of Christ’s Church, even the Gentile Church, be filled with the breasts of consolation, and may our elder Brother, the Jewish Church, be called home by grace. Oh! for that glorious hour, when the fulness of the Gentiles shall be completed, and all Israel shall be saved. When the Deliverer shall arise out of Zion, to turn away ungodliness from Jacob! In the blessed hope of this assurance may thy people live from day to day, and may the cry of faith be continually going up for the accomplishment of it, from all the redeemed of the Lord. And while Jesus is calling upon his Church to hear his voice, and saying, Surely I come quickly, oh! may every faithful heart make sweet responses to their Lord, and send up the earnest prayer, Even so! come, Lord Jesus. Amen.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Son 8:14 Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices.

Ver. 14. Make haste, my beloved. ] Heb., Flee, or speed thee away, as Amaziah said to Amos, “Go, flee thee away into the land of Judah.” Amo 7:12 And as a senator of Hala in Suevia wrote to Brentius, Fuge, fuge, Brenti, cito citius citissime, Make all possible speed, haste, haste, haste; so the Church is at it here, with her “Come, Lord Jesus, come quickly.” Rev 22:20 O mora! Christe, veni. Oh delay, Christ come. Thus, as this book began with a wish, so it ends. Tota vita boni Christiani sanctum desiderium est: a The whole life of a good Christian is a holy wish. He loves, and longs, and looks for Christ’s second appearance, and even spends and exhales himself in continual sallies and egressions of affection unto him in the meanwhile. He hath taken some turns with Christ upon those “mountains of spices,” – so heaven is called for its unconceivable height and sweetness; he hath tasted of the grapes of this celestial Canaan; hence he is as eager after it as once the Gauls were after Italy, when they had once tasted of the sweet wine of those grapes that grew there. b The old character of God’s people was, they waited for the consolation of Israel, Christ’s first coming. Now they long as much for his second as the espoused maid doth after the marriage, as the apprentice for his freedom, the captive for his ransom, the traveller for his inn, the mariner for the haven, “looking for, and hasting c the coming of that day of God.” 2Pe 3:12

a Augustine

b Plut. in Vita. Camilli.

c , see /LXXE Isa 16:5 , Septuag.

Soli Deo gloria aeternum

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Son 8:14

14Hurry, my beloved,

And be like a gazelle or a young stag

On the mountains of spices.

Son 8:14 This is the final word from the maiden to the owner of the vineyard. Hurry (BDB 137, KB 156, Qal IMPERATIVE) is the word he longed to hear in Son 8:13. It could imply:

1. come quickly to me

2. let us flee away to a secluded garden of love

be like a gazelle or a young stag This is another Qal IMPERATIVE (BDB 197, KB 225) that links to Son 2:7; Son 2:9; Son 2:17 (as a description of her lover’s physical prowess).

the mountains of spices This is another euphemism of lovemaking (cf. Son 2:17; Son 4:6). Mixing spices is common in Song of Songs (cf. Son 4:10; Son 4:14; Son 4:16; Son 8:14). It was a way to prepare for lovemaking!

This poetry is powerful, beautiful, and ambiguous. The central plot line is difficult to follow because it is a series of six love poems with similar vocabulary and poetic illusions. There may be no unifying theme. It is primarily an affirmation of the glory and joy of human sexuality (cf. Pro 5:15-19; Pro 30:18-19; see Introduction).

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why is this book in the canon of sacred scripture?

2. What is this book saying to us today?

3. Why have there been so many theories postulated for the different ways to interpret this book?

4. Is this book in chronological sequence?

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Make haste, &c. The Shulamite lets him hear it; and, before all, announces and avows him as her beloved, bidding him always to hasten to her like a gazelle.

upon = [that turneth itself about] upon: or that boundeth over the mountains of spices (Son 4:6), “Besamim. “(= spices); and no longer over the mountains of separation “Bather” (Son 2:17).

Fuente: Companion Bible Notes, Appendices and Graphics

32.

Come, my beloved

Son 8:14

“Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices.”

The Song of Solomon is an allegorical song which describes the love of Christ for his people and the love of all believing hearts for the Lord Jesus Christ. Our Lords last word to his church in this Song of Love was that he might often hear her voice. Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it.

But the last verse of the song comes from the heart of his Bride upon the earth. It expresses the intense desire of every believing heart in this world and the great longing of Gods church that the Lord Jesus Christ, who has gone into heaven, should return again. This last verse of the song is a prayer for our Saviors glorious second advent. Make haste, my Beloved, and be thou like to a roe or to a young hart upon the mountains of spices.

This is very much like the prayer John recorded at the close of the Book of Revelation. Even so, come, Lord Jesus. You promised, when you went away to prepare a place for us, that you would come and receive us unto yourself, that we might forever dwell in your presence. Our hearts are filled with hope. We look for you. We wait for you. We long for you. Even now we pray, Come, my Beloved.

Is this your hearts desire? Do you long for the Lords glorious advent? Do you desire his speedy return? Are you looking for his appearing? I am afraid that far too often we accept the doctrine of the second coming in our heads, but have no real desire for it in our hearts. As we conclude our study of this blessed Song, I want to do what I can to stir up that blessed hope that is within us. May God the Holy Spirit arouse in you and me an earnest desire for and anticipation of our Lords second advent. We who believe should live everyday upon the tiptoe of faith, anticipating our Lords second coming. We look for no signs. We set no dates. But we are to look for Christ, as it were, upon the very tiptoe of expectant faith.

The Beloved

First, I call your attention to the fact that the Lord Jesus Christ is the beloved object of believing hearts. Here is the title his bride gives himMy Beloved. True religion has many sides. True religion is practical. True religion is doctrinal. And true religion is personal. But it matters not how practical, doctrinal, and personal our religion is, if our religion does not produce in us a genuine love for Christ our religion is not true. All of Gods people love Christ. We do not love him as we should. We do not love him as we would. And we do not love him as we shall. But we do love the Son of God. He is the Beloved of our hearts (1Co 16:22; 1Pe 2:7).

This is the true testimony of all believers, We love him, because he first loved us (1Jn 4:19). We do not love him as we should. Our love for Christ is not in anyway worthy of his love for us; but we do love him. He loved us before we loved him (Jer 31:3). He loves us infinitely superior to our love for him (1Jn 3:16; 1Jn 4:9-10). And his love for us is the cause of our love for him. We love him, because he first loved us. But if we are true believers we do truly love the Lord Jesus Christ.

We love him sincerely, love him supremely, and love him growingly. We love him, because of who he is. And we love him, because of what he has done. Where there is true faith in the heart, there is genuine, sincere, increasing love for the Lord Jesus Christ (Luk 14:25-27; Luk 14:33). We may be reluctant to sing the words of the hymn, ashamed because our love for our Redeemer is so indescribably unworthy of him; but every child of God can sing with A. J. Gordon, and can do so honestly

My Jesus, I love Thee, I know Thou art mine,

For Thee all the follies of sin I resign;

My gracious Redeemer, my Savior art Thou;

If ever I loved Thee, my Jesus, tis now.

I love Thee, because Thou hast first loved me,

And purchased my pardon on Calvarys tree;

I love Thee for wearing the thorns on Thy brow;

If ever I loved Thee, my Jesus tis now.

Ill love Thee in life, I will love Thee in death,

And praise Thee as long as Thou lendest me breath;

And say when the death dew lies cold on my brow,

If ever I loved Thee, my Jesus, tis now.

In mansions of glory and endless delight,

Ill ever adore Thee in heaven so bright;

Ill sing as Im casting the crown from my brow;

If ever I loved Thee, my Jesus, tis now.

Believers are people whose lives are ruled, governed, and motivated by the love of Christ (2Co 5:14). It is not our love for him that is the proof of his love for us. The proof of his love for us is our faith in him (Heb 11:1). But the fruit of faith in Christ is love for Christ. It is written, Unto you therefore which believe he is precious (1Pe 2:7).

Upon the mountains

Second, the Lord Jesus, our Beloved, is to be seen upon the mountains of spices. Make haste, my Beloved, and be thou like to a roe or to a young hart upon the mountains of spices. What does this mean? She is calling for him to come from the place where he now is, the mountains of spices. As we have gone through the Song of Solomon, we have seen four references to mountains.

The Mountains of Bether (Son 2:17) Bether means divisions. There was standing between us and our God three great mountains of divisions (Gods righteousness, his justice, and our sins) which separated us from him. We could never cross over them to God, but our divine Savior crossed over them and reconciled us to God. Christ our Mediator has leveled these mountains of division.

The Mountains of Leopards (Son 4:8) Like dark mountains filled with leopards, sin, death, hell, and Satan terrified our souls. The Lord Jesus, our Beloved, the mighty Conqueror has overcome these.

The Mountain of Myrrh (Son 4:6) Myrrh is both bitter and fragrant. Oh, what bitterness our Beloved endured that he might be for us a sweet-smelling savor to God! When the Lord of Glory, the Son of God who knew no sin, was made to be sin for us, he was forsaken by his Father! His Father, at the very height of his obedience to him, abandoned him! But more, all the just anger, wrath, and fury of the Almighty against sin was poured out upon him to the full satisfaction of divine justice! Willingly, because of his love for us, Immanuel drank the cup of bitterness, until the last bitter dregs of divine indignation were gone! It was all bitterness to him; but his sin-atoning sacrifice is sweet fragrance to God for us (Eph 5:1-2).

The Mountains of Spices (Son 8:14) The mountains of spices are the mountains of heaven itself where our Redeemer dwells today. He sits as King upon his holy hill in Mt. Zion. John Gill wrote, The joys and glories of the heavenly state are here intended; where the church desires to have everlasting and uninterrupted communion with her Beloved, and that speedily, if it was his will; where she should be on high, and out of the reach of every snare and every enemy; where she would be safe, secure and immoveable, and in the possession of pleasures that will never end.

He continues, These mountains may denote the height and sublimity of this happy state. It is above. It is an inheritance reserved in heaven; a hope laid up there, a prize of the high calling of God in Christ Jesus. (They) may express the permanence and everlastingness thereof. It is a city which hath foundations, and these immoveable. It is a building of God, eternal in the heavens. These habitations are everlasting, from whence there never will be a remove. (They) may signify the exceeding pleasantness and delightfulness thereof: that state may well be represented by spicy mountains, seeing in the presence of Christ there is fullness of joy, and at his right hand there are pleasures for evermore. No wonder, then, that the church should so passionately wish for the enjoyment of this happiness; and close this song in the manner she does, saying, Make haste, my beloved, and be thou like a roe or a young hart upon the mountains of spices.

What are the spices of the high, immoveable mountains of heavenly glory? The spices cannot be anything other than the merits and efficacy of Christs blood and righteousness and intercession for his own, and his everlasting praise as our all-glorious Redeemer, Savior and God.

The prayer

Every believing heart should desire and anticipate the coming of Christ, ever crying, Make haste, my Beloved. “For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.” “Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.” (Tit 2:11-14; 2Pe 3:11-14).

Why should we be so anxious for the speedy return of Christ? Why should we so eagerly anticipate the glorious appearing of the great God and our Savior, the Lord Jesus Christ? This is the result of true love. A loving wife longs for the return of her husband who has been so long away from her. When our Savior comes, he will bring an end to all the conflict we now endure. When our Lord comes, there will be a great resurrection, and we shall see his face forever (Job 19:25-27; 1Th 4:13-17). When King Jesus appears in his glory, he will create all things new, and God shall wipe away all tears from our eyes.

When our great God and Savior comes in power and in great glory, he will sit upon the Great White Throne of Judgment. His is a throne of sovereign power. His is a white throne of absolute purity and judgment. It will be a great day indeed when the great King of Glory sits upon the Throne of Judgment. In that day, he will put all things in order and show all things in their true light. He will clear his own elect of all charges and accusations. He will show the honor of his name in all that he has done. He will display the glory of his grace in his people. He will tread upon the necks of all his enemies. He will be glorious! Behold, He cometh! Every eye shall see him. What will become of you when you see the Lord Jesus Christ in his glory?

Fuente: Discovering Christ In Selected Books of the Bible

Make haste: Heb. Flee away, Son 2:17, Luk 19:12, Phi 1:23, Rev 22:17, Rev 22:20

Reciprocal: Gen 43:11 – spices Jdg 5:28 – Why is 2Sa 2:18 – a wild roe 1Ch 12:8 – as swift as the roes upon the mountains Pro 5:19 – as the Son 2:9 – like Act 9:36 – Dorcas Eph 5:32 – speak

Fuente: The Treasury of Scripture Knowledge

Son 8:14. Make haste, my beloved Seeing we must part for a time, make haste, O my beloved bridegroom, and speedily finish the work which thou hast to do in the world, that so thou mayest take me to thyself, that I may live in thine everlasting embraces.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

8:14 {k} Make haste, my beloved, and be thou like a roe or a young hart upon the mountains of spices.

(k) The Church desires Christ that if he depart from them, yet he would haste to help them in their troubles.

Fuente: Geneva Bible Notes