I am a rose of Sharon, a lily of the valleys.
As a lily among thorns, so is my love among the daughters.
As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, his fruit was sweet to my taste.
He brought me to the banquet hall. His banner over me is love.
Strengthen me with raisins, refresh me with apples; for I am faint with love.
His left hand is under my head. His right hand embraces me.
I adjure you, daughters of Jerusalem, by the roes, or by the hinds of the field, that you not stir up, nor awaken love, until it so desires.
The voice of my beloved! Behold, he comes, leaping on the mountains, skipping on the hills.
My beloved is like a roe or a young deer. Behold, he stands behind our wall! He looks in at the windows. He glances through the lattice.
My beloved spoke, and said to me, “Rise up, my love, my beautiful one, and come away.
For behold, the winter is past. The rain is over and gone.
The flowers appear on the earth. The time of the singing has come, and the voice of the turtledove is heard in our land.
The fig tree ripens her green figs. The vines are in blossom. They give out their fragrance. Arise, my love, my beautiful one, and come away.”
My dove in the clefts of the rock, in the hiding places of the mountainside, let me see your face. let me hear your voice; for your voice is sweet and your face is lovely.
Catch for us the foxes, the little foxes that plunder the vineyards; for our vineyards are in blossom.
My beloved is mine, and I am his. He browses among the lilies.
Until the day is cool, and the shadows flee away, turn, my beloved, and be like a roe or a young deer on the mountains of Bether.
Geneva Bible translators 1599 · Public Domain On vv2, 3, 7, 8, 9, 11, 14, 15, 17 Thus Christ preferreth his Church above all other things.
Thus Christ preferreth his Church above all other things.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–17 Son 2:1 I [am] the rose of Sharon, [and]…
Son 2:1 I [am] the rose of Sharon, [and] the lily of the valleys.
Ver. 1. I am the rose of Sharon.] The Greek renders it, "the flower of the field," that grows without man’s labour, having heaven for its father, earth for its mother. So had Christ, "made of a woman," "manifested in the flesh," without father as man, without mother as God. {Heb 7:3; Heb 9:11} The tabernacle of Christ’s human nature - so called because therein "the fulness of the Godhead dwelt bodily" {Col 2:9} - was "not made with hands"; that is, not by man’s help; it was "not of this building," by the power of nature. But as matter in the beginning of time was taken from man to make a woman, so matter in the fulness of time was taken from woman to make the man Christ Jesus. And as Eve was a true woman without woman, so Christ was a true man without man. He is called filius hominis, but it is only of the feminine gender. He is the "flower of the field," as here; the "stone cut out without hands"; {Dan 2:45} the phoenix that hath no parents; the pearl that is not made through any earthly copulation, but is begotten of the dew of heaven. For as pearls are bred in shell fishes of a celestial humour, so was Christ, by heavenly influence, in the Virgin’s womb. But let us weigh the words as they are commonly rendered. Sharon was a most fruitful place, situated under the hill Lebanon, {1Ch 27:29} coupled with Carmel for excellence, {Isa 35:2} not more afield than a fold for flocks. {Isa 65:10} To a rose, that queen of flowers, here growing doth the Lord Christ fitly compare himself. This flower delights in shadowy places - and thence borroweth its name {a} in the original; it is orient of hue, cold of complexion, but passing redolent, and of comfortable condition. Such a flower is Jesus, saith an expositor {b} here, most delighted in temperate places, for hue white and ruddy, the chiefest of ten thousand; a cooler to the conscience, but passing savoury, and comfortable to the distressed patient.
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And the lily of the valleys.] Or, "Low places," which are most fat and fertile. Christ is both rose and lily, which two put together make a gallant show, and beautify the bosoms of those that bear them; but nothing like as Christ doth those that have him dwelling in their hearts by faith. These flowers do soon fade, and lose both beauty and sweetness; but so doth not Christ or his comforts. Tam recens mihi nunc Christus est, ac si hac hora fudisset sanguinem, saith Luther, Christ is as fresh to me now as if he had shed his blood this very hour. He purposely compareth himself to a vine, to a door, to bread, and many other excellent and necessary creatures, everywhere obvious, that therein (as in so many optic glasses) we may see him, and be transformed into him. For this it is also that he here commends himself, not out of arrogance or vain affectation of popular applause, but for our sakes doubtless, that we may take notice of his excellencies, and love him in sincerity. The spouse also praiseth herself sometimes, not out of pride of her parts, but to show her thankfulness to Christ, from whom she had them.
{a} Habaste eth.
{b} Clapham.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–17 These are the words either,
These are the words either,
1. Of the spouse, continuing her discourse. Or rather,
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2. Of the bridegroom, drawing forth the church’s affections to him. He compares himself to the rose and lily, for fragrancy and beauty. Nor is it in the least degree indecent that Christ should thus commend himself, partly because his excellency is so transcendently great, that he is free from all suspicion of vanity and self-flattery; and partly because it is suitable to the style of such writings, and to the present design of recommending himself to the affection of his spouse. He mentions the rose of Sharon, which was a very fruitful place, as is evident from 1Ch 27:29; Isa 33:9; 65:10, and famous for roses, as may seem probable from Isa 35:1,2. Or, as others translate it, the rose of the field, which may note that Christ is not only pleasant and beautiful, but free and communicative, offering himself to all that come to him. The
lily is a beautiful and glorious creature, Mat 6:29, especially to one who beholds it through a magnifying glass. He saith,
the lily of the valleys, because they grew and flourished best in such low and waterish grounds.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Wesley 1765 · Public Domain On vv1–17 Christ speaks of himself and his church, ver. 1,…
Christ speaks of himself and his church, ver. 1, 2. The church declares the delightful fellowship she had with Christ, ver. 3, 4. Rejoices in his favour, and takes care that nothing may displease him, ver. 5-7 Triumphs in his love and gracious call, ver. 8-13. Christ's care of the church, ver. 14, 15. Her faith and hope in him, ver. 16, 17
I - These are the words of the bridegroom. He compares himself to the rose and lilly, for fragrancy and beauty. Sharon, was a very fruitful place, and famous for roses.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 3, 4, 5, 7, 8, 9, 11, 13, 14, 15, 16, 17 A description of the bridegroom, and his love to…
CHAPTER II
A description of the bridegroom, and his love to the bride, 1-9.
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A fine description of spring, 10-13.
The mutual love of both, 14-17.
NOTES ON CHAP. II
Verse 1. I am the rose of Sharon] Sharon was a very fruitful place, where David's cattle were fed, 1Ch 27:29. It is mentioned as a place of excellence, Isa 35:2, and as a place of flocks, Isa 65:10, Perhaps it would be better, with almost all the versions, to translate, "I am the rose of the field." The bridegroom had just before called her fair; she with a becoming modesty, represents her beauty as nothing extraordinary, and compares herself to a common flower of the field. This, in the warmth of his affection, he denies, insisting that she as much surpasses all other maidens as the flower of the lily does the bramble, So 2:2.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 3, 4, 7, 8, 9, 10, 14, 15, 16, 17 Son 2:1-2. I am the rose of Sharon —…
Son 2:1-2. I am the rose of Sharon — These are the words of the bridegroom. He compares himself to the rose and lily, for fragrancy and beauty. Sharon was a very fruitful place, and famous for roses. As the lily among thorns — Compared with thorns, which it unspeakably exceeds in glory and beauty; so is my love — So far doth my church, or people, excel all other assemblies. The title of daughter is often given to whole nations. These are Christ’s words, to which the spouse makes the following reply.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 2, 3, 8 The division of the chapters is unfortunate; Cant. 2…
The division of the chapters is unfortunate; Cant. 2 ought to have begun at Son 1:15, or Cant. 1 to have been continued to Son 2:7. The bride replies, “And I am like a lovely wild flower springing at the root of the stately forest-trees.” The majority of Christian fathers assigned this verse to the King (Christ). Hebrew commentators generally assign it to the bride. It is quite uncertain what flower is meant by the word rendered (here and Isa 35:1) “rose.” The etymology is in favor of its being a bulbous plant (the white narcissus, Conder). “Sharon” is usually the proper name of the celebrated plain from Joppa to Caesarea, between the hill-country and the sea, and travelers have remarked the abundance of flowers with which this plain is still carpeted in spring. But in the time of Eusebius and Jerome there was a smaller plain of Sharon (Saron) situated between Mount Tabor and the sea of Tiberias, which would be very near the bride’s native home if that were Shunem.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14, 15, 16, 17 I am. The spouse compares herself to a lily,…
I am. The spouse compares herself to a lily, as she is the fairest flower on the bed, (Calmet) or Christ may here speak. (Worthington) (Isaias xi. 1.) (Origen) --- He praises himself first, that his spouse may hear her own eulogy. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On vv1, 8 See Son_1:1 ff for the passage comments with footnotes.
See Son_1:1 ff for the passage comments with footnotes.
Son_2:1. Shulamith: I am (only) a wild flower of Sharon, a lily of the valleys. The connection with the preceding is not to be denied altogether (with Delitzsch, who makes a new scene begin with this verse); still we must assume a pause of some length after Son_1:17, during which Shulamith who continues to tarry in the garden at the side of her lover, reflects upon her great good fortune in being selected to be the darling of the king, and by the comparison of the splendor which now surrounds her with the meadows and valleys of her home is disposed to humility and at the same time filled with longing for that simpler condition which she must forsake. She gives an artless as well as a delicate and striking expression to these feelings by calling herself “a wild-flower,” a “lily of the valleys,” which was not congruous to the many ornamental plants and artistic beauties of the royal court.1—Which flower of the plain of Sharon is intended by חֲבַצֶּלֶת הַשָּׁרוֹן, it is difficult to determine. Its identity with the “lily of the valley” (Sept., Vulg., and Targ. on Isa_35:1, the only other passage of the O. Test. in which חֲבַצֶּלֶת occurs), [Cran., lily; so Lee], is contradicted by its being mentioned in a parallel with it, a circumstance which requires us to think of some similar plant, but one which is specifically different from it. If חבצלתֹ were really connected with חמץ, “to be red” (comp. הָמוּץred, Isa_63:1), as Hitzig, Weissb., etc., assume, the simplest course would be with Aquila and R. Kimchi on Isa_35:1, to translate it “rose,” [so Bish., Genev., E. Ver.], and then to compare the combination of rose and lily in Sir_39:13-14 as probably drawn from this passage. But another etymology, which supposes the word to be in some manner compounded with בֶּצֶלonion (whether ח is prefixed, which serves to form quadrilaterals, or the adj. חָמֵץ “sour,” lurks in its initial letters), points rather to some bulbous plant; perhaps the meadow-saffron, which the Old Syriac seems to have intended (comp. Mich., Ewald, Gesenius, etc.), [so Royle, Wordsworth, Noyes and Thrupp, who however translates it “daisy”], or the tulip (Velthusen, Magn., Vaih.), or the narcissus, for which last the Targ. already testifies with its נַרְקוֹם. As no one of these significations can be demonstrated with absolute certainty, it may be most advisable with the Sept. and Vulg. to abide by the indefinite “flower” [so Cov., Dow.], or “wild-flower” [so Withington, Ginsburg]. Also in regard to the name Sharon שָׁרוֹן, it cannot be said decisively, whether it denotes the well-known plain along the coast between Cesarea and Joppa (Act_9:35), or the trans-jordanic plain named 1Ch_5:16, or finally a third meadow-land of Sharon between Tabor and the lake of Gennesaret mentioned by Eusebius in the Onomast. This last might perhaps be most readily thought of on account of its vicinity to Shunem.2—Further חֲבַצֶּלֶת הַשָּׁרוֹן is, notwithstanding the article before שָׁרוֹן, to be translated “a wild-flower of Sharon” (comp. Gen_9:20; Gen_35:16; Jer_13:4, etc.), and no conclusion can be drawn from this expression in favor of the allegorical explanation of Shulamith as the Church (against Hengstenberg).3—In both these comparisons, that with the flower of Sharon, and that with the lily (by which must be meant not the strongly scented lilium candidum, but rather as appears from Son_1:5-6; Son_5:13 the Palestine red lily, lilium rubens of Pliny H. N. 21:5), the tertium comparat. is both the diminutive size of these plants compared with cedars, cypresses, etc., and also their beauty and elegance (Mat_6:28; Luk_12:27), so that, although Shulamith refers to her lowliness and rural simplicity, she yet says nothing derogatory to herself,4 and quite in analogy with Son_1:5 manifests a certain self-regard though genuinely modest, and pure as a child.
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Son_2:2. As a lily among thorns, so is my dear among the daughters. That which had been to Shulamith an expression of her lowliness is seized upon by Solomon with courtly skill in order to bring out of it the more emphatic praise of her grace and beauty. More strongly almost than afterwards in Son_6:8-9 he puts all other women in the shade in comparison with his chosen one, likening them to thorns, the well-known figure of whatever is mean, troublesome and offensive (comp. Jdg_9:14; 2Ki_14:9; Isa_7:23 ff; Isa_32:13; Isa_55:13; Eze_2:6; Eze_28:24; Hos_9:6; Hos_10:8; Psa_58:10; Pro_22:5, etc). [Noyes: “It is not implied that the lily grows among thorns, but that his love surpassed other women as much as the lily the thorn.” Moody Stuart quotes the following as illustrative from Bonar: “Close by these lilies there grew several of the thorny shrubs of the desert; but above them rose the lily spreading out its fresh green leaf as a contrast to the dingy verdure of these prickly shrubs.”] With the translation “rose” [so Cov., Cran.] (which is moreover absolutely inadmissible, since the fem. שׁוֹשַׁנָּה must unquestionably have a sense like that of the masc. שׁוּשַׁן or שׁושָׁן “lily”) the strong contrast intended would almost entirely vanish, for the thorns serve only to adorn the rose. Renan regards this verse and Son_2:7 as spoken by the shepherd (!) entering here for the first time (“entrant brusquement en scène”)! [Ginsburg imagines that Son_1:15 is also spoken by this imaginary shepherd.—Tr.]
Son_2:3. As an apple-tree among the trees of the wood, so is my beloved among the sons. Observe the exact parallelism of this sentence with Son_2:2. Shulamith gives back the flattering commendation of her lover with a still closer adherence to his expressions than above in Son_1:16, and thus their conversation assumes the appearance of a “contest of mutually eulogistic love” (Delitzsch). The reference of Shulamith’s language to an absent lover, whom she praises in opposition to Solomon, who is indifferent or repulsive to her (Ew., Hitz., Vaih., etc.), destroys the simple beauty of the dialogue. It is inadmissible to understand by the “apple tree (תַּפּוּחַ, Sept. μῆλον) some nobler fruit tree than the common Pyrus malus, as for instance, the quince (Pyrus cydonia), or the citron (malus medica) [so Good, Williams, Taylor, Thrupp, With.], or the orange (as is done by Celsius in his Hierobot.Velthus., Rosenm., Van Kooten, etc.), on account of the mention made immediately afterwards (Son_2:3 d, and Son_2:5) of the sweet fruit of the tree, because those acquainted with the East in former as well as in more recent times commend even the common apples of Syria and Palestine as an exceedingly generous fruit, of fine flavor and a pleasing fragrance (comp. Harmer, Observations, etc.,), and because the comparatively rare occurrence of תַּפּוּחַ in the Old Test., and its combination with the fig, pomegranate, palm, etc. (Joe_1:12; comp. Sol. Son_7:9; Son_8:5) point to its belonging to the nobler fruit-bearing plants of the flora of ancient Israel. [Wordsworth: It is a generic word (like malum in Latin), and may include the citron and lemon].—In his shadow delighted I sit, lit., “I delight and sit” (חִמַּדְתִּי וְיָשַׁבְתִּי) [Gins.: I delight to sit”], a construction like תַּרְבּוּ תְדַבְּרוּ1Sa_2:3, where the first verb seems to have only an adverbial force and the second expresses the principal idea,5 comp. also below Son_4:8; Son_5:6, and Ewald, Lehrbuch, § 285, b. [Green’sHeb. Gram. § 269]. Further it is no more necessary to take these verbs in a preterite sense here (Ewald, Hitz., etc.) than in Son_1:12, [strictly: I have been sitting and still sit.—Tr.], so that this passage supplies no valid argument in favor of the shepherd hypothesis. In the figure of the shadow the point of comparison is not the protection afforded (as e.g.Psa_17:8; Psa_91:1; Isa_25:4, etc.), but the refreshing and reviving influence of the nearness of her lover, just as the sweet fruit of the apple-tree serves to represent his agreeable caresses, so Son_4:16; Son_7:13 (comp. Weissb. in loc.).
Son_2:4. He has brought me into his wine house.בְּית הַיַּיִן must be the same essentially as בֵּית מִשְׁתֵּה הַיַּין, that is to say, a room or apartment for drinking wine, a banquet hall [Eng. Ver.], not a “wine shop” (! Böttch.), or a “wine cellar” (Vulg.: “cella vinaria,” Luth., Ren., etc.), [Cov., Cran., Genev., Doway, Williams], or a “vine-arbor” (Vaih., etc.), or a “vineyard” (Ewald, Heiligst., etc). But so surely as the expressions in the context, especially the “fruit” of the apple-tree in Son_2:3 d, and the “banner” in 4 b, are to be understood figuratively, with the same certainty must the literal interpretation of “leading into the wine room” be rejected, and the sense of this expression must be found rather in an increased participation in the sweet tokens of his love, an intoxication from caresses (already essentially correct Ruperti, Döderl., Gesenius, Döpke, Weissb., etc.). [So Good, Noyes. Gins.: “bower of delight.”] The words need therefore neither be taken as a wish (Sept.,εἰσαγάγετέ με εἰς οἶκον τοῦ οἴνου, Velth., Amm., Hug, Umbreit, etc.), [so Good, Fry], nor as a narrative of what her country lover had previously done with her (Ewald, Vaih., Böttcher), nor as the enthusiastic exclamation of a lady of the harem, who was now embraced by Solomon instead of the coy Shulamith (!! Hitz.), etc. There is no alternative but to regard it as a figurative description of the love which she had experienced from Solomon, having its most exact analogon in Son_1:4 b, “the king has brought me into his chambers.”—And his banner over me is love,i.e. not “he bears his love as an ensign before me who follow him” (Grotius, Hitzig, Weissb., etc.), [so Noyes, Thrupp, etc.], but “love waves as a protecting and comforting banner over my head (Psa_20:6) when I am near him.” So correctly Döpke, Del., [Wordsw., Burrowes]; also Ewald, Vaih., etc., only the latter here again find described the love formerly enjoyed with her shepherd in the country. The banner (דֶּגֶל) is, wherever it occurs in the Old Test., a military figure (comp. besides Psa_20:6, also Num_1:52; Num_2:2, ff.). It must accordingly be explained here too in this sense, and not with Böttcher of the sign before a wine shop (a tavern signboard!).6
Son_2:5. Stay me with grapes, refresh me with apples. The caresses of the king, who is clasping and embracing her (see Son_2:6) produce an effect upon one so ardent in her love, which even if not “thoroughly agitating” (Delitzsch), or “taking away her breath and almost stifling” (Hoelem), is yet powerfully exciting and as it were intoxicating, and directly wakens in her, probably for the first time since she came to the court, the consciousness that she is sick of love (comp. Son_5:8), and therefore needs to be strengthened by eating some refreshing fruit, or something of the sort. She directs her request for it, as is shown by the plurals סַמְּכוּנִי (literally, fulcite me, support me; comp. Gen_27:37; Psa_104:15), רַפְּדוּנִי, not to her lover himself (Weissb.), but to the ladies of the court near her, to whom also the lively exclamation, Son_2:7, is uttered. אֲשִׁישׁוֹת are neither aromatic unguents (Sept.,μύρα), nor flowers (Vulg.:fulcite me floribus [so Doway]; so too Symm., etc.), but agreeably to its probable derivation from אָשַׁשׁ “to found, to make firm” (see Knobel on Isa_46:8), pressed grapes, and so perhaps wine syrup, or better raisin cakes, grape cakes, which is favored both by the verb סָמַךְ and by the use of the word in Hos_3:1 (where the Sept. translate, πέμματα), and in 2Sa_6:19 (Sept.:λάγανον ἀπὸ τηγάνου, pancakes).
Son_2:6. His left hand is under my head and his right embraces me.תְּחַבְּקֵנִי must not be taken in the optative here any more than in Son_8:3, where the entire passage recurs, as though the sentence expressed a wish, “let his left hand be under my head and his right embrace me”7 (Ewald, Vaih., Weissb., etc., [so Ginsb.].—This is contradicted by the whole situation as well in this passage as in Son_8:3. On the score of language too it is simpler and more natural to understand it as an indicative.
Son_2:7. “I adjure you, ye daughters of Jerusalem,” etc. In favor of Shulamith as the speaker in these closing words, it may be said: 1. That she is unmistakably the speaker of these words in Son_3:5 and Son_8:4, where as here they introduce a “pause in the action” of considerable length (Ewald). 2. That Shulamith already addressed the ladies of the court in Son_2:5, who must accordingly be supposed to be near at hand as spectators of her joy. 3. That what she has said of her being “sick of love” prepared the way for this adjuration, and the latter is well-nigh unintelligible without reference to the former. We may from the outset, therefore, repel the attempts to treat the verse as the language of the queen mother, who enters here (! Böttch.), or of the celestial Solomon (Hengstenb., after many older expositors as Starke, Jo. Lange, etc.), or of the poet (Umbr., Hitzig),8 or, finally of the shepherd speaking to the chorus (! Renan). “I adjure you,” literally, I cause you (as much as in me is) to swear, I exact from you the sacred promise, I earnestly beg you.9 Compare Gen_1:5; Num_5:19. By the gazelles or by the hinds of the field. These animals are not named in the adjuration, because animals generally in contrast with men have “fixed annual rutting seasons” (Hitzig; likewise also Herder and others); nor because the ladies of Jerusalem were in the habit of keeping little pet gazelles (J. D. Mich.), nor on account of the resemblance of צְבָאוֹת and אַיָּלוֹת הַשָּׂדֶה to the divine names יְהֹוָה צְבָאוֹת and אֱלֹהֵי הַשָּׁמַיִם (Weissb.); but doubtless on account of their pretty and graceful appearance (comp. Pro_5:19), which makes these animals in particular fit symbols of tender and ideal love, and must make them especially dear to women in this point of view. Comp. particularly Döpkein loc., likewise Ewald: “In common life people swore by things, which belonged to the subject of conversation, or were especially dear to the speaker. As therefore the warrior swears by his sword, as Mohammed by the soul of which he is just about to speak (Kor. Song 91:7), so here Shulamith by the lovely gazelles since she is speaking of love.”10—That ye wake not nor awaken love until it please.אִם תָּעִירוּ, literally, “if ye wake,” etc. (Ewald, § 325, b), [Green’sHeb. Chrestomathy on Gen_42:15]. The verb is here masc., corresponding to אֶתְכֶם in a, not because the daughters of Jerusalem were not real female personalities, as Hengstenberg [so too Wordsworth] insists, but because the primary gender is here used as common, as in Son_2:5 above, and Jdg_4:20; Isa_32:11; and frequently in the imperative. [Thrupp explains it by “the general indefiniteness of the character which the daughters of Jerusalem as members of the chorus here sustain.” But see Green’sHeb. Gram. § 275, 5.—Tr.]—הָאַהֲבָה is certainly not “the loved one,” as though the warning here were not wantonly to wake Shulamith who had fallen asleep (Vulg. dilectam, Syr., Gesen., Ewald, Rosenm., Hengstenb., Renan and J. D. Michaelis who for the sake of this sense points הָאֲהֻבָה), but as this meaning would be in the highest degree unsuitable in the parallel passages Son_3:5 and Son_8:4, and as love as an ethical idea comes significantly forward elsewhere in this poem (Son_7:7 and Son_8:6 f.), it is manifestly love itself as a passion slumbering in the heart, which it would not do over-curiously to rouse or kindle to a flame. הָעִיר הָאַהֲבָה cannot possibly mean “disturbing love” before it has attained full satisfaction of its desire for converse with the beloved object (Delitzsch, Weissb.), for it certainly expresses something analogous to הָעִיר קִנְאָה “stir up jealousy” Isa_42:13, and the Pi. עוֹרֵר, which is added to strengthen it, always and only has the sense of exciting or awakening e.g. strife, Pro_10:12, strength or power, Psa_80:3, etc. Comp. also irritata voluptas, irritamenta amoris seu veneris in Latin poets (e.g.Ovid, de arte am. 2, 681; Metam. 9, 133; Juven. 11, 165); although here we are certainly not to think of any magic charms or philters to inflame love or lust, such as love apples, Gen_30:14, etc., or quinces (Böttcher). The meaning of the admonition is rather simply this: “Plunge not rash and unbidden into the passion of love, that is to say not before love awakes of itself (till heart is joined to heart, till God Himself awakens in you an affection for the right man), be not forward to excite it in your hearts by frivolous coquetry or loose amorous arts.” This caution may in some measure be regarded as the moral of the entire poem, inasmuch as it aims at the preservation of the chaste, truly moral, and consequently truly natural, character of love. It is, therefore, most suitably put into the mouth of Shulamith as the bearer or representative of such pure ethical love in contrast with the women of Solomon’s court.11 Comp. the like sentence Son_8:7 b.
DOCTRINAL AND ETHICAL
1. The allegorical interpretation current in the Church regards all the particulars in the foregoing description of the loving intercourse between the bridegroom and the bride, as allusions veiled under mystical figures to the relation of Christ to the Church and further to the soul of the individual Christian. It sees in the opening words of Shulamith Son_1:2-4 a manifestation of the longing of the Church for union with her heavenly bridegroom, whilst the partial identification or combination of Shulamith with the other virgins was especially designed to indicate that the speaker was an ideal person as well as her lover, who is now addressed, now mentioned in the third person, and who forms the object of her longing desire. It further supposes in what Shulamith says Son_1:5-6 of her “blackness” and of her “not having kept her own vineyard,” references to the sins of the church, as the causes of her temporary separation from God and her enslavement by the empire of this world; and accordingly finds, in Son_1:7, a prayer to be informed respecting the way which leads back to communion with God and Christ, in Son_1:8 a statement of this way vouchsafed to her by divine grace; Son_1:9-17 depict the emulous contest of love, which proceeds between the Church penitently returned to her heavenly bridegroom and Christ, who graciously receives her; in which the cordial promptness and address, with which the bride immediately repeats in application to her bridegroom everything said in her praise, indicate the faith of the Church working by love and making constant progress in holiness. Then in Son_2:1-7, it is alleged that “declarations of love advance to the enjoyment of love,” and this latter is represented in Son_1:6 as having already attained its acme under the emblem of an embrace, or of the nuptial couch. The epiphonema in Son_1:7 brings the entire development to its conclusion, and shows by its twofold recurrence subsequently in Son_3:5 and Son_8:4, that the same subject is treated in successive cycles, and the process by which the loving union of Christ with the Church is effected is thus repeatedly symbolized under an allegorico-dramatic veil, varied with every iteration.—So among the more recent allegorizers, e.g., Hengstenberg (pp. 2 ff., 24 ff., 36 ff.), with whom the rest, as Hahn, Hoelemann, etc., agree in everything essential, and particularly in the assertion of a cyclical mode of presentation, by which the dramatic unity of the whole is fundamentally destroyed, and several successive tableaux or portraitures of character are assumed, all relating to the same subject (or as Hahn expresses it, each “serves to supplement or further explain” its predecessors). Similarly the older allegorical interpreters, only they go into more detail in the mystical exposition of the individual figures, and see e.g. in the bundle of myrrh, Son_1:13, a reference to Christ’s bitter passion, or to His perfect sacrifice for the sins of men (comp. Starke in loc.), whereby consequently an allusion to His munus sacerdotale is added to that to the munus propheticum (Son_1:7, Christ as shepherd), and regium (Son_1:12, Christ as king); or expound the “golden bracelets” Son_1:11 of the growth of faith, the “silver points,” in the same passage, of holiness of life; or hold the “wine cellar” Son_2:4 to be an emblem of Christian churches and schools as “houses of wisdom,” or see in it whether “the altar of the Church, where the body and blood of Christ are dispensed,” or the Holy Scriptures of the Old and New Testament, with their various sorts or stages of divine Revelation 12
2. In opposition to such aimless and unbridled trifling, which lays no sure historical and exegetical foundation at the outset, and hence supposes that it can bring every possible mystery into the simple language of this poem, an unprejudiced historical exposition can see nothing in the section explained above, but the first act of a more prolonged lyrico-dramatic action, which by a gradual progress brings to its denouement the relation of two lovers, king Solomon and a fair Israelitish maiden, whose previous condition was that of a shepherdess or a vine-dresser. The development in this first section is not carried beyond the exhibiting a decided ethical contrast between the character of this maiden and that of the daughters of Jerusalem, i. e., the ladies of Solomon’s court or harem, and the knitting in addition of a firm bond of loving heart-communion between her and the king, who for her sake already begins to contemn all the others, and even to find them unlovely (see Son_2:2). It is not exactly the very first of the “mutual attachment” of the two lovers (Delitzsch), but it is the first consciousness in both of the incomparable strength and ardor of their reciprocal affection (see particularly Son_2:5-6), which is exhibited in this act, together with the first evident cropping out of an inner contrariety between this closely united pair and the other persons of the court; and this is brought by the principal person in the piece to the briefest and most emphatic expression possible, by the remark at the close in Son_2:7, as a contrast of true and false love, or that which “awakes of itself,” and that which is “excited” by amorous arts.13
3. Only thus much can be maintained as the well assured result of a sober, yet earnest-minded exposition of this first division, which keeps aloof from the profane assumptions and artificial combinations of modern shepherd-romances and amatory poems; and it is simply on this basis, therefore, that a practical application of the contents of this chapter and a half must proceed, if it is to be conducted upon sound and worthy principles. Its aim must consist essentially in pointing out and devoutly estimating the typical analogy which undeniably holds between what is here found and the dealings of the Redeemer with His Church. As Solomon raised his beloved from a low condition to his own glory, and that from mere love, and drawn by her beauty and charms, so the Lord has exalted man, sunk in misery and degradation, from no other motive than His love, His mere personal regard for our race, upon which His divine glory and blessedness were in no manner dependent; for
“Nothing brought Him from above,
Nothing but redeeming love.”
As further Solomon’s love to Shulamith appears in a gradual growth and a progression by successive steps, so too Christ lifts both His entire church and the individual souls that compose it, only step by step to the full and complete fellowship of His grace. To the call into His kingdom, which corresponds with the establishing of the relation of conjugal love in the royal gardens at Jerusalem represented in this act, succeed the higher stages of illumination, conversion, sanctification; but they do not follow immediately upon the heels of the former. As finally the lovely combination of child-like humility and of inward longing for her beloved, which Shulamith’s character already exhibits in this first Song, forms her chief attraction which first makes her appear truly worthy of the love of her royal bridegroom, so in the soul of every Christian whom the Lord calls into His kingdom and will make partaker of His grace, the necessity of surrendering himself voluntarily to these gracious drawings with a hearty desire for a complete union with him becomes His highest duty; for “non visi volentes trahuntur a Deo” (Mat_23:37.)—Besides these analogies a sound and sober practical exposition of this section must also hold up the numerous points of difference between the historical type and the soteriological and Messianic antitype; and among these it must particularly point out the dissimilitude, nay the contrast between the earthly Solomon, and the divine-human Redeemer, as well as between the surroundings of both. For it is only in this way that the total of what is contained in this action can be duly developed and converted to practical profit in both a positive and a negative respect. Comp. Introduction, § 4, pp. 16 ff.
Footnotes:
[1][Patrick, Poole and Doway follow Wicliffe and Matthews in making Son_2:1 the language of the bridegroom. The great body of commentators with better reason assign it to the bride. Burrowes: “Reclining thus on a bed of grass and flowers, the beloved and the bride naturally speak of each other in language drawn from the beautiful objects under their notice.” Still more appropriately Williams: “The spouse with the most beautiful productions of the royal garden in her view, ventures to compare herself, not with them, but with the more humble natives of the fields and valleys.” The “longing,” which Zöckler here finds for her home and former humble station, belongs purely to his theory of the plot in the Song, and has no place in the text itself.—Tr.]
[2][Hengstenberg argues that “the valleys,” which correspond in the parallelism with “Sharon,” must also have the force of a proper name, and on the ground of 1Ch_12:15, he decides that the valleys on either side of the Jordan are referred to. Cov., Geneva, Doway, Fry, Thrupp, With., Gins., follow the LXX in giving to Sharon an appellative sense: meadow, field or plain. The parallelism is, of course, not sufficient to justify either conclusion. Good finds an allusion here to her birth-place: “she was not of Egyptian origin, or royal descent, but a rose of the fields of Sharon—a native of Palestine.” Of course the famous Sharon must be the one intended in such a passage as this.—Tr.]
[3][The article is always definite in Hebrew; and the only correct translation is therefore, “the flower of Sharon,” where the article, however, is not to be taken in an eminent or exclusive sense, “the flower” par excellence (as Wordsworth: the flower of the whole earth; Doway: the flower of mankind) but has its generic sense, as is usual in comparisons. We may in conformity with our idiom substitute our indefinite for the Hebrew definite article in such cases, but this is by way of paraphrase, not exact translation. See Green’s Heb. Gram. § 245, 5, d.—Tr.]
[4]If חבצלת really meant the “saffron,” Colchicum autumnale, the comparison would contain what was damaging and degrading to Shulamith; but this is not admissible on account of the parallel, “lily of the valleys.”
[5][Wordsw. preserves the distinct verbal force of both words: “I long for his shadow and sit beneath it.” Cov.: “My delight is to sit under his shadow.” Eng. Ver.: “I sat down under his shadow with great delight.” Geneva: “Under his shadow I had delight and sat down.”]
[6][The meaning of this clause is well expressed by Coverdale: He loveth me specially well. Doway has: He hath ordered in me chastity. Parkhurst, without reason, supposes a reference to “a light or lamp, such as was carried before the new-married couple on the evening of their wedding, comp. Mat_25:1-2.”]
[7][Thrupp insists on the future sense: The time shall come when that sickness of love, of which I now complain, shall be solaced and satisfied. Taylor makes Son_2:4-6 the protasis of the sentence completed in Son_2:7, “when he brings me, etc., when his left hand is, etc., I adjure you,” etc.]
[8][Gill, Patrick, Scott and Williams make this the language of the bridegroom; the great body of English commentators refer it to the bride.—Tr.]
[9][Withington, in accordance with his supposition that the bride is the daughter of an Arab chief, whose adjuration is consequently by the roes and hinds of her native fields, remarks: “The semi-paganism of the oath is extremely natural.” Moody Stuart: “This is no oath by the hinds of the fields, but a solemn charge with the strength of an oath.” Williams infers, from a comparison of Gen_21:30, that the “antelopes and hinds of the field” are referred to as witnesses of this solemn adjuration made in their presence.—Tr.]
[10][Henry: “She gives them this charge by everything that is amiable in their eyes and dear to them.” Fry: “The bride bids her attendants to be cautious not to disturb or call off the attention of her husband, whose society she has so coveted, as though they were approaching the gazelles or the deer of the plain.” Taylor and Burrowes likewise find the point of the allusion in the timorousness of these animals. Gill and Scott combine both: “They are gentle and pleasant creatures, but exceedingly timorous.” Words: “The roes and hinds love their mates with tender affection and steadfast reliance and will not disturb them in their slumbers.”]
[11] [This surely cannot be accepted as a satisfactory explanation of this difficult verse. The spontaneity of love, which no effort must be made to awaken, but which must be excited of itself, so far from being accounted a worthy lesson of divine revelation, is not even a doctrine of ethics, and would require considerable qualification before it could be admitted to be sound rational advice. If inspired instruction were to be given on the subject of conjugal love, and a whole book devoted to the treatment of it, we might reasonably expect that its constancy, purity and strength would be prominently dwelt upon, that due attention would be paid to the qualities on which it should be based, the affectionate offices by which it should be maintained, and the holy principles by which it should be regulated. But instead of all this the one thing insisted upon is that love must be spontaneous and unsolicited. What is this but to convert it into heedless, inconsiderate passion, the spring of ill-judged attachments, which prove as inharmonious in their issue as they were irrational in their origin? This is, besides, a very different thing from the theme of this book, as Zöckler himself conceives and represents it, which is the commendation of a pure and chaste conjugal affection as opposed to the dissoluteness and sensuality fostered by polygamy. It would also be a most extraordinary admonition for Shulamith to the daughters of Jerusalem, among whom, according to Zöckler’s hypothesis were the wives of Solomon, married to him long before Shulamith had ever seen him.
Then besides the feebleness and inappropriateness of the sense obtained, it is doubtful whether the language of the verse can be made to yield it. The expressions thus explained are exceedingly vague. There is nothing to indicate in whom they are cautioned not to awaken love, whether in themselves or others; or in what way—may they not in any way seek to win another’s affection or to excite their own, not even by exhibiting or discerning what is worthy of regard? And “till it (i.e., love) please,” is to say the least an unexampled phrase. It is a very singular form of speech for any one to adopt: “do not excite a passion until that passion is willing to be excited.”
Of the English commentators, who take “love” in its subjective sense of the feeling or emotion, Ginsburg under the bias of the unfounded shepherd-hypothesis translates: “neither to excite nor to incite my affection till it wishes another love,” the words “another love” being introduced without any warrant from the text or context. Patrick paraphrases thus: “I conjure you not to discompose or give the least disturbance to that love; but let it enjoy its satisfaction to the height of its desires.” So substantially Taylor and Thrupp. Weiss.: “if ye disturb this love until it shall become complete, i.e., until the marriage be consummated.” But the verbs here employed mean to awaken or excite, not to disturb. It seems better, however, with the great body of interpreters to take “love” here as in Son_7:6 in its objective sense of one who is beloved. Wordsworth compares “the words of S. Ignatius ad Romans 7, ὁ έμὸς ἔρως έσταύρωται” The bride is locked in the fond embrace of him whom she loves. She would not have him aroused by the intrusion of others to the interrupting or abridging of her joy. Poole, with an eye to its spiritual application: “Do not disturb nor offend him by your miscarriages.” Words.: “The church conjures her children that they be not impatient but wait in faith and hope for God’s own time, when it may please Him to arise and deliver her.”—Tr.]
[12] [Geneva Bible, note on Son_1:2 : “This is spoken in the person of the Church or of the faithful soul inflamed with the desire of Christ, whom she loveth.” Ainsw.: “The bride is the Church espoused to Christ.” In Son_1:2 she “desireth to have Christ manifested in the flesh, and to have the loving and comfortable doctrines of His gospel applied unto her conscience.” “By virgins (Son_1:3) are meant all such (whether whole churches or particular persons) who with chaste and pure minds serve the Lord only.” The daughters of Jerusalem are “the friends of Christ and His Church, the elect of God, though not yet perfectly instructed in the way of the Lord.” The bride’s blackness (Son_1:5) is “the Church’s afflictions and infirmities.” Her mother’s sons, “either false brethren, false prophets and deceivers, or inordinate lusts and sins which dwelt in her, and were conceived with her.” “The vineyards opposed to her own vineyard seem to mean false churches, and in them the corruption of religion, whereunto her mother’s sons sought to draw her; setting her to observe the ordinances and traditions of men, or otherwise to undergo their cruelty and wrath.” In Son_1:7 “the Church maketh request unto Christ for instruction in the administration of His kingdom here on earth.” Burrowes regards this section as exhibiting, in successive steps, “the progress of the pious soul in the enjoyment of Christ’s love and favor.” 1. We enjoy the love of Jesus as manifested in private communion “in His chambers,” Son_1:4. 2. In the way of duty and self-denial, Son_1:7-11. 3. In sitting with the King in the circle of His friends, and enjoying, as one of them, the delights of social communion with Him, Son_1:12-14. 4. In delightful repose with Him, amid enlarged prospects of spiritual beauty, Son_1:15-17. 5. In the protection and delights set forth in Son_2:1 to Son_3:6. In enjoying at last the pleasures mentioned in Son_2:4-7, the greatest possible on earth.”
Wordsw. finds expressed in Son_1:2 “the fervent yearnings of the Church for the advent of Christ.” “The mother of the Bride (i.e., of the Church of Christ) is the Jewish nation, and her mother’s children are Jews or Judaizers. It was the delinquency, ingratitude and cruelty of the “mother’s children” which made the Christian Church become the “keeper of the vineyards.”
According to Thrupp, “the Church of Israel, in Son_1:2, desires the very presence of her Saviour. She had been instructed and wooed through the messages of the prophets; she desired now that her promised Messiah should pour into her mouth words from His own mouth.” The daughters of Jerusalem are “the members of the Church of Israel in their contemplative capacity; not necessarily different persons in their outer being from the virgins of Son_1:3 (the upright), but yet representing them in a different point of view, with reference solely to their intelligent and emotional survey of what is passing, and without regard to their own spiritual state.” The mother of the Bride is the nation of Israel. The mother’s sons are “the several members of the nation, viewed only in their civil dealings, in their relation to the State, not in their relation to the Church.” Their anger was the rebellion of the ten tribes. Her own vineyard was the religious culture of all Israel. Hindered in this by the political condition of the nation, she was driven to the establishment of colleges of holy disciples, the sons of the prophets at different centres, whose spheres of action are denoted by the vineyards, of which the anger of her brethren made her the keeper. Weiss refers this section to the time when Israel lay encamped at the foot of Sinai. The blackness of the bride (Son_1:5) was the sin of the golden calf, the sun that occasioned it was the bondage in Egypt. The petition (Son_1:7) concerns the leading through the wilderness, and the house (Son_1:17) is the tabernacle of Moses. Moody Stuart supposes the longing for Christ’s appearance, and His actual birth among men, to be the subject of this section; his interpretation of which is specialized even to the extent of making the “green bed” of Son_1:16 refer to the fresh grass upon which the newly-born Saviour was laid in the manger for the cattle.
[13] [The contrast in character, which Zöckler finds already indicated in this section between Shulamith and the daughters of Jerusalem, though essential to his scheme of the book, is purely imaginary. It certainly is not established by Son_2:2, the only passage that can, with the slightest plausibility, be urged in its favor; whilst Son_1:3-4 speak decisively against it.
Whether the cyclic or the dramatic view of this book is to be preferred, may be left an open question at this stage of the exposition. If our author succeeds in showing a continuous progress in the action from first to last, the latter view is of course entitled to the preference. But if he fails in this, as in the translator’s judgment he does, and as all have done who have made the same attempt before him, we seem to be shut up to the former; unless indeed even the cyclic view, at least as refined by some of its later advocates, is too artificial for the artless simplicity of this beautiful poem, in which the same theme recurs under varied aspects, but the law of succession is rather that of poetical association than logical exactness.
And the general character of this section creates an antecedent presumption favorable to this view. The intimacy here described is of the strictest and most loving nature, and seems to leave no room for any further advance. Instead of preparing the way for a married union, it rather implies that the marriage has already taken place. The “bed” Son_1:16 is in all probability not the nuptial couch. But Shulamith’s presence in the king’s apartments, the kisses and embraces, her open expression of her passionate fondness for the king would be unbecoming and inadmissible, especially amid the restraints of oriental society, prior to marriage.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv1–17 1. I am the rose, etc. — Better, I…
1. I am the rose, etc. — Better, I am but a flower of the field; that is, a common, unpretentious flower. This is the modest language of the Enamoured, in self-depreciation, in response to the compliments just conveyed. That love exaggerates is a maxim in literature.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–17 Ch. Son_2:1-2. In Son_2:1 the bride speaks, describing herself…
Ch. Son_2:1-2. In Son_2:1 the bride speaks, describing herself as a humble meadow flower unfit to be in such a luxurious place as that in which she now finds herself, and in Son_2:2 Solomon replies.
1. Render, I am a crocus of Sharon, a lily of the valleys.
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the rose of Sharon] The Heb. word chabhatstseleth, which occurs besides only in Isa_35:1, can hardly mean a rose. The LXX, Vulg., and Targ. to Isa_35:1 translate it ‘lily,’ but as we have shôshannâh for lily in the next clause, it is probably some other flower. The Targum here gives narqôs rattîb, ‘the green narcissus,’ but Gesen. Thes. prefers the Syriac translation, Colchicum autumnale or meadow saffron, a meadow flower like the crocus, white and violet in colour, and having poisonous bulbs. This is the most probable of the proposed identifications, though Tristram, Nat. Hist. of Bible, p. 476, decides for the sweet-scented narcissus, Narcissus tazetta, a native of Palestine, and a flower of which the natives are passionately fond. While it is in flower it is to be seen in all the bazaars, and the men as well as the women at that season always carry two or three blossoms which they are constantly smelling.
Sharon] is generally supposed to be the great plain of Sharon to the S. of Carmel on the Mediterranean coast, stretching from Caesarea to Joppa. But the word probably means ‘a plain,’ and might, consequently, be applied by the inhabitants of any district to the plain in their neighbourhood. This is supported by the fact that Eusebius states that the district from Tabor to the Lake of Gennesaret was called Sharon, so here we may render either a crocus of Sharon, or of the plain, as in the LXX.
the lily] Rather, a lily. Shôshannâh must be a red flower; cp. Son_5:13, “His lips are like lilies.” Tristram, Nat. Hist. p. 464, identifies it with the scarlet Anemone coronaria. It is found everywhere, on all soils and in all situations. It meets every requirement of the allusions in Canticles and is one of the flowers called susan by the Arabs.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 5, 7, 8, 9, 11, 12, 13, 14, 15, 16, 17 (1) The rose.—Heb., chabatseleth. The identification of this flower…
II.
(1) The rose.—Heb., chabatseleth. The identification of this flower is a much vexed question. From its derivation, it should be a bulbous plant (batsal—a bulb), and it happens that the flower which for other reasons best satisfies the requirements is of this kind, viz., the Sweet-scented Narcissus (Narcissus tazetta). “Others have suggested the crocus, of which there are many species very common, but they are deficient in perfume, and there is no bulb more fragrant than the narcissus; it is, besides, one of which the Orientals arc passionately fond. While it is in flower it is to be seen in all the bazaars, and the men as well as the women always carry two or three blossoms, at which they are continually smelling” (Tristram, Nat. Hist. of Bible, p. 477). Dr. Thomson prefers the mallow, from the fact that the Arabs call it khubbazey. In Isa_35:1, the only other place where chabatseleth occurs, the LXX., Vulg., and Chaldee render “lily,” and many eminent moderns “autumn crocus.” Here the LXX. and the Vulg. have flower.
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Of Sharon.—Better, of the plain, as in the LXX. Here (as invariably except 1Ch_5:16) the Hebrew has the article before sharon, but without definite local allusion to the district north of Philistia. The verse is by many taken as a snatch of a song into which the heroine breaks in answer to the eulogies on her beauty. It is certainly spoken with modest and lowly intention: “I am a mere flower of the plain, a lily of the valley;” by no means like Tennyson’s “Queen lily and rose in one.”
Lily.—So the LXX. and Vulg.; Heb., shôshanath (fem. of shôshan, or shûshan; comp. name Susan), a word occurring seven times in the poem, three times in 1 Kings 7, and in the headings to Psalms 45, 60, 69, 80. The Arabs have the word, and apply it to any brilliantly coloured flower, as the tulip, anemone, ranunculus. Although many plants of the lily tribe flourish in Palestine, none of them give a predominant character to the flora. There are, however, many other plants which would in popular language be called lilies. Of these, the Irises may claim the first mention; and Dr. Thomson (Land and Book, p. 256) unhesitatingly fixes on one, which he calls Huleh Lily, or the Lily of the Gospel and of the Song of Songs. “Our flower,” he says, “delights most in the valleys, but it is also found in the mountains. It grows among thorns, and I have sadly lacerated my hands while extricating it from them. . . . Gazelles still delight to feed among them, and you can scarcely ride through the woods north of Tabor, where these lilies abound, without frightening them from their flowery pasture.” Tristram, however, prefers the Anemone (A. coronaria), “the most gorgeously painted, the most conspicuous in spring, and the most universally spread of all the treasures of the Holy Land” (Nat. Hist. of Bible, p. 464).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 14, 15, 16, 17 Vers. 1-7. Converse of the bridegroom and the bride…
Vers. 1-7. Converse of the bridegroom and the bride continued.
I THE VOICE OF THE BRIDE.
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1. The rose of Sharon. They were sitting, it seems, in a forest glade at the foot of some lofty cedar, sheltered by its embowering branches; beneath was their grassy seat, bright with many flowers. The bride feels that she is as one of those fair flowers in the bridegroom"s eyes. "I am the rose of Sharon," she says, in her artless acceptance of the bridegroom"s loving approval. We cannot identify the flower called here and in Isa_35:1, the rose. Our rose, we are told, was brought from Persia long after the time of Solomon; it is first mentioned in the Apocrypha (Ecc 24:14; Ecc 39:13; Ecc 50:8). The rose of the canonical Scriptures may be, as many have thought, the narcissus, which is very common in the Plain of Sharon, and is still the favourite flower of the inhabitants. The word "Sharon" may mean simply "a plain;" but, as it has the article, it probably stands here for the famous Plain of Sharon, so celebrated in ancient times for its fertility and beauty. The bride is like a lowly flower of the field, not majestic like those lofty cedars, but yet lovely in the bridegroom"s sight. The Christian is humble of heart; he is helpless and short-lived as a flower. "All flesh is as grass, and all the glory of man as the flower of grass." But because Christ hath loved him and died for him, he knows that he is dear to his Saviour.
2. The lily of the valleys. Here, too, there is an uncertainty. The word rendered "lily" (shushan, the name of the famous Persian city, the "Shushan the palace" of the Book of Esther) is used of many bright-coloured flowers, We infer from Son_5:13 that this lily was red; hence some writers identify it with the scarlet anemone, which is very abundant all over Palestine. Solomon"s bride compares herself to the lily; but even Solomon himself, the Lord said, "in all his glory was not arrayed as one of these." The Lord bids us "consider the lilies." When we look up to the heaven, to the vast distances, the enormous magnitude of the heavenly bodies, in their ordered movements, we think, as the psalmist thought, "Lord, what is man, that thou art mindful of him?" But when we consider the lilies, we see that he who framed the universe in its vastness regards things small and humble. The delicate pencilling, the gorgeous colouring of the flowers of the field, the complicated structure of many of them, the arrangements, for instance, for fertilization, show a wisdom, an exact accommodation of means to ends, as astonishing as the celestial mechanism; a great and loving care, too, for us men, in providing us not only with the necessaries of life, but also with objects of rare and exquisite loveliness, to give us pure and innocent pleasures, to teach us lessons of truthfulness. He who thus clothes the grass of the field, which today is, and tomorrow is cast into the oven, will surely clothe us, though, alas! we are of little faith. The bride is as one of these flowers, frail as they are; she trusts in the bridegroom"s care. The Christian must learn to cast all his anxiety upon God. He careth for us.
II THE REPLY OF THE BRIDEGROOM. The king takes up the words of the bride. She is to him as a lily; other maidens, when compared with her, are but as thorns in the bridegroom"s eyes. Alas! there are tares in the Lord"s field, barren fig trees in his garden. They are as thorns; his chosen are as lilies. The thorns set forth by contrast the beauty of the lily; the deformity of sin brings into sharper contrast the beauty of holiness. But whatever beauty the Christian soul possesses comes only from the Bridegroom"s gift; he gives it. In his infinite love he condescends to be pleased with that which is truly his, not ours; we hope to be "found in him, not having our own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith". (Php_3:9)
III THE GRATITUDE OF THE BRIDE.
1. The excellence of the bridegroom. He had compared the bride to a lily among thorns; she compares him to an apple tree among the trees of the wood. As the apple tree with its sweet fruit and its fragrant smell excels the barren trees of the wood, so the bridegroom excels all other men in the eyes of the bride. It is uncertain what the tappuach, called in our version "apple tree," really is; it has been identified by different writers with the quince, the citron, or the orange. It is enough for our purpose to know that it excels the trees of the wood, that its foliage gives a pleasant shade, that its fruit is sweet and fragrant and possesses certain restorative properties.
The fact that it is five times mentioned in the Book of Joshua (Jos_12:17 Jos_15:34, 53 16:8 17:7) in connection with the name of various towns or fountains, Beth Tappuach or En Tappuach, shows that in the old times it must have been widely cultivated and greatly valued. It excels other trees; so does the beloved excel all other men in the estimate of the bride. Christ is very dear to the Christian soul. He is the Treasure hid in the field, the Pearl of great price; those who have found him and known him by a real spiritual knowledge count other objects of human desire as nothing worth in comparison with him. "What things were gain to me," says St. Paul, "those I counted loss for Christ;" and again, "I do count them but dung, that I may win Christ, and be found in him.
2. The bride"s delight in him. The tappuach offered a pleasant shade; the bride delighted in it; she sat down beneath its bower of foliage; its fruit was sweet to her taste. We think of the holy women who stood by the cross of Jesus. (Joh_19:25) The shadow under which the Church finds rest must be the shadow of the cross. The Lord Jesus Christ is to the believer "a refuge from the storm, a shadow from the heat;" "the shadow of a great rock in a weary land". (Isa_25:4 Isa_32:2) He bids the weary and heavy laden to come to him that they may find rest rest for their souls. There is no other true and abiding rest for these restless, dissatisfied souls of ours, but only the rest which he giveth rest in the Lord. But it was the agony and bloody sweat, the bitter cross and passion, which made the Lord Jesus what he is to the believer; it is the exceeding great love of our Master and only Saviour manifested forth in that sacred suffering; it is the blessed atonement for the sins of the world wrought once for all through the virtue of the precious blood; it is this which makes the Saviour"s cross a place of rest and refreshment for the weary soul, which causes the Christian to take delight in the shadow of the cross rather than in any form of earthly joy; hence the words of St. Paul, "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world". (Gal_6:14) As St. Paul gloried in the cross, so the bride delighted in the shadow of the beloved. "In his shadow I delighted, and I sat down," is the literal rendering of the Hebrew words. It is delight in the Saviour"s love which draws the penitent to the cross; as the Lord said, "I, if I be lifted up from the earth, will draw all men unto me." The Lord"s love draws the penitent soul burdened with the sense of sin; the cross is to such a soul like the shadow of a great rock in a weary land; there only is a sure refuge from the heat and turmoil of the world, from the cares and the manifold temptations of this life. Therefore the Christian sits down beneath it, taking the cross for his portion, meditating much on the Saviour"s cross, seeking to live ever nearer and nearer to it, within the inner depths of its awful shadow, and finding there a deep and holy peace which the world can neither give nor take away. Under the shadow of the cross we learn ourselves to take up the cross, and to follow after Christ; there we learn that in patient self-denials practised in the faith of Christ there is a spiritual delight, a joy severe indeed, but far more abiding, far more precious, than any joy this world can give. There we learn what St. Paul means when he says, "We glory in tribulations also"; (Rom_5:3) what St. James means when he says, "My brethren, count it all joy when ye fall into divers temptations." For "his fruit is sweet to the taste." The soul that sits under the shadow of the cross of Christ feeds upon Christ, in spiritual communion with him, and in the blessed sacrament which he ordained, and finds in that holy food a Divine sweetness, which wholly passes every form of earthly delight. But it is only they who sit under the shadow, who live very near to Christ in daily bearing of the cross, in patient continuance in well doing, who can realize that blessed sweetness; they "by reason of use have their senses exercised to discern both good and evil"; (Heb_5:14) they know that Christ is the Bread of life, that his flesh is meat indeed, and his blood drink indeed; their earnest, persevering prayer is, "Lord, evermore give us this bread.
3. Her remembrance of his love. "He brought me to the banqueting house," she says; literally, "to the house of wine." The bride passes from metaphor to facts. The bridegroom is no longer a fair and fruitful tree; he is once more the King of Israel who sought and loved the lowly maiden; she recounts her past experience of his love. He had brought her, humble as she was, into his palace, into the banqueting house. The literal translation brings to our thoughts the Lord"s words, "I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father"s kingdom". (Mat_26:29) It is he who must bring his people into his banqueting house; it is his presence manifested to faith which makes the holy communion what it is to the believer. He gives us then the wine that maketh glad the heart of man, when he saith, "Drink ye all of it: for this is my blood of the new testament, which is shed for many for the remission of sins." We are not worthy so much as to gather up the crumbs under his table; but when he brings us thither, when we come led by the Spirit, drawn by the constraining love of Christ, then we know that it is his banqueting house, the house to which he calls his guests, where he seats them at his own board. "With desire have I desired to eat this Passover with you before I suffer." There he bids us drink: "Drink ye all of it;" we all need that cup, for it is the cup of the new covenant. When we take it in faith and love, the new covenant, the covenant of grace, is confirmed to us afresh; for he gives us the blood that was shed for the remission of sins, the blood that cleanseth from all sin those who walk in the light. But we must ask him to bring us; without him we can do nothing. If we approach without him, without his grace and guidance, without faith in him, we shall bring no blessing away with us, but only the judgment of those who discern not the Lord"s body. (1Co_11:29) The banqueting house of the King of Israel was signalized by the royal banner, the standard which had often led to the battle the warriors of Israel. That standard was the centre round which the king"s followers were wont to flock, to guard him in the hour of peril, to honour him with their attendance in the time of peace. But what drew the bride thither was the love of the bridegroom; that was the banner which was beautiful in her eyes, which was over her. The banner of the cross goeth onwards before the followers of the Lord; it is the centre round which they press, which is ever drawing them nearer and nearer. The banner which draws Christians to the blessed sacrament is the love of Christ. The banner tells of battle and of victory. We are told that after the conflict between Israel and Amalek in Rephidim, when the victory was won through the sustained persevering prayer of Moses, "Moses built an altar, and called the name of it Jehovahnissi: for he said, Because the Lord hath sworn that the Lord will have war with Amalek from generation to generation". (Exo_17:15, Exo_17:16) Moses said, "Jehovah is my Banner;" the bride says, "His banner over me is love." The Hebrew words, indeed, are different, but the thought is similar. Jehovah will have war against the enemies of his people. "When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him". (Isa_59:19) The Lord is his people"s banner, their rallying point, the centre round which they range themselves in the hour of danger, when trials and temptations thicken, and the fiery darts of the wicked one are most frequent and most deadly. The banner is the Lord himself his presence, his love. But as the standards round which our troops have fought are cherished and honoured, and reverently preserved in our cathedrals; so the royal banner which had led the soldiers of the cross to victory floats over the banqueting house of the King. It is the token of his presence. He is there with his faithful ones; he receives them to his board; his banner is love. His love, which was their strength in the day of conflict, is the joy of their souls in the blessed hour of holy communion with their Lord. But the words run, "His banner over me was love;" "The Lord is my Banner." We seem to see here a foreshadowing of those very precious words of Holy Scripture, "The Son of God loved me, and gave himself for me. " The love of the Lord Jesus Christ is a personal, an individual love. "The Lord knoweth them that are his;" he knows them one and all. His banner is over each of them as he brings them into his banqueting house, as he draws them ever nearer to himself; and that banner is love. That unutterable love is their defence in times of danger, their joy and delight in seasons of spiritual enjoyment. Their earnest effort is so to lift up their hearts unto the Lord that they "may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge." The banqueting house to which he brings the faithful here is the ante-room of the true presence chamber of the King. "Here we see through a glass, darkly; but then face to face: here we know in part; but then shall we know even as also we are known." That banqueting house is the house not made with hands, eternal in the heavens. There also his banner, which is love, will be over his elected saints. But it will no longer lead them to the battle, to hard and difficult struggles; it will tell of victory and glory, and of the unveiled presence of the King. Heart of man cannot tell what is the joy of those who in that banqueting house sit down at the marriage supper of the Lamb. Then the bride shall be arrayed in fine linen, clean and white, the fine linen which is the righteousness of saints. (Rev_19:8) Then each true soldier of the cross, who with that banner floating over him has fought the good fight of faith, shall see that banner in all its glorious beauty, and sit beneath it very near the King; for it is written, "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.
4. The bride"s longing. She is sick of love. The joy of the bridegroom"s love is too great and overwhelming; she is fainting in delight too sweet for her powers. She asks for restoratives, "cakes of raisins" (as the word seems to mean, not "flagons") and other fruits which were supposed to possess strengthening or reviving powers. When the Christian comes into the very presence of the King, he is oppressed with the deep sense of his own unworthiness, his own cold unloving heart, and the King"s awful holiness and adorable, incomprehensible love; he needs the support of the fruit of the Spirit; he needs to be strengthened with all might by the Spirit in the inner man. When God reveals his great love to us, it makes us feel all the more the depth of our ingratitude, the coldness, the hardness, of this stony heart of ours. "O Love Divine, how sweet thou art! When shall I find my willing heart All taken up by thee? I thirst, I faint, I die to prove The greatness of redeeming love, The love of Christ to me.
The bride longs for yet tenderer tokens of affection. Perhaps the words of ver. 6 would be better rendered as a wish or prayer, as in Son_8:3, where they occur again: "Oh that his left hand were under my head, and his right hand should embrace me!" The Christian longs to be drawn ever closer into the Lord"s embrace; he longs to lie in spirit, as the beloved apostle once actually lay, "on the breast of Jesus." Especially he hopes and prays to be supported in those tender, those protecting arms, when he must pass through the dark valley of the shadow of death; then it will be sweet to feel that "the eternal God is thy Refuge, and underneath are the everlasting arms". (Deu_33:27) "Blessed are the dead that die in the Lord," in his presence, in his embrace. But if we would have the holy comfort of that dear embrace in our dying hour, we must try to live "in the Lord" now, to walk with him all our days, to cling to him with the embrace of faith. The Hebrew verb "embrace" is that from which the name of the Prophet Habakkuk, the prophet of faith, is derived. He longed for the Lord"s coming; he ever watched to see what the Lord would say to him; he had learned to rejoice in the Lord in the midst of great distress; he taught us the holy lesson which St. Paul so earnestly presses upon us, "The just shall live by his faith." Such holy souls, being justified by faith, shall have peace with God through Jesus Christ our Lord.
5. The bride"s charge to the chorus. There is an error in the old version of this thrice-repeated charge. (Son_2:7 Son_3:5 Son_8:4) The bride is not cautioning the chorus not to awake her love, the bridegroom; she is adjuring (the literal translation) them not to awaken love, that is, the emotion, the affection, of love till it please, till it rise spontaneously in the heart. Hence the adjuration by the gazelles and the hinds of the field. They are gentle, timid creatures. Such is love true and pure; it is retiring; it shrinks away from observation; it is a sacred thing, between the lover and the beloved. The bride longs for the bridegroom"s love, but the daughters of Jerusalem must not try to excite it; it is more delicate, more maidenly, to wait till love pleases to stir itself, till it springs up spontaneously in the heart of the beloved. The relations of the soul with Christ are very sacred; they may be mentioned only to the like-minded, and even that with a certain awe and reserve. And there are communings of the heart with the heavenly Bridegroom which may be divulged to none, not even to the nearest and dearest. And we must wait in patience for the Bridegroom. If for a time we cannot see him, or discern the tokens of his love, we must wait for his good time. "The vision is yet for an appointed time," wrote the prophet of faith; "at the end... it will surely come, it will not tarry". (Hab_2:3) God"s people must not be impatient; they must trust; they must believe that "he who hath begun a good work in them will perform it until the day of Jesus Christ"; (Php_1:6) that he will at last "fulfil all the good pleasure of his goodness, and the work of faith with power". (2Th_1:11)
HOMILIES BY S. CONWAY Ver. 1. The rose and the lily.
We have suggested here the self-consciousness of the renewed soul as to its true character and condition. It is the maiden who speaks, not her beloved, who in the next verse lovingly responds to what she says of herself. She likens herself
I TO THE ROSE OF SHARON. That is, to a common field flower, not rare or distinguished, but of the lowliest if also of the loveliest kind.
1. It is the utterance of humility. (Cf. Paul"s word of himself as "less than the least of all saints.") Lowly thoughts of themselves are ever the characteristics of saints. It is not so strong an expression as the "I am black" of Son_1:5, but it is of similar order (cf. on Son_1:5)
2. But not of false humility. For though a lowly it is yet a lovely flower. The rose of Sharon was that "excellency of Sharon" which Isaiah couples with "the glory of Lebanon." Here, too, the resemblance between this and the "but comely" of Son_1:5 is evident. And the saintly soul is lovely in the sight of its Lord, in the sight of the Church, and in the sight of men. Of our Lord it is said that "the grace of God was upon him," and that he grew "in favour with God and man." And this is so with his people, for he makes them beautiful and precious in his sight. She who is here the type of such soul is called "the fairest among women." And the rose is also fragrant. True, to it as to others the poet"s lines apply"Full many a flower is born to blush unseen, And waste its fragrance on the desert air. but the saintly soul is what it is because it is its nature to be so, whether admired or not. (cf. on Son_1:12) And such souls are:
3. The glory of the places where they are found. The Plain of Sharon is remembered in the minds of men for this its "excellency the roses that grow there. The world would not say that the glory of a place was its saints. It would point to its popular heroes, and those whom it calls its great men. But by the side of such flowers Solomon in all his glory fades by comparison. How plainly the Divine estimate of men is seen in God"s choice of Israel a small, insignificant people, contemptible in the eyes of the great empires of ancient and modern days! But because in them, as in none other, the saints of the Lord were found, therefore on them and on their land the eyes of the Lord rested night and day. According to our character, according as we are governed by the faith, the fear, and the love of God, are we a blessing and an honour to our land and age. And they:
4. Delight in the sunshine of his love. The rose is the child of the sun. Its bright rays must rest upon it or its radiant beauty will not be revealed. And we are to "walk in the light," and to be "children of the light.
II THE LILY OF THE VALLEYS. This is another emblem of the saintly soul.
1. Of their character. Purity, sweetness, power of self-multiplication. What numbers of them there are! Bushnell speaks in his "Christian Nurture" of "the out-propagating power of the Christian stock," by which he means the power given to Christian faith to reproduce itself beyond, the like power possessed by that which is unchristian. And it has been so. How soon was the whole Roman empire converted to Christianity! It is the truth taught in the parable of the mustard seed. (Mt 13) And it will be so yet more. "The earth shall be filled with the knowledge of the Lord.
2. Their home is in the valleys.
(1) The lowly places. They "mind not high things." They "learn of" him who said, "I am meek and lowly in heart;" and, "When thou art bidden to a feast, take the lowest place." It is in such valleys that some of Christ"s fairest flowers are found. Amongst the poor. The afflicted. The persecuted.
(2) Where, though exposed to much peril, they are yet preserved. How wonderful has been the preservation of the Church when we think of the perils it has had to encounter! As sheep amongst wolves Christ sent them. But yet the sheep outnumber the wolves, and have long done so. The lilies liable to be plucked by any passer by, trampled on or devoured by any beast, yet they live on, and each spring sees the valleys covered with them again.
3. They are found where the living streams abound. The well watered valleys are the lilies" natural home. And so with the saintly soul. It lives by that river the streams whereof make its home glad. So, then, here is another portraiture of such a soul. Do we behold our face in this glass? S.C.
HOMILIES BY J.R. THOMSON Vers. 1, 2. Wildflower beauty.
The scene which suggests this imagery is one abounding in rural delights. In a remote country retreat, the lovers are seated on a couch of verdant turf, decked with lovely flowers. It seems as though nature has prepared for them a pleasant house whose rafters and galleries are formed by the lofty cedars and firs above them. The dialogue is coloured by the suggestions of the rustic spot. To the praises of the lover the bride responds with simplicity and humility: "I am as the wild flower of the vale the crocus or the rose. He accepts the comparison. "Yes; as a lily among thorns, so is my love among the daughters." Thus love glorifies and hallows the place of meeting, and transforms it into all that is beautiful. If this world is to the poet a gift of the Eternal Father, a revelation of his character, a means and aid to piety yea, an earnest of heaven itself then we may well see in the rose of Sharon, in the lily of the valley, an emblem of true virtue and excellence, especially as apparent in the Church, which is the garden of God"s delight. Such spiritual excellence is characterized by
I BEAUTY. The mind is fashioned so that it must recognize and admire that which is beautiful, both in the natural and in the spiritual realm. There is a beauty, a charm in goodness more to be admired than the crimson petals of the rose or the lily"s snow-white chalice. It is given to the spiritual to apprehend the ideal loveliness of virtue and Christian purity. As the flowers of the field and of the forest tell of the Creator"s delight in shapeliest forms and fairest hues, so the graces that adorn the Christian character are witnesses to that Spirit, whose workmanship and design and whose vital creation they surely are. "Thus beauty here is like to that above, And loveliness leads up to perfect love.
II PURITY. The wild flowers speak to the poet"s mind of stainless goodness; the lily is especially the emblem of maiden pureness. Well may such blossoms, blooming far from the city"s defilements, serve to symbolize that moral excellence which is uncontaminated by sin and by a sinful world. Where the holy Christ is himself spiritually present, his presence creates a purity akin to, because derived from, his own.
III FRAGRANCE. The Song of Songs contains many references to the delicate and delightful odours which abound in the plains and gardens of the East. To the sense of smell there is an ethereal side, an aspect of sentiment; and to this the royal poet delights to appeal. The exquisite aroma which breathes from the scented blossoms tells of their nearness and suggests their beauty. There is a perfume in the pure and unselfish character which diffuses itself near and far, witnessing to the Divine grace and power that ever live and work in the spiritual garden of the Lord. This fragrance betrayeth itself, and cannot be hid.
IV PRE-EMINECE HEIGHTENED BY CONTRAST. The lily is pictured as "among the thorns," by whose neighbourhood its fairness and sweetness are enhanced. The thorns are a foil to the flower. The plants which our heavenly Father hath planted in this world are hard by the useless and noxious growths of sin. Who has not seen a pure and gentle member of a coarse, worldly, and selfish circle a family or a community showing, all unconsciously, as a lily among thorns, more beautiful and charming for the uncongenial surroundings?
V ATTRACTIVENESS. The rose and the lily draw to them the innocent child, the maiden gathering flowers with which to decorate the lowly home, the poet whose heart is open to the sacred sweetness of nature"s symbols. Where there are spirits susceptible to beauty, the flowers will not be unheeded or unsought. A like attractiveness is exercised by the pure, the devout, the benevolent, and sympathizing. No wonder that Christ himself has been named the Rose of Sharon. Those who share his spirit and witness to his love are the ornaments of his garden, joining to render it the congenial resort, the chosen home, of all who are sensitive to the appeal of Divine love, and responsive to the summons of Divine holiness and authority. T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 2, 3, 4, 5, 7, 8, 10, 13, 14, 15, 16, 17 I am the rose of Sharon, and the lily…
Son_2:1
I am the rose of Sharon, and the lily of the valleys.
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It is a marvellous stoop for Christ, who is God over all, blessed for ever, and the Light of the universe, to say, I am a rose; I am a lily. O my blessed Lord, this is a sort of incarnation, as when the Eternal God did, take upon Himself an infants form! So here, the Everlasting God says, I am--and what comes next?--a rose and a lily. It is an amazing stoop, I know not how to set it forth to you by human language; it is a sort of verbal rehearsal of what He did afterwards when, though He counted it not robbery to be equal with God, He took upon Himself the form of a servant, and was made in the likeness of sinful flesh, and became obedient unto death, even the death of the cross. I am God, yet, saith He, I am the rose of Sharon, and the lily of the valleys.
I. The exceeding delightfulness of our Lord. He compares Himself here, not as in other places to needful bread and refreshing water, but to lovely flowers, to roses and lilies. What is the use of roses and lilies? They are of no use at all except for joy and delight. With their sweet form, their charming colour, and their delicious fragrance, we are comforted and pleased and delighted; but they are not necessaries of life. You are to find in Christ roses and lilies, as well as bread and water; you have not yet seen all His beauties, and you do not yet know all His excellence.
1. And first, He is in Himself the delight of men. He speaks not of offices, gifts, works, possessions; but of Himself: I am. Our Lord Jesus is the best of allbeings; the dearest, sweetest, fairest and most charming of all beings that we can think of is the Son of God, our Saviour. Eyes need to be trained to see beauty. No man seeth half or a thousandth part of the beauty even of this poor, natural world; but the painter s eye--the eye of Turner, for instance--can see much more than you or I ever saw. Oh! said one, when he looked on one of Turners landscapes, I have seen that view every day, but I never saw as much as that in it. No, replied Turner, dont you wish you could? And, when the Spirit of God trains and tutors the eye, it sees in Christ what it never saw before. But, even then, as Turners eye was not able to see all the mystery of Gods beauty in nature, so neither is the most trained and educated Christian able to perceive all the matchless beauty that there is in Christ.
2. But next, our Lord is exceedingly delightful to the eye of faith. He not only tells us of what delight is in Himself--I am the rose, and I am the lily--but He thereby tells us that there is something to see in Him, for the rose is very pleasing to look upon. Is there a more beautiful sight than a rose that is in bud, or even one that is full-blown? And the lily--what a charming thing it is! It seems to be more a flower of heaven than of earth. Well now, Christ is delightful to the eye of faith. To you who look at Christ by faith, a sight of Him brings such peace, such rest, such hope, as no other sight can ever afford; it so sweetens everything, so entirely takes away the bitterness of life, and brings us to anticipate the glory of the life that is to come, that I am sure you say, Yes, yes; the figure in the text is quite correct; there is a beauty in Jesus to the eye of faith, He is indeed red as the rose and white as the lily.
3. And next, the Lord Jesus Christ is delightful in the savour which comes from Him to us. There is a spiritual way of perceiving the savour of Christ; I cannot explain it to you, but there is an ineffable mysterious sweetness that proceeds from Him which touches the spiritual senses, and affords supreme delight; and as the body has its nose, and its tender nerves that can appreciate sweet odours, so the soul has its spiritual nostril by which, though Christ be at a distance, it yet can perceive the flagrant emanations that come from Him, and is delighted therewith.
4. Once more, in all that He is, Christ is the choicest of the choice. You notice the Bridegroom says, I am the rose. Yes, but there were some particularly beautiful roses that grew in the valley of Sharon; I am that rose, said tie. And there were some delightful lilies in Palestine; it is a land of lilies, there, are so many of them that nobody knows which lily Christ meant, and it does not at all signify, for almost all lilies are wondrously beautiful. But, said He, I am the lily of the valleys, the choicest kind of lily that grew where the soil was fat and damp with the overflow of mountain streams. I am the lily of the valleys: that is to say, Christ is not only good, but He is the best; and He is not only the best, but He is the best of the best.
II. The sweet variety of Christs delightfulness. He is not only full of joy, and pleasure, and delight to our hearts, but He is full of all sorts of joy, and all sorts of pleasure, and all sorts of delights to us. The rose is not enough, you must have the lily also, and the two together fall far short of the glories of Christ, the true Plant of renown. I am the rose. That is the emblem of majesty. The rose is the very queen of flowers; in the judgment of all who know what to admire it is enthroned above all the rest of the beauties of the garden. But the lily--what is that? That is the emblem of love. The psalmist hints at this in the title of the forty-fifth psalm. Upon Shoshannim, a Song of love. Shoshannim signifies lilies, so the lily-psalm is the love-song, for the lilies, with their beauty, their purity, their delicacy, are a very choice emblem of love. Are you not delighted when you put these two things together, majesty and love? A King upon a throne of love, a Prince, whose very eyes beam with love to those who put their trust in Him, a real Head, united by living bonds of love to all His members--such is our dear Lord and Saviour. The combination of these sweet flowers also suggests our Lords suffering and purity. Jesus when on earth, could say, The prince of this world cometh, and Lath nothing in Me. The devil himself could not see a spot or speck in that lovely lily. Jesus Christ is perfection itself, He is all purity; so you must put the two together, the rose and the lily, to show Christs suffering and perfection, the infinitely pure and infinitely suffering. In which of the two do you take the greater delight? Surely, in neither, but in the combination of both; what would be the value of Christs sufferings if He were not perfect? And of what avail would His perfections be if He had not died, the Just for the unjust, to bring us to God? But the two together, the rose and the lily, suffering and purity, fill us with delight. Of both of these there is a great variety. Jesus possesses every kind of beauty and fragrance. He is all my salvation, and all my desire. All good things meet in Christ; in Him all the lines of beauty are focussed. Blessed are they who truly know Him. Further, Christ is the very essence of the sweetness both of the rose and of the lily. When He says, I am the rose, He means, not only that He is like the rose, but that He made all the sweetness there is in the rose, and it is still in Him; and all the sweetness there is in any creature comes to us from Christ, or else it is not sweetness such as we ought to love. All good for our soul comes from Him, whether it be pardon of sin, or justification, or the sanctification that makes us fit for glory hereafter, Christ is the source of it all; and in the infinite variety of delights that we get from Him, He is Himself the essence of it all.
III. The exceeding freeness of our Lords delightfulness. I have been talking about my Master, and I want to show you that He is accessible, He is meant to be plucked and enjoyed as roses and lilies are. He says in the text, I am the rose of Sharon. What was Sharon? It was an open plain where anybody might wander, and where even cattle roamed at their own sweet will. Jesus is not like a rose in Solomons garden, shut up within high walls, with broken glass all along the top. Oh, no! He says, I am the rose of Sharon, everybodys rose, the flower for the common people to come and gather. I am the lily. What lily? The lily of the palace of Shushan, enclosed and guarded from all approach? No; but, I am the lily of the valleys, found in this glen, or the other ravine, growing here, there and everywhere: I am the lily of the valleys. Then Christ is as abundant as a common flower. Whatever kind of rose it was, it was a common rose; whatever kind of lily it was, it was a well-known lily that grew freely in the valleys of that land. Oh, blessed be my Masters name, He has brought us a common salvation, and He is the common peoples Christ I And now, poor soul, if you would like an apronful of roses, come and have them. If you would like to carry away a big handful of the lilies of the valleys, come and take them, as many as you will. May the Lord give you the will! Even to those who do not pluck any, there is one strange thing that must not be forgotten. A man passes by a rose-bush, and says, I cannot stop to think about roses, but as he goes along he exclaims, Dear, dear, what a delicious perfume! A man journeying in the East goes through a field that is full of lilies; he is in a great hurry, but, for all that, he cannot help seeing and smelling the lilies as he rushes through the field. And, do you know, the perfume of Christ has life in it I He is a savour of life unto life. What does that mean but that the smell of Him will save? (C. H. Spurgeon.)
The best flower
We find flowers of some kind or other growing everywhere. They spring up in the sandy desert. On the tops of bleak and snow-capped mountains, where even trees will not grow, the little flowers may be seen. Travellers who have gone near the North Pole, where ice and snow last all the year, have been surprised to find in some places red snow. And when they came to examine it with a microscope, they were still more surprised to find that the colour of it was owing to an exceedingly small kind of plant, bearing a flower too little for the naked eye to see. But among all the multitude of flowers which grow on the earth, there is none like this which Solomon speaks of in the verse before us. I am the Rose of Sharon. This, we suppose, refers to Jesus. He is the Rose of Sharon. Sharon was the name of a large plain, or level tract of country in Palestine, famous for the number of flowers which grew there. And if we consider this Rose of Sharon as referring to our blessed Saviour, then we may well say that this Rose is the best flower.
I. Because it will grow everywhere. This flower does not grow in the ground like other flowers. You must not look for it in the beds of the garden; nor in the fields, the valleys or the mountains. The soil in which it grows is the human heart. And when any person learns to love and serve Jesus, and is made happy by Him, then we may say that the Rose of Sharon is growing in that persons heart. This flower is sometimes found growing in the hearts of very young people. And the old as well as the young--the poor as well as the rich, may have it if they will. It is growing now in the hearts of people in all the different nations of the earth. John Williams, the martyr-missionary of Erromanga, planted it in the sunny islands of the South Seas. Robert Moffat planted it far up into the southern part of Africa; and other missionaries are planting it all along the western coast. Dr. Livingstone carried it into the very centre of Africa, from the East. The great wall of separation, which kept the missionaries so long out of China, has been thrown down, and now all that vast country is waiting to receive the Gospel. The servants of Jesus are going about over the burning plains of India, and planting this best flower there. The heat is dreadful there sometimes, but still it is not too hot a climate for the Rose of Sharon to grow and flourish in. The Moravian missionaries have carried it to Greenlands ice-bound shores; and that climate, even, is not too cold for it. For above a hundred years it has been blooming sweetly there. And now, this very day, it is growing and flourishing equally well in all these different countries. Oh, what a wonderful flower this is! There is no other like it in all the earth.
II. Because of its many uses.
1. It is beautiful to look at. When Jesus was on earth, most people saw no beauty in Him, that they should desire Him. But those who learn to know and love Him, find Him to be the chief among ten thousand, and altogether lovely. The greatest happiness of heaven will be to see His face. There is nothing in all the world half so beautiful as the sight of Jesus will be in heaven.
2. It is useful for its fragrance, as well as for its beauty. Every one knows how sweet it is to smell a beautiful rose. And we read in the Bible, that the name of Jesus is as ointment poured forth. This means, that it is just as pleasant to the souls of those who love Jesus to think about Him, as it is to their bodily senses to smell the sweetest flower, or the most fragrant ointment.
3. The Rose of Sharon bears fruit as well as flowers, and its fruit is wholesome and pleasant. It is made to be eaten, as well as looked at, and its fruit is sweet to the taste of those who partake of it.
4. The Rose of Sharon yields pure water to drink, as well as food to eat. There is a singular plant in the East Indies called the pitcher-plant. It has leaves, or flowers, in the form of small pitchers. Each pitcher has a lid to it, and at certain seasons these pitchers are filled with a sweet, pleasant liquid, which is very good to drink. The Rose of Sharon is a pitcher-plant. It is full of pitchers. These are not only always full, but they never can be emptied. The water of salvation flows into them as fast as it is taken out. And oh, it is delightful water! It is cool, clear and refreshing.
5. The Rose of Sharon is good for medicine, as well as for food and drink. When Jesus, who is this Rose of Sharon, was on earth, He opened the eyes of the blind; He unstopped the ears of the deaf; He made the lame to walk, and went about healing all manner of sickness and disease among the people. Then, He cured all kinds of bodily diseases. Now, He cures all kinds of spiritual diseases.
6. The Rose of Sharon is good for clothing. This is a very singular use to make of a flower. We often hear of people making wreaths of flowers to ornament or dress the head with. But no one ever heard of an earthly flower that was good to make clothing off The Rose of Sharon, however, is good for clothing. We read in the Bible about garments of salvation--about robes washed and made white in the blood of the Lamb--about clothing of wrought gold--all-glorious within. These all refer to that righteousness of Jesus, which He puts upon all His people as the dress they are to wear in heaven. Oh, the clothing which is made out of the Rose of Sharon is very beautiful! It is so in Gods sight. There never was any like it.
7. And then the Rose of Sharon is good to make people rich. Nobody ever thinks of feeling rich because he has a rose. Why, you may have a bunch of roses; yes, a whole garden of roses, and yet not be very rich. Sometimes we hear of a king making a present of a golden rose to one of his friends. Yet that would not make him rich. But every one who has the Rose of Sharon is rich. Nobody can tell how rich Christ makes His people. They shall inherit all things. What more could they have?
III. Because it makes people happy when nothing else can. What a dreadful thing it must be on board a burning ship, far off on the ocean! We all heard about that dreadful calamity--the burning of the steamer Austria. She was full of passengers. The fire spread almost like lightning. Could anything make persons calm and happy on board that burning vessel? Yes, there were some there who loved Jesus, who had the Rose of Sharon with them and that made them happy.
IV. Because it never fades. Its beauty never decays. Its leaves never fall off. Winter never comes in heaven. The flowers are blooming all the time there. And chief among them is this beautiful Rose of Sharon. Ah! my dear children, if you want to love one who never dies and never changes, then love Jesus. He is the Rose of Sharon, and this is the best flower, because it never fades.
V. Because its beauty is always increasing. There never was another flower known of which this could be said. You take a small rose-bud and look at it. How beautiful it is! As it grows larger its beauty increases. Every day it swells to a greater size. You see more and more of its lovely crimson colour- Presently the bud begins to open. You can almost see its leaves expanding as you stand and gaze upon it. How interesting it is to watch it! Gradually it unfolds itself, till all its many leaves have opened themselves, and now it stands before you a fragrant, blushing, beautiful, full-blown rose. How sweetly it looks! Can anything in the world be more delightful? But now its all over! You have seen all there is about the rose worth seeing. Very soon it will wither away, and you wont care to look at it any more. But it is very different with the Rose of Sharon. This will be always growing and always blooming. And its flowers will be always increasing in beauty. I do not mean that some of its flowers will die, and others, more beautiful, come out upon it. Not one of its flowers will ever die. But they will all go on increasing in beauty continually. Oh, wonderful plant! How glorious it will be, if we get to heaven to look on and to watch its increasing beauty to all eternity! (R. Newton, D. D.)
The rose and the lily
It is our Lord who speaks: I am the Rose of Sharon. How is it that He utters His own commendation, for it is an old and true adage, that self-praise is no recommendation? None but vain creatures ever praise themselves, and yet Jesus often praises Himself. How, then, shall we solve the riddle? Is not this the answer, that He is no creature at all, and therefore comes not beneath the rule? For the creature to praise itself is vanity, but for the Creator to praise Himself, for the Lord God to manifest and show forth His own glory is becoming and proper. Our Lord, when He thus praises Himself doubtless does so for an excellent reason, namely, that no one can possibly reveal Him to the sons of men but Himself. No lips can tell the love of Christ to the heart till Jesus Himself shall speak within. Christ must be His own mirror; as the diamond alone can cut the diamond, so He alone can display Himself.
I. First, I shall speak upon the motives of our Lord in thus commending himself. I take it that He has designs of love in this speech. He would have all His people rich in high and happy thoughts concerning His blessed person.
1. Doubtless, He commends Himself because high thoughts of Christ will enable us to act consistently with our relations towards Him. The saved soul is espoused to Christ. Now, in the marriage estate, it is a great assistance to happiness if the wife has high ideas of her husband. In the marriage union between the soul and Christ, this is exceedingly necessary.
2. Moreover, our in aster knows that high thoughts of Him increase our love. If we are to love Him at all, it must be with the love of admiration; and the higher that admiration shall rise, the more vehemently will our love flame forth.
3. A high esteem of Christ, moreover, as He well knoweth, is very necessary to our comfort. Beloved, when you esteem Christ very highly, the things of this world become of small account with you, and their loss is not so heavily felt Get but delightful thoughts of Him, and you will feel like a man who has lost a pebble but has preserved his diamond; like the man who has seen a few cast clouts and rotten rags consumed in the flames, but has saved his children from the conflagration. You will rejoice in your deepest distress because Christ is yours if you have a high sense of the preciousness of your Master.
4. Our Lord would have us entertain great thoughts of Himself, because this will quicken all the powers of our soul. I spoke to you just now of love receiving force from an esteem of Jesus, I might say the like of faith, or patience, or humility.
5. High thoughts of Jesus will set us upon high attempts for His honour. When the grand thought of love to God has gained full possession of the soul, men have been able to actually accomplish what other men have not even thought of doing. Love has laughed at impossibilities, and proved that she is not to be quenched by many waters, nor drowned by floods.
II. Whatever may be the commendable motive for any statement, yet it must not be made if it be not accurate, and therefore, in the second place, I come to observe our Lords justification for this commendation, which is abundantly satisfactory to all who know Him. What our Lord says of Himself is strictly true. It falls short of the mark, it is no exaggeration. Observe each one of the words. He begins, I am. Those two little words I would not insist upon, but it is no straining of language to say that even here we have a great deep, I am hath revealed Himself unto thee in a more glorious manner than He did unto Moses at the burning bush, the great I AM in human flesh has become thy Saviour and thy Lord. I am the rose. We understand from this, that Christ is lovely. He selects one of the most charming of flowers to set forth Himself. All the beauties of all the creatures are to be found in Christ in greater perfection than in the creatures themselves. He is infinitely more beautiful in the garden of the soul and in the paradise of God than the rose can be in the gardens of earth, though it be the universally acknowledged queen of flowers. But the spouse adds, I am the rose of Sharon. This was the best and rarest of roses. Jesus is not the rose alone, but the rose of Sharon, just as He calls His righteousness gold, and then adds, the gold of Ophir--the best of the best. Our Lord adds. I am the lily, thus giving Himself a double commendation. Indeed, Jesus Christ deserves not to be praised doubly, but sevenfold, aye, and unto seven times seven. Earths choicest charms commingled, feebly picture His abounding preciousness. He is the lily of the valleys. Does He intend by that to hint to us that He is a lily in His lowliest estate, a lily of the valley? The carpenters son, living in poverty, wearing the common garb of the poor, is He the lily of the valleys? Yes; He is a lily to you and to me, poor dwellers in the lowlands. Up yonder He is a lily on the hilltops, where all celestial eyes admire Him; down here, in these valleys of fears and cares, He is a lily still as fair as in heaven. The words, having been opened up one by one, teach us that Christ is lovely to all our spiritual senses. The rose is delightful to the eye, hut it is also refreshing to the nostril, and the lily the same. So is Jesus. Go anywhere where Jesus is, and though you do not actually hear His name, yet the sweet influence which flows from His love will be plainly enough discernible. Our Lord is so lovely, that even the recollection of His love is sweet. Take the rose of Sharon, and pull it leaf from leaf, and lay by the leaves in the jar of memory, and you shall find each leaf most flagrant long afterwards, filling the house with perfume; and this very day we remember times of refreshing enjoyed at the Lords table still delightful as we reflect upon them. Jesus is lovely in the bud as well as when full blown. You admire the rose quite as much when it is but a bud as when it bursts forth into perfect development: and methinks, Christ to you, my beloved, in the first blush of your piety, was not one whir less sweet than He is now. Jesus full blown, in our riper experience, has lost none of His excellence. When we shall see Him fully blown in the garden of paradise, shall we not count it to be our highest heaven to gaze upon Him for ever? Christ is so lovely that He needs no beautifying. Let the roughest tongue speak sincerely of Him in the most broken but honest accents, and Jesus Himself is such a radiant jewel that the setting will be of small consequence, He is so glorious that He is Most adorned when unadorned the most. He is so lovely, again, that He satisfies the highest taste of the most educated spirit to the very full. The greatest amateur in perfumes is quite satisfied with the rose, and I should think that no man of taste will ever be able to criticize the lily, and cavil at its form. Now, when the soul has arrived at her highest pitch of true taste, she shall still be content with Christ, nay, she shall be the better able to appreciate Him. Dwelling for another minute on thin subject, let me remark that our Lord Jesus Christ deserves all that He has said of Himself. First, in His Divine glory. The glory of Christ as God, who shall write upon it? Nothing is great, nothing is excellent but God, and Christ is God. O roses and lilies, where are ye now? Our Lord deserves these praises, again, in His perfection of manhood. He is like ourselves, but in Him was no sin. The prince of this world cometh, but hath nothing in Me. Throughout the whole of His biography, there is not a faulty line. He deserves this commendation, too, in His mediatorial qualifications. Since His blood has washed us from all our sins, we talk no more of the red roses, for what can they do to purify the soul? Since His righteousness has made us accepted in the Beloved, we will speak no more of spotless lilies, for what are these? He deserves all this praise, too, in His reigning glory. He has a glory which His Father has given Him as a reward, in the power of which He sits down at the right hand of God for ever and ever, and shall soon come to judge the world in righteousness, and the people with equity. View the Lord Jesus in any way you please, all that He Himself can say concerning Himself He richly deserves, and therefore glory be unto His name for ever and ever, and let the whole earth say, Amen.
III. I shall now conduct you to a third consideration, namely, the influence of this commendation upon us. Think of the ruin of this world till Christ came into it! Methinks I see in vision a howling wilderness, a great and terrible desert, like to the Sahara. Christ is the rose which has changed the scene. If you would have great thoughts of Christ think of your own ruin. Yonder I behold you cast out an infant, unswathed, unwashed, defiled with your own blood, too foul to be looked upon except by beasts of prey. And what is this that has been cast into your bosom, and which lying there has suddenly made you fair and lovely? A rose has been thrown into your bosom by a Divine hand, and for its sake you have been pitied and cared for by Divine Providence, you are washed and cleaned from your defilement, you are adopted into Heavens family, the fair seal of love is upon your forehead, and the ring of faithfulness is on your hand--a prince unto God--though just now you were an orphan, cast away. O prize the rose, the putting of which into your bosom has made you what you are! Consider your daily need of this rose. You live in the pestilential air of this earth: take Christ away, you die. Christ is the daily food of your spirit. Think of the estimation that Christ is had in beyond the skies, in the land where things are measured by the right standard, where men are no longer deceived by the delusions of earth. Think how God esteems the Only Begotten, His unspeakable gift to us. Consider what the angels think of Him, as they count it their highest honour to veil their faces at His feet. Consider what the blood-washed think of Him, as day without night they sing His well-deserved praises with gladdest voices. Remember how you yourself have sometimes esteemed Him. Have there not been moments when the chariots of Amminadib seemed but poor dragging things, compared with the wheels of your soul when Jesus ravished your heart with His celestial embrace? Estimate Him to-day as you did then, for He is the same, though you are not.
IV. I shall close by asking you to make confessions suggested by my text. I am sure you have all had falls, and slips, and shortcomings, with regard to Him. Well, then, come humbly to Jesus at once. He will forgive yon readily, for He does not soon take offence at His spouse. He may sometimes speak sharp words to her, because He loves her; but His heart is always true, and faithful, and tender. (C. H. Spurgeon.)
The Rose of Sharon, and the Lily of the Valleys
Jesus calls Himself first, the Rose of Sharon, and then, the Lily of the Valleys. Let us consider what He means.
I. The Rose of Sharon. Of all the flowers that God has made, the rose, take it all in all, is the loveliest and the sweetest. It has three things in perfection--shape, colour, and fragrance. Indeed, we may call it the queen of flowers. Now, it is in its sweetness especially that the rose reminds me of the Lord Jesus Christ. His character was marked not only by manliness, but also with what we may call sweetness, for he had all the firmness of a man and all the tenderness of a woman. I will give you another reason for the comparison of Christ to a rose. The rose is the most common as well as the most beautiful of all the flowers. You find it wherever you go,--in all countries and in all places. In fact, it is the universal flower: it belongs to everybody. And in this respect it resembles Christ, for Christ is the common property of all--of the peasant as well as of the prince; of poor as well as of rich; of the child as well as of the full-grown man. He belongs to all nations, too--to the dwellers in north and south and east and west; arid there is no one, whatever he may be, or wherever he lives, who cannot say, The Lord Jesus Christ is my Saviour, and I claim Him as my own.
II. But the Saviour calls Himself in the text The Lily of the Valleys, and we have now to consider what this second title is intended to teach us. Supposing that the Lily of the Valleys is the flower which we know by that name--you all remember how graceful it is, with pretty little white bells ranged in a row on a tapering stalk, and how it appears to hide itself modestly under the shade of its broad green leaves. Now, why is it thus chosen? Partly because the lily is of a beautiful white colour, and represents purity. And you know how pure the Lord Jesus Christ was. Never at any time did He think, or say, or do anything that was wrong. As a child, as a boy, as a man, He was absolutely free from fault. But the lily of the valley--because it has a drooping head, and retires behind the shade of its broad green leaves, instead of thrusting itself forward--may be taken as an emblem of lowliness or humility, and so will serve to remind us of the Lord Jesus Christ.
III. We will try, in conclusion, to apply the subject to ourselves, So that we may be the better, by Gods blessing, for having talked about it and thought about it. We have the example of the Lord Jesus Christ proposed to us. He is perfect, and we can never hope to be perfect. But we may become, by the kind help of His Holy Spirit, more and more like Him every day. (G. Calthrop, M. A.)
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The rose and the lily
I have taken a text, chiefly because it is generally supposed that a sermon cannot be preached without a Bible text. But I only want those two words--Rose, Lily; and I take those two because they may be regarded as the chief and the representative of the midsummer flowers. But how can we learn from the rose and the lily concerning God? In this way. Everything a man does or makes embodies and expresses himself. The Bible tells us that is true even of children. Even a child is known by his doings. Somehow children and men always stamp themselves on everything they make and everything they do. And this is one of the chief ways by which we come to know God. We look at the things He makes, and when we find out what character they bear we may say, God is like this, only infinitely better. If He made this, the possibility of making more and better than this must be in Him. If God made the rose and the lily, what must He be?
1. Now the first thing that comes to our thought, when we notice the exquisite form of the rose and the stately grace of the lily, is--How beautiful God must be. What beautiful thought He must have to have designed such forms, and what a beautiful touch to mould such forms, and so how beautiful He Himself must be.
2. Looking again at the rose and the lily we are reminded of their fragrance, we feel their fragrance--that sweet scent of the rose, that rich and almost overpowering odour of the lily. Then it strikes us that they are not merely beautiful to look at, they are scattering blessings continually--pouring forth their treasures to enrich the air, and to give us pleasure and health, filling the summer sky with balmy breath, spending themselves to do others good, to make others glad. And so they tell us what God is. For in Gods thought they were filled with that fragrance, and in breathing it out they fain would tell us of Him of whose eternal sweetness they partake. What must the fragrance of God be who put such fragrance into His flowers? And this we can feel to be true of God manifested in Christ. The fragrance of Christs life on earth is its greatest charm. It was a life of self-denials, generosities and charities; crowded with thoughtfulnesses and helpfulnesses, exemplifying His own words, It is more blessed to give than receive.
3. Then, again, we are struck with the colour of the rose and the lily--that creamy whiteness of the lily, that tinted whiteness of the rose. We feel purity in colour, more especially in white flowers, but it is the characteristic of them all. God made these pure white flowers, then what must His purity be? We are often touched with Gods wonderful and exhaustless power of making pure things--clear waters, white snows, woolly clouds, new leaves, blue sky, and the exquisite pale tinting all about the summer sunset. Moses had a vision of the surroundings of God, and under His feet was a paved work of a sapphire stone, and, as it were, the body of heaven in His clearness. This purity is characteristic of God manifest in the flesh. Jesus was clothed in white all through His life, and on His beautiful garments one stain never came.
4. So the leaves and petals of rose and lily become leaves of a Bible to us, from which we may learn of God. The flowers say, We come to tell you that God lives, that God loves, and that God wants your love. The roses say, Love and serve the good and beautiful God, who may be served by everything that is kind and lovely. The lilies say, Love and serve the pure and righteous God, who may be served by everything that is holy and true. And all the other midsummer hewers, gathering round their king and queen, seem to join in one great chorus, and to say, We love and serve the One, the living God--the Wonderful, the Beautiful, the Pure, the Good--and you should love Him too. (R. Tuck.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 4, 7, 8, 14, 15 Son_2:1 : I am the rose of Sharon, and…
Notes
Son_2:1 : I am the rose of Sharon, and the lily of the valleys. ‘I am,’ &c. Opinions divided as to who is the speaker. The Bridegroom. ORIGEN, THEODORET, and the great majority of Latin and Greek Fathers. The Bride. TARGUM, PHILO, PSELLUS, GREGORY OF NYSSA, and the great body of modern commentators. Either the Church, expressing the excellence of her grace and beauty received from Christ; or rather, Christ Himself, setting forth his own excellence. GILL. The Bridegroom, acknowledging the praises given to him by the Bride. PATRICK. More probably the Church, showing her graces received from Christ. AINSWORTH. Spoken by either; but rather by Christ, commending Himself to the notice, love, and acceptance of His people, like Isa_65:1. HAWKER. By the Bridegroom; the comparison made out of condescension. DURHAM, M. STUART. By Bride; no instance in the Song of either Bride or Bridegroom praising themselves. WEISS. Spoken by Bride with a becoming modesty. PERCY. In self-depreciation. BUSH. Representing her beauty as nothing extraordinary. NOYES. Speaks of herself as an object mean and contemptible amidst the beauties of the surrounding scene. FRY. Asserting she had no claim to such beauty as was ascribed to her. BOOTHROYD. Considering herself almost too mean for the Bridegroom. BARTH (Bible Manual). Speaking as well with self-respect as humility. DELITZSCH. AS lowly, yet lovely. FAUSSET.
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‘The rose of Sharon’ (חְבַצֶּלֶת הַשָׁרוֹן Khabhattseleth hashsharon). חֲבַצֶּלֶת here rendered ‘rose,’ according to ancient interpreters, either the lily, as the SEPTUAGINT, VULGATE, and TARGUM of Isa_35:1; or the narcissus, as the TARGUM here; or the rose, as the VENETIAN GREEK, KIMCHI, and ABEN EZRA. According to most modern Hebraists, the rose to be rejected, as the flower must be one with a bulbous root, from בֵּצל (betsel), a bulb. According to BOCHART, HAHN, and DE WETTE, the narcissus. EWALD and GSSENIUS: the Meadow Saffron (Colchicum Autumnale), a meadow and autumnal flower like the crocus, with a bulbous root. So MICHAELIS, NOYES, WORDSWORTH, &C. EWALD derives the name from בֵצֶל and חָמֵץ ‘sour.’ Means, radically, a plant with a pungent bulb,—inapplicable to the rose. FAUSSET. HITZIG, however, connects the word with חָמֵץ ‘red.’ PARKHURST, followed by WILLIAMS, derives the word from חבה, to hide, and צל a, shadow; as if a rosebud, or rose shaded with the calyx. The SEPTUAGINT, VULGATE, and THEODOTION have here simply, ‘a flower.’ AQUILA: a ‘flower-cup.’ The SYRIAC: ‘a lily,’ as in second clause. WICKLIFF and DOUAI VERSION: a ‘flower.’ GENEVA BIBLE: a ‘rose.’ BISHOP’S BIBLE: a ‘lily.’ So MUNSTER, MERCER, COCCEIUS, RASHI. A flower,—left indefinite. CASTALIO. Flower or rose. J. H. MICHAELIS. The flower, par excellence,—the flower of the whole earth. WITHINGTON. The flower; only, however, in a generic sense. GREEN. A wild-flower. GINSBURG. WITHINGTON. The tulip. MAGNUS, VAIHINGER. The daisy. THRUPP. הַשָּׁרוֹן properly, the Plain; from יָשַׁר to be straight. GESENIUS. Or from שׁוּו, to look forth or around. BOCHART, EWALD. The word used as a proper name, and applied to the plain between Cæsarea and Joppa, fertile and abounding in lilies, roses, and narcissuses. GES., SANCTIUS. That between Mount Tabor and the Lake of Galilee. EWALD. Bride refers to her native place. GOOD. Sharon, the name of a district, then of a city in it (1Ch_5:16; Act_9:35). MERCER, PISCATOR. שָׁרון, a plain; any considerable portion of level ground, whether fertile or otherwise: more than one in the land of Israel: the great Sharon, that beyond Jordan, in the land of Gilead and Bashan (1Ch_5:16): here, that between Tabor and the lake of Tiberias, rich in pastures, but not therefore suitable for roses and lilies. WEISS. SEPTUAGINT: a flower of the plain. VULGATE and WICELIFF: a flower of the field. BISHOP’S BIBLE: the lily of the field. DIODATI and MARTIN: The rose of Sharon. SANCTIUS: A flower of the field; fenced around with no hedges; set forth to the eyes and for the use of all. FROMONDI: I am a flower of the open field, where you will rather find me than on the green bed. HARMER, PERCY, &C.: A mere rose of the field, where thousands and thousands grow of equal value: the thought suggested by the assemblage of beauty collected at the royal nuptials. WILLIAMS. The spouse compares herself with the more humble natives of the fields and valleys. WITHINGTON. Is disposed to humility by reflecting on her present good fortune as the King’s Bride. ZÖCKLER. A flower of the field; alluding to Christ’s humiliation and incarnation. THEODORET. A humble scarlet flower; Christ lowly and red in His own blood. HONORIUS. Christ the flower of the heavenly plain, who far excels all cherubim and seraphim, and gives them all their beauty and excellence. FOLIOT. The flower of this whole world, of which Christ was the glory, inviting all to enjoy His sweetness. ORIGEN, AMBROSE, BEDE, DEL RIO. The Church of Israel with the Shekinah in her midst. TARGUM. The Church lowly, and delightful for odour and beauty (Hos_14:7). AINSWORTH. Gratefully acknowledges the beauty given her by her Lord. DAVIDSON. The humility and faith expressed in Isa_45:24; Psa_34:2. WEISS. Self-humiliation, the effect of a real manifestation of God to the soul. FRY.
‘The lily of the valleys.’ (שׁוֹשַׁנַּת הָעֲמָקִים shoshannath ha-’amaqim), שׁוֹשַׁנָּה shoshannah (from שׁוּשׂ shush, an unused root, ‘to be white or splendid’), a noun of unity, from שׁוֹשָׁן shoshan, a lily; a flower growing wild in the fields of Palestine and adjacent countries; of various colours, but especially white and light blue; also apparently red (chap. Son_5:13). GESENIUS. Pliny speaks of red and purple lilies. Modern Jews, followed by LUTHER, MUNSTER, and CASTALIO, make שׁוֹשָׁן a rose, instead of a lily. KIMCHI, a violet. Signifies a lily in Hebrew, Aramaic, Arabic, and Persic; a six-petalled flower, from שֵשׁ (shesh), six: hence, not the rose, which has only five petals: only it is the red lily, familiar in the East. DELITZSCH. Not our Lily of the Valley (lilium convallium); but the noblest flower that adorns our gardens, and which in Palestine grows wild in the fields. WILLIAMS. One of the plants in which the number six predominates in the distribution of their parts, as the Crocus, Asphodel, Daffodil, Lily, &c. KITTO. Takes its name from its six leaves or petals, and from its vivid silver whiteness: a perfect specimen has seven flowers on the spike—one at the head and six on the sides of the stem. Threefold Mystery. MERCER and AINSWORTH think it may be the woodbine, which grows and flourishes in hedges, and is sometimes called the ‘lily among thorns.’ A common flower that throws itself out on every spot of ground. HARMER. ‘The Huleh lily is very large, and the three inner petals meet above and form a gorgeous canopy, such as art has never approached: this incomparable flower delights most in the valleys, but is found also on the mountains. THOMSON’S Land and the Book. הָעֲמָקִים from עֵמֶק (’emeq), a valley. The name not applied to ravines, but to the long broad sweeps sometimes found between parallel ranges of hills. STANLEY. Low places also fruitful places (1Ch_27:29). AINSWORTH. Lily of the ‘valleys’ more beautiful than those of the mountains, because always watered and less exposed to the heat. RASHI. Indicates a district not far from Sharon, as mentioned with it (1Ch_27:29). M. STUART. The expression denotes an isolated and wild lily in the valleys. WFISS. The point of comparison in both cases is both the diminutive size of these plants, compared with cedars, cypresses, &c., and also their beauty and elegance; the Bride, though referring to her lowliness and rural simplicity, yet saying nothing derogatory to herself. ZÖCKLER.
Further Intercourse between the Betrothed.
Chapter 2. Son_2:1-3
SHULAMITE’S SELF-DEPRECIATION
(Son_2:1)
I am the rose of Sharon,
And the lily of the valleys.
The King and Shulamite still seated on their grassy couch. She, happy in his fellowship and love, and remembering her humble origin, appears to feel herself all unworthy of such a position, and with her eye on the wild flowers around her, to sigh out: ‘I am but a wild flower of the plain, a humble lily in the valleys.’ This view of the words probably more correct than that to which we have long with pleasure been accustomed, and which is rather the one suggested by our English version, viz., that which ascribes these words to the King instead of the Bride. Scarcely likely that here, and here alone, the speaker commends himself. Self-commendation, however just and becoming in the true Bridegroom, not the language of love, nor in consonance with the context and the rest of the poem. The rose probably not the flower here intended; but one of the bulbous kind; perhaps the meadow-saffron, crocus, or narcissus. The flower both common and abundant, and with little or nothing striking in it. Natural, in the circumstances of the case, for Shulamite thus to depreciate herself in the presence of the King, of whose love she sees herself so unworthy. Commentators and versions divided on the passage; the older ones applying these words rather to the King, the moderns more generally to the Bride. The spiritual instruction precious in either case.
1. The believer’s feelings, in the enjoyment of the Saviour’s manifested presence and love, naturally those of deep humiliation and self-depreciation. Such the feelings of Mephibosheth at the King’s table, and of Peter on the revealed divinity of his Master in the fishing-boat. On the perception of Christ’s glory, and the sense of His love to ourselves, our thoughts naturally thrown on our own unworthiness. ‘I am not worthy of the least of (Heb., I am less than) all the mercies and of all the truth which Thou hast showed unto Thy servant; for with my staff I passed over this Jordan; and now I am become two bands’ (Gen_32:10). So David: ‘What am I, O Lord God? and what is my house, that Thou hast brought me hitherto?’ (2Sa_7:18) and Elizabeth: ‘Whence is this unto me, that the mother of my Lord should come unto me?’ (Luk_1:42) Lowly views of one’s self, and lofty views of Christ, the legitimate fruit of Divine communion. The lasting wonder of heaven and earth, that the King of Kings, possessed of infinite dignity and matchless excellence, should ally Himself in bridal union with a poor vile sinner.
“How should it be, Thou heavenly King,
That Thou shouldst us to glory bring?
Make slaves the partners of Thy throne,
Deck’d with a never fading crown.”
“Hence our hearts melt; our eyes o’erflow;
Our words are lost; nor will we know,
Nor will we think of aught beside—
My Lord, my love, is crucified.”
2. The description in the text true of the believer.—
(1) Nothing more in him than in the millions of his race. A fallen child of Adam, shapen in iniquity, and a child of wrath even as others (Eph_2:2-3).
(2) Exposed to danger and destruction; like the flower of the field, ready to be trodden on, and crushed by every foot. Often accounted as sheep for the slaughter. Like his Master in the eyes of the world—‘a root out of a dry ground; despised and rejected of men.’
(3) Often chosen from among the poor and illiterate. ‘Ye see your calling, brethren; how that not many wise men after the flesh, not many mighty, not many noble are called.’ ‘Hath not God chosen the poor of this world, rich in faith and heirs of the kingdom?’ ‘He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill; that He may set him with princes, even with the princes of His people’ (Psa_113:7-8; 1Co_1:26; Jas_2:5).
THE KING’S COMMENDATION OF SHULAMITE
(Son_2:2)
As the lily among thorns,
So is my love among the daughters.
To Shulamite’s self-depreciating remark—‘I am but a lily in the valleys,’—the King immediately replies: ‘But as a lily among thorns, so is my love among and in comparison with all other women.’ The more a believer sees and acknowledges his own unworthiness, the more lovely he appears in the eyes of the Saviour, and the more does the Saviour assure him of His esteem and love. The language of the text true as addressed by Christ to His people. His eyes, which are ‘as a flame of fire,’ view both believers and unbelievers in their real character. His testimony that of ‘the Faithful and True Witness.’ His Church collectively and His people individually, while in this world and in comparison with others, a
Lily among Thorns.
In this Divine assertion, notice—
I. The LILY. Uncertain what species of lily is meant. According to some, the Scarlet Martagon, which grows in profusion in the Levant. Possibly the White Amaryllis intended. A species mentioned by Salt, in his Voyage to Abyssinia, whose white petals are marked with a single streak of bright purple down the middle. Believers compared to lilies, from—
1. Their beauty. Jesus speaks of the lilies of the field as adorned with a beauty to which that of Solomon, in all his glory, could not be compared. The Scarlet Martagon an exceedingly gorgeous flower. The wild flowers of Palestine in general very beautiful. Believers possessed of a moral and spiritual beauty—the beauty of holiness. Made partakers of the Divine nature, which is love. Renewed after the image of God and conformed to the likeness of Christ, who is ‘fairer than the children of men,’ and the embodiment of all beauty. Believers, as members of Christ, adorned with the graces of His Spirit—‘love, joy, peace, long-suffering, &c.’ Enabled by grace to cultivate, and increasingly to exhibit, ‘whatsoever things are pure, just, lovely, and of good report’ (Php_4:8; Gal_5:22).
2. Their purity. The White Amaryllis, or our common white lily, an emblem of purity. Believers made, by Divine grace, pure both in heart and life. Enabled by the hope of seeing Christ as He is, to purify themselves even as He is pure. Have purified their hearts through obeying the truth. Are sanctified through the truth. Sanctified in Christ Jesus. Made clean through the Word He has spoken to them. As ‘pure in heart,’ are admitted at death to the beatific vision of God.
3. Their humility. The White Amaryllis rises only two or three inches from the ground. The common white lily, with its drooping head, an emblem of humility and modesty. Believers called to be ‘clothed with humility,’ and to learn of Him who was ‘meek and lowly in heart.’ Made by Divine grace to be ‘meek’ and ‘poor in spirit.’ Represented by the Publican in the temple. Enabled to grow in humility as in other graces. Exemplified in Paul. His first acknowledgment: ‘not worthy’ to be called an apostle;’ later on: ‘less than the least of all saints;’ last of all: ‘the chief of sinners.’ The heavier the ear of corn, the more it bends. A proud Christian a paradox. Faith essentially humble, as being simply emptiness receiving out of another’s fulness, and weakness leaning on a Saviour’s strength.
4. Their fragrance. According to Salt, the flower of the White Amaryllis is sweet scented, its smell ‘resembling that of the Lily of the Valley, but much more powerful. Believers, according as they walk with Christ and possess His spirit, enabled to exercise a beneficial influence on others, and to diffuse a moral fragrance which makes their very presence a blessing. God’s promise even to penitent backsliders: ‘I will be as the dew unto Israel;’ and as the consequence of it—‘he shall grow as the lily, and cast forth his roots as Lebanon: his branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon’ (Hos_14:5-6). The believer’s privilege so to carry Christ with him as to be a perfume and a benefaction wherever he goes.
II. The THORNS. The ungodly so called (2Sa_23:6). Compared to a thorn hedge (Mic_7:4). Thorns as being—
1. Unsightly. Little beauty in a thorn. As little in the unregenerate in the sight of God and angels. Men in their fallen state and still unrenewed by Divine grace, ‘corrupt, filthy, and abominable;’ ‘hateful and hating one another;’ under the power of a carnal mind, which is ‘enmity against God, and is not subject to the law of God, neither indeed can be.’ No truly good thing in them, or in the fallen nature which governs them. No longer bearing the moral image of God, but of His great adversary. ‘Alienated from the life of God’ who is love, and ‘dead in trespasses and in sins.’ Every imagination of the thoughts of their heart only evil continually (Gen_6:5; Gen_8:21; Psa_14:1-3; Rom_3:10, &c.; Son_8:7-8; Tit_3:3; Eph_4:18; Eph_2:1):
2. Hurtful. Thorns pierce the hand that takes hold of them, and tear those that come in contact with them. So the ungodly (2Sa_23:6). The unregenerate hurtful to their neighbours. Their influence, both conscious and unconscious, for evil rather than good. Their example injurious, as turning others away from God rather than turning them to Him. The Divine testimony: ‘One sinner destroyeth much good.’ Paul, in his unconverted state, ‘a persecutor, and injurious.’ The poison of asps under the lips of the ungodly. Their feet swift to shed blood. The impenitent and unbelieving often grieving thorns in the sides of believers, and even of their nearest relatives and best friends. Their words often such as to leave a stain on the mind and a wound in the heart of others.
3. Unprofitable. Thorns and thistles part of the curse of barrenness inflicted on the earth for man’s sin. ‘Do men gather grapes of thorns?’ Thorns only useful in making a hedge for the protection of what may do good to others. The Divine testimony regarding men in their natural state: ‘They are altogether become unprofitable; there is none that doeth good; no, not one’ (Rom_3:12). The unregenerate unable to benefit men as immortal souls. Aim neither at bringing glory to God nor salvation to men. Are only employed by God for subordinate purposes, and as His unintentional instruments for the protection of His people and the interests of His kingdom. The final sentence pronounced on the ungodly: ‘Take ye the unprofitable servant,’ &c.
4. Destined to destruction. Thorns, especially in the East, cut up to be burned, or set on fire as they grow (2Sa_23:6; Isa_9:18; Isa_10:17; Isa_27:4; Heb_6:8). The end of the ungodly (Mat_25:41).
III. The SITUATION OF THE LILY. ‘Among thorns.’ Beautiful wild flowers in Palestine often seen growing in the midst of a thorn bush or a thorn hedge. Believers, while in this world, necessarily among unbelievers. In an ungodly world, though not of it. Saints in Cæsar’s household. The tares still suffered to grow among the wheat. The chaff and the wheat together till death separate them. Heaven or the new earth the only place where the thorns are not. The situation of believers among the ungodly over-ruled for their own improvement, for the benefit of others, and for the glory of Him whose grace makes them to differ, and whose power preserves them safe to His heavenly kingdom. The calling of believers, while in this world, to magnify the grace of God towards them, and to shew the excellency of His grace in them. Their aim to be among the unregenerate as the pure, modest, and harmless lily among thorns. Their loveliness, like that of the lily, to be all the more manifest and striking from their situation. Believers not to be surprised if called to suffer tribulation and persecution from the world. ‘A lily among thorns’ likely enough to be torn by them. Their comfort that it is only here, and for a short time, that their situation is that of a ‘lily among thorns.’
IV. The SUPERIORITY OF THE LILY TO THE THORN. The language expressive of comparison as well as situation. The lily superior to the thorns among which it grows. So believers in relation to the world (1Jn_5:19). ‘The righteous more excellent than his neighbour.’ Believers superior to others—
1. In Character. Believers renewed in the spirit of their mind after the image of God. Have Christ dwelling in them as their inward life, so that they become like Him who was ‘holy, harmless, and undefiled.’ Created anew in Christ unto good works; and engrafted into Him, so as to bring forth the fruits of the Spirit—love, joy, peace, long-suffering, &c.
2. In Usefulness to others. Believers, from the new Divine nature implanted in them, able to benefit others for eternity as well as for time. Enabled by the Spirit of Christ in them to act upon the words of Christ: ‘It is more blessed to give than to receive.’ ‘Freely ye have received, freely give.’ Are qualified for being made, like Christ, a blessing to the world, by their example, their prayers, and their personal efforts. The salt of the earth, and the lights of the world. Unbelievers rather a hindrance than a furtherance to the real interests of others.
3. In their Final Destiny. Believers at death are transplanted in their spirits, and at the Lord’s appearing also in their bodies, to a happier clime, to bloom as immortal lilies in the Paradise of God. Destruction and eternal death the end of the impenitent and unbelieving (Rom_6:21; Rom_6:23; Php_3:19). As thorns, destined to everlasting burnings (Isa_33:12; Isa_33:14; Rev_21:8).
Application. The world divided into two parts, lilies and thorns—regenerate and unregenerate, believers and unbelievers. To which do I belong? Am I lily or a thorn? All are thorns by nature. Lilies only made such by regenerating grace. Have I undergone this change? Out of a thorn has almighty grace made me a lily? If not, am I willing that it should be so now? Thorns spared for this purpose. The grace that has transformed others able to transform you also. That grace offered. Jesus, working in the Gospel by His Spirit, still transforms lilies into thorns, and is ready even now to transform you. He says: ‘Look unto me, and be ye saved;’ ‘Come unto me, all ye that labour and are heavy laden, and I will give you rest; ‘He that believeth on me though he were dead, yet shall he live.’ ‘Wilt thou be made whole?’
SHULAMITE’S COMMENDATION OF HER BELOVED
Son_2:3
As the apple-tree
Among the trees of the wood;
So is my beloved
Among the sons.
I sat down under His shadow
With great delight,
And His fruit
Was sweet to my taste.
Shulamite compares her beloved to an apple or citron tree growing among, or compared with, the common trees of the wood. The comparison natural. The lovers surrounded with trees as well as flowers. Observe—The more Christ shews His love to His people, the more they are drawn to commend Him as their Beloved. If Christ can commend the imperfect, and in Himself worthless, believer; how much more should the believer commend Him who is perfection and loveliness itself! Christ compared to
The Apple-Tree.
The word applicable to any tree of the class to which the apple-tree belongs. The Hebrew term expressive of the fragrance of the fruit. Probably the citron intended. The orange still common in Palestine, especially on the sea-coast. Perhaps more so than formerly. The citron-tree distinguished for its fruit, its foliage, and its shade. Hence its superiority to the common trees of the wood. Other trees might perhaps equal it in shade, but without the fruit or its beautiful appearance. All excellence and beauty comprehended in Christ. Compared with Him, mankind in general, and even believers themselves, only as the common trees of the wood, compared with the beautiful and shady citron or orange-tree with its golden, fragrant, and delicious fruit. The world itself little worth to him who knows Christ. ‘What things were gain to me these I counted loss for Christ; yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord’ (Php_3:7-8). Observe—
I. The COMPARISON made. ‘As the apple-tree,’ &c. The comparison of the Beloved to the apple or citron-tree made—
1. From its appearance. The citron-tree, larger, nobler, and more beautiful in appearance than the trees of the wood; for example, the dwarf oak, so common in Palestine. The citron or orange-tree, with its dark green glossy foliage, its white blossoms, and its golden fruit, a picture of beauty. So Christ; ‘the chief among ten thousand,’ ‘fairer than the children of men.’ Has in all things the pre-eminence over both angels and men. The first-born among many brethren. They priests; He the High Priest. They kings; He the King of kings. They pearls; He the One pearl of great price. The highest, greatest, and best among men but as the low stunted shrub, or common wild-tree, in presence of the noble and beautiful citron.
2. From its shade. The foliage of the citron or orange-tree not only beautiful, but thick, and affording an agreeable shade. So Christ affords shelter and shade—
(1) To awakened sinners, from the scorching sentence of God’s righteous and broken law. The sinner, while out of Christ, pursued by the fiery law with its terrible curse: ‘The soul that sinneth it shall die;’ ‘Cursed is every one that continueth not in all things written in the book of the law to do them.’ In Christ alone, as enduring the curse for him, can he find shelter. But there he can and does. ‘Christ hath redeemed us from the curse of the law, having been made a curse for us.’ ‘In Him we have redemption through His blood, even the forgiveness of sins’ (Eph_1:7; Gal_3:10). ‘There is now no condemnation to them that are in Christ Jesus (Rom_8:1).
(2) To tried and tempted believers. Tribulation the appointed lot of believers in this world. Persecution unavoidable to those ‘who will live godly in Christ Jesus.’ For a season, at times in heaviness through manifold temptations. Sometimes tried with fiery trials. Christ then their shade and shelter. ‘In me ye shall have peace.’ ‘When thou walkest in the fire, I will be with thee. Fear not, for I am with thee; be not dismayed, for I am thy God.’ His presence with them as the shadow of a great rock in a weary land. His grace promised to be sufficient for their both doing and suffering all His will. Hence enabled to rejoice even in tribulation and made more than conquerors through Him that loved them. Christ crucified, the shadow between sinners and the heat of God’s wrath; Christ crowned, the shadow between believers and the wrath of men and devils. The shadow of Christ, the true apple-tree, gives life as well as peace and comfort to those who sit under it. Every other shadow only that of the deadly upas. A religion of the flesh to be avoided, which is only a sitting under the shadow of the ‘letter which killeth.’ Divine wisdom, to sit only under the shadow of Him who is the Truth and the Life.
3. From its Fruit. The fruit of the apple, citron, or orange tree, fragrant, delicious, and refreshing. Such the fruit of Christ. That fruit—
(1) The redemption accomplished on the cross, with all the varied blessings of the everlasting covenant for time and eternity, flowing out of it.
(2) The doctrines of grace in which that redemption is unfolded, and which are revealed in the Scriptures.
(3) The promises of the Word, ‘exceeding great and precious,’ adapted to every case and condition, and all ‘Yea and Amen to them that believe.’
(4) The ordinances of the Gospel; as prayer, the preaching of the Word, and pre-eminently the Lord’s Supper. The fruit Christ’s, as—
(1) Procured through Him in His obedience unto death.
(2) Found in Him.
(3) Communicated by Him. On this apple-tree hangs fruit for immortal souls and dying sinners, and that in richest abundance. Fruit sweeter than that of Eden, with neither sin nor danger in the eating of it. Instead of a prohibition and threatened death, here is a free invitation and promised life. Instead of a flaming sword turning every way to guard its access, a silver trumpet sounds, proclaiming liberty of approach to all comers: Come, buy and eat, without money and without price; eat ye that which is good, and let your soul delight itself in fatness. The fruit offered by the god of this world, however fair and inviting in appearance, found at last to be only wormwood: ‘the grapes of Sodom and the clusters of Gomorrha.’
II. The EXPERIENCE related. ‘I sat,’ &c. The very remembrance of an enjoyed Saviour sweet.
‘What peaceful hours I then enjoy’d!
How sweet their memory still!’
The text expressive of repose and enjoyment. A beautiful illustration of faith in exercise. Exhibits—
(1) Sense of exposure and weariness.
(2) Discovery in Christ of what meets our case.
(3) Trust in and appreciation of Him for the wants of our soul.
(4) Feeling of security, peace, and satisfaction.
(5) Continuance in such a state. Observe—
(1) Whatever Christ is, He is to be to us personally and experimentally. In whatever aspect He is exhibited in the world, in that He is to be appropriated, embraced, and made use of. Entire confidence to be placed, and full complacency taken, in Him and in His finished work. As the apple tree, we are to sit down under His cooling shade, and partake of His refreshing fruit. Not enough to be near the shade, or to gaze upon the fruit. Without appropriation and personal use, men die even in sight of the Apple-tree. The awakened sinner to believe the testimony concerning Christ as a Saviour, and cordially to appropriate it for his own present and eternal benefit.
(2) The preciousness of Divine grace that has not only made such provision for our souls’ necessities, but inclines and enables us to make use of it. ‘By grace ye are saved, through faith; and that not of yourselves: it is the gift of God’ (Eph_2:8).
‘Why was I made to hear Thy voice,
And enter while there’s room?
While thousands make a wretched choice,
And rather starve than come.
‘’Twas the same love which spread the feast,
That sweetly drew me in;
Else I had still refused to taste,
And perished in my sin.’
(3) Coming under the shadow of Christ for defence from the law’s curse, we are invited to to sit down and partake of His fruit. The fruit of the apple-tree for those who come under its shadow. Joy and comfort in Christ the immediate result of faith in His blood. So the awakened jailor rejoiced, believing in the Saviour preached to him by Paul and Silas. The believing Eunuch ‘went on his way rejoicing’ (Act_8:39; Act_16:34).
(4) Christ’s fruit sweet to the taste of those who come under His shadow. ‘To you that believe He is precious.’ A spiritual taste and a carnal one. As a man is, so is his taste. Truth in the proverb—each man to his taste. The taste of the carnal and unrenewed only carnal, and for the things that are seen and temporal—the pleasures of sin, which are but for a season. The taste of a man different from that of the swine at the swine-trough. A refined and cultivated taste the result of civilization, training, and education. The taste of a believer the result of regeneration and the impartation of a new spiritual and divine nature. Hence his taste for what is spiritual, divine, and heavenly, instead of what is only carnal and earthly. Unspeakable mercy to be blessed with a renewed nature and a spiritual taste. A man’s misery to be left under the dominion of an earthly, carnal, and depraved taste. To such a taste Christ and heaven itself entirely without attraction. The place of torment the only future abode for a carnal taste. The object of the Holy Spirit’s work to change a man’s taste. Hence the first step in his conversion—conviction of his sin and misery, and the worthlessness of the world to a dying sinner and an immortal soul (Joh_4:13-14; Luk_15:14-19). To a renewed soul and a spiritual taste, Christ and His salvation infinitely sweeter than the choicest pleasures of a perishing world.
Application. Has this been my experience? Is it so now? Have I seen my exposure, as a sinner, to Divine wrath, and fled to Christ for shelter? Have I appropriated Him as just the shelter I need; and am I now using and enjoying Him as such? Have I found delight in Him and in His salvation? Has His work of redemption and the word of His grace been sweet to my taste? Is it so now? All have their different tastes: what is mine? Is it spiritual or carnal? Christ or the world? Lord, give me a spiritual taste. Make Christ precious to me as a sinner, as He is to all that believe. Give me, as a believing sinner, to sit down under His shadow with great delight, and to find His fruit sweet to my taste.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 In estimating the blessedness of any creature, you must…
Son 2:4
In estimating the blessedness of any creature, you must never forget that there is a certain faculty of enjoyment which is itself the gift of God. And have we not here at once the real secret of the certainty of the superior delights of the people of God—in that to them alone, or at least to them in a far higher degree than to other men, is given that capacity of enjoyment, that appreciation of the sweet and beautiful and holy, which is radiant in everything.
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I. Among the choice things of the prepared banquet, the chief is rest. It is only the Gospel of Jesus Christ which has the exclusive prerogative to give a man rest. And every one who goes into that sanctuary of the soul’s rest, is a man who, just before, has been fighting his way to it through tremendous toils and conquests.
II. If there can be anything on this side of heaven worthy to be mentioned with that rest—the feeling of a forgiven soul—it is intimacy with God Himself; the nearness, and consequently the acquaintance with God’s mind, into which the Christian is at once, though it be progressive, yet at once admitted; as soon as he obeys the drawings of the spirit, and comes near to God.
III. It is the actual presence of Christ which becomes dear to an advancing Christian. He has had His grace, but He wants Him. Therefore, more and more as a believer lives, you will find him meditating on the Person and the Being of Christ.
J. Vaughan, Fifty Sermons, 1874, p. 101.
References: Son 2:4.—J. J. West, Penny Pulpit, No. 3218; J. M. Neale, Sermons on the Song of Songs, p. 85.
Son 2:5
I. Looking at an apple from a morphological point of view, we find that it is an arrested branch. Instead of going on to develop more wood and foliage, a branch terminates in an apple; and in this apple the sap and substance that would have prolonged the branch are concentrated, and hence its enlarged size and capability of expansion. We behold in it, as in a glass, a very striking natural example of the law of self-sacrifice; that law which pervades all nature, and upon which the welfare and stability of nature depend. It is in this self-sacrifice of the plant that all its beauty comes out and culminates.
II. The little globe of the apple is a microcosm, representing within its miniature sphere the changes and processes which go on in the great world. Life and death, growth and decay, fight their battle on its humble stage. While it hangs upon its stem, it is in some kind of magnetic correspondence with all the powers of nature; it shares the life of the earth and the sky. It is an embodiment of the air and the sunshine, and the dew. But its special charm consists not in its’ scientific teaching or in its material utilities. Who would care to study an apple or any other natural object, were it not for its religious side? Nothing can be simpler and lowlier than such an object lesson. It is nigh unto us, in our very mouths, familiar to every child, but its simplicity is the mystery of the unsearchable God, the depth of the clear but unfathomable heaven. Autumn is the season of revealing; and the fruit is ripened when the foliage that hid the orchard is stripped off, and all its secrets are opened to the glances of the sun. But no autumn of revelation comes to this tree of knowledge, and we pluck its fruit from the bough in the midst of mysteries that conceal even while they reveal it—that baffle even while they instruct us. But these mysteries are favourable to faith and to a simple, childlike trust, leaving what it cannot understand, with a wise contentment, in the infinity of God.
H. Macmillan, Two Worlds are Ours, p. 213.
References: Son 2:7.—Spurgeon, Sermons, vol. xxv., No. 1463. Son 2:8.—Ibid., Morning by Morning, p. 80. Son 2:8-17.—R. M. McCheyne, Memoir and Remains, p. 437. Son 2:9.—S. Baring-Gould, One Hundred Sermon Sketches, p. 168. Son 2:10.—Spurgeon, Morning by Morning, p. 116. Son 2:10-12.—J. M. Neale, Sermon on the Song of Songs, p. 92; J. H. Newman, Sermons on Various Occasions, p. 190. Son 2:10-13.—Spurgeon, Sermons, vol. viii., No. 436.
Son 2:11-12
There are two characteristics of spring that strike us, I do not say as wrong, but as more belonging to human than Divine character. The first of these is its changeableness, the second its extravagance.
I. Even in climates better than our own we know the changeableness of spring, but in our spring scarcely a single day is true to its beginning. But when we look closer, such change belongs naturally to the first rush of life, not only in spring but in all things. (1) It paints our own youth only too faithfully. Our outer life flits from interest to interest, from friend to friend, from love to love, as the winds of purpose, interest, and impulse blow. As to our inner life of feeling and thought, it is never at rest for a single moment. To cherish this changeableness is wrong. But as long as it belongs to youth we have no right to be too hard on it. Our business is to accept what is natural in it, and to guide its eager life into noble ways. (2) We may learn another bit of wisdom from the changeableness of spring. It is caused by the last struggle of winter against the warm gusts of life. It images the struggle in a heart which has come out of the far country of sin, near to God its Father. The life of God and the glowing of His love have begun to move within, to clothe the barren soil with the flowers and the blossoms that promise fruit. But the old deathfulness still lingers; habits of evil, not yet overcome of good, raise themselves again, and conquer for a time; the storms of trial that resistance to sin causes are so violent as to exhaust for a season all spiritual strength, and we seem to die. Take comfort from the spring. Life is stronger than death, goodness than sin, noble joy than base sorrow. Day by day the attacks of evil will lessen, day by day they will be easier overcome, and a summer of righteousness will be yours at last.
II. The extravagance of the spring. Much more than is apparently needful is produced. There is the greatest prodigality, even waste; of a hundred flower-shoots not half come to perfection; of a cloud of blossoms many altogether fail. The analogy to this in our youth is in itself sad enough. But when we ask ourselves in what the changeableness and prodigality of spring ends, the analogy ceases to be true, and the rebuke and warning of nature is given to our youth. God’s end for spring is the fulness of summer and the harvest of autumn. There is no other end also than that for youth; richness of nature in oneself and a plenteous harvest for the world.
S. A. Brooke, The Fight of Faith, p. 337.
I. Life, love, joy—what are these in their tale to the spirit, as spring sends them flowing into our hearts? They are a revelation of the Being of God. (1) Its first attribute is infinite life. In this world of decay and death, where sorrow and apathy and dulness play so large a part in us, it is unspeakable comfort to know that there is above us and in our God an eager, unwearied, universal life. (2) This life is love—love in God, the same as goodness. That there is such a thing as creation; that life and joy come out of death and pain; that the wonder of the spring is born out of the travail of the winter, is proof enough to those who feel how impossible creation is to evil, that it is goodness—goodness that streams forth as love; love that is life in all things, that is the spirit of the universe. (3) If life and love be one in the being of God, that being must also be joy—infinite, self-exultant, varying through every phase of quiet and of rapture. Words would fail to paint one moment of its triumphant fulness: joy is the glory of God.
II. We take the same thoughts, and bring them to touch on our own life. Spring is the image of our youth, and the lesson we should learn from it is, that our youth should be life and love and joy, and that these are its natural companions.
S. A. Brooke, The Fight of Faith, p. 324.
References: Son 2:11, Son 2:12.—W. P. Balfern, Christian World Pulpit, vol. xv., p. 237. Son 2:11-13.—W. Sanday, Expositor, vol. iii, p. 240; H. J. Wilmot-Buxton, Waterside Mission Sermons, 2nd series, p. 97. Son 2:11-14.—Clergyman’s Magazine, vol. viii., p. 205. Son 2:12.—J. N. Norton, The King’s Ferry Boat, p. 8; Sermons for Boys and Girls, 2nd series, p. 230; Spurgeon, Evening by Evening, p. 115. Son 2:14.—Homiletic Magazine, vol. ii., p. 518.
Son 2:15
To despise little things is to show oneself utterly ignorant of the philosophy of life. The phrase "little sins," common though it be, is highly unscriptural, highly immoral. In the Bible you will frequently find such sins as lying, slander, and selfishness classed with sins like drunkenness, theft or murder. The former are represented as equally effective with the latter in excluding from the kingdom of God.
I. It is curious to notice that the very characteristics which commonly earn for a sin the name of little, are often just the characteristics which in reality enhance its sinfulness, and render it pre-eminently worthy of being called great. For example, an ingenious prevarication would be usually considered far less sinful than a downright awkward falsehood. But the kernel of truth which it contains makes it more sinful, not less. It shows its perpetrator to be a cultivated liar. Judged, too, by its effects, it may often be discovered to be a lie of surpassing magnitude.
II. The sins of which we are speaking not only cause a vast amount of suffering, but they have the most fatal effect upon character. A great sin, severely punished and bitterly repented of, is not all likely to be repeated. The sins which seem to be little, just for that very reason, and also because they are generally unpunished, are likely to be first of all ignored by a man, and then repeated, till at last their total effect may be to render his character hopelessly and irretrievably bad. A number of very little sins will make a very great sinner.
III. Our so-called little sins have the most fatal moral effect upon the characters of others. They are just the sins which others will be likely to imitate. The average man is more likely to be infected by such a sin as scandal than he is to be infected by such a sin as theft. Therefore these little sins do the most widespread moral mischief in society.
IV. If we desire to form for ourselves a perfect character, a studied avoidance of little sins is of the first importance. Our habits depend upon the way in which we comport ourselves; not in great and startling emergencies, but rather under the simple, common circumstances of our common daily life. Everything we do or say leaves us somewhat different from our former selves, and is productive of good or evil to numbers of our fellow-men. Every action we perform, every word we utter, every thought we think, has wide-spreading, far-reaching effects—effects that will eternally endure. Stand in awe and sin not.
A. W. Momerie, The Origin of Evil, and Other Sermons, p. 86.
I. Consider the text as addressed to the individual. (1) The evils, the capture of which is here urged, are such as the following:—Ostentation, concealment, the easily offended and unforgiving spirit, fear of man and men-pleasing, anxiety, and all such plausible errors in doctrine and specious deviations from truth as affect principle and conduct. (2) The good which may be marred is of this kind:—The subjects of Christ’s kingdom are born from above; we may expect in them heavenly-mindedness. They are born of God, and we may look to them for godliness. The fruit, in this case, is the fruit of righteousness, sown in place of them that make peace. (3) This good may thus be marred:—The pursuit of religious information may be checked. The judgment may be perverted or corrupted. The conscience may be blunted or defiled. The energy of holy principle may be impaired. The lustre of reputation may be dimmed. (4) Such mischief ought to be prevented or cured. Take the foxes. Make impending evil captive, and, if possible, destroy it.
II. Contemplate the text as addressed to the churches of Christ. Take the foxes: govern the tongue, cleanse the hands, purify the heart. Have light in your countenance and salt in yourselves, that you may live together and act together with joy and with profit.
S. Martin, Rain upon the Mown Grass, p. 43.
It is only man’s littleness which discovers no importance in trifles. Trifles make perfection, and perfection is no trifle. The most deplorable failures in Christian consistency and uprightness may, generally, be traced back to a very small departure from duty. Little sins are as wrong as larger ones, and in the end come to the same thing. They are, in fact, the foxes that spoil the vines.
What are some of these little sins which mar our happiness or hinder our usefulness?
I. At the head of the list may be placed a sour and crabbed temper.
II. Another little sin to be watched against, is the giving way to ease and self-indulgence.
III. Dishonesty in our ordinary dealings may be named as another example of little sins.
IV. Another little sin is jealousy. It is a weakness which few would confess that they have yielded to, and yet multitudes are made miserable by its evil influence.
In religious character there is nothing unimportant, and the smallest inlets of sin should be carefully closed. Earnest prayer and dilligent effort should be employed, that the work of the Holy Spirit in our hearts may be more thorough and pervading.
J. N. Norton, Golden Truths, p. 348.
References: Son 2:15.—Spurgeon, Morning by Morning, p. 151; J. Vaughan, Children’s Sermons, 1875, p. 21; Expositor, 3rd series, vol. iii., p. 63; T. T. Shore, The Life of the World to come, p. 215; T. Champness, Little Foxes, p. 7; J. M. Neale, Sermons on the Song of Songs, p. 106.
Son 2:16
These few deep words express the bond or hold of love between Christ and His Elect, whether they be saints or penitents, and they fasten it by a twofold strength. "My beloved is mine; and not this alone, but "I am His." They teach us:
I. That He is ours in the very sense in which we speak of our father or our child, our life or our own soul. And how has He become ours? Not by deserving or earning, by finding or seeking; not by climbing up to Him, or taking Him for ours; but because He gave Himself to us. He gave Himself to us as the bridegroom gives Himself to the bride. In this mystery of love is summed up all that is inviolable, binding and eternal. He will never draw back from it, or release Himself, or annul His vows, or cast us away. The pledge of His love is everlasting, as His love itself.
II. And next: these words mean that, in giving Himself to be ours, He took us to be His own. It is a full contract, binding both, though made and accomplished by Himself alone. We are bought, purchased, redeemed; we are pledged, vowed, and betrothed; but, better than all these, He has made us to be His by the free, willing and glad consent of our own heart. This is why we may call Him "My Beloved."
III. These words are full of all manner of consolation. (1) They interpret to us the whole discipline of sorrow. It is most certain that, if it were not necessary for our very salvation, He would never send affliction. (2) In this we see further the true pledge of our perseverance unto the end. Our whole salvation is begun, continued, and ended in His love. He that kept us from perishing when we were willing to perish, will surely keep us from perishing now that we are trembling to be saved. (3) In this there is our true and only stay in death. If we were saints, if we loved Him with all our soul and with all our strength, the most blessed day in life would be the last. To go and be with Him whom our soul loveth; to be for ever with Him, gazing upon His face of love, ourselves sinless, and living by love alone—this is heaven.
H. E. Manning, Sermons, vol. iii., p. 411.
I. Think first of the person here designated "My Beloved." Christ is the object of the believer’s love. He is altogether lovely (1) when we consider His Person. We behold in Him all the beauty of the Godhead and of humanity. (2) When we consider His suitableness. He is suitable to us as the image of the invisible God. Man needs this: man was made thus. He was himself made in God’s image, after His likeness—and he lost it; but now he has in Christ the image of the invisible God, the firstborn of every creature. He is suitable to our state as ignorant—being made of God unto us "wisdom;" as guilty—being made of God unto us "righteousness;" as polluted—being made of God unto us "sanctification;" and as altogether undone—being made of God unto us "redemption."
II. Now of this Beloved, the Church says and the believer says, "He is mine, and I am His." This is the language (1) of direct faith; (2) of adherence to Christ; (3) of strong affection.
III. There are times when this affection is brought into more lively exercise, and the soul says, "My Beloved is mine and I am His." (1) There is the time of conversion—of the first embracing of Christ. (2) There are times of special approach, of peculiar fellowship, when Christ draws near the soul, and the soul under His approach draws near. (3) There is the time of recovery out of backsliding, out of carelessness, out of forgetfulness of God. (4) There is the hour of death; (5) the hour of temptation, which is twofold—temptation of want, and temptation of fulness. (6) The time of sacramental communion when He who gave Himself for you gives Himself to you.
J. Duncan, The Pulpit and Communion Table, p. 159.
The going-out of every man’s mind is after property. The keenest man of business and the devoutest Christian share this principle alike; both desire property. There is no rest in anything till it is property. This universal desire is the return of the mind to the original design of its creation. Man was made to be a proprietor. Sin broke the title-deeds; all property rose in rebellion against its proprietor, and death cancelled every tenure. From that time, man has nothing to do with any creature, but as with a loan. The heart that holds, and the treasure that is holden, are only upon a lease. Woe to the man who calls anything his own. He will wake up tomorrow and find it gone, Christ is the property—the only property a man has, or ever can have, in any world. God never revokes that. And Christ carries with Him the universe, and carries with Him all that is of real value in this life. "My Beloved is mine, and I am His."
I. The communication of Christ to the Church is always called a gift. "Unto us a Child is born, unto us a Son is given."
II. It is not only by a common deed of gift that Christ is made over to a believer, it has been made a matter of most solemn contract.
III. There is a property to which neither gift nor compact can reach. It is the property which a man holds in himself. Christ is actually in you,—the very being, and framework, and constitution in every believer. There is no unity in any part of a man in himself more real than that which Christ holds with every member of His Church.
IV. "I am His." Possession depends upon the possessor. What were the best property if the possessor cannot keep it? There are two ways in which possession may be obtained. By an act on the part of the possessor, and by an act on the part of the possessed. On the part of the possessor, by purchase and conquest, and on the part of the possessed by surrender. It is by these three processes, united, that any soul becomes Christ’s property.
J. Vaughan, Fifty Sermons, 10th series, p. 215.
References: Son 2:16.—Spurgeon, Sermons, vol. vii., No. 374, and vol. xx., No. 1190; J. Duncan, The Pulpit and Communion Table, p. 172. Son 2:16, Son 2:17.—Ibid., Evening by Evening, p. 171; J. M. Neale, Sermons on the Song of Songs, p. 118.
Son 2:17
Whatever the first use and intent of this phrase, it describes a waiting and a joy to come; a waiting under darkness and shadow, and a joy to come with the light. And so the words answer well the purpose of suggesting the truth, that there are many things in life and destiny that are to be awaited.
I. We wait for rest. If the question were raised, Is man made for toil or for rest?—the answer would be a mixed and qualified one. He is appointed to toil, he is destined to rest; one is his condition, the other is his end. Unceasing toil is the largest feature of human life. As the sun journeys about the earth, it summons the greater part of those it shines on to hard and heavy toil, till its setting dismisses them to brief rest. And this rest is chiefly found in sleep, the nightly death to life, as though rest were no part of man’s conscious life. We die, in a sense, to this daily life of toil, to get rest, and thus go off into a world of freedom that is revealed to us by fragments of chance-remembered dreams. Now, surely, it is an intimation that the other death ushers us into a world of absolute freedom and repose; for freedom and repose are correlatives. Rest is something to be awaited in God’s own time. To unduly seize it is ruin; it breaks the mould in which our life is cast. To patiently wait for it makes toil endurable, and assures us that our external lives are not a mockery of the hopes wrought into us. Some morning this shadow will flee away. In the Church of St. Nazaro in Florence is an epitaph upon the tomb of a soldier, as fit for the whole toiling race as for his own restless life, "Johannes Divultino, who never rested, rests—hush!" We say of our dead, "They rest from their labours."
II. We wait for the renewal of lost powers. St. Paul speaks of the redemption of the body as something that is waited for. He means no narrow doctrine of a physical resurrection, but a renewal of existence—a restoration of lost powers.
III. We wait for the full perfecting of character. We are keyed, not to attainment, but to the hope of it by struggle towards it. And it is the struggle, and not the attainment, that measures character and foreshadows destiny.
IV. We wait the renewal of sundered love. Love may suffer an eclipse, but it is not sent wailing into eternal shadows. It is as sure as God Himself that human love shall again claim its own.
V. We wait for the mystery to be taken off from life. Mystery may remain, but it will be harmonious mystery. The accusing doubt, the seeming contradiction, the painful uncertainty, will pass away, and we shall see "face to face," and know even as we have been known.
VI. We wait for full restoration to the presence of God.
T. T. Munger, The Freedom of Faith, p. 379.
At its longest, the night can only run its appointed hours. The aggregate of the trouble that is to be in this world was a preordained, fixed quantity. The older we grow the easier it ought to be to say, "Till the day break."
I. There are four things which seem to me to make the night of this present state. (1) Indistinctness. We see a very little way, and what we do see is so imperfect, and we make such sad mistakes. (2) Oppressiveness. Who has not felt the weight of night? Have we not all had consciousness of power which we could not put forth—an awe, an enervating sense of the unknown, all about us? (3) Loneliness makes a great part of the feeling of night. (4) The want of God’s felt presence. This world is simply what it is because Christ has not His proper place in it. All things else, be they what they may, become dark in consequence of that one eclipse.
II. But there are signs, glowing signs, that the cheer of the morning is coming. Only two unfulfilled prophecies stand between us and the second Advent. (1) The evangelisation of the whole world; but already the Gospel is a witness to the whole world. (2) The restoration of the Jews; but it is just possible that that restoration may follow, not precede, His coming. But if not, their return might occupy such a small space of time, that literally a nation might be born in a day.
J. Vaughan, Fifty Sermons, 4th series, p. 258.
References: Son 2:17.—H. J. Wilmot-Buxton, Waterside Mission Sermons, 1st series, p. 53. Son 3:1.—Spurgeon, Morning by Morning, p. 19; J. M. Neale, Sermons on the Song of Songs, p. 127.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On vv1, 8 1. She compares herself to a simple wild flower,…
1. She compares herself to a simple wild flower, the crocus (RM) of Sharon. The plain, which extended from Joppa to Cæsarea, was proverbial for its flowers (Isa_35:2), and travellers continue to revert to this feature: 'We constantly had reason to admire the faint harmonious colouring of the wild flowers on the untilled plain. Cæsarea was surrounded by fields of the yellow marigold. Other flowers were also conspicuous—the red pheasant's eye, in some cases as big as a poppy; blue pimpernels, moon-daisies, the lovely phlox, gladioles, and high hollyhocks.'
2. He will hot suffer her to depreciate her own value: compared with other women she is a lily among thorns (Pro_31:29). The Huleh lily, in the north of the Holy Land, grows in the midst of thorns, which lacerate the hands of the flower-gatherers. The soil near Bethlehem, in the S., is enamelled with lilies and covered almost everywhere with dwarf thorns.
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3-7. In this strife of mutual compliments she now likens him to the beautiful, flowering, fruit-bearing apple tree, which gives a welcome shade, gratifies the sense of taste, and is to Orientals a symbol of love.
4. He has brought her to a 'house of wine' (RM), a place of feasting and enjoyment, where the banner floating over them was not merely inscribed with the word Love, but was Love, itself. The entire description is figurative, and if the language were not sufficient to indicate this we should be driven to the conclusion by the fact that it was not considered decorous for women to be present at banquets (Est_1:12; Dan_5:10, Dan_5:23). In Egypt the house where a marriage-festival is in progress is marked by rows of flags and streamers stretched across the street.
5. She begs her friends to sustain her with cakes of pressed raisins (RV), such as were given to those who were fainting for hunger (1Sa_25:18; 1Sa_30:12; 2Sa_6:19; Hos_3:1).
7. And they are to leave her and her beloved for the present undisturbed by the festal dances and songs. The request is repeated Son_3:5; Son_8:4, and on each occasion is evidently meant to mark one of the main divisions of the poem. The adjuration, by the gazelles (RM), and by the hinds of the field, is suggested by the beauty and the timidity of those graceful creatures.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv2, 9, 14 so is
so is
How poor are the similes of the bride as compared with those of the Bridegroom. To Him she is a "lily among thorns; she can only say that He is "as the apple tree among the trees of the wood."
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 The voice of the bride is heard again in…
CHAPTER 2
The voice of the bride is heard again in the opening verses of this chapter; some understand it as meaning the Messiah speaking of Himself as the Rose and the Lily of the valley, but it is rather the bride. She is in her purity and separation like the lily among thorns, among the apostates of the nation during the end of the Jewish age. Of the Messiah she speaks as the apple-tree. She has no fruit of herself, but rests under Him as the blessed fruit-bearer. Under Him she finds her shelter, while He protects her and she can enjoy His fruit under His shadow. There she, and all true believers have rapture and rest and enjoy His fruit, which is sweet to the taste. The Bridegroom has brought her to His own place. She is in the house of wine (the better translation, instead of banqueting house). Unlimited joy and gladness are now her portion; the banner of love is over her; while she revels in His love, and He, too, rests in His love, for all His gracious purposes towards the godly remnant of Israel are accomplished. The spiritual application to the church is easily made. In Son 2:7 she charges the daughters of Jerusalem not to disturb in any way the love-relations she enjoys, till He please, till the rest of the daughters of Jerusalem, too, shall know Him, according to His own purpose. It is interesting to note that several times the phrase, “I charge you daughters of Jerusalem” is found in this song. Each time it is followed by His coming. Here we read, “The voice of my Beloved! Behold He cometh!” It is His coming as Messiah revealing Himself to the bride. In chapter 3:6 He comes as King Messiah; His Name is revealed as Solomon, the Prince of Peace. Then once more the same phrase, “I charge you, O daughters of Jerusalem, is found in chapter 8:4-5, and here the bride is coming out of the wilderness with Him, leaning on her Beloved, not the supposed shepherd lover, but King Messiah.
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The rest of this chapter bears witness to the correctness of the Jewish interpretation. All shows that it refers to the time when the remnant of Israel knows Him and is enjoying the blessings and the glories promised unto them. The winter is past, the time of death and coldness; the rain is over, spring-time is at hand. The morning without clouds is breaking! Flowers appear; the birds begin their song; the cooing of the bird of love, the turtle dove, is heard. Furthermore, the fig tree putteth forth her green figs (the national fruit-bearing of the once cursed fig tree); the vines, too, begin to give the tender grapes. Who cannot see in the imagery of all these statements that millennial times are about to begin! Then there is His call to her, “Arise, my love, my fair one, and come away.” Be wholly for Me! He calls her “My dove.” She is in the clefts of the rock, and He Himself is that rock, where His people are hidden away and find shelter. He longs for her and she longs for Him. His eyes are upon her, His beloved bride, and her eyes upon Him. Joyfully the bride cries out, as the assurance of His great love stirs her soul, “My Beloved is mine and I am His.” Yet the fullness has not yet come. It is all still in blessed anticipation of the time of fullest manifestation--”until the day dawn and the shadows flee away.” “Turn my Beloved,” she calls to Him, “Be Thou like a gazelle or a young hart,” swift in Thy coming, upon the mountains of Bether, the mountains of spices and frankincense, when the time of worship begins.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 8 The Mutual Love of Christ and the Church.
The Mutual Love of Christ and the Church.
The Bride Protests the Fervor of her Love
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v. 1. I am the rose of Sharon, the wild flowers of this plain being noted for their beauty, and the lily of the valleys, the elegant red lily of Palestine being referred to. The Bridegroom readily agrees to this comparison.
v. 2. As the lily among thorns, so is My love among the daughters, surpassing them to such an extent that their dingy stalks were not even noticed. And the bride, inflamed by His praise, calls out:
v. 3. As the apple-tree among the trees of the wood, surpassing them all in desirability, so is my Beloved among the sons. I sat down under His shadow with great delight, literally, "In His shadow delighted I to sit," more than satisfied with His companionship, and His fruit was sweet to my taste, she enjoyed all His gifts and blessings.
v. 4. He brought me to the banqueting-house, the apartment set apart for the drinking of wine, the banquet-hall, and His banner over me was love, which protected and comforted her at all times.
v. 5. Stay me with flagons, rather, with grapes or raisin-cakes, a refreshing confection of the Orient; comfort me with apples, whose refreshment also was delightful; for I am sick of love, her love is so ardent that she feels weak from its powerful reaction upon her entire body and therefore needs refreshment of some kind.
v. 6. His left hand is under my head, in a fond caress, and His right hand doth embrace me.
v. 7. I charge you, O ye daughters of Jerusalem, in a very strong objurgation, 1Sa 17:55; 2Sa 11:11, by the roes and by the hinds of the field, fit symbols of tender and ideal love, that ye stir not up nor awake my Love till he please, literally, "awaken love till it please," all frivolous coquetry in the relation toward Christ being excluded.
The meaning is again clear. The Church praises the beauty which she has received from the Lord, and He not only agrees to her description, but even places her in contrast to the base growths of false churches, which try to sap the life of the Church with their doctrines of works. In an ecstatic monolog the bride now sets forth the excellencies of Christ, the safety of His protection, the richness of His blessings, the thought of which so fills her heart with bliss that it cannot contain it all. It is the great mystery of the relation between Christ and His Church, Eph 5:32. At such times, which are occasionally granted to the Church, the Lord does not wish her to be disturbed. The Church is in His keeping, even as she jealously watches over every indication of a false expression of affection toward Him.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 7, 8, 10, 12, 14, 15, 16 General Information:
General Information:
See: Poetry and Parallelism
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I am a meadow flower of Sharon
The woman speaks as if she were one of many flowers in a land known for beautiful flowers. (See: Metaphor)
Sharon
the name of a land that is flat, has no trees, and grows many different kinds of grasses and flowers
lily of the valleys
The woman speaks as if she were one of many flowers in a land known for beautiful flowers. (See: Metaphor)
lily
a sweet smelling flower that grows in places where there is much water. See how you translated this in Song of Songs 2:1-2.
valleys
flat areas between mountains and near water
As a lily among thorns ... young women
A flower is much more beautiful than a thorn bush. The man thinks the woman is much more beautiful than the other women. (See: Simile)
my love
"you whom I love." See how you translated this in Song of Songs 1:9.
the young women
"the other young women"
translationWords
thorn
love
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 3, 4, 5, 7, 8, 10, 14, 15, 16 2:1-7 In this short poem, the man and the…
2:1-7 In this short poem, the man and the woman exchange compliments. Using metaphors of flowers and trees, they describe the nature of their loving relationship, emphasizing his role as protector and provider. • The poem ends (2:6) with the man and the woman in an intimate embrace.
2:1-2 the lily of the valley:the lily of the valleys: The Hebrew shows the woman’s modesty and humility, as she claims to be but one flower among many in Sharon and in the expansive valleys of Israel. • The man affirms her comparison to a lily, but says that her beauty is far from common; she is a lily among thistles. • my darling (literally my companion): They are in love, and they are also friends.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.