You who dwell in the gardens, with friends in attendance, let me hear your voice!
Parallel Translations
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You who dwell in the gardens, with friends in attendance, let me hear your voice!
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Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it.
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Thou that dwellest in the gardens, the companions hearken for thy voice: 'Cause me to hear it.'
Cross-references (18)
Passages linked to Song of Solomon 8:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Song of Solomon 4:16 Awake, north wind, and come, you south! Blow on my garden, that its spices may flow out. Let my beloved come into his garden, and taste his precious fruits.
- Song of Solomon 1:7 Tell me, you whom my soul loves, where you graze your flock, where you rest them at noon; for why should I be as one who is veiled beside the flocks of your companions?
- Judges 11:38 He said, “Go.” He sent her away for two months; and she departed, she and her companions, and mourned her virginity on the mountains.
- Judges 14:11 When they saw him, they brought thirty companions to be with him.
- Psalms 45:14 She shall be led to the king in embroidered work. The virgins, her companions who follow her, shall be brought to you.
- Psalms 50:15 Call on me in the day of trouble. I will deliver you, and you will honor me.”
- Song of Solomon 2:13-14 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.
- Song of Solomon 3:7-11 Behold, it is Solomon’s carriage! Sixty mighty men are around it, of the mighty men of Israel. They all handle the sword, and are expert in war. Every man has his sword on his thigh, because of fear in the night. King Solomon made himself a carriage of the wood of Lebanon. He made its pillars of silver, its bottom of gold, its seat of purple, the middle of it being paved with love, from the daughters of Jerusalem. Go out, you daughters of Zion, and see king Solomon, with the crown with which his mother has crowned him, in the day of his weddings, in the day of the gladness of his heart.
- Song of Solomon 5:9-16 How is your beloved better than another beloved, you fairest among women? How is your beloved better than another beloved, that you do so adjure us? My beloved is white and ruddy. The best among ten thousand. His head is like the purest gold. His hair is bushy, black as a raven. His eyes are like doves beside the water brooks, washed with milk, mounted like jewels. His cheeks are like a bed of spices with towers of perfumes. His lips are like lilies, dropping liquid myrrh. His hands are like rings of gold set with beryl. His body is like ivory work overlaid with sapphires. His legs are like pillars of marble set on sockets of fine gold. His appearance is like Lebanon, excellent as the cedars. His mouth is sweetness; yes, he is altogether lovely. This is my beloved, and this is my friend, daughters of Jerusalem.
- Song of Solomon 6:2 My beloved has gone down to his garden, to the beds of spices, to pasture his flock in the gardens, and to gather lilies.
- Song of Solomon 6:11 I went down into the nut tree grove, to see the green plants of the valley, to see whether the vine budded, and the pomegranates were in flower.
- Song of Solomon 7:11-12 Come, my beloved! Let’s go out into the field. Let’s lodge in the villages. Let’s go early up to the vineyards. Let’s see whether the vine has budded, its blossom is open, and the pomegranates are in flower. There I will give you my love.
- Matthew 18:20 For where two or three are gathered together in my name, there I am in the middle of them.”
- Matthew 28:20 teaching them to observe all things that I commanded you. Behold, I am with you always, even to the end of the age.” Amen.
- John 14:13-14 Whatever you will ask in my name, I will do it, that the Father may be glorified in the Son. If you will ask anything in my name, I will do it.
- John 14:21-23 One who has my commandments and keeps them, that person is one who loves me. One who loves me will be loved by my Father, and I will love him, and will reveal myself to him.” Judas (not Iscariot) said to him, “Lord, what has happened that you are about to reveal yourself to us, and not to the world?” Jesus answered him, “If a man loves me, he will keep my word. My Father will love him, and we will come to him, and make our home with him.
- John 15:7 If you remain in me, and my words remain in you, you will ask whatever you desire, and it will be done for you.
- John 16:24 Until now, you have asked nothing in my name. Ask, and you will receive, that your joy may be made full.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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Geneva Bible translators 1599 · Public Domain Christ dwelleth in his Church, whose voice the faithful…
Christ dwelleth in his Church, whose voice the faithful hear.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Son 8:13 Thou that dwellest in the gardens, the…
Son 8:13 Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear [it].
Ver. 13. Thou that dwellest in the gardens,] i.e., O thou Church universal, that dwellest in the particular churches, frequently called gardens in this book. The French Protestants at Lyons called their meeting house paradise.
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The companions hearken to thy voice.] The angels, so some interpret it, learn of the Church, and profit in the knowledge of the "manifold wisdom of God" in man’s redemption. {Eph 3:10 1Co 11:10 1Pe 1:12} Or rather, thy fellowChristians, thine obedient children, that will hearken to their mother’s counsel. No sooner can she say, "Hear and give ear, be not proud, for the Lord hath spoken it," but they "give glory to the Lord their God," {Jer 13:15-16} glorify his Word, {Act 13:48} set to their seals, {Joh 3:33} dispute not Christ’s commands, but despatch them; Illi garriant, nos credamus, said Augustine of heretics that would not be satisfied. The philosophers called the Christians credentes, believers, by way of reproach; because they believed God upon his bare word. "We believe and know," saith Peter. {Joh 6:69} And "we believe and speak," saith Paul after David. {2Co 4:13} And we believe and practise, as Noah, and those other worthies did, {Heb 11:7} laying faith for a foundation of all their doings and sufferings in and for the Lord, like as {Ezr 6:4} the foundation of the temple was laid with "three rows of great stones, and a row of new timber." This is the guise of the Church’s children; they are soon persuaded to believe and obey their mother, whom they look upon as the pillar and ground of truth.
Cause me to hear it.] {See Trapp on "Son 2:14"} Tremellius renders it, Fac ut me audiant, Cause them to hear me: deliver nothing to them for truth but what is consonant to my word of truth; let all thy doctrines bear my stamp, come forth cum privilegio, carry mine authority. What said Augustine to an adversary - it was Faustus the Manichee, I thing - What matter is it what either thou sayest or I say to this or that point Audiamus ambo quid dicit Dominus, Let us both hear what God saith, and sit down by it.
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 Thou that dwellest: the Hebrew word is of the…
Thou that dwellest: the Hebrew word is of the feminine gender, which plainly showeth that Christ speaks hero to his spouse, being about to depart from her for a season, as the next verse showorb.
In the gardens; not in the wilderness of the world, for believers are chosen or called out of the world, Joh 15:19; but in the church, the garden of God, which God hath fenced and appropriated to himself. He saith gardens, because of the many particular congregations into which the church is divided.
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The companions, the friends of the bride and Bridegroom,
hearken to thy voice; diligently observe all thy words and carriages towards me, and all the transactions between thee and me.
Cause me to hear it; when I am gone from thee, let me hear thy prayers, and praises, and the preaching of my gospel in the world.
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 Thou - Christ speaks here to his spouse. The…
Thou - Christ speaks here to his spouse. The gardens - Not in the wilderness of the world, but in the church, the garden of God. He saith, gardens, because of the many particular congregations, into which the church is divided. Companions - The friends of the bride and bridegroom. Hearken - Diligently observe all thy words towards me. Cause me - When I am gone from thee, let me hear thy prayers, and praises, and the preaching of my gospel in the world.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 13. Thou that dwellest in the gardens] This…
Verse 13. Thou that dwellest in the gardens] This is supposed to refer to the bridegroom asking permission of his spouse early in the morning to retire, as was his usual custom. He intimates the companions were waiting to hear, and he wished to hear it in the way of permission to depart.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Son 8:13. Thou that dwellest — The word היושׁבתthus…
Son 8:13. Thou that dwellest — The word היושׁבתthus rendered, is in the feminine gender, which plainly shows that Christ speaks here to his spouse, being about to depart from her for a season, as the next verse shows; in the gardens — Not in the wilderness of the world, for believers are called out of the world, (Joh 15:19,) but in the church, the garden of God, which God hath fenced and appropriated to himself. He saith, gardens, because of the many particular congregations into which the church is divided. The companions — The friends of the bride and bridegroom; hearken to thy voice — Diligently observe all thy words, and thy whole conduct toward me, and all the transactions between thee and me. Cause me to hear thy voice — When I am gone from thee, let me hear thy prayers and praises, and the preaching of my gospel in the world.
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 The poem having opened with the song of a…
The poem having opened with the song of a chorus in praise of the king Son 1:2-4, concludes with a versicle recited by the bride, repeating the last words of her former strain Son 2:17, with one significant change. She no longer thinks of the possibility of separation. The “Mountains of Bether” (division) of Son 2:17, are now “Mountains of Besamim” (spices). His haunts and hers are henceforth the same (compare Son 4:6).
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 Hearken. The seventh morning is come, and I must…
CHAPTER VIII.
Hearken. The seventh morning is come, and I must depart to the mountains, chap. ii. 17., and iv. 6. Christ, before his ascension, exhorts his Church to present her petitions. He is always ready to hear her, and to grant her aid, in every emergency. See St. Ambrose, de Virg. xvi. 99. --- The virtuous pray that her requests may be granted, (Haydock) and are eager to know what they are. (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).
Daniel D. Whedon 1874 · Public Domain 13. The Beloved addresses her in this verse, and…
13. The Beloved addresses her in this verse, and urges the gladsome utterance that shall fix the nuptial hour.
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 13. Here the bridegroom calls upon the Shulammite to…
13. Here the bridegroom calls upon the Shulammite to let his companions, i.e. his friends who have come to congratulate him on his bride’s safe return, hear her voice.
Thou that dwellest in the gardens] She must be supposed to have gone into the garden. That was her chosen spot formerly, and it has become so again. Grätz would read, and probably rightly, instead of chabçrîm, chabçraî = ‘my companions.’ The absence of the article is anomalous with the former, while the m might easily arise from a doubling of the initial m of the next word.
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hearken to thy voice] Rather, as R.V., for thy voice.
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 (13) Thou that dwellest.—In Son_8:13 we have another brief…
(13) Thou that dwellest.—In Son_8:13 we have another brief reminiscence of the early days of courtship, when the lover envied every one near the maiden, the companions who could see and hear her, and sighed for tokens of affection which she lavished on them.
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 Thou that dwellest in the gardens, the companions hearken…
Thou that dwellest in the gardens, the companions hearken for thy voice; cause me to hear it. There cannot be much doubt that these are the words of the bridegroom. They are addressed to the bride. She is the dweller in the gardens; that is, one who is at home in the gardens, whose beauty blends with the rural loveliness around her. The king wishes his bride to understand that she is only acceptable in his sight, and that all that she asks shall be granted. It is delightful to him to hear her voice, as it is delightful to those who have been accustomed to that voice from her childhood. "Dear country girl, sing to me, and let me revel in the sweetness of thy music. "Thy companions hearken for it thy former associates, the playmates of thy youth. And while they gather round us, and you and I rejoice in one another, let the sound of thy voice mingle with the peaceful beauty of this earthly paradise." There is an exquisite tenderness in this conclusion of the poem. The curtain falls, as it were, upon a scene of mutual confidence and affection, the simplicity of the bride"s early home being lifted up into the royal splendour of the king"s presence, the companions beholding and praising, while, in the midst of all that sunny bliss and peaceful content, the voice of the Bride is heard singing one of the old, familiar strains of love with which she poured out her heart in the days when her beloved came to find her in her home. It is impossible to conceive a more perfect conclusion. It leads up our thoughts to the laud of light and song, where "the Lamb which is in the midst of the throne shall be the Shepherd" of those who shall "hunger no more, neither thirst any more; neither shall the sun strike upon them, nor any heat;" "and he shall guide them unto fountains of waters of life: and God shall wipe away every tear from their eyes". (Rev_7:16, Rev_7:17) It is sad to think that Solomon himself fell from such an ideal of human affection, and was unfaithful to such a bride. But there is no need to trouble the clear, transparent beauty of this typical poem by any reference to the incidents of the writer"s own history. He placed it on the altar of God, no doubt, at a time when it represented sincere feelings in his heart, and because he was inspired to see that it would be profitable to the people of God as a mirror in which they could behold the reflection of the highest truth. But though he himself fell away from his high place as a prophet of God, the words which he left behind him were still a precious gift to the Church. It is otherwise with him who is typified by the earthly monarch. He who is the heavenly Bridegroom has himself to lift up the weakness and fickleness of his bride by fellowship with her, until she is above the reach of temptation, and partaker of his own glory. And he does so, as this exquisite poem reminds us, by the power of his love. It is the personal influence of the Lord Jesus Christ which must glorify the Church and restore it to its original simplicity and spirituality. The scene into which we are led in this story of bridal affection typifies a state of the Church when the artificiality of court life shall be abandoned, the magnificence of mere external pomp and ritual shall be left behind, and the bride shall simply delight herself in the Bridegroom among the pure and peaceful surroundings of a country home. The Church will realize the greatness of her power when she is delivered from that which hides her Saviour, when she is simply human and yet entirely spiritual; then the Lord of her life, the second Adam, the perfect Man, who is from heaven and in heaven, but still on earth, changing earth to heaven by his love, will fulfil his promise. "He not merely concludes the marriage covenant with mankind, but likewise preserves, confirms, refines, and conducts it step by step to its ideal consummation, which is at the same time the palingenesia and perfection of humanity.
Vers. 13, 14. The last appeal.
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These verses are spoken not by but to the beloved. Literalists say that it is the beloved who speaks, and asks his betrothed to sing to him, and that she complies, and sings to him her song, which we have in Son_2:17. But we prefer to understand the whole as her appeal to him. Note, therefore
I THE TITLE SHE GIVES HIM. "O thou that dwellest in the gardens" (ver. 13). The gardens are the souls of his loving people. Rightly are they so called, for he chose them for himself, loves to dwell in them, and it is needful for them that he should. (Cf. sermon by C.H. Spurgeon on "Supposing him to be the Gardener.")
II THE PLEA SHE PUTS FORWARD THAT SHE MAY HEAR HIS VOICE. "The companions hearken to thy voice." We regard these companions as the angels "that do his commandments, hearkening to the voice of his word". (Psa_103:20) They hear his voice; then why should not the soul that loves him? Doubtless we deserve it less than they, but we need it more than they. Theirs is not, as ours, the perverse and unruly will; theirs is not, as ours, the daily need to confess sin and to seek its forgiveness, for they are holy as we are not. But then all the more we need to hear his voice causing us to know the way wherein we should walk. And we love it as much as they. "Sweeter is thy Word to me than honey," etc.; "The law of thy mouth is better unto me than thousands," etc.. (and cf. Ps 119) And we will strive to obey it even as they; therefore may each soul plead, "Cause me to hear it.
III HER EAGERNESS FOR HIS COMING. (Ver. 14) Cf. last verse of the Revelation, "Amen, come quickly. Even so, come, Lord Jesus". (cf. Son_2:17) Wherefore this eagerness? Because to the soul aglow with love to him all joy is sorrow without him, and all sorrow joy with him. The kingdom of evil needs to be subdued, the kingdom of God to be set up. Therefore would the soul have it that Christ should come swiftly as the bounding hart or the springing roe. That saintly soul, Samuel Rutherford, thus writes on this verse, "Oh, how long is it to the dawning of the marriage day? O sweet Jesus, take wide steps! O my Lord, come over the mountains at one stride! "O my Blessed, flee as a roe or young hart upon the mountains of separation!" O time, run, run, and hasten the marriage day, for love is tormented with delays!" And what is St. Paul"s word but an echo of this? "Our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ." Thus "looking for and hastening unto the coming of the Lord" may we ever be! S.C.
Vers. 13, 14. Sacred fellowship.
The love of Christ to men amazes us by its generosity; it amazes us also by its constancy and its condescension. He, who delighted in human companionship when on earth, delights in it still. In his irrepressible longing to do us good, he encourages us to speak freely, to tell out our desires, and to ask largely. Our requests for his gifts are never too large; they are invariably too small. If he can increase our faith in him and draw forth our love, he has done us greatest good. So, with exquisite tenderness, he says, "Cause me to hear" thy voice.
I OBSERVE THE CHRISTIAN"S ABODE. "Thou that dwellest in the gardens.
1. This description of the Christians dwelling implies quiet retirement. Formerly he loved bustle and excitement; now he loves a place for quiet meditation and prayer. He finds more pleasure in being among the works of God than among the works of men. As at the beginning God provided for Adam a garden, because most suited for healthfulness both of body and of soul; so the man who has the mind of Christ feels strongly the attractiveness of a garden. He loves to be shut out from the world, and to be shut in with God. He is a learner; and in deep quietude he best learns the mysteries of the kingdom of heaven.
2. A garden implies privilege. It is a privileged place. It is not open to all comers. The believer is no longer a rover, wandering up and down the earth in quest of some unpossessed good. He is not, like Cain, an outcast. He does not inhabit a wilderness, like the Edomites. The best situation this earth can furnish is for him. The place where God reveals himself is the place for him. Once it was a wilderness, now it is a garden. Among the lilies the good Shepherd feeds his flock; so there the Christian loves to abide. In the cool of the evening God walks among the trees; so there the Christian will walk also. It is Christ"s garden, Christ"s workmanship; a place of special privilege. This garden is, of course, the Church. Here the Christian sees what beauty and what fruitfulness adorn others; so he is emulated to be fragrant and fruitful also.
3. A garden implies useful occupation. For though God himself is the chief Husbandman, there is something for every Christian to do in the garden. He cannot give life to the plants, yet he can water them; he can shield them from peril; he can prune and train the branches. He is a worker along with God; a partner in service. Such occupation is contributive to his own life and health and joy. An idle Christian is an anomaly. So long as I am in the Church, my influence is felt in moulding the church. The Church will be either better or worse for my presence. My zeal for fruitfulness will be contagious. My devoutness will lift the Church to a loftier elevation. Or my unspirituality will chill the ardour of the Church"s love. I cannot be an idle spectator. I must do good work in the Church or bad. I am called unto usefulness.
4. A garden implies abundance of good. Whatever can meet the hunger of the body, or gratify the nostrils, or please the eye, or bring delight to the whole man, is found in a perfect garden. The word suggests abundance. So, in the Church, Jesus Christ spreads a perpetual banquet. He well knows our every requirement, and. he anticipates every need. Here is truth for the nourishment of the soul, wisdom for practical guidance, refreshing cordials for hours of weariness, strength for dally duty, deep wells of water for the soul"s thirst, grace forevery time of need. No earthly garden can fitly picture forth the lavish provision God makes for our souls. Not a blessing is withheld. "All things are ours; for we are Christ"s, and Christ is God"s." Much as I have already received, there"s much more to follow.
II MARK THE CHRISTIAN"S SPEECH. "The companions hearken to thy voice.
1. This means that a Christian is social. If he has withdrawn from the society of worldly men, he is the more drawn into the fellowship of the saints. A Christian cannot be a recluse. This is a mistaken idea of his position and his obligation. Christian love excludes selfishness. His new instinct impels him to help others. He yearns that all men may be saved. God has given him the talent of speech. It is a wondrous gift. He can convey his thoughts to others. He can express tender feeling and brotherly sympathy to others. He can reprove faults and encourage virtues by his speech. He can have intimate friendships, which shall be helpful to him and to others. He dare not leave neglected the social side of his nature, or he will be disloyal to his Master.
2. His speech is attractive. "The companions hearken to thy voice." They did not complain of the harshness or bitterness of his speech. The very reverse: "they hearkened." It was pleasant. There was a heavenly savour about it, that made it winsome. It was like a breath of spring that quickened and refreshed them. The Christian"s converse sheds new light into others" minds. It stimulates gently all the better impulses of the soul. It strengthens faith and love and hope. He hears new revelations from God"s lips, and communicates the message to his fellows. Each Christian can help and instruct other Christians. Each has his own peculiar experience of the new life, and the interchange of experience is comforting and stimulating. If we speak what "we have known, and tasted, and felt, and handled of the good word of life," if we speak under an impulse of love, our speech will be attractive, and will minister grace to the hearers. "As iron sharpeneth iron," so do wise and gracious words quicken friendship.
3. This Christian speech was praiseworthy. Had it not been so, the Divine Master would not have asked to hear it. May we not learn here how ready our Immanuel is to find occasion for commending us? Instead of being in a mood for censoriousness, he is always ready to put the best construction on our doings. If he can find in us a virtue to praise, he will do it. It well behoves us, then, to ask ourselves whether our converse with others is always edifying. Our speech greatly influences men; is that influence always on the right side? In the dark days of Israel"s fall, there were a few "who spake often one to another: and the Lord hearkened, and heard, and a book of remembrance was written before him" During his earthly ministry, Jesus often reminded men of the power that resides in human speech, and of the tremendous issues that follow. "By thy words thou shalt be justified, and by thy words thou shalt be condemned.
III THE CHRISTIAN"S FELLOWSHIP SOUGHT BY CHRIST. "Cause me to hear it.
1. A rare instance of Christs meekness. There is nothing more edifying or more delightful to the Christian than to listen to the voice of Jesus. "Never man spake like this Man." His words are like pearls of wisdom, and for sweetness are like the droppings of the honeycomb. But how comes it to pass that Jesus can find pleasure in listening to our imperfect speech? This is almost a crowning act of condescension. He delights to hear our voices. He asks us so to speak that he may hear. He loves to hear us speak as his witnesses among men. He is pleased to hear our testimony concerning himself. His ear is gratified with our songs of adoration and gratitude. Specially he rejoices to hear our voices in prayer. "Hitherto," he says, "you have asked nothing comparatively nothing my Name. Ask, and ye shall receive, that your joy may be full." As an earthly father delights to hear the silvery prattle of his little child, and no request from an infant"s lips goes unheeded; so our God finds peculiar pleasure in hearing our voice of childlike appeal. Before we finish our petition, the answer is on the way.
2. This request is an outcome of Christs relationship to us. Since he has entered into intimate and affectionate union with us ay, made with us a marriage covenant it follows that communion with us is a thing to be desired. If he had not been willing to live with us on familiar and reciprocal terms, he would not have entered into this mystic and organic union. Having made the greater sacrifice, he will not refrain from the lesser. It is not his fault that his intercourse with us is not more frequent, more close, more sensibly enjoyed. He is ever asking us to treat him as our bosom Friend, and to trust him for every kind of need. It is as if he said to us, "You tell your troubles unto others; why not tell them unto me? Cause me to hear thy voice!" Would a loyal wife tell her cares and her griefs to one and to another, while refraining from speaking of them to her husband? Would not this be a scandalous folly? Hence Jesus says to us, "Tell me everything. There is nothing that disturbs your peace which is not a care to me." We are charged to "cast all our care upon him." And our simple duty is, "in everything...to make known our wants unto God.
3. This request of Christ will serve as a corrective. To remember that Jesus wants to hear our voice, will this not often be a check upon our speech? Those hasty or unkind words of ours respecting another, did not Jesus hear them? Or, if we are forming in our minds an ungenerous estimate of a neighbour, does not Jesus whisper to us, "Cause me to hear thy voice"? Even thoughts are heard by him. The voice that Jesus hears is not always the voice that others hear. They hear the words which escape the lips. Jesus hears the intention uppermost in the mind. Jesus hears the "still small voice" of our motives. Our every feeling, our every ambition, has a voice, and Jesus says, "Let me hear it." It is for our good that he should hear it all. My best Beloved is ever listening. How soft and loving and true should my voice always be! I must "set a watch on the door of my lips, that I sin not with my tongue.
IV THE CHRISTIAN"S RESPONSE TO HIS LORD"S REQUEST. "Make haste, my Beloved, and be thou like to a roe or to a young hart upon the mountains of spices.
1. Note the promptness of true obedience. Jesus had said, "Cause me to hear thy voice." Forthwith the loving soul responds, "Lord, thou shalt hear it. Come, Lord Jesus; come quickly!" No word could be more welcome to Jesus than that. It is as if the spouse had said, "Mayhap my voice may express feelings and inclinations which are very faulty; but do thou, beloved One, come, and thou wilt correct all faultiness. Thy presence will be food and medicine, rest and growth, in one. The "one thing needful" is thyself. I pass by all the streams of help; I come to the Fountainhead. Thou art the Fount of life. "All my springs are in thee. Love is swift to obey
2. Yet absence is for a time expedient. The night is as needful to the plant as the day. Winter is as useful to agriculture as summer. It was expedient for the first apostles that Christ"s visible presence should be withdrawn. They learnt to use the wisdom and the courage which he had given them. They gave themselves more to the study of Scripture and to prayer. They showed far more enthusiasm and zeal than when he was among them. We see, as a fact, that great advantage accrued to them from the departure of Jesus. So is it still. We have from him all the help we need. We have his mighty Spirit in our souls. To have the visible presence of Jesus would fill us with a new rapture. But enjoyment is not the main thing now. We want personal holiness and personal consecration; these are attained through faith.
3. The Christian interprets this command of Christ as a fresh proof of his love. Did he say, "Cause me to hear thy voice"? then this is a love token. He would not desire to hear my voice unless he loved me. What delicate reminders of his love does our Immanuel give! How he devises to do us good, and plans to give us pleasure! And the more love grows, the stronger grows the desire to see him as he is. We long to have nearer access to Christ, without a veil between.
4. Love is impatient of all delay. We cannot climb to the heavenly heights, or sometimes we would. Hence, if there is to be a meeting between Christ and me, he must come down to me. Where he dwells must be a mountain a mountain of fragrant spice. As mountains are the eminences of nature the loftiest parts of this material globe, so they help us to ascend to those empyreal heights, where true purity resides, where the Highest dwells. Love can conquer every hindrance. Love annihilates distance and time. Already Love dwells in the future. To her eye the final consummation is reached; and hence she sings, "Come, Lord Jesus; come quickly! D.
The longed for voice.
"The companions hearken for thy voice: cause me to hear it." Such is the closing utterance of the royal spouse, who thus invites the bride to give expression to the feelings that animate her breast. May we not believe that the King of kings, who is yet the Lover and the Friend of his Church, in similar language asks for the free communication of the Church"s purest thoughts and best desires? Welcome to the Saviour is the outpouring of his people"s hearts. Never can they speak to meet with inattention and disregard from him upon whom their all depends.
I CHRIST DELIGHTS IN THE VOICE OF HIS PEOPLE"S LOVE. He has not refrained from assurances of his love towards us, and he expects that we shall not repress the utterance of our affection towards him. His kindness evokes our affection, and that affection cannot be speechless; it must needs find a voice, whilst its expression will ever be welcome and grateful to his tender heart.
II CHRIST DELIGHTS IN THE VOICE OF HIS PEOPLE"S SINCERE SUPPLICATIONS. The relation being such as it is, our addresses to our Lord must be constantly taking the form of prayer. There is no reason why we should withhold our petitions. We are altogether dependent upon him, and in our dependence he takes pleasure, because it affords him the opportunity of constantly displaying his kindred. When we come into his presence as suppliants, we do not come unbidden. "Cause me," says Christ, "to hear thy voice.
III CHRIST DELIGHTS IN THE VOICE OF HIS PEOPLE"S GRATITUDE AND PRAISE. For such acknowledgments there is incessant occasion. He does not cease to give, nor should we cease to bless the Giver. If supplication is the special exercise of the Church on earth, praise is the undying exercise of the Church in heaven. Gratitude and adoration are as immortal as is love itself. 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 Thou that dwellest in the gardens, the companions hearken…
Son_8:13
Thou that dwellest in the gardens, the companions hearken to thy voice: cause Me to hear it.
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The Bridegrooms parting word
The Song is almost ended: the bride and Bridegroom have come to their last stanzas, and they are about to part for a while. They utter their adieux, and the Bridegroom says to his beloved, Thou that dwellest in the gardens, the companions hearken to thy voice: cause hie to hear it. In other words--when I am far away from thee, fill thou this garden with My Name, and let thy heart commune with Me. She promptly replies, and it is her last word till He cometh, Make haste, my Beloved, and be Thou like to a roe or to a young hart upon the mountains of spices. These farewell words of the Well-beloved are very precious to His chosen bride. Last words are always noticed: the last words of those who loved us dearly are much valued; the last words of one who loved us to the death are worthy of a deathless memory.
I. We notice, first of all, an appointed residence. The Bridegroom speaking of His bride, says, Thou that dwellest in the gardens. This title is given to believers here on earth, first, by way of distinction--distinction from the Lord Himself. He whom we love dwelleth in the ivory palaces, wherein they make Him glad: He has gone up into His Fathers throne, and has left these gardens down below. He Himself is an inhabitant of the palaces, for there He best accomplishes the eternal purposes of love; but His Church is the inhabitress of the gardens, for there she best fulfils the decrees of the Most High. Here she must abide a while until all the will of the Lord shall be accomplished in her and by her, and then she also shall be taken up, and shall dwell with her Lord above. The title is given by way of distinction, and marks the difference between her condition and that of her Lord. Next, it is given by way of enjoyment. She dwells in the gardens, which are places of delight. Your portion is with the Lords saints, yea, with Himself; and what can be a better portion? Is it not as the garden of the Lord? You dwell where the great Husbandman spends His care upon you and takes a pleasure in you. You dwell where the infinite skill and tenderness and wisdom of God manifest themselves in the training of the plants which His own right hand has planted; you dwell in the Church of God, which is laid out in due order, and hedged about and guarded by heavenly power; and you are, therefore, most fitly said to dwell in the gardens. Be thankful: it is a place of enjoyment for you: awake and sing, for the lines have fallen unto you in pleasant places. The title is also used by way of employment as well as enjoyment. If we had not our daily tasks to fulfil, rest would corrode into rust, and recreation would soon gender corruption. You and I are set in the garden of the Church because there is work for us to do which will be beneficial to others and to ourselves also. Some have to take the broad axe and hew down mighty trees of error; others of a feebler sort can with a childs hand train the tendril of a climbing plant, or drop into its place a tiny seed. One may plant and another may water: one may sow and another gather fruit. One may cut up weeds and another prune vines. God hath work in His Church for us all to do, and He has left us here that we may do it. O thou that dwellest in the gardens! The title sets forth employment constant and engrossing. It means also eminence. It speaks with emphasis to those who dwell where sweet spiritual fruits are plentiful, where odours and perfumes load the air, where the land floweth with milk and honey. If any of you happen to dwell where Christ is set forth evidently crucified among you, and where your hearts do leap for very joy because the King Himself comes near to feast His saints and make them glad in His presence, then it is to you that my text hath a voice and a call: Thou that dwellest in the gardens, in the choicest places of all Immanuels land, let Me hear thy voice. Yet one more word. The title here employed is not only for eminence but for permanence. O thou that dwellest in the gardens. If you are only permitted to enjoy sound gospel teaching now and again, and then are forced to cry, It may be another twelve months before I shall be again fed on royal dainties. Then you are in a trying case, and you need to cry to God for help: but blessed are those who dwell in the good land, and daily fill their homers with heavenly manna. Blessed are they that dwell in Thy house: they will be still praising Thee. No spot on earth is so dear to the Christian as that whereon he meets his Lord. Beloved, if you dwell in the gardens you have a double privilege, not only being found in a fat and fertile place, but in living there continually. You might well forego a thousand comforts for the sake of this one delight, for under the Gospel your soul is made to drink of wines on the lees well refined.
II. Secondly, let us note the recorded converse: Thou that dwellest in the gardens, the companions hearken to thy voice. She was in the gardens, but she was not quiet there, and why should she be? God gives us tongues on purpose that they should be used. Now, observe that evidently the spouse held with her companions frequent intercourse,--The companions hearken to thy voice. There should be among those who are children of the common Father a mutual love, and they should show this by frequent commerce in their precious things, making a sacred barter with one another. Such converse ought to be as usual as the talk of children of one family. And next, it should be willing and influential; for if you notice, it is put here: Thou that dwellest in the gardens, the companions hearken to thy voice. They do not merely hear it, and say to themselves, I wish she would be quiet, but they hearken, they lend an ear, they listen gladly. The converse of the bride in the gardens was constant, and it was greatly esteemed by those who enjoyed it. I gather from the text, rather by implication than otherwise, that the converse was commendable; for the Bridegroom does not say to the spouse, Thou that dwellest in the gardens, thy companions hear too much of thy voice. No; He evidently mentions the fact with approval, because He draws an argument from it why He also should hear that selfsame voice. Brothers, I leave it to yourselves to judge whether your communications with one another are always such as they should be. Are they always worthy of you? Brethren, make your conversation, such that it may be commended by Christ Himself. These communications were, no doubt, very beneficial. As iron sharpeneth iron, so does a mans countenance his friend. In fact, our communications with one another ought to be preparatory to higher communications still. The converse of saints on earth should be a rehearsal of their everlasting communion in heaven.
III. Now comes the pith of the text: invited fellowship--The companions hear thy voice: cause Me to hear it: Now, I note concerning this invitation, first of all, that it is very loving and condescending to us that the Lord should wish to hear our voice. Is it not marvellous that He, the infinitely blessed, should want to hear our voices when all that He hath heard from us has been begging, sighing, and a few poor broken hymns? It is condescending and gracious, and yet how natural it is! How like to Christ! Love ever seeks the company of that which it loves. We may truly add, that this invitation to fellowship is a blessed and profitable request. We shall find it so if we carry it out, especially those of us who are called by God to use our voices for Him among the crowds of our companions. We shall never fitly handle the word of God without prayer. When we pray we are taught how to speak the words to others. Salvation and supplication are a blessed pair. Put the two together, so that, when you speak to others about salvation, you do it after having baptized your own soul into supplication The companions hear thy voice; cause Me to hear it; before thou speakest with them speak to Me; whilst thou art still speaking with them still speak with Me; and when thy speaking to men is done, return unto thy rest and again speak with Me. This invitation is a many-sided one; for when the Bridegroom says, Cause Me to hear it, He means that she should talk to Him in all sorts of ways. Frequently we should be heard in praise. Oh, let the Lord hear your voice! Get up early to be alone with Him. So let it be with all your complaints and petitions; let them be for Jesus only. Speak with Jesus Christ, in little broken accents, by way of frequent ejaculation. The best of Christian fellowship may be carried on in single syllables. When in the middle of business you can whisper, My Lord and my God! You can dart a glance upward, heave a sigh, or let fail a tear, and so will Jesus hear your voice!
IV. I find according to the Hebrew that the text has in it a requested testimony. According to learned interpreters the Hebrew runs thus: Cause to hear Me. Now, that may mean what I have said, Cause Me to hear; but it may also mean, Cause them to hear Me. Now hearken; you that are in Christs garden: make those who dwell in that garden with you to hear from you much about Him. In the Church every one has a right to talk about the Head of the Church. In the garden, at any rate, if not in the wild wilderness, let the Rose of Sharon be sweetly spoken of. Let His name be as ointment poured forth in all the Church of God. Again, you, according to the text, are one that can make people hear, so that the companions hearken to thy voice; then make them to hear of Jesus. If you do not speak about Christ to strangers, do speak to your companions. They will hearken to you; therefore let them hearken to the word of the Lord. Oh, cause Christ to be heard. Hammer on that anvil always: if you make no music but that of the harmonious blacksmith it will suffice. Ring it out with sturdy blows--Jesus, Jesus, Jesus crucified. Hammer away at that. Now you are on the right string, man, said the Duke of Argyle, when the preacher came to speak upon the Lord Jesus. It needed no duke to certify that. Harp on that string. Make Jesus to be as commonly known as now He is commonly unknown. So may God bless you as long as you dwell in these gardens, till the day break and the shadows flee away. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 You who live
You who live
The man is speaking to the woman, so "you" and "live" are feminine singular. (See: Forms of You)
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listening for your voice
The voice is a metonym for what the person says. If your language has a word for thinking only of what one is listening for, you could use it here. AT: "waiting to hear you start speaking" or "waiting to hear what you have to say" (See: Metonymy)
let me hear it
"let me hear your voice."
translationWords
companion
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 8:13 The scene has changed from that of the…
8:13 The scene has changed from that of the lease payment to the more familiar and pleasant gardens. • your companions: It appears that the wife may be talking with her friends. Her man is gently jealous and wants her to himself.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.