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76 lines
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Title = 'The Song of Solomon';
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<p id="Chapter2" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 2
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<p id="So2_1"><a onclick="return mV('Sgs',2,'1-17');">Sgs 2:1-17</a>.
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<p><b>1. rose</b>—if applied to Jesus Christ, it, with the white lily (lowly, <a onclick="return mV('2Cr',8,9);">2Cr 8:9</a>), answers to "white and ruddy" (<a onclick="return mV('Sgs',5,10);">Sgs 5:10</a>). But it is rather the <i>meadow-saffron:</i> the <i>Hebrew</i> means radically a plant with a <i>pungent bulb,</i> inapplicable to the <i>rose.</i> So <i>Syriac.</i> It is of a white and violet color [MAURER, GESENIUS, and WEISS]. The bride thus speaks of herself as lowly though lovely, in contrast with the lordly "apple" or citron tree, the bridegroom (<a onclick="return mV('Sgs',2,3);">Sgs 2:3</a>); so the "lily" is applied to her (<a onclick="return mV('Sgs',2,2);">Sgs 2:2</a>),
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<br><br><b>Sharon</b>— (<a onclick="return mV('Isa',35,1,2);">Isa 35:1-2</a>). In North Palestine, between Mount Tabor and Lake Tiberias (<a onclick="return mV('1Ch',5,16);">1Ch 5:16</a>). <i>Septuagint</i> and <i>Vulgate</i> translate it, "a plain"; though they err in this, the <i>Hebrew</i> Bible not elsewhere favoring it, yet the parallelism to <i>valleys</i> shows that, in the proper name Sharon, there is here a tacit reference to its meaning of lowliness. Beauty, delicacy, and lowliness, are to be in her, as they were in Him (<a onclick="return mV('Mat',11,29);">Mat 11:29</a>).
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<p id="So2_2"><b>2.</b> <i>Jesus Christ to the Bride</i> (<a onclick="return mV('Mat',10,16);">Mat 10:16</a>; <a onclick="return mV('Jhn',15,19);">Jhn 15:19</a>; <a onclick="return mV('1Jo',5,19);">1Jo 5:19</a>). Thorns, equivalent to the wicked (<a onclick="return mV('2Sa',23,6);">2Sa 23:6</a>; <a onclick="return mV('Psa',57,4);">Psa 57:4</a>).
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<br><br><b>daughters</b>—of men, not of God; not "the virgins." "If thou art the lily of Jesus Christ, take heed lest by impatience, rash judgments, and pride, thou thyself become a thorn" [LUTHER].
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<p id="So2_3"><b>3.</b> <i>Her reply.</i> apple—generic including the golden citron, pomegranate, and orange apple (<a onclick="return mV('Pro',25,11);">Pro 25:11</a>). He combines the <i>shadow</i> and fragrance of the citron with the <i>sweetness</i> of the orange and pomegranate fruit. The foliage is perpetual; throughout the year a succession of blossoms, fruit, and perfume (<a onclick="return mV('Jam',1,17);">Jam 1:17</a>).
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<br><br><b>among the sons</b>—parallel to "among the daughters" (<a onclick="return mV('Sgs',2,2);">Sgs 2:2</a>). He alone is ever fruitful among the fruitless wild trees (<a onclick="return mV('Psa',89,6);">Psa 89:6</a>; <a onclick="return mV('Hbr',1,9);">Hbr 1:9</a>).
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<br><br><b>I sat...with...delight</b>—literally, "I eagerly desired and sat" (<a onclick="return mV('Psa',94,19);">Psa 94:19</a>; <a onclick="return mV('Mar',6,31);">Mar 6:31</a>; <a onclick="return mV('Eph',2,6);">Eph 2:6</a>; <a onclick="return mV('1Pe',1,8);">1Pe 1:8</a>).
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<br><br><b>shadow</b>— (<a onclick="return mV('Psa',121,5);">Psa 121:5</a>; <a onclick="return mV('Isa',4,6);">Isa 4:6</a>; <a onclick="return mV('Isa',25,4);">25:4</a>; <a onclick="return mV('Isa',32,2);">32:2</a>). Jesus Christ interposes the shadow of His cross between the blazing rays of justice and us sinners.
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<br><br><b>fruit</b>—Faith plucks it (<a onclick="return mV('Pro',3,18);">Pro 3:18</a>). Man lost the tree of life (<a onclick="return mV('Gen',3,22,23);">Gen 3:22-23</a>). Jesus Christ regained it for him; he eats it partly now (<a onclick="return mV('Psa',119,103);">Psa 119:103</a>; <a onclick="return mV('Jhn',6,55,57);">Jhn 6:55, 57</a>; <a onclick="return mV('1Pe',2,3);">1Pe 2:3</a>); fully hereafter (<a onclick="return mV('Rev',2,7);">Rev 2:7</a>; <a onclick="return mV('Rev',22,2,14);">22:2, 14</a>); not earned by the sweat of his brow, or by his righteousness (<a onclick="return mV('Rom',10,'1-21');">Rom 10:1-21</a>). Contrast the worldling's fruit (<a onclick="return mV('Deu',32,32);">Deu 32:32</a>; <a onclick="return mV('Luk',15,16);">Luk 15:16</a>).
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<p id="So2_4"><b>4.</b> Historically fulfilled in the joy of Simeon and Anna in the temple, over the infant Saviour (<a onclick="return mV('Luk',2,'25-38');">Luk 2:25-38</a>), and that of Mary, too (compare <a onclick="return mV('Luk',1,53);">Luk 1:53</a>); typified (<a onclick="return mV('Exd',24,'9-11');">Exd 24:9-11</a>). Spiritually, the bride or beloved is led (<a onclick="return mV('Sgs',2,4);">Sgs 2:4</a>) first <i>into the King's chambers,</i> thence is <i>drawn</i> after Him in answer to her prayer; is next received on a grassy couch under a cedar kiosk; and at last in a "banqueting hall," such as, JOSEPHUS says, Solomon had in his palace, "wherein all the vessels were of gold" (<i>Antiquities,</i> 8:5, 2). The transition is from holy retirement to <i>public</i> ordinances, church worship, and the Lord's Supper (<a onclick="return mV('Psa',36,8);">Psa 36:8</a>). The bride, as the queen of Sheba, is given "all her desire" (<a onclick="return mV('1Ki',10,13);">1Ki 10:13</a>; <a onclick="return mV('Psa',63,5);">Psa 63:5</a>; <a onclick="return mV('Eph',3,8, '16-21');">Eph 3:8, 16-21</a>; <a onclick="return mV('Phl',4,19);">Phl 4:19</a>); type of the heavenly feast hereafter (<a onclick="return mV('Isa',25,6, 9);">Isa 25:6, 9</a>).
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<br><br><b>his banner...love</b>—After having rescued us from the enemy, our victorious captain (<a onclick="return mV('Hbr',2,10);">Hbr 2:10</a>) seats us at the banquet under a banner inscribed with <i>His name,</i> "love" (<a onclick="return mV('1Jo',4,8);">1Jo 4:8</a>). His love conquered us to Himself; this banner rallies round us the forces of Omnipotence, as our protection; it marks to what country we belong, heaven, the abode of love, and in what we most glory, the cross of Jesus Christ, through which we triumph (<a onclick="return mV('Rom',8,37);">Rom 8:37</a>; <a onclick="return mV('1Cr',15,57);">1Cr 15:57</a>; <a onclick="return mV('Rev',3,21);">Rev 3:21</a>). Compare with "<i>over</i> me," "<i>underneath</i> are the everlasting arms" (<a onclick="return mV('Deu',33,27);">Deu 33:27</a>).
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<p id="So2_5"><b>5. flagons</b>—MAURER prefers translating, "dried raisin cakes"; from the <i>Hebrew</i> root "fire," namely, dried by heat. But the "house of <i>wine</i>" (<a onclick="return mV('Sgs',2,4);">Sgs 2:4</a>, <i>Margin</i>) favors "flagons"; the "new wine" of the kingdom, the Spirit of Jesus Christ.
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<br><br><b>apples</b>—from the tree (<a onclick="return mV('Sgs',2,3);">Sgs 2:3</a>), so sweet to her, the promises of God.
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<br><br><b>sick of love</b>—the highest degree of sensible enjoyment that can be attained here. It may be at an early or late stage of experience. Paul (<a onclick="return mV('2Cr',12,7);">2Cr 12:7</a>). In the last sickness of J. Welch, he was overheard saying, "Lord, hold thine hand, it is enough; thy servant is a clay vessel, and can hold no more" [FLEMING, <i>Fulfilling of the Scriptures</i>]. In most cases this intensity of joy is reserved for the heavenly banquet. Historically, Israel had it, when the Lord's glory filled the tabernacle, and afterwards the temple, so that the priests could not stand to minister: so in the Christian Church on Pentecost. The bride addresses <i>Christ</i> mainly, though in her rapture she uses the <i>plural,</i> "Stay (<i>ye</i>) me," speaking generally. So far from asking the withdrawal of the manifestations which had overpowered her, she asks for more: so "<i>fainteth for</i>" (<a onclick="return mV('Psa',84,2);">Psa 84:2</a>): also Peter, on the mount of transfiguration (<a onclick="return mV('Luk',9,33);">Luk 9:33</a>), "Let us make...<i>not knowing what he said.</i>"
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<p id="So2_6"><b>6.</b> The "stay" she prayed for (<a onclick="return mV('Sgs',2,5);">Sgs 2:5</a>) is granted (<a onclick="return mV('Deu',33,12,27);">Deu 33:12, 27</a>; <a onclick="return mV('Psa',37,24);">Psa 37:24</a>; <a onclick="return mV('Isa',41,16);">Isa 41:16</a>). None can pluck from that <i>embrace</i> (<a onclick="return mV('Jhn',10,'28-30');">Jhn 10:28-30</a>). His hand keeps us from falling (<a onclick="return mV('Mat',14,30,31);">Mat 14:30-31</a>); to it we may commit ourselves (<a onclick="return mV('Psa',31,5);">Psa 31:5</a>).
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<br><br><b>left hand</b>—the left is the inferior hand, by which the Lord less signally manifests His love, than by the right; the secret hand of ordinary providence, as distinguished from that of manifested grace (the "right"). They really go together, though sometimes they seem divided; here both are felt at once. THEODORET takes the left hand, equivalent to <i>judgment and wrath;</i> the right, equivalent to <i>honor and love.</i> The hand of justice no longer is lifted to smite, but is under the head of the believer to support (<a onclick="return mV('Isa',42,21);">Isa 42:21</a>); the hand of Jesus Christ pierced by justice for our sin supports us. The charge not to disturb the beloved occurs thrice: but the sentiment here, "His left hand," etc., nowhere else fully; which accords with the intensity of joy (<a onclick="return mV('Sgs',2,5);">Sgs 2:5</a>) found nowhere else; in <a onclick="return mV('Sgs',8,3);">Sgs 8:3</a>, it is only conditional, "<i>should</i> embrace," not "doth."
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<p id="So2_7"><b>7. by the roes</b>—not an oath but a solemn charge, to act as cautiously as the hunter would with the wild roes, which are proverbially timorous; he must advance with breathless circumspection, if he is to take them; so he who would not lose Jesus Christ and His Spirit, which is easily grieved and withdrawn, must be tender of conscience and watchful (<a onclick="return mV('Eze',16,43);">Eze 16:43</a>; <a onclick="return mV('Eph',4,30);">Eph 4:30</a>; <a onclick="return mV('Eph',5,15);">5:15</a>; <a onclick="return mV('1Th',5,19);">1Th 5:19</a>). In <i>Margin,</i> title of <a onclick="return mV('Psa',22,1);">Psa 22:1</a>, Jesus Christ is called the "<i>Hind</i> of the morning," hunted to death by the dogs (compare <a onclick="return mV('Sgs',2,8,9);">Sgs 2:8-9</a>, where He is represented as bounding on the hills, <a onclick="return mV('Psa',18,33);">Psa 18:33</a>). Here He is <i>resting,</i> but with a repose easily broken (<a onclick="return mV('Zep',3,17);">Zep 3:17</a>). It is thought a gross rudeness in the East to awaken one sleeping, especially a person of rank.
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<br><br><b>my love</b>—in <i>Hebrew, feminine</i> for <i>masculine,</i> the abstract for concrete, Jesus Christ being the embodiment of <i>love</i> itself (<a onclick="return mV('Sgs',3,5);">Sgs 3:5</a>; <a onclick="return mV('Sgs',8,7);">8:7</a>), where, as here, the context requires it to be applied to Him, not her. She too is "love" (<a onclick="return mV('Sgs',7,6);">Sgs 7:6</a>), for His love calls forth her love. Presumption in the convert is as grieving to the Spirit as despair. The <i>lovingness</i> and <i>pleasantness</i> of the hind and roe (<a onclick="return mV('Pro',5,19);">Pro 5:19</a>) is included in this image of Jesus Christ.
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<p id="So2_8"></a> <p> CANTICLE II.— (<a onclick="return mV('Sgs',2,'8-');">Sgs 2:8 - 3:5</a>) —JOHN THE BAPTIST'S MINISTRY.
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<p><b>8. voice</b>—an exclamation of joyful surprise, evidently after a long silence. The restlessness of sin and fickleness in her had disturbed His rest with her, which she had professed not to wish disturbed "till He should please." He left her, but in sovereign grace unexpectedly heralds His return. She awakes, and at once recognizes His voice (<a onclick="return mV('1Sa',3,9,10);">1Sa 3:9-10</a>; <a onclick="return mV('Jhn',10,4);">Jhn 10:4</a>); her sleep is not so sinfully deep as in <a onclick="return mV('Sgs',5,2);">Sgs 5:2</a>.
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<br><br><b>leaping</b>—hounding, as the roe does, over the roughest obstacles (<a onclick="return mV('2Sa',2,18);">2Sa 2:18</a>; <a onclick="return mV('1Ch',12,8);">1Ch 12:8</a>); as the father of the prodigal "had compassion and <i>ran</i>" (<a onclick="return mV('Luk',15,20);">Luk 15:20</a>).
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<br><br><b>upon the hills</b>—as the sunbeams glancing from hill to hill. So <i>Margin,</i> title of Jesus Christ (<a onclick="return mV('Psa',22,1);">Psa 22:1</a>), "Hind of the <i>morning</i>" (type of His resurrection). Historically, the coming of the kingdom of heaven (the gospel dispensation), announced by John Baptist, is meant; it primarily is the garden or vineyard; the bride is called so in a secondary sense. "The voice" of Jesus Christ is indirect, through "the friend of the bridegroom" (<a onclick="return mV('Jhn',3,29);">Jhn 3:29</a>), John the Baptist. Personally, He is silent during John's ministration. who awoke the long slumbering Church with the cry. "Every <i>hill</i> shall be made low," in the spirit of Elias, on the "rent mountains" (<a onclick="return mV('1Ki',19,11);">1Ki 19:11</a>; compare <a onclick="return mV('Isa',52,7);">Isa 52:7</a>). Jesus Christ is implied as coming with intense desire (<a onclick="return mV('Luk',22,15);">Luk 22:15</a>; <a onclick="return mV('Hbr',10,7);">Hbr 10:7</a>), disregarding the mountain hindrances raised by man's sin.
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<p id="So2_9"><b>9. he standeth</b>—after having bounded over the intervening space like a roe. He often stands near when our unbelief hides Him from us (<a onclick="return mV('Gen',28,16);">Gen 28:16</a>; <a onclick="return mV('Rev',3,'14-20');">Rev 3:14-20</a>). His usual way; long promised and expected; sudden at last: so, in visiting the second temple (<a onclick="return mV('Mal',3,1);">Mal 3:1</a>); so at Pentecost (<a onclick="return mV('Act',2,1,2);">Act 2:1-2</a>); so in visiting an individual soul, Zaccheus (<a onclick="return mV('Luk',19,5,6);">Luk 19:5-6</a>; <a onclick="return mV('Jhn',3,8);">Jhn 3:8</a>); and so, at the second coming (<a onclick="return mV('Mat',24,48,50);">Mat 24:48, 50</a>; <a onclick="return mV('2Pe',3,4,10);">2Pe 3:4, 10</a>). So it shall be at His second coming (<a onclick="return mV('1Th',5,2,3);">1Th 5:2-3</a>).
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<br><br><b>wall</b>—over the cope of which He is first seen; next, He looks <i>through</i> (not <i>forth;</i> for He is outside) at the windows, <i>glancing</i> suddenly and stealthily (not as <i>English Version,</i> "showing Himself") through the lattice. The prophecies, types, etc., were lattice glimpses of Him to the Old Testament Church, in spite of the <i>wall</i> of separation which sin had raised (<a onclick="return mV('Jhn',8,56);">Jhn 8:56</a>); clearer glimpses were given by John Baptist, but not unclouded (<a onclick="return mV('Jhn',1,26);">John 1:26</a>). The legal wall of partition was not to be removed until His death (<a onclick="return mV('Eph',2,14,15);">Eph 2:14-15</a>; <a onclick="return mV('Hbr',10,20);">Hbr 10:20</a>). Even now, He is only seen by <i>faith,</i> through the windows of His Word and the lattice of ordinances and sacraments (<a onclick="return mV('Luk',24,35);">Luk 24:35</a>; <a onclick="return mV('Jhn',14,21);">Jhn 14:21</a>); not full vision (<a onclick="return mV('1Cr',13,12);">1Cr 13:12</a>); an incentive to our looking for His second coming (<a onclick="return mV('Isa',33,17);">Isa 33:17</a>; <a onclick="return mV('Tts',2,13);">Tts 2:13</a>).
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<p id="So2_10"><b>10, 11.</b> Loving reassurance given by Jesus Christ to the bride, lest she should think that He had ceased to love her, on account of her unfaithfulness, which had occasioned His temporary withdrawal. He allures her to brighter than worldly joys (<a onclick="return mV('Mic',2,10);">Mic 2:10</a>). Not only does the saint wish to depart to be with Him, but He still more desires to have the saint with Him above (<a onclick="return mV('Jhn',17,24);">Jhn 17:24</a>). Historically, the vineyard or garden of the King, here first introduced, is "the kingdom of heaven preached" by John the Baptist, before whom "the law and the prophets were" (<a onclick="return mV('Luk',16,16);">Luk 16:16</a>).
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<p id="So2_11"><b>11. the winter</b>—the law of the covenant of works (<a onclick="return mV('Mat',4,16);">Mat 4:16</a>).
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<br><br><b>rain is over</b>— (<a onclick="return mV('Hbr',12,'18-24');">Hbr 12:18-24</a>; <a onclick="return mV('1Jo',2,8);">1Jo 2:8</a>). Then first the Gentile Church is called "beloved, which was not beloved" (<a onclick="return mV('Rom',9,25);">Rom 9:25</a>). So "the winter" of estrangement and sin is "past" to the believer (<a onclick="return mV('Isa',44,22);">Isa 44:22</a>; <a onclick="return mV('Jer',50,20);">Jer 50:20</a>; <a onclick="return mV('2Cr',5,17);">2Cr 5:17</a>; <a onclick="return mV('Eph',2,1);">Eph 2:1</a>). The rising "Sun of righteousness" dispels the "rain" (<a onclick="return mV('2Sa',23,4);">2Sa 23:4</a>; <a onclick="return mV('Psa',126,5);">Psa 126:5</a>; <a onclick="return mV('Mal',4,2);">Mal 4:2</a>). The winter in Palestine is past by April, but all the showers were not over till May. The time described here is that which comes directly after these last showers of winter. In the highest sense, the coming resurrection and deliverance of the earth from the past curse is here implied (<a onclick="return mV('Rom',8,19);">Rom 8:19</a>; <a onclick="return mV('Rev',21,4);">Rev 21:4</a>; <a onclick="return mV('Rev',22,3);">22:3</a>). No more "clouds" shall then "return after the rain" (<a onclick="return mV('Ecc',12,2);">Ecc 12:2</a>; <a onclick="return mV('Rev',4,3);">Rev 4:3</a>; compare <a onclick="return mV('Gen',9,'13-17');">Gen 9:13-17</a>); "the rainbow round the throne" is the "token" of this.
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<p id="So2_12"><b>12. flowers</b>—tokens of anger past, and of grace come. "The summoned bride is welcome," say some fathers, "to weave from them garlands of beauty, wherewith she may adorn herself to meet the King." Historically, the flowers, etc., only give promise; the fruit is not ripe yet; suitable to the preaching of John the Baptist, "The kingdom of heaven is <i>at hand</i>"; not yet fully come.
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<br><br><b>the time of...singing</b>—the rejoicing at the advent of Jesus Christ. GREGORY NYSSENUS refers the <i>voice</i> of the turtledove to John the Baptist. It with the olive branch announced to Noah that "the rain was over and gone" (<a onclick="return mV('Gen',8,11);">Gen 8:11</a>). So John the Baptist, spiritually. Its <i>plaintive</i> "voice" answers to his preaching of <i>repentance</i> (<a onclick="return mV('Jer',8,6,7);">Jer 8:6-7</a>). <i>Vulgate</i> and <i>Septuagint</i> translate, "The time of <i>pruning,</i>" namely, spring (<a onclick="return mV('Jhn',15,2);">Jhn 15:2</a>). The mention of the "turtle's" cooing better accords with our text. The turtledove is migratory (<a onclick="return mV('Jer',8,7);">Jer 8:7</a>), and "comes" early in May; emblem of love, and so of the Holy Ghost. Love, too, shall be the keynote of the "new <i>song</i>" hereafter (<a onclick="return mV('Isa',35,10);">Isa 35:10</a>; <a onclick="return mV('Rev',1,5);">Rev 1:5</a>; <a onclick="return mV('Rev',14,3);">14:3</a>; <a onclick="return mV('Rev',19,6);">19:6</a>). In the individual believer now, joy and love are here set forth in their <i>earlier</i> manifestations (<a onclick="return mV('Mar',4,28);">Mar 4:28</a>).
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<p id="So2_13"><b>13. putteth forth</b>—rather, "ripens," literally, "makes red" [MAURER]. The unripe figs, which grow in winter, begin to ripen in early spring, and in June are fully matured [WEISS].
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<br><br><b>vines with the tender grape</b>—rather, "the vines <i>in flower,</i>" literally, "a flower," in apposition with "vines" [MAURER]. The vine flowers were so sweet that they were often put, when dried, into new wine to give it flavor. Applicable to the first manifestations of Jesus Christ, "the true Vine," both to the Church and to individuals; as to Nathanael under <i>the fig tree</i> (<a onclick="return mV('Jhn',1,48);">Jhn 1:48</a>).
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<br><br><b>Arise,</b> etc.—His call, described by the bride, ends as it began (<a onclick="return mV('Sgs',2,10);">Sgs 2:10</a>); it is a consistent whole; "love" from first to last (<a onclick="return mV('Isa',52,1,2);">Isa 52:1-2</a>; <a onclick="return mV('2Cr',6,17,18);">2Cr 6:17-18</a>). "Come," in the close of <a onclick="return mV('Rev',22,17);">Rev 22:17</a>, as at His earlier manifestation (<a onclick="return mV('Mat',11,28);">Mat 11:28</a>).
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<p id="So2_14"><b>14. dove</b>—here expressing endearment (<a onclick="return mV('Psa',74,19);">Psa 74:19</a>). Doves are noted for <i>constant attachment;</i> emblems, also, in their soft, plaintive note, of <i>softened penitents</i> (<a onclick="return mV('Isa',59,11);">Isa 59:11</a>; <a onclick="return mV('Eze',7,16);">Eze 7:16</a>); other points of likeness are their <i>beauty;</i> "their wings covered with silver and gold" (<a onclick="return mV('Psa',68,13);">Psa 68:13</a>), typifying the change in the converted; the <i>dove-like spirit,</i> breathed into the saint by the Holy Ghost, whose emblem is the dove; <i>the messages of peace</i> from God to sinful men, as Noah's dove, with the olive branch (<a onclick="return mV('Gen',8,11);">Gen 8:11</a>), intimated that the flood of wrath was past; <i>timidity,</i> fleeing with fear from sin and self to the cleft Rock of Ages (<a onclick="return mV('Isa',26,4);">Isa 26:4</a>, <i>Margin;</i> <a onclick="return mV('Hsa',11,11);">Hsa 11:11</a>); <i>gregarious,</i> flocking together to the kingdom of Jesus Christ (<a onclick="return mV('Isa',60,8);">Isa 60:8</a>); <i>harmless simplicity</i> (<a onclick="return mV('Mat',10,16);">Mat 10:16</a>).
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<br><br><b>clefts</b>—the refuge of doves from storm and heat (<a onclick="return mV('Jer',48,28);">Jer 48:28</a>; see <a onclick="return mV('Jer',49,16);">Jer 49:16</a>). GESENIUS translates the <i>Hebrew</i> from a different root, "the refuges." But see, for "clefts," <a onclick="return mV('Exd',33,'18-23');">Exd 33:18-23</a>. It is only when we are <i>in</i> Christ Jesus that our "voice is <i>sweet</i> (in prayer, <a onclick="return mV('Sgs',4,3, 11);">Sgs 4:3, 11</a>; <a onclick="return mV('Mat',10,20);">Mat 10:20</a>; <a onclick="return mV('Gal',4,6);">Gal 4:6</a>, because it is <i>His</i> voice <i>in</i> us; also in speaking <i>of</i> Him, <a onclick="return mV('Mal',3,16);">Mal 3:16</a>); and our countenance comely" (<a onclick="return mV('Exd',34,29);">Exd 34:29</a>; <a onclick="return mV('Psa',27,5);">Psa 27:5</a>; <a onclick="return mV('Psa',71,3);">71:3</a>; <a onclick="return mV('Isa',33,16);">Isa 33:16</a>; <a onclick="return mV('2Cr',3,18);">2Cr 3:18</a>).
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<br><br><b>stairs</b>— (<a onclick="return mV('Eze',38,20);">Eze 38:20</a>, <i>Margin</i>), a steep rock, broken into stairs or terraces. It is in "secret places" and rugged scenes that Jesus Christ woos the soul from the world to Himself (<a onclick="return mV('Mic',2,10);">Mic 2:10</a>; <a onclick="return mV('Mic',7,14);">7:14</a>). So Jacob amid the stones of Beth-el (<a onclick="return mV('Gen',28,'11-19');">Gen 28:11-19</a>); Moses at Horeb (<a onclick="return mV('Exd',3,'1-22');">Exd 3:1-22</a>); so Elijah (<a onclick="return mV('1Ki',19,'9-13');">1Ki 19:9-13</a>); Jesus Christ with the three disciples on a "high mountain apart," at the transfiguration (<a onclick="return mV('Mat',17,1);">Mat 17:1</a>); John in Patmos (<a onclick="return mV('Rev',1,9);">Rev 1:9</a>). "Of the eight beatitudes, five have an afflicted condition for their subject. As long as the waters are on the earth, we dwell in the ark; but when the land is dry, the dove itself will be tempted to wander" [JEREMY TAYLOR]. Jesus Christ does not invite her to leave the rock, but <i>in</i> it (Himself), yet in holy freedom to lay aside the timorous spirit, look up boldly as accepted in Him, pray, praise, and confess Him (in contrast to her shrinking from being <i>looked at,</i> <a onclick="return mV('Sgs',1,6);">Sgs 1:6</a>), (<a onclick="return mV('Eph',6,19);">Eph 6:19</a>; <a onclick="return mV('Hbr',13,15);">Hbr 13:15</a>; <a onclick="return mV('1Jo',4,18);">1Jo 4:18</a>); still, though trembling, the voice and countenance of the soul in Jesus Christ are pleasant to Him. The Church found no cleft in the Sinaitic legal rock, though good in itself, wherein to hide; but in Jesus Christ stricken by God for us, as the rock smitten by Moses (<a onclick="return mV('Num',20,11);">Num 20:11</a>), there is a hiding-place (<a onclick="return mV('Isa',32,2);">Isa 32:2</a>). <i>She</i> praised His "voice" (<a onclick="return mV('Sgs',2,8,10);">Sgs 2:8, 10</a>); it is thus that her voice also, though tremulous, is "sweet" to Him here.
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<p id="So2_15"><b>15.</b> Transition to the vineyard, often formed in "stairs" (<a onclick="return mV('Sgs',2,14);">Sgs 2:14</a>), or terraces, in which, amidst the vine leaves, foxes hid.
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<br><br><b>foxes</b>—generic term, including jackals. They eat only grapes, not the vine flowers; but they need to be driven out <i>in time</i> before the grape is ripe. She had failed in watchfulness before (<a onclick="return mV('Sgs',1,6);">Sgs 1:6</a>); now when converted, she is the more jealous of <i>subtle</i> sins (<a onclick="return mV('Psa',139,23);">Psa 139:23</a>). In spiritual winter certain evils are frozen up, as well as good; in the spring of revivals these start up unperceived, crafty, false teachers, spiritual pride, uncharitableness, etc. (<a onclick="return mV('Psa',19,12);">Psa 19:12</a>; <a onclick="return mV('Mat',13,26);">Mat 13:26</a>; <a onclick="return mV('Luk',8,14);">Luk 8:14</a>; <a onclick="return mV('2Ti',2,17);">2Ti 2:17</a>; <a onclick="return mV('Hbr',12,15);">Hbr 12:15</a>). "Little" sins are parents of the greatest (<a onclick="return mV('Ecc',10,1);">Ecc 10:1</a>; <a onclick="return mV('1Cr',5,6);">1Cr 5:6</a>). Historically, John the Baptist spared not the <i>fox-like</i> Herod (<a onclick="return mV('Luk',13,32);">Luk 13:32</a>), who gave vine-like promise of fruit at first (<a onclick="return mV('Mar',6,20);">Mar 6:20</a>), at the cost of his life; nor the viper-Sadducees, etc.; nor the varied subtle forms of sin (<a onclick="return mV('Luk',3,'7-14');">Luk 3:7-14</a>).
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<p id="So2_16"><b>16. mine...his</b>—rather, "is <i>for me ...for Him</i>" (<a onclick="return mV('Hsa',3,3);">Hsa 3:3</a>), where, as here, there is the assurance of indissoluble union, in spite of temporary absence. <a onclick="return mV('Sgs',2,17);">Sgs 2:17</a>, entreating Him to return, shows that He has gone, perhaps through her want of guarding against the "little sins" (<a onclick="return mV('Sgs',2,15);">Sgs 2:15</a>). The order of the clauses is reversed in <a onclick="return mV('Sgs',6,3);">Sgs 6:3</a>, when she is riper in faith: there she rests more on <i>her being His;</i> here, on <i>His being hers;</i> and no doubt her sense of love to Him is a pledge that she is His (<a onclick="return mV('Jhn',14,21,23);">Jhn 14:21, 23</a>; <a onclick="return mV('1Cr',8,3);">1Cr 8:3</a>); this is her consolation in His withdrawal now.
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<br><br><b>I am his</b>—by creation (<a onclick="return mV('Psa',100,3);">Psa 100:3</a>), by redemption (<a onclick="return mV('Jhn',17,10);">Jhn 17:10</a>; <a onclick="return mV('Rom',14,8);">Rom 14:8</a>; <a onclick="return mV('1Cr',6,19);">1Cr 6:19</a>).
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<br><br><b>feedeth</b>—as a "roe," or gazelle (<a onclick="return mV('Sgs',2,17);">Sgs 2:17</a>); instinct is sure to lead him back to his feeding ground, where the lilies abound. So Jesus Christ, though now withdrawn, the bride feels sure will return to His favorite resting-place (<a onclick="return mV('Sgs',7,10);">Sgs 7:10</a>; <a onclick="return mV('Psa',132,14);">Psa 132:14</a>). So hereafter (<a onclick="return mV('Rev',21,3);">Rev 21:3</a>). <a onclick="return mV('Psa',45,1);">Psa 45:1</a>, title, terms his lovely bride's "lilies" [HENGSTENBERG] pure and white, though among thorns (<a onclick="return mV('Sgs',2,2);">Sgs 2:2</a>).
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<p id="So2_17"><b>17. Night</b>—is the image of the present world (<a onclick="return mV('Rom',13,12);">Rom 13:12</a>). "Behold men as if dwelling in subterranean cavern" [PLATO, <i>Republic,</i> 7.1].
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<br><br><b>Until</b>—that is, "Before that," etc.
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<br><br><b>break</b>—rather, "breathe"; referring to the refreshing breeze of dawn in the East; or to the air of <i>life,</i> which distinguishes morning from the death-like stillness of night. MAURER takes this verse of the <i>approach of night,</i> when the breeze arises after the heat of day (compare <a onclick="return mV('Gen',3,8);">Gen 3:8</a>, <i>Margin,</i> with <a onclick="return mV('Gen',18,1);">Gen 18:1</a>), and the "shadows" are lost in night (<a onclick="return mV('Psa',102,11);">Psa 102:11</a>); thus our life will be the <i>day;</i> death, the <i>night</i> (<a onclick="return mV('Jhn',9,4);">Jhn 9:4</a>). The <i>English Version</i> better accords with (<a onclick="return mV('Sgs',3,1);">Sgs 3:1</a>). "By <i>night</i>" (<a onclick="return mV('Rom',13,12);">Rom 13:12</a>).
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<br><br><b>turn</b>—to me.
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<br><br><b>Bether</b>—Mountains of Bithron, separated from the rest of Israel by the Jordan (<a onclick="return mV('2Sa',2,29);">2Sa 2:29</a>), not far from Bethabara, where John baptized and Jesus was first manifested. Rather, as <i>Margin,</i> "of divisions," and <i>Septuagint, mountains intersected</i> with deep gaps, hard to pass over, separating the bride and Jesus Christ. In <a onclick="return mV('Sgs',8,14);">Sgs 8:14</a> the mountains are <i>of spices,</i> on which the roe feeds, not <i>of separation;</i> for at His first coming He had to overpass the gulf made by sin between Him and us (<a onclick="return mV('Zec',4,6,7);">Zec 4:6-7</a>); in His second, He will only have to come down from the fragrant hill above to take home His prepared bride. Historically, in the ministry of John the Baptist, Christ's call to the bride was not, as later (<a onclick="return mV('Sgs',4,8);">Sgs 4:8</a>), "Come <i>with</i> me," but "Come away," namely, to meet Me (<a onclick="return mV('Sgs',2,2,10,13);">Sgs 2:2, 10, 13</a>). Sitting in darkness (<a onclick="return mV('Mat',4,16);">Mat 4:16</a>), she "waited" and "looked" eagerly for Him, the "great light" (<a onclick="return mV('Luk',1,79);">Luk 1:79</a>; <a onclick="return mV('Luk',2,25,38);">2:25, 38</a>); at His rising, the shadows of the law (<a onclick="return mV('Col',2,16,17);">Col 2:16-17</a>; <a onclick="return mV('Hbr',10,1);">Hbr 10:1</a>) were to "flee away." So we wait for the second coming, when means of grace, so precious now, shall be superseded by the Sun of righteousness (<a onclick="return mV('1Cr',13,10,12);">1Cr 13:10, 12</a>; <a onclick="return mV('Rev',21,22,23);">Rev 21:22-23</a>). The Word is our light until then (<a onclick="return mV('2Pe',1,19);">2Pe 1:19</a>).
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