The Song of Solomon 2
VERSE 1, as remarked already, should have been placed as a part of the first chapter, since it is a part of the words at the end of chapter 1 of the figurative bride who represents the believers among the Jews in the future day. It is well known that the chapter and verse divisions of our Bible were made in comparatively modern times; they are not inspired and are often faulty.
Although there are roses in Palestine, the first verse should read “I am a narcissus of Sharon, a lily of the valleys,” Sharon being the very fertile plain between Joppa and Mount Carmel, near the Mediterranean; it is named in Isaiah 33:9; 35:2, and 65:10, and in Acts 9:35 where it is called Saron.
Verse 2 is the Bridegroom’s rejoinder to His bride’s last words. What grace is in our Lord Jesus, thus to speak of the Jews who once cast Him out and crucified Him!
In verses 3 to 6 we get the bride again; her beloved is likened to the apple tree (or, properly, the citron tree) among the trees of the wood. This tree’s thick foliage gives shelter from the sun, and its fruit is both refreshing and fragrant. Thus near to Him she would rest (Luke 10:39-42).
Verse 4 brings the bride to the banqueting house, or house of wine, a token that her happiness is full.
“The ransomed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads.” Isaiah 35:10.
“Sing, O daughters of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem ... .the King of Israel, even the Lord, is in the midst of thee: thou shalt not see evil any more. . . . The Lord thy God in the midst of thee is mighty; He will save; He will rejoice over thee with joy; He will rest in His love; He will joy over thee with singing.” Zephaniah 3:14-17.
Thus the prophets speak of Israel’s future glory. Then shall a different Israel than we have known, —redeemed, new born Israel,—find their joy in the person of their King.
The seventh verse is the Bridegroom’s voice; the bride, now resting in His love, must not be disturbed by anything, however slight. The roes (or gazelles) and hinds of the field are creatures very easily alarmed; so this verse speaks of the tender love of the Lord for His own, for all who trust in Him. He would not have the peace He gives, the rest, and spiritual joy, disturbed. (At the end of the verse read she, instead of he).
Verses 8 to 15 take up, as the Jewish bride’s language, her expectation of the coming of the Lord as Israel’s King to establish His throne and bring in the glory of His kingdom; and what that will mean to the remnant which shall have waited for Him. She repeats with delight His own words (verses 10 to 15). The dawn of the long day of blessing here is looked at as come; the “winter” of dread and suffering for the faithful Jews will be over at the appearing of the rightful Ruler, and He bids her (or them) to leave their hiding places, the bitter persecution of the three and a half years being ended.
The desire of the Lord, as the Bridegroom for Israel, His earthly bride as expressed in verse 14 and other passages, is most touching. The little ones, He warns (verse 15), must be guarded against; they are enemies of the vineyard. So must the Christian guard himself from every little thing that would interfere with his own fruitfulness for God.
With sweet confidence begotten of God, the bride now says,
“My Beloved is mine, and I am His; He feedeth (His flock) among the lilies until the day break and the shadows flee away.”
The first part of verse 17 should be read with verse 16, the latter part of the 17th verse then reading “Turn (or return) my beloved; be Thou like a roe, etc.” It expresses the heart’s longing for the coming of the Lord as Israel’s King.
How good is our God to provide, in the Psalms and in the Song of Solomon, for the consolation and cheer of the remnant of the Jews while they wait for the return of their Messiah. These books, it will be seen, have as important a place as the prophetic books which are likewise for their instruction and comfort.
ML 01/29/1933