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Commentary Critical and Explanatory on the Whole Bible

Song of Solomon 5



Verse 1

Answer to her prayer (Isaiah 65:24; Revelation 3:20).

am come — already (Song of Solomon 4:16); “come” (Genesis 28:16).

sister … spouse — As Adam‘s was created of his flesh, out of his opened side, there being none on earth on a level with him, so the bride out of the pierced Savior (Ephesians 5:30-32).

have gathered … myrrh — His course was already complete; the myrrh, etc. (Matthew 2:11; Matthew 26:7-12; John 19:39), emblems of the indwelling of the anointing Holy Ghost, were already gathered.

spice — literally, “balsam.”

have eaten — answering to her “eat” (Song of Solomon 4:16).

honeycomb — distinguished here from liquid “honey” dropping from trees. The last supper, here set forth, is one of espousal, a pledge of the future marriage (Song of Solomon 8:14; Revelation 19:9). Feasts often took place in gardens. In the absence of sugar, then unknown, honey was more widely used than with us. His eating honey with milk indicates His true, yet spotless, human nature from infancy (Isaiah 7:15); and after His resurrection (Luke 24:42).

my wine — (John 18:11) - a cup of wrath to Him, of mercy to us, whereby God‘s Word and promises become to us “milk” (Psalm 19:10; 1 Peter 2:2). “My” answers to “His” (Song of Solomon 4:16). The myrrh (emblem, by its bitterness, of repentance), honey, milk (incipient faith), wine (strong faith), in reference to believers, imply that He accepts all their graces, however various in degree.

eat — He desires to make us partakers in His joy (Isaiah 55:1, Isaiah 55:2; John 6:53-57; 1 John 1:3).

drink abundantly — so as to be filled (Ephesians 5:18; as Haggai 1:6).

friends — (John 15:15).

Verse 2

Canticle IV. - (Song 5:2-8:4) - From the Agony of Gethsemane to the Conversion of Samaria

Sudden change of scene from evening to midnight, from a betrothal feast to cold repulse. He has gone from the feast alone; night is come; He knocks at the door of His espoused; she hears, but in sloth does not shake off half-conscious drowsiness; namely, the disciples‘ torpor (Matthew 26:40-43), “the spirit willing, the flesh weak” (compare Romans 7:18-25; Galatians 5:16, Galatians 5:17, Galatians 5:24). Not total sleep. The lamp was burning beside the slumbering wise virgin, but wanted trimming (Matthew 25:5-7). It is His voice that rouses her (Jonah 1:6; Ephesians 5:14; Revelation 3:20). Instead of bitter reproaches, He addresses her by the most endearing titles, “my sister, my love,” etc. Compare His thought of Peter after the denial (Mark 16:7).

dew — which falls heavily in summer nights in the East (see Luke 9:58).

drops of the night — (Psalm 22:2; Luke 22:44). His death is not expressed, as unsuitable to the allegory, a song of love and joy; Song of Solomon 5:4 refers to the scene in the judgment hall of Caiaphas, when Jesus Christ employed the cock-crowing and look of love to awaken Peter‘s sleeping conscience, so that his “bowels were moved” (Luke 22:61, Luke 22:62); Song of Solomon 5:5, Song of Solomon 5:6, the disciples with “myrrh,” etc. (Luke 24:1, Luke 24:5), seeking Jesus Christ in the tomb, but finding Him not, for He has “withdrawn Himself” (John 7:34; John 13:33); Song of Solomon 5:7, the trials by watchmen extend through the whole night of His withdrawal from Gethsemane to the resurrection; they took off the “veil” of Peter‘s disguise; also, literally the linen cloth from the young man (Mark 14:51); Song of Solomon 5:8, the sympathy of friends (Luke 23:27).

undefiled — not polluted by spiritual adultery (Revelation 14:4; James 4:4).

Verse 3

Trivial excuses (Luke 14:18).

coat — rather, the inmost vest, next the skin, taken off before going to bed.

washed … feet — before going to rest, for they had been soiled, from the Eastern custom of wearing sandals, not shoes. Sloth (Luke 11:7) and despondency (Deuteronomy 7:17-19).

Verse 4

A key in the East is usually a piece of wood with pegs in it corresponding to small holes in a wooden bolt within, and is put through a hole in the door, and thus draws the bolt. So Jesus Christ “puts forth His hand (namely, His Spirit, Ezekiel 3:14), by (Hebrew, ‹from,‘ so in Song of Solomon 2:9) the hole”; in “chastening” (Psalm 38:2; Revelation 3:14-22, singularly similar to this passage), and other unexpected ways letting Himself in (Luke 22:61, Luke 22:62).

bowels … moved for him — It is His which are first troubled for us, and which cause ours to be troubled for Him (Jeremiah 31:20; Hosea 11:8).

Verse 5

dropped with myrrh — The best proof a bride could give her lover of welcome was to anoint herself (the back of the hands especially, as being the coolest part of the body) profusely with the best perfumes (Exodus 30:23; Esther 2:12; Proverbs 7:17); “sweet-smelling” is in the Hebrew rather, “spontaneously exuding” from the tree, and therefore the best. She designed also to anoint Him, whose “head was filled with the drops of night” (Luke 24:1). The myrrh typifies bitter repentance, the fruit of the Spirit‘s unction (2 Corinthians 1:21, 2 Corinthians 1:22).

handles of the lock — sins which closed the heart against Him.

Verse 6

withdrawn — He knocked when she was sleeping; for to have left her then would have ended in the death sleep; He withdraws now that she is roused, as she needs correction (Jeremiah 2:17, Jeremiah 2:19), and can appreciate and safely bear it now, which she could not then. “The strong He‘ll strongly try” (1 Corinthians 10:13).

when he spake — rather, “because of His speaking”; at the remembrance of His tender words (Job 29:2, Job 29:3; Psalm 27:13; Psalm 142:7), or till He should speak.

no answer — (Job 23:3-9; Job 30:20; Job 34:29; Lamentations 3:44). Weak faith receives immediate comfort (Luke 8:44, Luke 8:47, Luke 8:48); strong faith is tried with delay (Matthew 15:22, Matthew 15:23).

Verse 7

watchmen — historically, the Jewish priests, etc. (see on Song of Solomon 5:2); spiritually, ministers (Isaiah 62:6; Hebrews 13:17), faithful in “smiting” (Psalm 141:5), but (as she leaves them, Song of Solomon 5:8) too harsh; or, perhaps, unfaithful; disliking her zeal wherewith she sought Jesus Christ, first, with spiritual prayer, “opening” her heart to Him, and then in charitable works “about the city”; miscalling it fanaticism (Isaiah 66:5), and taking away her veil (the greatest indignity to an Eastern lady), as though she were positively immodest. She had before sought Him by night in the streets, under strong affection (Song of Solomon 3:2-4), and so without rebuff from “the watchmen,” found Him immediately; but now after sinful neglect, she encounters pain and delay. God forgives believers, but it is a serious thing to draw on His forgiveness; so the growing reserve of God towards Israel observable in Judges, as His people repeat their demands on His grace.

Verse 8

She turns from the unsympathizing watchmen to humbler persons, not yet themselves knowing Him, but in the way towards it. Historically, His secret friends in the night of His withdrawal (Luke 23:27, Luke 23:28). Inquirers may find (“if ye find”) Jesus Christ before she who has grieved His Spirit finds Him again.

tell — in prayer (James 5:16).

sick of love — from an opposite cause (Song of Solomon 2:5) than through excess of delight at His presence; now excess of pain at His absence.

Verse 9

Her own beauty (Ezekiel 16:14), and lovesickness for Him, elicit now their enquiry (Matthew 5:16); heretofore “other lords besides Him had dominion over them”; thus they had seen “no beauty in Him” (Isaiah 26:13; Isaiah 53:2).

Verse 10

(1 Peter 3:15).

white and ruddy — health and beauty. So David (equivalent to beloved), His forefather after the flesh, and type (1 Samuel 17:42). “The Lamb” is at once His nuptial and sacrificial name (1 Peter 1:19; Revelation 19:7), characterized by white and red; white, His spotless manhood (Revelation 1:14). The Hebrew for white is properly “illuminated by the sun,” white as the light” (compare Matthew 17:2); red, in His blood-dyed garment as slain (Isaiah 63:1-3; Revelation 5:6; Revelation 19:13). Angels are white, not red; the blood of martyrs does not enter heaven; His alone is seen there.

chiefest — literally, “a standard bearer”; that is, as conspicuous above all others, as a standard bearer is among hosts (Psalm 45:7; Psalm 89:6; Isaiah 11:10; Isaiah 55:4; Hebrews 2:10; compare 2 Samuel 18:3; Job 33:23; Philemon 2:9-11; Revelation 1:5). The chief of sinners needs the “chiefest” of Saviors.

Verse 11
gold — the Godhead of Jesus Christ, as distinguished from His heel, that is, His manhood, which was “bruised” by Satan; both together being one Christ (1 Corinthians 11:3). Also His sovereignty, as Nebuchadnezzar, the supreme king was “the head of gold” (Daniel 2:32-38; Colossians 1:18), the highest creature, compared with Him, is brass, iron, and clay. “Preciousness” (Greek, 1 Peter 2:7).

bushycurled, token of Headship. In contrast with her flowing locks (Song of Solomon 4:1), the token of her subjection to Him (Psalm 8:4-8; 1 Corinthians 11:3, 1 Corinthians 11:6-15). The Hebrew is (pendulous as) the branches of a palm, which, when in leaf, resemble waving plumes of feathers.

black — implying youth; no “gray hairs” (Psalm 102:27; Psalm 110:3, Psalm 110:4; Hosea 7:9). Jesus Christ was crucified in the prime of vigor and manliness. In heaven, on the other hand, His hair is “white,” He being the Ancient of days (Daniel 7:9). These contrasts often concur in Him (Song of Solomon 5:10), “white and ruddy”; here the “raven” (Song of Solomon 5:12), the “dove,” as both with Noah in the ark (Genesis 8:11); emblems of judgment and mercy.

Verse 12

as the eyes of doves — rather, “as doves” (Psalm 68:13); bathing in “the rivers”; so combining in their “silver” feathers the whiteness of milk with the sparkling brightness of the water trickling over them (Matthew 3:16). The “milk” may allude to the white around the pupil of the eye. The “waters” refer to the eye as the fountain of tears of sympathy (Ezekiel 16:5, Ezekiel 16:6; Luke 19:41). Vivacity, purity, and love, are the three features typified.

fitly set — as a gem in a ring; as the precious stones in the high priest‘s breastplate. Rather, translate as Vulgate (the doves), sitting at the fullness of the stream; by the full stream; or, as Maurer (the eyes) set in fullness, not sunk in their sockets (Revelation 5:6), (“seven,” expressing full perfection), (Zechariah 3:9; Zechariah 4:10).

Verse 13

cheeks — the seat of beauty, according to the Hebrew meaning [Gesenius]. Yet men smote and spat on them (Isaiah 50:6).

bed — full, like the raised surface of the garden bed; fragrant with ointments, as beds with aromatic plants (literally, “balsam”).

sweet flowers — rather, “terraces of aromatic herbs” - “high-raised parterres of sweet plants,” in parallelism to “bed,” which comes from a Hebrew root, meaning “elevation.”

lips — (Psalm 45:2; John 7:46).

lilies — red lilies. Soft and gentle (1 Peter 2:22, 1 Peter 2:23). How different lips were man‘s (Psalm 22:7)!

dropping … myrrh — namely, His lips, just as the sweet dewdrops which hang in the calyx of the lily.

Verse 14
beryl — Hebrew, Tarshish, so called from the city. The ancient chrysolite, gold in color (Septuagint), our topaz, one of the stones on the high priest‘s breastplate, also in the foundation of New Jerusalem (Revelation 21:19, Revelation 21:20; also Daniel 10:6). “Are as,” is plainly to be supplied, see in Song of Solomon 5:13 a similiar ellipsis; not as Moody Stuart: “have gold rings.” The hands bent in are compared to beautiful rings, in which beryl is set, as the nails are in the fingers. Burrowes explains the rings as cylinders used as signets, such as are found in Nineveh, and which resemble fingers. A ring is the token of sonship (Luke 15:22). A slave was not allowed to wear a gold ring. He imparts His sonship and freedom to us (Galatians 4:7); also of authority (Genesis 41:42; compare John 6:27). He seals us in the name of God with His signet (Revelation 7:2-4), compare below, Song of Solomon 8:6, where she desires to be herself a signet-ring on His arms; so “graven on the palms,” etc., that is, on the signet-ring in His hand (Isaiah 49:16; contrast Haggai 2:23, with Jeremiah 22:24).

belly — Burrowes and Moody Stuart translate, “body.” Newton, as it is elsewhere, “bowels”; namely, His compassion (Psalm 22:14; Isaiah 63:15; Jeremiah 31:20; Hosea 11:8).

bright — literally, “elaborately wrought so as to shine,” so His “prepared” body (Hebrews 10:5); the “ivory palace” of the king (Psalm 45:8); spotless, pure, so the bride‘s “neck is as to tower of ivory” (Song of Solomon 7:4).

sapphires — spangling in the girdle around Him (Daniel 10:5). “To the pure all things are pure.” As in statuary to the artist the partly undraped figure is suggestive only of beauty, free from indelicacy, so to the saint the personal excellencies of Jesus Christ, typified under the ideal of the noblest human form. As, however, the bride and bridegroom are in public, the usual robes on the person, richly ornamented, are presupposed (Isaiah 11:5). Sapphires indicate His heavenly nature (so John 3:13, “is in heaven”), even in His humiliation, overlaying or cast “over” His ivory human body (Exodus 24:10). Sky-blue in color, the height and depth of the love of Jesus Christ (Ephesians 3:18).

Verse 15

pillars — strength and steadfastness. Contrast man‘s “legs” (Ecclesiastes 12:3). Allusion to the temple (1 Kings 5:8, 1 Kings 5:9; 1 Kings 7:21), the “cedars” of “Lebanon” (Psalm 147:10). Jesus Christ‘s “legs” were not broken on the cross, though the thieves‘ were; on them rests the weight of our salvation (Psalm 75:3).

sockets of fine gold — His sandals, answering to the bases of the pillars; “set up from everlasting” (Proverbs 8:22, Proverbs 8:23). From the head (Song of Solomon 5:11) to the feet, “of fine gold.” He was tried in the fire and found without alloy.

countenance — rather, “His aspect,” including both mien and stature (compare 2 Samuel 23:21, Margin; with 1 Chronicles 11:23). From the several parts, she proceeds to the general effect of the whole person of Jesus Christ.

Lebanon — so called from its white limestone rocks.

excellent — literally, “choice,” that is, fair and tall as the cedars on Lebanon (Ezekiel 31:3, etc.). Majesty is the prominent thought (Psalm 21:5). Also the cedars‘ duration (Hebrews 1:11); greenness (Luke 23:31), and refuge afforded by it (Ezekiel 17:22, Ezekiel 17:23).

Verse 16

Literally, “His palate is sweetness, yea, all over loveliness,” that is, He is the essence of these qualities.

mouth — so Song of Solomon 1:2, not the same as “lips” (Song of Solomon 5:13), His breath (Isaiah 11:4; John 20:22). “All over,” all the beauties scattered among creatures are transcendently concentrated in Him (Colossians 1:19; Colossians 2:9).

my beloved — for I love Him.

my friend — for He loves me (Proverbs 18:24). Holy boasting (Psalm 34:2; 1 Corinthians 1:31).


Copyright Statement
These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed.

Bibliography Information
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Song of Solomon 5:4". "Commentary Critical and Explanatory on the Whole Bible". 1871-8.

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