1The Song of songs, which is Solomon’s.
2Let him kiss me with the kisses of his mouth; for your love is better than wine.
3Your oils have a pleasing fragrance. Your name is oil poured out, therefore the virgins love you.
4Take me away with you. Let’s hurry. The king has brought me into his rooms. We will be glad and rejoice in you. We will praise your love more than wine! They are right to love you.
5I am dark, but lovely, you daughters of Jerusalem, like Kedar’s tents, like Solomon’s curtains.
6Don’t stare at me because I am dark, because the sun has scorched me. My mother’s sons were angry with me. They made me keeper of the vineyards. I haven’t kept my own vineyard.
7Tell 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?
8If you don’t know, most beautiful among women, follow the tracks of the sheep. Graze your young goats beside the shepherds’ tents.
9I have compared you, my love, to a steed in Pharaoh’s chariots.
10Your cheeks are beautiful with earrings, your neck with strings of jewels.
11We will make you earrings of gold, with studs of silver.
12While the king sat at his table, my perfume spread its fragrance.
13My beloved is to me a sachet of myrrh, that lies between my breasts.
14My beloved is to me a cluster of henna blossoms from the vineyards of En Gedi.
15Behold, you are beautiful, my love. Behold, you are beautiful. Your eyes are like doves.
16Behold, you are beautiful, my beloved, yes, pleasant; and our couch is verdant.
17The beams of our house are cedars. Our rafters are firs.
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~889 words.
John Gill. That is, Solomon; Christ, the antitype of Solomon, the church's beloved; or it is a relative without an antecedent, which was only in her own mind, "let him"; him, whom her thoughts were so much employed about; her affections were so strongly after; and whose image was as it were before her, present to her mind: and "the kisses of his mouth", she desires, intend some fresh manifestations and discoveries of his love to her; by some precious word of promise from his mouth, applied to her; and by an open espousal of her, and the consummation of marriage with her. It was usual for lovers to anoint themselves, their hair, garments, &c. to commend themselves to each other; and it was common to commend each other's ointments, and the grateful smell of them (q) none being like them, or so agreeable as theirs: by these ointments may be meant the grace of Christ, the fulness of it, the oil of gladness with which he is anointed above his fellows, and without measure; and which so greatly recommends him to his church and people, Psalm 45:7; thy name is as ointment poured forth; which emits the greater odour for its being poured forth out of the box. With the cords of love, for what draw lovers to each other more strongly? under the influence of that they cannot bear to be without each other's company. With the Romans, neglect of fields, trees, and vineyards, came under the notice of the censors, and was not to go unpunished (e). (a) "paululum denigrata", Pagninus, Mercerus, Junius & Tremellius, Piscator, Cocceius; so Ainsworth and Aben Ezra. (b) "Valde fusca", Bochart; "prorsus vel valde, et teta nigra", Marckius, Michaelis. (c) "Perusta solibus pernicis uxor", Horat. The allusion is to the tents of shepherds pitched for the convenience of feeding their flocks; and "by" or "near" (q) these the church is directed to "feed her kids", young converts weak in the faith; men of "little faith", as Aben Ezra interprets it; called "kids" or young goats, lascivious (r), and of an ill smell; because of sin in them, of an ill smell to themselves and others; and of whom the world have an ill opinion; and such on all accounts need encouragement from the church and ministers. The church having taken the direction of Christ, had now found him, and was with him; and when for her encouragement and comfort he greets her as his love, an appellation very usual among lovers; and in the chastest sense between husband and wife; the church was Christ's love, being both the object and subject of it; to whom he had showed love, and whose love was shed abroad in her heart; or "my friend" (t), another name used among lovers; there is a mutual friendship between Christ and his people; they are Christ's friends, and he is theirs, Sol 5:1. The church has her golden chain, or pearl necklace; which are either the graces of the Spirit, so linked together, that where there is one there are all; and which consists of those ten links, or pearls, faith, hope, love, repentance, humility, patience, self-denial, contentment in every state, spiritual knowledge, longsuffering, or forbearance; sincerity goes through them all. These are the words of the church, relating what influence the presence of Christ, her Lord and King, had upon the exercise of her graces, while he was keeping the nuptial feast, on account of his marriage with her. These are the words of the church continued; expressing her great delight in Christ, and her strong love and affection for him, and therefore calls him "my well beloved"; which is expressive both of the greatness of Christ's love to her, and of the strength of her affection to him, as well as of her faith of interest in him; hence she says, he was as "a bundle of myrrh" to her. Some think the "brutine" tree (p) is meant, which Pliny calls "bruta" (q); and is near in sound to the word here used, is much like the cypress, and of a sweet smell, like cedar; it grows beyond Pasitigris, on Mount Zagras. Some render the word by "cypress" (m); which is also of a pleasant smell (n), and very durable, never admits of worms, nor ever rots, nor is ever sensible of old age (o); and so may denote the pleasure that saints take in ordinances, and the long continuance of them, as of the present ones, which will remain until the second coming of Christ.
Jonathan Edwards. “As the tents of Kedar, as the curtains of Solomon.” Kedar was a place where shepherds used to seat their tents and feed their flocks, a noted place for shepherds, as you may see, Isa. lx. 7. “As the tents of Kedar, as the curtains of Solomon.” That the spouse in this song is compared to a tent, and to the curtains of the tabernacle and temple, is an evidence that this song is no ordinary love song, and that by the spouse is not meant any particular woman, but a society, even that holy society, the church of God. It is common in the writings of the Old Testament to represent the church of God by a tent, or tents, and a house and temple, but never a particular person.
John Gill
1
The Song of songs, which is Solomon's. Wrote by Solomon, king of Israel, as the "amanuensis" of the Holy Ghost; and not by Hezekiah and his men, as the Jews say (k): or, "concerning Solomon" (l); Christ, of whom Solomon was a type; see Sol 3:7; of his person, excellencies, love to his church, care of her, and concern for her; and of the nearness and communion he admitted her to, and indulged her with the Jews have a saying (m), that wherever the word Solomon is used in this song, the Holy One is meant, the holy God, or Messiah: it is called "the Song of songs", because the most excellent, as the Holy of holies, King of kings, &c. which, with the Hebrews, express a superlative; this being more excellent than the one hundred and five songs, written by Solomon, or than any human composure whatever; yea, preferable to all Scriptural songs, as to subject, manner of style, and copiousness of it. (k) T. Bab. Bava Bathra, fol. 15. 1.((l) "de Solomone", Cocceius. (m) Maimon. Yesode Hatorah, c. 6. s. 12.
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2
Let him kiss me with the kisses of his mouth,.... That is, Solomon; Christ, the antitype of Solomon, the church's beloved; or it is a relative without an antecedent, which was only in her own mind, "let him"; him, whom her thoughts were so much employed about; her affections were so strongly after; and whose image was as it were before her, present to her mind: and "the kisses of his mouth", she desires, intend some fresh manifestations and discoveries of his love to her; by some precious word of promise from his mouth, applied to her; and by an open espousal of her, and the consummation of marriage with her. It may be rendered, "with one of the kisses of his mouth" (n); kisses with the ancients were very rare, and used but once when persons were espoused, and as a token of that; and then they were reckoned as husband and wife (o): on which account, it may be, it is here desired; since it was after this we hear of the spouse being brought into the nuptial chamber, and of the keeping of the nuptial feast, Sol 1:4; for thy love is better than wine; or "loves" (p); which may denote the abundance of it; the many blessings of grace which flow from it; and the various ways in which it is expressed; as well as the high esteem the church had of it. This is said to be "better than wine"; for the antiquity of it, it being from everlasting; and for the purity of it, being free from all dregs of dissimulation and deceit on the part of Christ, and from all merit, motives, and conditions, on the part of the church; for its plenty, being shed plenteously in the hearts of believers, and who may drink abundantly of it; and for its freeness and cheapness, being to be had without money and without price; and it is preferable to wine for the effects of it; which not only revives and cheers heavy hearts, but quickens dead sinners, and comforts distressed saints; and of which they may drink plentifully, without hurt, yea, to great advantage. (n) "uno tantum, vel altero de osculis oris sui", Michaelis; so Gussetius, p. 446. (o) Salmuth. in Pancirol. Memorab. Rer. par. 1. tit. 46. p. 215. (p) "amores tui", Pagninus, Montanus, Junius & Tremellius, Piscator, &c.
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3
Because of the savour of thy good ointments,.... It was usual for lovers to anoint themselves, their hair, garments, &c. to commend themselves to each other; and it was common to commend each other's ointments, and the grateful smell of them (q) none being like them, or so agreeable as theirs: by these ointments may be meant the grace of Christ, the fulness of it, the oil of gladness with which he is anointed above his fellows, and without measure; and which so greatly recommends him to his church and people, Psalm 45:7; thy name is as ointment poured forth; which emits the greater odour for its being poured forth out of the box. The very names of lovers are dear to one another, sweeter than nectar itself (r); the very mention of them gives an inexpressible pleasure. This may respect not merely the fame of Christ spread abroad in the world through the ministry of the word; nor the Gospel only, which is his name, Acts 9:15; and is like a box of ointment broke open, which diffuses the savour of his knowledge everywhere; but some precious name of his, as Immanuel, God with us; Jesus, a Saviour; but more particularly his name Messiah, which signifies anointed, the anointed Prophet, Priest, and King of his church; therefore do the virgins love thee: for the preciousness of his person, the fulness of grace in him, and the truths of his Gospel: and which love shows itself in a desire of his presence, and communion with him; in a regard to his word and worship, to his truths and ordinances; and to his people, to conversation and communion with them. By these virgins are meant either congregational churches that strictly adhere to Christ, and to his pure worship; or particular believers, for their inviolate attachment to him; for the singleness and sincerity of their love to him; for their uncorruptness in the doctrine of faith; for the truth and spirituality of their worship; for the purity of their lives and conversations; for their beauty and comeliness through Christ; for their colourful and costly attire, being clothed with his righteousness; and for their modest behaviour, having the ornament of a meek and quiet spirit. (q) "Nam omuium unguentum odos prae tua nautea est", Plauti Curculio, Acts 1. Sc. 2. v. 5. (r) "Nomen nectari dulcius beato", Martial. l. 9. Epigr. 9.
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4
Draw me,.... With the cords of love, for what draw lovers to each other more strongly? under the influence of that they cannot bear to be without each other's company. Aben Ezra takes these words to be spoken by the virgins, who everyone of them said this, promising upon it to follow after the drawer; but they are rather the request of the church, desirous of nearer and more intimate communion with Christ; for this is not to be understood of drawing at first conversion, as the fruit of love, and under the influence of grace, Jeremiah 31:3; but of being brought nearer to Christ, and to enjoy more of him; we will run after thee; the church and the virgins, she and her companions, or particular believers; everyone of them in their respective stations would act with more rigour upon such drawings; would run in a way of duty, follow Christ, and walk in his steps; and as they had him for an example, and according to his word, and in the ways of his commandments: or "that we may run after thee" (s); intimating that there is no running without drawing; no following Christ, at least no running after him with alacrity and cheerfulness, without being drawn by his love, and influenced by his grace; the King hath brought me into his chambers: the blessing she sought after, and was so solicitous for in the preceding verses; namely, to have the marriage consummated, to be owned by Christ as his spouse and bride, by taking her home, and introducing her into the nuptial chamber; by putting her into the enjoyment of himself, and the possession of his substance: and this being done by him as King of saints, yea, of the world, showed great condescension on his part, and great honour bestowed on her; since by this act, as he was King, she was declared queen! we will be glad and rejoice in thee: she and her bridesmaids, the virgins that attended her; that is, "when he should introduce" her into his chambers, as some (t) render the words; then they should express their joy and gladness on that occasion; and that in the greatness, glory, and fitness of his person; in the fulness of grace in him; in the blessings of grace from him; in what he has done for, and is to his church and people; in the offices he bears, and in the relations he stands in to them; and particularly that of a husband, now declared; we will remember thy love more than wine: which, upon the introduction of the bride to the bridegroom, might be plentifully drank; of the preferableness of Christ's love to wine; see Gill on Sol 1:2; it may design more particularly the love of Christ, expressed at this time of solemnizing the marriage between him and his church in an open manner, Hosea 2:19; and which would never be forgotten: Christ's love is remembered when thought of and meditated upon; when faith is exercised on it, and the desires of the soul are drawn after it, and the affections set upon it; and when it is often spoken of to others, being uppermost in the mind; saints under the Gospel dispensation have an ordinance for this purpose, to, commemorate the love of Christ; the upright love thee; or "uprightnesses" (u); men of upright hearts and conversations, who have right spirits renewed in them; or Israelites indeed, in whom there is no guile; who have the truth of grace in them, walk uprightly according to the rule of God's word, and the Gospel of Christ; and do all they do sincerely, from a principle of love, and with a view to the glory of God; such love Christ superlatively, sincerely, fervently, and constantly; and "love him rightly", or "most uprightly", as some (w) render the phrase. (s) "ut carramus", so some in Marekius. (t) "Quum introduxerit me", Junius & Tremellius, Piscator, so Schmidt. (u) Sept. "rectitudines", Montanus, Vatablus, Marekius, Michaeilis, so some in Vatablus. (w) Junius & Tremellius; so Cocceius and Jarchi.
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5
I am black, but comely, O ye daughters of Jerusalem,.... The church having obtained of Christ, what she wanted, turns to the daughters of Jerusalem, the same perhaps with the virgins her companions; they seem to be young converts, it may be not yet members of the visible church, but had a great respect for the church, and she for them; and who, though they had but a small knowledge of Christ her beloved, yet were desirous of knowing more of him, and seeking him with her; see Sol 3:9; to these she gives this character of herself, that she was "black" in herself (x), through original sin and actual transgression; in her own eyes, through indwelling sin, and many infirmities, spots, and blemishes in life; and in the eyes of the world, through afflictions, persecutions, and reproaches, she was attended with, and so with them the offscouring of all things: "but comely" in the eyes of Christ, called by him his "fair one", the "fairest among women", and even "all fair", Sol 1:8; through his comeliness put upon her, the imputation of his righteousness to her; through the beauties of holiness upon her; through, the sanctifying influences of his Spirit; and, being in a church state, walking in Gospel order, attending to the commands and ordinances of Christ; and so beautiful as Tirzah, and comely as Jerusalem, Sol 6:4; and upon all accounts "desirable" (y) to Christ, and to his people, as the word may be rendered; as the tents of Kedar, as the curtains of Solomon: each of which are thought by some to refer to both parts of her character; and suppose that the tents of Kedar, though they might look poor on the outside, were full of wealth and riches within; and Solomon's curtains, or hangings, might have an outward covering not so rich and beautiful as they were on the inside; but rather the blackness of the church is designed by the one, and her comeliness by the other. With respect to her blackness, she compares herself to the tents of Kedar, to the inhabitants of those tents, who were of a black or swarthy complexion; Kedar signifies the name of a man whose posterity these were, that dwelt in tents, even of Kedar the second son of Ishmael, and who inhabited some part of Arabia; and, their employment being to feed cattle, moved from place to place for the sake of pasturage, and so dwelt in tents, which they could easily remove, and hence were called Scenites; and the tents they dwelt in being made of hair cloth, and continually exposed to the sun and rain, were very black, and yet a number of them made a fine appearance, as Dr. Shaw relates (z); though black, yet were beautiful to behold; he says, "the Bedouin Arabs at this day live in tents called "hhymes", from the shelter which they afford the inhabitants; and "beet el shaar", that is, "houses of hair", from the materials or webs of goats' hair whereof they were made; and are such hair cloth as our coal sacks are made of; the colour of them is beautifully alluded to, Sol 1:5; for nothing certainly can afford (says he) a more delightful prospect than a large extensive plain, whether in its verdure, or even scorched up by the sunbeams, than, these movable habitations pitched in circles upon them; of which (he says) he has seen from three to three hundred.'' And for her comeliness the church compares herself either to the curtains of Solomon, about his bed, or to the rich hangings of tapestry in the several apartments of his palace, which no doubt were very costly and magnificent. (x) "Nigra per naturam, formosa per gratiam", Aug. de Tempore, serm. 201. p. 354. tom. 10. "Fusca per culpam, decora per gratiam", Ambros. in Psal. cxviii. octon. 2. col. 881. tom. 2.((y) "optabilis", Pagninus, Montanus, Tigurine version, Mercerus; so Aben Ezra. (z) Travels, p. 220. edit. 2. See Plin. Nat. Hist. l. 6. c. 28. Solin. Polyhist. c. 46.
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6
Look not upon me,.... Meaning not with scorn and disdain because of her meanness; nor as prying into her infirmities to expose her; nor with joy at her trials and afflictions; neither of these can be supposed in the daughters of Jerusalem addressed by her: but rather, not look on her as amazed at her sufferings, as though some strange thing had befallen her; not at her blackness only, on one account or another, lest they should be stumbled; but at her beauty also; because I am black; or "blackish" somewhat black (a), but not so black as might be thought, or as she was represented: the radicals of the word being doubled, some understand it as diminishing; but rather it increases the signification; see Psalm 14:2; and so it may be rendered "very black" (b), exceeding black; and this she repeats for the sake of an opportunity of giving the reason of it, as follows; because the sun hath looked upon me; and had burnt her, and made her black; which effect the sun has on persons in some countries, and especially on such who are much abroad in the fields, and employed in rural services (c); as she was, being a keeper of vineyards, as in this verse, and of flocks of sheep, as in the following. This may be understood of the sun of persecution that had beat upon her, and had left such impressions on her, and had made her in this hue, and which she bore patiently; nor was she ashamed of it; nor should she be upbraided with it, nor slighted on account of it, see Matthew 13:6; my mother's children were angry with me; by whom may be meant carnal professors, members of the same society, externally children of the same mother, pretend to godliness, but are enemies to it: these were "angry" with the church for holding and defending the pure doctrines of the Gospel; for keeping the ordinances as they were delivered; and for faithful reproofs and admonitions to them and others, for their disagreeable walk: and these grieved the church, and made her go mourning, and in black; and more blackened her character and reputation than anything else whatever: though it may be understood of any carnal men, who descend from mother Eve, or spring from mother earth, angry with the church and her members preciseness in religion; and particularly violent persecutors of her, who yet would be thought to be religious, may be intended; they made me the keeper of the vineyards; this is another thing that added to her blackness, lying abroad in the fields to keep the "vineyards" of others, by which may be meant false churches, as true ones are sometimes signified by them; and her compliance with their corrupt worship and ordinances, which was not voluntary, but forced; they made me, obliged her, and this increased her blackness; as also what follows; but mine own vineyard have I not kept; which made her blacker still; her church state, or the spiritual affairs of her own, her duty and business incumbent on her (d), were sadly neglected by her: and this sin of hers she does not pretend to extenuate by the usage of her mother's children; but ingenuously confesses the fault was her own, to neglect her own vineyard and keep others, which was greatly prejudicial to her, and was resented by Christ; upon which it seems he departed from her, since she was at a loss to know where he was, as appears from the following words. With the Romans, neglect of fields, trees, and vineyards, came under the notice of the censors, and was not to go unpunished (e). (a) "paululum denigrata", Pagninus, Mercerus, Junius & Tremellius, Piscator, Cocceius; so Ainsworth and Aben Ezra. (b) "Valde fusca", Bochart; "prorsus vel valde, et teta nigra", Marckius, Michaelis. (c) "Perusta solibus pernicis uxor", Horat. Epod. Ode 2. v. 41, 42. Theocrit. Idyll. 10. v. 27. (d) So Horace calls his own works "Vineta", Epist. l. 2. Ep. 1. v. 220. (e) A. Gell. Noct. Attic. l. 4. c. 12.
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7
Tell me, O thou whom my soul loveth,.... With all her heart, cordially and sincerely; for, notwithstanding her sinful compliance with others, and neglect of her own affairs, she had not lost her love to Christ; and, being sensible of her sin and folly, whereby she was deprived of his company, and communion with him, applies to him to guide, direct, and restore her wandering soul; and particularly inform her where, says she, thou feedest; that is his flock, like a shepherd: for this phrase supposes him to be a shepherd, as he is, of God's choosing, appointing, and setting up, the chief, the good, the great, and only Shepherd of the sheep; and that he has a flock to feed, which is but one, and a little one, is his property, given him by God, purchased by his blood, called a flock of slaughter, and yet a beautiful one, he has undertook to feed; and feeding it includes the whole business of a shepherd, in leading the sheep into pastures, protecting them from all enemies, restoring them when wandering, healing their diseases, watching over them in the night seasons, and making all necessary provisions for them. Or, "tell me how thou feedest" (f); the manner of it, and with what; which he does by his ministers, word, and ordinances; with himself, the bread of life; with the doctrines and promises of the Gospel, and with the discoveries of his love; where thou makest thy flocks to rest at noon, either at the noon of temptation, when Satan's fiery darts fly thick and fast; when Christ is a shadow and shelter in his person, grace, blood, righteousness, and sacrifice, Isaiah 25:4; or the noon of affliction, when he makes their bed in it, and gives them rest from adversity; or the noon of persecution, when Christ leads his flocks to cooling shades, and gives them rest in himself, when troubled by others: the allusion, is to shepherds, in hot countries, leading their flocks to some shady place, where they may be sheltered from the scorching heat of the sun; which, as Virgil says (g), was at the fourth hour, or ten o'clock, two hours before noon; we read of (h), sheep nooning themselves, or lying down at noon, under a shade, by a fountain, asleep; for why should I be as one that turneth aside by the flocks of thy companions? not real associates with Christ, that keep company with him, and are attached to his word and ordinances; but false friends, hypocrites and heretics (i), rivals with him, who set up schemes of worship and doctrine in opposition to his; such as Papists, Socinians, &c. now such false teachers have had their flocks in all ages, such as have followed them, and have formed separate societies; and therefore the church, sensible of their craftiness, and her own weakness, and liableness to go astray, desires she might not be under, and left to such a temptation, as to apostatize from Christ, and join to such persons and their flocks, or seem to do so: or, "be as one that covereth herself", or "is covered" (k); as a harlot; so Tamar, Genesis 38:14; or as a widow in mourning; she chose not to be, or to be thought to be, either as one that left her husband, an unchaste woman; or had lost her husband, or as if she had none, when neither was the case: or, "as one that spreads the tent" (l); by the flocks of such; as if in communion with them, and joining with them in feeding their flocks; and therefore desires she might speedily know where Christ was, and go to him, that such an aspersion or suspicion might at once be wiped from her. (f) "quomodo pascas?" Tigurine version; so the Syriac version and Jarchi; see Ainsworth. (g) "Inde, ubi quarta sitim coeli collegetit hora", Virgil. Georgic. l. 3. v. 327. (h) Platonis Phaedrus, p. 1230. (i) So Stockius, p. 302. (k) "quasi operiens se", Piscator; "ut obnubens", Cocceius; "sicut obvelans se", Marckius; "velut operta", Michaelis. (l) So Junius & Tremellius.
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8
If thou know not,.... Or, "seeing thou knowest not" (m); the saints in this imperfect state know but in part, are ignorant of many things, and in some measure of themselves; for though they know much of the sinfulness and deceitfulness of their hearts, yet they know not all; and of their imperfection and weakness, yet not the whole of it; and some render the words, "if thou know not to thee", or, "for thyself", as Ainsworth; or "know not thyself" (n), as others; hence Ambrose (o) observes, that "nosce teipsum" was not originally from the Pythian oracle; Solomon had it before that, and he from Moses, Deuteronomy 4:9; Saints have not a perfect knowledge of Christ and his truths, and are sometimes at a loss to know where he is, his word is purely preached, and his ordinances faithfully administered; O thou fairest among women; these are not the words of the daughters of Jerusalem, as some think, who were not capable of giving her the following advice and directions; but of Christ himself, to whom the church applied for it; who, though black in her own eyes, and in the eyes of others, yet was fair, surpassingly fair, fairer than all others in his eye, even notwithstanding her late sinfulness and negligence; which shows the invariableness of his love; who directs her as follows; go thy way forth by the footsteps of the flock; not "from the footsteps" (p); as if it was an exhortation to depart from false teachers, their doctrine and worship, and the abettors of them, she was tempted to turn aside to; but the "footsteps" are the rule and mark by which she was to go, and on which she was to keep her eye, and steer her course by, in seeking after Christ: for by "the flock" is meant the flock of Christ; and by the "footsteps" of it the ways and ordinances in which saints walk in obedience to Christ; and who are to be followed so far as they follow him; their steps are to be trod in; and this is the readiest and most likely way to find Christ, even where saints meet together, the word is preached, and ordinances administered; and feed thy kids beside the shepherds' tents; the faithful ministers of the word, who are Christ's undershepherds, have their mission and commission from him, and are qualified by him to feed his flocks, and do feed them by the pure administration of the word and ordinances; and by the tents are meant the places of public worship, where they usually preach the Gospel, and administer ordinances. The allusion is to the tents of shepherds pitched for the convenience of feeding their flocks; and "by" or "near" (q) these the church is directed to "feed her kids", young converts weak in the faith; men of "little faith", as Aben Ezra interprets it; called "kids" or young goats, lascivious (r), and of an ill smell; because of sin in them, of an ill smell to themselves and others; and of whom the world have an ill opinion; and such on all accounts need encouragement from the church and ministers. It was common in the eastern countries, as Philo says (s) of the Arabs, not for men only to keep flocks, but women also, and young virgins; and not the common people only, but nobles; of women keeping flocks see Genesis 29:9; This verse and Sol 1:7 show this song to be a pastoral; since the bridegroom and bride, the principal persons in it, are represented in it as a shepherd and shepherdess. (m) "quandoquidem", Junius & Tremellius, Piscator. (n) So the Septuagint, Syriac, Arabic, and Ethiopic versions. (o) Hexaemeron. l. 6. c. 6. & in Psal. cxviii. octon. 2. p. 883. (p) So Junius & Tremellius. (q) "Juxta", V. L. Piscator, Michaelis; apud, Mercerus, Cocceius. (r) "Hoedi petulci", Virgil. Georgic. l. 4. v. 10. "Lasciva capella", Bucol. Eclog. 2. v. 64. Horat. Carmin. l. 2. Ode 15. v. 12. (s) De Vita Mosis, l. 1. p. 610. Vid. Joseph. Antiqu. l. 2. c. 11. s. 2.
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9 more notes on this passage are in the library.