1Behold, you are beautiful, my love. Behold, you are beautiful. Your eyes are like doves behind your veil. Your hair is as a flock of goats, that descend from Mount Gilead.
2Your teeth are like a newly shorn flock, which have come up from the washing, where every one of them has twins. None is bereaved among them.
3Your lips are like scarlet thread. Your mouth is lovely. Your temples are like a piece of a pomegranate behind your veil.
4Your neck is like David’s tower built for an armory, on which a thousand shields hang, all the shields of the mighty men.
5Your two breasts are like two fawns that are twins of a roe, which feed among the lilies.
6Until the day is cool, and the shadows flee away, I will go to the mountain of myrrh, to the hill of frankincense.
7You are all beautiful, my love. There is no spot in you.
8Come with me from Lebanon, my bride, with me from Lebanon. Look from the top of Amana, from the top of Senir and Hermon, from the lions’ dens, from the mountains of the leopards.
9You have ravished my heart, my sister, my bride. You have ravished my heart with one of your eyes, with one chain of your neck.
10How beautiful is your love, my sister, my bride! How much better is your love than wine, the fragrance of your perfumes than all kinds of spices!
11Your lips, my bride, drip like the honeycomb. Honey and milk are under your tongue. The smell of your garments is like the smell of Lebanon.
12My sister, my bride, is a locked up garden; a locked up spring, a sealed fountain.
13Your shoots are an orchard of pomegranates, with precious fruits, henna with spikenard plants,
14spikenard and saffron, calamus and cinnamon, with every kind of incense tree; myrrh and aloes, with all the best spices,
15a fountain of gardens, a well of living waters, flowing streams from Lebanon.
16Awake, 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.
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~938 words.
John Gill. And the church's hair here is said to be like the hair of a flock of goats, that appear from Mount Gilead; or rather "on Mount Gilead", as Noldius: Gilead was a mountain in the land of Israel, beyond Jordan, famous for pasturage for cattle, where flocks of goats were fed, as was usual on mountains (s); and, being well fed, their hair was long, smooth, neat, and glistering; and so to spectators, at a distance, looked very beautiful and lovely; especially in the morning at sun rising, and, glancing on them with its bright and glittering rays, were delightful. That is, like the teeth of a flock of sheep; as her eyes were like the eyes of doves, and her hair like the hair of goats: and Galen long ago observed, that human teeth are much like the teeth of sheep, in figure, order, and structure, as well as are small and white; neatly set, innocent and harmless, not ravenous and voracious, cropping herbs and grass only (w); the whiteness of the teeth is chiefly intended, in which the beauty of them lies, for which they are sometimes compared (x) to Parian marble for whiteness. It may be further observed, that the temples, taken largely, include the "cheeks" also; and so some render the word (h) here; and the purple juice of the pomegranate well expresses the colour of them; hence we read of purple cheeks (i): and this may denote the beauty and modesty of the church; whose blushing looks, and ruddy cheeks, made her extremely beautiful in the eye of Christ. (b) Aelian. The invitation is to come with him from Lebanon, which is repeated, to show earnestness and vehemency; not Lebanon, literally taken, a mountain to the north of the land of Canaan, famous for odoriferous trees, and where to be was delightful; but figuratively, the temple, made of the wood of Lebanon, and Jerusalem, in which it was, which in Christ's time was a den of thieves, and from whence Christ called out his people; or this being a pleasant mountain, may signify those carnal sensual pleasures, from which Christ calls his people off. Spices denote the graces of believers, rare, precious, and odorous; and their "flowing out" the exercise of them, their evidence, increase, and the ripening of them; when they diffuse a sweet odour to Christ and others, and make it delightful to walk in his garden; as it is to walk in one after a delightful shower of rain, and when the wind gently blows upon it.
Jonathan Edwards. “Thy two breasts are like two young roes that are twins, which feed among the lilies.” Like two young roes, i. e. fair, loving, and pleasant. “Come with me from Lebanon, my spouse, come with me from Lebanon, look from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens, from the mountains of the leopards.” This call and invitation of Jesus Christ may be looked upon as directed either to her that is already actually the spouse of Christ, or her that is called and invited to be his spouse, that is, already his spouse no otherwise than in his gracious election. Christ graciously calls and invites her to look to him from the tops of these desolate mountains towards the land of Canaan, and towards the holy city Jerusalem, where he dwelt, though far off; yea, to come with him; for Christ is come into this wilderness to seek and to save her that is lost, to come and leave those horrid places, and come and dwell with him in the pleasant land, yea, in the city Jerusalem, that is the perfection of beauty, the joy of the whole earth. These two breasts may signify the same with the two olive-trees, with the golden pipes emptying the golden oil out of themselves, and the two anointed ones, Zech. iv. 3, 11, 12, 14. and the two witnesses in Revelation, the two testaments, and two sacraments; another thing meant is love, the two breasts are love to God and love to men. [428] Solomon’s Song, iv. 8. “Thou hast ravished my heart with one of thine eyes, with one chain of thy neck.” What that one chain of the spouse’s neck is, that does so peculiarly ravish the heart of Christ, we may learn by Psal. xlv. 10, 11.
C. H. Spurgeon, sermons. In the next place, all the scenery is in the land of Canaan, none of it in Egypt; and besides that, all the places that Solomon speaks of, such as Engedi, Lebanon, Amana, and Damascus, were all out of the way; not one of them would have been passed in coming out of Egypt into Jerusalem, and very probably the Egyptian princess did not even know there were such places at all, so that if Solomon had wished to praise her he would not have compared her eyes to the fish-ponds of Heshbon, but would have spoken of the sweet waters of the Nile. She never came from Lebanon and from the top of Amana; most probably she never heard of those places, or, if she heard of them, she could not have come from them, for she came from Egypt. Did the watchman ever follow her about the streets, and try to take away her veil from her? Now I am as sure as I am of my own existence, that this is one of the grossest mistakes that ever was committed. Now, horses were, among the Israelites, common things; and what would Pharaoh’s daughter have said, if Solomon had compared her to a company of horses?
John Gill
1
Behold, thou art fair, my love; behold, thou art fair,.... The same as in Sol 1:15; here repeated by Christ, to introduce the following commendation; to express the greatness of his love to his church; and show that he had the same opinion of her, and esteem for her, notwithstanding what had passed between that time and this; thou hast doves' eyes within thy locks; the same comparison; see Gill on Sol 1:15; only with this difference, here her eyes are said to be "within her locks": which, whether understood of the ministers of the Gospel; or of the eyes of the understanding, particularly of, the eye of faith, as has been observed on the above place; do not seem so much to design the imperfection of the sight of the one or of the other, in the present state, as eyes within or under locks and in some measure covered with them, hinder the sight of them; as the modesty of either of them; locks being decently tied up, as the word signifies (i), is a sign thereof, as the contrary is a sign of boldness and wantonness. Doves' eyes themselves are expressive of modesty and humility, and, this phrase added to them, increases the idea; such ministers, who have the largest gifts, greatest grace, light, and knowledge, are the most humble, witness the Apostle Paul; and this phrase expresses the beauty of them, not only in the eyes of Christ, but in the eyes of those to whom they publish the good tidings of salvation: and so it may denote what an exceeding modest grace faith is, which receives all from Christ, and gives him all the glory, and takes none to itself; and what a beauty there is in it, insomuch that Christ is ravished with it, Sol 4:9; and seems rather to be the sense here; thy hair is as a flock of goats; like the hair of goats, so Ben Melech. Hair adds much to the comeliness of persons, and is therefore frequently mentioned, both with respect to the bride and bridegroom, in this song, Sol 5:1; and so in all poems of this kind (k); and one part of the comeliness of women lies in their hair; "let a woman, says Apuleius (l), be adorned with ever such fine garments, and decked with gold and jewels, yet, without this ornament, she will not be pleasing; no, not Verus herself.'' The women (m) in Homer, are described by their beautiful hair; nor is it unusual to compare the hair of women, and represent it as superior to a fleece of the choicest flock (n). And here the church's hair is said to be like the hair of goats, for that is the sense of the expression; and which is thought to be most like to human hair, 1 Samuel 19:13; and it is compared to that, not so much for its length and sleekness, as for its colour, being yellowish; which, with women formerly, was in esteem, and reckoned graceful (o); this being the colour of the hair of some of the greatest beauties, as Helena, Philoxena, and others, whose hair was flaxen and yellow; hence great care was taken to make it look so, even as yellow as gold (p): the Jewish women used to have their perukes, or false hair, of goats' hair, and still have in some places to this day (q); and it should seem the Roman women also had, to which the poet (r) refers. And the church's hair here is said to be like the hair of a flock of goats, that appear from Mount Gilead; or rather "on Mount Gilead", as Noldius: Gilead was a mountain in the land of Israel, beyond Jordan, famous for pasturage for cattle, where flocks of goats were fed, as was usual on mountains (s); and, being well fed, their hair was long, smooth, neat, and glistering; and so to spectators, at a distance, looked very beautiful and lovely; especially in the morning at sun rising, and, glancing on them with its bright and glittering rays, were delightful. So R. Jonah, from the use of the word in the Arabic language, which signifies the morning, interprets it, which "rise early in the morning"; and which, as Schultens (t) observes, some render, "leading to water early in the morning;'' the Vulgate Latin version is, "that ascend from Mount G…
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Thy teeth are like a flock of sheep,.... That is, like the teeth of a flock of sheep; as her eyes were like the eyes of doves, and her hair like the hair of goats: and Galen long ago observed, that human teeth are much like the teeth of sheep, in figure, order, and structure, as well as are small and white; neatly set, innocent and harmless, not ravenous and voracious, cropping herbs and grass only (w); the whiteness of the teeth is chiefly intended, in which the beauty of them lies, for which they are sometimes compared (x) to Parian marble for whiteness. The Targum interprets these teeth of the priests and Levites; but it is much better to understand them of the ministers of the Gospel: teeth are bony, solid, firm, and strong, sharp to cut and break the food, and prepare it for the stomach: all which well agree with ministers; who are strong in the Lord, and in his grace, to labour in the word and doctrine; to oppose gainsayers, withstand Satan's temptations; bear the reproaches of the world, and the infirmities of weaker saints; and remain firm and unmoved in their ministry; unshaken by all they meet with, from without and from within: they are sharp to rebuke such who are unsound in the faith, or corrupt in their morals, and to penetrate into Gospel truths; to cut and rightly divide the word of truth, and break the bread of life to others, and so chew and prepare spiritual food for souls; not raw and crude; not hard and difficult of digestion, but plain and easy to be understood. And they are like to a flock of sheep, that are even shorn; on which no wool is left, sticking out here and there; which is another good property of teeth, that are of equal size and bigness, do not stand out, nor rise up one above another; and are as if they had been "cut and planed, and made alike" (y), as some render the word: which may denote the equality of Gospel ministers in power and authority; one having no superiority over another; all having the same mission and commission, employed in the same work, preaching the same Gospel; and though their gifts are different, yet there is a harmony and agreement in the doctrines they preach; which came up from the washing; white and clean, which is another property of good teeth; as the teeth of sheep be, and they themselves are, when just come up out of the washing pit: this may signify the washing of regeneration, and renewing of the Holy Ghost, which are necessary to ministers of the word, in order to preach it; and more especially the purity of their lives and conversations, in which they should be examples to the flock; whereof everyone bear twins, and none is barren among them; the figures are just and beautiful; it is common with sheep to bear twins, or more, in the eastern countries, as the philosopher observes (z); frequent mention is made of goats bearing twins (a): these may answer to the two rows of teeth, and the word for "teeth" is in the dual number; and when these are white and clean, and equal, are well set, and not one wanting, none rotten, nor shed, nor fallen out, look very beautiful. This may express the fruitfulness and success of Gospel ministers, in bringing many souls to Christ; and was particularly true of the apostles, and first ministers of the Gospel, who were instrumental in the conversion of many; and who bore twins to Christ, Jews and Gentiles; and none were without their usefulness. Likewise all this may be understood of believers in general, and of meditation and faith in them; by meditation they feed upon Christ, his Gospel, doctrines, and promises; they chew the end, and ruminate on the word of God; and are equal, alike partakers of the same grace, and blessings of it; and are sanctified, and, in some measure, cleansed, from the pollution of their minds and actions; ascend heavenwards in their thoughts, desires, and affections; and are not "barren" and unfruitful in the knowledge of Christ and his Gospel; and generally, through meditation, bring forth the "twins"…
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Thy lips are like a thread of scarlet,.... To a "thread" for thinness, to "scarlet" for colour; thin red lips being beautiful, as well as white teeth; so the beautiful Aspasia had red lips (b), and teeth whiter than snow; hence we read of red and purple lips (c). Now as lips are the instruments of speech, the words of the church, and of all true believers, may be designed; what is said by them in their prayers, which are filled, not with great swelling words of vanity, exalting themselves, and magnifying their works, like the Pharisee; but with humble confessions of sin, and acknowledgments of their unworthiness of mercy; and they are constant, like one continued thread, they go on praying all their days: and the scarlet colour may denote the fervency of them, whereby they become available with God; and the acceptableness of them to God, through the mediation of Christ, whose blood, and not any worthiness of theirs, is pleaded in them: their words of praise also may be signified hereby; which are not filled with big swollen encomiums of themselves, and of what they have done; but with expressions of the goodness and grace of God to them; and with thankfulness for all mercies, both temporal and spiritual, bestowed upon them; and these are hearty and sincere, coming from a heart inflamed with the love of God, which make such lips look like scarlet; and that being in great esteem may intimate the acceptableness of them to God, through the blood and sacrifice of Christ. To which may be added, that the doctrines of the Gospel, delivered by the ministers of the church, who are her lips, may be taken into the sense of this clause; which are like a "thread", spun out of the Scriptures, and are harmonious and all of a piece, consistent and closely connected; the subject and matter of which are the blood, sufferings, and death of Christ, and the blessings that come thereby; and which also, like scarlet, are valuable and precious; and thy speech is comely; which explains the preceding clause; and shows, that by her lips her speech is meant, which is "comely", that is, graceful and amiable; as it is when believers speak of Christ, of his person, offices, and grace; and for him, in vindication of his truths and ordinances; when they speak to him, in prayer or in praise; and when, in common conversation, their speech is with grace; thy temples are like a piece of a pomegranate within thy locks; not like a piece of the tree, but of the fruit, when the shell of it bursts of itself, through the abundance of liquor in it; such the Israelites found at one of their stations, and therefore called it "Rimmonparez", the pomegranate of rupture, or the bursted pomegranate; and in the tribe of Zebulun was a city called Remmonmethoar, the beautiful pomegranate, Joshua 19:13; now the rind being broken (d) it appears full of grains or kernels, of a white colour, interspersed with a reddish purple juice, like blood, as Pausanias remarks (e), and looks very beautiful; and is aptly used to set forth the church's beauty, who, like her beloved, is "white and ruddy", Sol 5:10, by which may be meant ecclesiastical officers, placed on an eminence in the church; to take care, among other things, of the discipline of it, according to the laws of Christ, 1 Timothy 5:17; The temples, in the Hebrew tongue (f), have their name from the thinness and tenderness of them, having but little flesh on them, and covered with a thin skin; and, in the Greek tongue (g), from the evident beating of the pulse in them; and their situation is between the ear and the eye: all which denote, that such officers should be spiritual men, and have as little carnality in them as may be; that they should use great tenderness in the administrations of their office, particularly in giving admonitions and reproofs: and, as by the beating of the pulse the state of a constitution is discerned, whether healthy or not; so the state of the church may be judged of by the discipline of it; if that is n…
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Thy neck is like the tower of David, builded for an armoury,.... This was either the strong hold of Zion; or some tower erected by David for an armoury, wherein his worthies or mighty men bring up their shields; Mr. Sandys (k) says, it stood aloft in the utmost angle of a mountain, whose ruins are yet extant: though the neck is compared to this, not for its height, seeing a high and outstretched neck is a token of pride and haughtiness with the Jews, Isaiah 3:16; see Psalm 74:5; and so the phrase is used in Latin writers (l); but for its being ornamented with spoils hung up in it, as golden shields after mentioned, as the neck is with pearls, jewels, and chains of gold, Sol 1:10; The word for "armoury" is from "alaph", "to teach"; not as being a pattern to teach artificers, as Jarchi; nor to show passengers their way, as R. Jonah and others, who think this tower was built as a "pharus", for such a purpose (m); but it was as an arsenal, in which young learners of the art of war laid up their weapons, as well as what were taken from an enemy; or what were made and laid up here, as a store in time of need. By the church's neck may be meant either the ministers of the word, set in the highest part of the body, the church, next to Christ the Head, and in subjection to him; to whom they hold, and whose name, cause, and interest, they bear up and support in the world; and are the means of conveying spiritual food from him to the souls of men; and are adorned with the gifts and graces of the Spirit: and may be compared to the "tower of David", for their integrity and uprightness, and for their strength and immovableness, standing firm and unmoved against the batteries of Satan and the world, and for the defence of the Gospel; and to that "built for an armoury", they being furnished with the whole armour of God. An ancient writer (n) supposes the Apostle Paul is particularly meant; that eminent exalter of Christ the Head, and who was set for the defence of the Gospel: or it may be rather the Scriptures themselves are meant; which point out and hold forth Christ the Head, and make him manifest to the sons of men; and are a means of conveying spiritual breath; when attended with a divine power, then are they spirit and life; and of conveying food to the souls of men, very nourishing and satisfying; and are bespangled with glorious truths and precious promises; where every truth is a golden link, and every promise a pearl, to a believer: and they may be compared to the "tower of David" for their sublimity, being out of the reach and above the capacity of a natural man; and for their firmness and immovableness, which Satan and all his emissaries will never be able to remove out of the world; and like to that as "built for an armoury", whereon there hang a thousand bucklers, all shields of mighty men: no other armour is mentioned, as in this armoury, but shields; they being a principal part of armour, and are especially (o) so called, as in the Septuagint version of 1 Kings 14:26; these shields are armour of mighty men; mighty, through God and his grace, to perform mighty actions, and do great exploits; being furnished from the spiritual armoury with the whole armour of God, to repel Satan's temptations, to defend the Gospel, and refute error; particularly the ministers of the word are those mighty men; though it is applicable to all saints. (k) Travels, p. 139. Vid. Adrichom. Theatrum Terrae Sanctae, p. 168. (l) Vid. Barthii Animadv. ad Claudian. in Rufin. l. 1. v. 53. & l. 2. v. 294. (m) Vid. Castell. Lexic. col. 3904. so Pagninus and Tigurine version. (n) Psellus in ioc. (o) Vid. Cuperi Observ. l. 1. c. 7. p. 42. & Gutberleth. de Saliis, c. 12. p. 69.
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Thy two breasts are like two young roes that are twins,.... Or, "two fawns, the twins of a doe": Providence, as Plutarch observes (p), has given to women two breasts, that, should they have twins, both might have a fountain of nourishment; and are fitly compared to twins of the doe. The hind, for the most part, brings but one roe at a time; but there are some, the philosopher says (q), bring twins; by which the beauty of the breasts is expressed: "young roes" may point at the smallness of them, large breasts are not accounted handsome; and "twins", at their equal size and shape, not one larger nor higher than the other, that would be a deformity; twins are generally alike; which feed among the lilies; and are fat and plump: the allusion may be to the putting of lilies in the bosom, between the breasts, as other flowers; lilies are reckoned among the decorations of women, in the Apocryha: "And pulled off the sackcloth which she had on, and put off the garments of her widowhood, and washed her body all over with water, and anointed herself with precious ointment, and braided the hair of her head, and put on a tire upon it, and put on her garments of gladness, wherewith she was clad during the life of Manasses her husband.'' (Judith 10:3) or rather to the creatures mentioned, the roes and hinds, which feed among lilies, in fields where lilies grow; for these grow in fields as well as in gardens, and are called the "lilies of the field", Matthew 6:28; and we read (r) sometimes of harts and hinds among lilies. By "breasts" may be meant, either the ministers of the word, who impart "the sincere milk of the word", and who deliver out the nourishing doctrines of grace, like milk out of the breast, 1 Corinthians 3:2; and may be like to "roes" for their affection to those who are under their ministry; and pleasant to them, to whom they are made useful; and for their sharp sightedness and penetration into the mysteries of grace; and for their quick dispatch in doing their work, though through many difficulties, which, like young roes, they leap and skip over: and "two" of them show a sufficient number of them Christ provides for his church; and being "twins" express their equal authority, and harmony of doctrine; and feeding "among lilies" is where Christ himself feeds, Sol 2:16; where Christ feeds they feed, and where they feed Christ feeds, even among his saints, comparable to lilies, Sol 2:2; or these "breasts" may design the two Testaments, the Old and New, which contain the whole sincere milk of the word; are like "young roes", pleasant and delightful to believers; and, as "twins", are alike, agree in their doctrines concerning Christ, and the blessings of grace through him; the types, figures, prophecies, and promises of the one, have their completion in the other; and both abound with the lilies of Gospel doctrines and promises: though rather these "breasts" may point at the two ordinances of the Gospel, baptism, and the Lord's supper; which are breasts of consolation to believers, out of which they suck, and are satisfied; and through feeding on Christ in both, they receive much nourishment and strength; and are very amiable and lovely to the saints, when they enjoy the presence of Christ in them, and have the discoveries of his love to them; and may be said to be "twins", being both instituted by Christ, and both lead unto him, and require the same subjects; and are received and submitted to by saints, comparable to lilies, as before. (p) De Liberis Educand. vol. 2. p. 3.((q) Aristot. de Animal. l. 6. c. 29. (r) "En aspicis ilium, candida qui medius cubat inter lilia, cervum?" Calphurnius apud Bochart. Hierozoic. par. 1. l. 3. c. 24. col. 924.
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Until the day break, and the shadows flee away,.... Until the day of grace breaks on every elect sinner, and the shadows of darkness, ignorance, and unbelief, are in a great measure fled and gone; or until the everlasting day breaks, and there will be no more night, nor any darkness of affliction, nor any more desertion, doubts, and fears; see Sol 2:17. They are the words of Christ, declaring whither he would go till that time came, as follows: I will get me to the mountain of myrrh, and to the hill of frankincense: the allusion may be to the mountains and hills where these odoriferous plants grew. It is said of Pompey the great, that when he passed over Lebanon (later mentioned, Sol 4:8) and by Damascus, he went through sweet smelling groves and woods of frankincense and balsam (s); and Lebanon is thought, by some (t), to have its name from the frankincense that grew upon it; though rather from the whiteness of the snow continually on it. By this "mountain" and "hill" may be meant the church of Christ, gathered together in Gospel order, so called for its visibility and immovableness, Isaiah 2:2; and for the trees of righteousness which are planted and flourish there, the saints; and for the fragrancy of their graces; and for the sweet smelling odour of their sacrifices of prayer and praise; and because of the delight and pleasure Christ takes in his people, and they in him here; where they have mutual communion, so that it is to them both a mountain of myrrh and a hill of frankincense: particularly, here Christ delights to be, and here he resolves to dwell until his second coming. (s) Florus de Gest. Roman. l. 3. c. 5. (t) Vid. Gabr. Sionita de Orient. Urb. c. 6. p. 14.
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Thou art all fair, my love,.... Being justified by the righteousness of Christ, washed in his blood, and sanctified by his Spirit; of the title, my "love", see Sol 1:9. The church is often said by Christ to be "fair", his "fair one", and the "fairest among women", Sol 1:8; but here "all fair", being a perfection of beauty, and perfectly comely through his comeliness: this is said to show her completeness in Christ, as to justification; and that, with respect to sanctification, she had a perfection of parts, though not of degrees; and to observe, that the church and "all" the true members of it were so, the meanest and weakest believer, as well as the greatest and strongest. It is added, there is no spot in thee; not that the saints have no sin in them; nor any committed by them; nor that their sins are not sins; nor that they have no spots in them, with respect to sanctification, which is imperfect; but with respect to their justification, as having the righteousness of Christ imputed to them, and covered with that spotless robe, they are considered as having no spot in them; God sees no sin in them, so as to reckon it to them, and condemn them for it; and they stand unblamable and unreproveable in his sight; and will be presented by Christ, both to himself and to his father, and in the view of men and angels, "not having spot or wrinkle, or any such thing", Ephesians 5:27, upon them.
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8
Come with me from Lebanon, my spouse, with me from Lebanon,.... This is a new title given the church, my "spouse"; here first mentioned, because the day of espousals was over, Sol 3:11; and having on the wedding garment, in which she was so fair and spotless, as before described, she looked somewhat like a bride, and the spouse of Christ; and is chiefly used by Christ, to prevail upon her to go with him, which relation, duty, and affection, obliged her to do. The invitation is to come with him from Lebanon, which is repeated, to show earnestness and vehemency; not Lebanon, literally taken, a mountain to the north of the land of Canaan, famous for odoriferous trees, and where to be was delightful; but figuratively, the temple, made of the wood of Lebanon, and Jerusalem, in which it was, which in Christ's time was a den of thieves, and from whence Christ called out his people; or this being a pleasant mountain, may signify those carnal sensual pleasures, from which Christ calls his people off. Some render the words, "thou shalt come with me", &c. (u), being influenced by the powerful grace of Christ, and drawn by his love; and what he invites and exhorts unto, he gives grace to enable to perform; look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountains of the leopards; Amana is thought by some to be the mountain which divided Cilicia from Syria, taken notice of by several writers (w); but it seems too distant from Lebanon; perhaps it is the same with Abana, from whence was a river of that name, 2 Kings 5:12; where, in the "Keri" or margin, it is read Amana; so the Targum here explains it of the people that dwelt by the river Amana, which washed the country of Damascus: Jarchi takes it to be the same with Hor, a mountain on the northern border of Israel; and indeed, wherever mention is made of this mountain, the Targum has it, Taurus Umanus; and, according to Ptolemy (x), Amanus was a part of Mount Taurus, with which it is joined by Josephus (y); and with that and Lebanon, and Carmel, by Aelianus (z), Shenir and Hermon were one and the same mountain, called by different names; Hermon might be the common name to the whole; and that part of it which belonged to the Sidonians was called by them Sirion; and that which the Amorites possessed Shenir, Deuteronomy 3:9; Now all these mountains might be called "dens of lions", and "mountains of leopards"; both because inhabited by such beasts of prey; hence we read of the lions of Syria (a), and of leopards (b) in those parts; in the land of Moab, and in the tribe of Gad, were places called Bethnimrah, and the waters of Nimrim, which seem to have their names from leopards that formerly haunted those places, Numbers 32:36; or because inhabited by cruel, savage, and tyrannical persons; particularly Amana, in Cilicia or Syria, as appears from Strabo (c), Lucan (d), and Cicero (e); and Shenir and Hermon were formerly, as Jarchi observes, the dens of those lions, Og king of Bashan, and Sihon king of the Amorites: unless rather these were the names of some places near Lebanon; for Adrichomius (f) says, "the mountain of the leopards, which was round and high, was two miles from Tripoli northward, three from Arce southward, and one from Lebanon.'' Now these words may be considered as a call of Christ to his people, to come out from among wicked men, comparable to such creatures; and he makes use of two arguments to enforce it: the one is taken from the nature of such men, and the danger of being with them; who are like to lions, for their cruel and persecuting temper; and to leopards, for their being full of the spots of sin; and for their craftiness and malice, exercised towards those who are quiet in the land; and for their swiftness and readiness to do mischief; wherefore it must be both uncomfortable and unsafe to be with such persons: the other argument is taken from their enjoyment of Christ's company and presence, which must be preferable to th…
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8 more notes on this passage are in the library.
Jonathan Edwards
3 · Notes on the Bible
[486] Cant. iv. 3. “Thy lips are like a thread of scarlet.” There is probably a special respect to the speech of the saints in prayer, which is dyed in the blood of Christ, and by this means becomes pleasant and acceptable, and of an attractive influence, like a scarlet cord to draw down blessings. The prayers of saints are lovely and prevalent only through the incense of Christ’s merits.
[487] Cant. iv. 3. “Thy neck is like the tower of David, builded for an armory, whereon there hang a thousand bucklers, all shields of mighty men.” This probably represents faith, for it is that by which the church is united to her head. For Christ is her head; or if we look at ministers as a subordinate head, yet they are so no otherwise than as they represent Christ, and act as his ministers, and the same that is the union of believers to Christ in their union to ministers, and in receiving them they receive him. It is by the same faith whereby they receive Christ, and obey his word, that they receive and obey the instructions of ministers, for their instructions are no other than the word of Christ by them. Faith is the church’s life, and strength, and constant support, and supply, as the neck is to the body. Faith is the church’s shield; Eph. vi. 16.; it is the church’s armory furnishing her with shields, because it provides them out of Christ’s fulness which is contained in the promises.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
5 · Notes on the Bible
[488] Cant. iv. 5. “Thy two breasts are like two young roes that are twins, which feed among the lilies.” Like two young roes, i. e. fair, loving, and pleasant. See Prov. v. 19. Roes which feed among the lilies, not in a wilderness, but in a good pasture, or a pleasant garden, fair and flourishing. And by their being the white unspotted lilies for their nourishment, may also represent her chastity and purity, that her breasts are not defiled by an impure love. By the church’s breasts are meant means of grace; see Cant. viii. 1, 8. Isa. lxvi. 11. 1 Peter ii. 2. These two breasts may signify the same with the two olive-trees, with the golden pipes emptying the golden oil out of themselves, and the two anointed ones, Zech. iv. 3, 11, 12, 14. and the two witnesses in Revelation, the two testaments, and two sacraments; another thing meant is love, the two breasts are love to God and love to men.
[428] Solomon’s Song, iv. 8. “Come with me from Lebanon, my spouse, come with me from Lebanon, look from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens, from the mountains of the leopards.” This call and invitation of Jesus Christ may be looked upon as directed either to her that is already actually the spouse of Christ, or her that is called and invited to be his spouse, that is, already his spouse no otherwise than in his gracious election. So the Gentiles are called a sister in the last chapter of this song, even before they were in a church estate, before she had any breasts. So in the 43d of Isaiah., where respect is had to the calling of the Gentiles, God calls those his sons and daughters, that were so as yet only in his decree of election. Ver. 6. “I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth.”
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
5 · Notes on the Bible
Lebanon, Amana, Shenir, and Hermon, were certain noted mountains in the wilderness, in the confines of the land of Canaan, that were wild and uninhabited. Hence the wonderful work of God in turning barbarous and heathenish countries to Christianity, is compared to the turning such a wild forest as Lebanon into a fruitful field. Isa. xxix. 17. “Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?” They were mountains that were haunts of wild beasts, and probably some of them at least very much frequented by lions and leopards, those most fierce and terrible of wild beasts; they were places where lions had their dens, and either these or some other noted mountains in the wilderness, were so frequented by leopards, that they were called the mountains of the leopards. It is from such places as these that the spouse, or she that is invited to be the spouse, is invited to look to Jesus Christ, where she was without the limits of the pleasant land of Canaan, wandering and lost in a howling wilderness, where she was in continual danger of being devoured and falling a prey to those terrible creatures. Christ graciously calls and invites her to look to him from the tops of these desolate mountains towards the land of Canaan, and towards the holy city Jerusalem, where he dwelt, though far off; yea, to come with him; for Christ is come into this wilderness to seek and to save her that is lost, to come and leave those horrid places, and come and dwell with him in the pleasant land, yea, in the city Jerusalem, that is the perfection of beauty, the joy of the whole earth. Yea, though the lions had actually seized her, and carried her into their dens, there to be a feast for them, yet Christ calls and encourages her to look to him from the lions’ dens.
David represents his praying to God in a state of exile and in distressing circumstances, by his remembering God from the land of the Hermonites. Psal.xlii.6. Christ saves souls out of the dens of lions, as he did Daniel, and out of the mouths of wild beasts, as David did the lamb from the mouth of the lion and the bear. He invites sinners that are naturally under the dominion of Satan, that roaring lion that goes about seeking whom he may devour; and invites saints under the greatest darkness, and distresses, and temptations, and buffetings of Satan, to look to him.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
9 · Notes on the Bible
[435] Cant. iv. 9. “Thou hast ravished my heart with one of thine eyes, with one chain of thy neck.” What that one chain of the spouse’s neck is, that does so peculiarly ravish the heart of Christ, we may learn by Psal. xlv. 10, 11. “Forget thine own people, and thy Father’s house; so shall the king greatly desire thy beauty.” The thing here recommended to the spouse, in order to the king’s greatly desiring or being ravished with her beauty, is poverty of spirit. That this peculiarly delights and attracts the heart of Christ, is agreeable to many scriptures. 1 Peter iii. 2, 3. “Whose adorning, let it not be that outward adorning of plaiting the hair, and wearing of gold, and putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.” This is in a peculiar manner a sweet savour to God. Psal. li. 17. This in a peculiar manner draws the eye of God, Isa. lx. 2. and attracts his presence. Isa. lvii. 15. Psal. xxxiv. 18. Or perhaps it may be the eye of faith that includes poverty of spirit and love. These graces being exercised in faith, are peculiarly acceptable; faith derives beauty from Christ’s righteousness, by which all mixture of deformity is hid.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)