Song 2 - The Bride in his garden retreat (Song of Solomon 1:9-17Song of Solomon 1:9-17XWaiting for response to Song of Solomon 2:1-7)Song of Solomon 2:1-7XWaiting for response
Bridegroom
I have compared thee, O my love, to a company of horses in Pharaoh's chariots. Thy cheeks are comely with rows of jewels, thy neck with chains of gold.
Virgins
We will make thee borders of gold with studs of silver.
Bride
While the king sitteth at his table, my spikenard sendeth forth the smell thereof. A bundle of myrrh is my wellbeloved unto me; he shall lie all night betwixt my breasts. My beloved is unto me as a cluster of camphire in the vineyards of En-gedi.
Bridegroom
Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes.
Bride
Behold, thou art fair, my beloved, yea, pleasant: also our bed is green. The beams of our house are cedar, and our rafters of fir. I am the rose of Sharon, and the lily of the valleys.
The Bride’s words in verse 2 speak about the kisses of the Bridegroom, an evident token of this love (see also 1 Peter 5:14).1 Peter 5:14XWaiting for response What is clear, moreover, is that it is the Bridegroom who takes the initiative (“Let him kiss me”). This puts us in mind of the fact that Jesus “lay down his life” (John 15:13)John 15:13XWaiting for response “when we were yet without strength… while we were yet sinners” (Romans 5:6,8).Romans 5:6,8XWaiting for response Christ, according to God’s plan and purpose, showed the first act of love (with his own fate, in effect, sealed with a kiss – albeit of an altogether different kind, as seen in Judas’s betrayal in Luke 22:47-48).Luke 22:47-48XWaiting for response
The Bridegroom’s love of the Bride is compared to wine, almost intoxicating in its effects upon her. When we think of the figure of wine our minds are straightaway drawn to the representation of Jesus’ blood of the new covenant (as in 1 Corinthians 11:25).1 Corinthians 11:25XWaiting for response This is the true demonstration of his unwavering love.
Further important features are depicted for us, which describes “the savour of thy [the Bridegroom’s] good ointments”. We know that ointment was used to anoint the priests (Exodus 30:25,30),Exodus 30:25,30XWaiting for response which is a role which Jesus fulfilled. Specifically, this fulfilment was through his own self-sacrifice, which (like the ointment) was of a “sweetsmelling savour” (Ephesians 5:2).Ephesians 5:2XWaiting for response More than this, though, the ointment is described as “poured forth”. What could this signify, we might ask? Well, in Psalm 133:2Psalm 133:2XWaiting for response such a symbol denotes true closeness (“…brethren… in unity… like the precious ointment… ran down…”).
Because of these things, “therefore do the virgins love thee”. These are the true Virgins, who have their lamps burning bright (remembering Jesus’ parable in Matthew 25:1-13),Matthew 25:1-13XWaiting for response who “love [the] appearing” (2 Timothy 4:8)2 Timothy 4:8XWaiting for response of the Bridegroom (also refer to the visions in Revelation 14:4-5).Revelation 14:4-5XWaiting for response
The Bride, says verse 4, is to be brought in to the residence of the king, an evident seal of her royal selection (“the king hath brought me into his chambers”). Surely this puts us in mind of the familiar words of Psalm 45, which uses very similar language to the Song of Songs:
“The king's daughter is all glorious within” [New King James Version “within the palace”, English Standard Version “in her chamber”]: “her clothing is of wrought gold. She shall be brought unto the king in raiment of needlework: the virgins her companions that follow her shall be brought unto thee. With gladness and rejoicing shall they be brought: they shall enter into the king's palace.” (Psalm 45:13-15)Psalm 45:13-15XWaiting for response
What is evident is just how many parallels there are between this treasured (and oft-quoted) Psalm and the Song of Solomon: a prepared Bride, a royal marriage, a palace, Virgins, gladness and rejoicing… and so we could go on.
If we do not take the time to carefully identify the different speakers in verse 5 then it surely loses its full force and instruction. However, we uncover a wonderful interplay when we recognise that it is the self-effacing Bride that says “I am black” -- and then the Virgins who reply “but comely” -- and then again the Bride denigrates herself by comparing her person to the dusky “tents of Kedar” -- to which the Virgins respond that she is rather as “the curtains of Solomon” (that is, of the glorious temple). This interplay is borne out by The Amplified Bible, which has the verse as follows: “I am so black; but [you are] lovely and pleasant [the ladies assured her]...”
The lesson for ourselves is clear; a humble recognition of our own unworthiness brings with it the hope and prospect of another proclaiming our spiritual beauty (compare Jesus’s words in Matthew 23:12);Matthew 23:12XWaiting for response however undeserved we may feel this to be. In fact, never across the twelve songs does the Bride once comment on her own worth or beauty.
It is worthwhile considering in a little more detail the terms “black” (Heb. shachor ‘dusky’) and “Kedar” (Heb. qedar ‘dusky - of the skin or the tent’). Here we have suggested to us a blackening by the sun, such as happened to the goat’s hair tents of the sons of Ishmael, of whom Kedar was one (Genesis 25:13).Genesis 25:13XWaiting for response
In symbol, therefore, the Bride recognises that her appearance has been affected by trial and tribulation (compare Matthew 13:5-6Matthew 13:5-6XWaiting for response & Jeremiah 8:21,Jeremiah 8:21XWaiting for response also see Revelation 7:16).Revelation 7:16XWaiting for response This persecution of the Bride, by the watchmen and keepers of the walls (perhaps in figure the authorities), is specifically referred to in Song of Solomon 5:7Song of Solomon 5:7XWaiting for response with the words “they smote me, they wounded me… took away my veil”.
The Virgins only see the Bride’s loveliness using the superlative description “thou fairest among women”, a phrase which also appears in Song of Solomon 5:9Song of Solomon 5:9XWaiting for response and Song of Solomon 6:1.Song of Solomon 6:1XWaiting for response There is no other one like her.
The song concludes with the language of shepherding, which is found frequently within the book (Song of Solomon 4:1-2Song of Solomon 4:1-2XWaiting for response and Song of Solomon 6:5-6).Song of Solomon 6:5-6XWaiting for response We, as we often remind ourselves, still await the appearance of our “chief Shepherd” (1 Peter 5:4);1 Peter 5:4XWaiting for response the one who knows each of his flock “by name” (John 10:3).John 10:3XWaiting for response
The next song opens with the first words of the Bridegroom, who speaks of the resplendent beauty of his beloved – bejewelled and decked with chains of gold. The Bride’s response refers to three particular confections, namely – “spikenard” (1:12), “myrrh” (1:13) and “camphire” (1:14). The special selection of these three is surely not accidental, in fact here we have a remarkable embedded prophecy. After all, each of them has some link with the death and resurrection of the Bridegroom (Christ) and his atoning sacrifice:
• “Spikenard” = a flowering plant in the honeysuckle family; the spike is the inflorescence or flowering multi-stem. “My spikenard” i.e. provided by the Bride / woman, compare only other reference to spikenard in Bible, when the woman Mary anointed Jesus for his burial (John 12:3,7)John 12:3,7XWaiting for response
• “Myrrh” = the gum resin from a thorny tree; extracted by penetrating / wounding the bark (has antiseptic and analgesic, that is pain relieving, qualities). “Bundle [New English Translation: “pouch”; New International Version: “sachet”] of myrrh” has an association with death (Mark 15:23)Mark 15:23XWaiting for response and, more specifically, the burial of Jesus (John 19:39);John 19:39XWaiting for response it is held close by the Bride
• “Camphire” = more commonly known as henna, a tall shrub / small tree; it is variously used to die skin / hair and fabrics. Heb. kopher ‘a cover’ – speaks of both covering and redemption (translated “ransom” in 8 of the 17 appearances in the Old Testament e.g. Exodus 30:12Exodus 30:12XWaiting for response or Psalm 49:7)Psalm 49:7XWaiting for response
These three confections, therefore, draw our attention to the sacrificial love of the Bridegroom for his Bride and remind us of the deep agape love of our Lord Jesus Christ towards us. Then verses 15 and 16, which are respectively spoken by the Bridegroom and the Bride, emphasise the reciprocal devotion; “thou art fair” says the Bridegroom and the Bride then responds “thou art fair”.
Before we conclude our consideration of Solomon’s second song we would also like to draw together another important strand that it develops, namely the Bridegroom’s role as protector. This is illustrated (with its various aspects) below:
1:16
“our bed is green”
A place of resting (YLT: “couch”; NET: “canopied bed”) cp. “booths” in feast of tabernacles (Nehemiah 8:14-17)Nehemiah 8:14-17XWaiting for response
1:17
“beams… are cedar” “rafters of fir”
A strong / secure house = the spiritual house / ecclesia (see 1 Peter 2:51 Peter 2:5XWaiting for response & Ephesians 2:20-22)Ephesians 2:20-22XWaiting for response
2:3
“sat down under his shadow”
A comforting shade, away from burning sun i.e. trial (note: 1:5 cp. Revelation 7:16)Revelation 7:16XWaiting for response
2:3-5
“fruit… sweet to my taste” “banqueting house” “stay me with flagons, comfort me with apples”
Sustenance provided through sweet fruit (“apples” = YLT: “citrons”) and “flagons” (NET: “raisin cakes”) in “banqueting house” (Heb. ‘house of wine’)
2:4
“banner… was love”
A banner (or ‘standard’, same Hebrew word as in Numbers 2 / 10) of love
2:6
“left hand… under my head” “right hand… embrace me”
Supportive / caring hands hold up the head and embrace the body
Once again, we cannot but be comforted by these words, which demonstrate how our beloved takes complete care of us; and surely the (we pray imminent) prospect of being physically together on this earth only strengthens this feeling of gratefulness.
Song 1 – The Bride in the King’s chamber (Song of Solomon 1:2-8)Song of Solomon 1:2-8XWaiting for response
Bride
Let him kiss me with the kisses of his mouth: for thy love is better than wine. Because of the savour of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee. Draw me,
Virgins
we will run after thee:
Bride
the king hath brought me into his chambers:
Virgins
we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee.
Bride
I am black,
Virgins
but comely,
Bride
O ye daughters of Jerusalem, as the tents of Kedar,
Virgins
as the curtains of Solomon.
Bride
Look not upon me, because I am black, because the sun hath looked upon me: my mother's children were angry with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept. Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions?
Virgins
If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents.