John Gill Commentary Song of Solomon 2

I [am] the rose of Sharon, [and] the lily of the valleys.

Whether Christ, or the church, is here speaking, is not certain: most of the Jewish writers^F20, and some Christian interpreters^F21, take them to be the words of the church, expressing the excellency of her grace, loveliness, and beauty, she had from Christ; and intimating also her being in the open fields, exposed to many dangers and enemies, and so needed his protection.

The church may be compared to a "rose", for its beautiful colour and sweet odour^F23, and for its delight in sunny places, where it thrives best, and is most fragrant. This figure is exceeding just; not only the beauty of women is expressed by the colour of the rose^F24, as is common in poems of this kind; to give instances of it would be endless^F25; some have had the name of Rhoda from this; see (Acts 12:13). No rose can be more beautiful in colour, and delightful to the eye, than the church is in the eyes of Christ, as clothed with his righteousness, and adorned with the graces of his Spirit: nor is any rose of a more sweet and fragrant smell than the persons of believers are to God and Christ, being considered in him; and even their graces, when in exercise, yes, their duties and services, when performed in faith; and, as the rose, they grow and thrive under the warming, comforting, and refreshing beams of the sun of righteousness, where they delight to be.

The church may also be compared to a "lily of the valleys", as she is, in the next verse, to one among thorns. This is a very beautiful flower; Pliny^F26 says it is next in nobleness to the rose; its whiteness is singularly excellent; no plant more fruitful, and no flower exceeds it in height; in some countries, it rises up three cubits high; has a weak neck or body, insufficient to bear the weight of its head.

The church may be compared to a lily, for her beauty and fragrance, as to a rose; and the redness of the rose, and the whiteness of the lily, meeting in her, make her somewhat like her beloved, white and ruddy; like the lily, being arrayed in fine linen, clean and white, the righteousness of the saints; and like it for fruitfulness, as it is in good works, under the influence of divine grace, and grows up on high into her head, Christ Jesus; and though weak in herself, yet strong in him, who supports her, and not she him: and the church may be compared to a "lily of the valleys"; which may not describe any particular lily, and what we now call so; but only expresses the place where it grows, in low places, where plants are in danger of being plucked and trodden upon; though they may have more moisture and verdure than those in higher places; so the church of Christ is sometimes in a low estate, exposed to enemies, and liable to be trampled and trodden under foot by them, and to be carried away with the flood of persecution, were it not guarded by divine power; and, being watered with the dews of grace, it becomes flourishing and fruitful.

But the more commonly received opinion is, that these are the words of Christ concerning himself; and which indeed best become him, and are more agreeable to his style and language, (John 14:6) (15:9); and suit best with the words in the (Song of Solomon 2:2), as one observes^F1; nor is it inappropriately taken by the bridegroom for himself, since it is sometimes given by lovers to men^F2.

Christ may be compared to a rose for its colour and smell; to the rose for its red colour: and which may be expressive of the truth of his humanity, and of his bloody sufferings in it; and this, with the whiteness of the lily, finishes the description of him for his beauty, (Song of Solomon 5:10); and for its sweet smell; which denotes the same things for which he is before compared to spikenard, myrrh, and camphire.

The rose, as Pliny says^F3, does not delight in fat soils and rich clays, but in rubbish, and roses that grow there have the sweetest smell; and such was the earth about Sharon^F4; and to a rose there Christ is compared, to show the excellency and preferableness of him to all others. The word is only used here and in (Isaiah 35:1Isaiah 35:2). Where it is rendered a "lily" in many versions.

It seems to be compounded of two words; one which signifies to "cover" and hide, and another which signifies a "shadow"; and so may be rendered, "the covering shadow": but for what reason a rose should be so called is not easy to say; unless it is thought to have the figure of an umbrella; or that the rose tree in those parts was so large as to be remarkable for its shadow; like that Montfaucon saw, in a garden at Ravenna, under the shadow of whose branches more than forty men could stand: Christ is sometimes compared to trees for their shadow, which is pleasant and reviving, as in (Song of Solomon 2:3) (Hosea 14:7).

Some render it, "the flower of the field"^F6; which may express the meanness of Christ in the eyes of men; of his not being of human production; of his being accessible; and of his being liable to be trampled upon, as he has been.

And as he is compared to a rose, so to a "lily", for its colour, height, and fruitfulness; expressing his purity in himself, of his superiority to angels and men, and of his being filled with the fruits and blessings of grace; and to a lily of the valleys, denoting his wonderful condescension in his low estate of humiliation, and his delight in dwelling with the humble and lowly: some render the words, "I am the rose of Sharon, with the lily of the valleys"^F7; by the former epithet meaning himself; and by the latter his church, his companion, in strict union and communion with him; of whom the following words are spoken.

FOOTNOTES:

• F20: Zohar in Gen. fol. 46. 2. Targum, Aben Ezra, & Yalkut in loc.
• F21: Ainsworth, Brightman, Vatablus; Cocceius; Michaelis.
• F23: The rose, by the Arcadians, was called (euomfalon), that is, "sweet-smelling", Timachidas apud Athenaei Deipnosophist. l. 15. c. 8. p. 682. and "rosy" is used for "beautiful"; "rosea cervice refulsit", Virgil. Aeneid. l. 1. Vid. Servium in ibid.
• F24: So Helena, for her beauty, is called (rodocrwv elena), in Theocrit. Idyll. 19. The rose was sacred to Venus, Pausaniae Eliac. 2. sive l. 6, p. 391.
• F25: Vid. Barthii Animadv. ad Claudian. de Nupt. Honor. v. 247.
• F26: Nat. Hist. l. 21. c. 5.
• F1: Durham in Ioc.
• F2: "Mea rosa", Plauti Bacchides, Sc. 1. v. 50. Asinaria, Act. 3, Sc. 3. v. 74. Curculio, Act. 1. Sc. 2. v. 6.
• F3: Nat. Hist. l. 21. c. 4.
• F4: Misnah Sotah, c. 8. s. 3.
• F5: Diar. Italic, c. 7. p. 100.
• F6: (anyov tou pediou), Sept. "flos campi", V. L. Pagninus, Mercerus.
• F7: "Ego rosa Sharon lilio vallium", Marckius.

As the lily among thorns, so [is] my love among the
daughters.

These are manifestly the words of Christ concerning his church, whom he calls "my love" (See Gill on Song of Solomon 1:9); and was his love still, though in such company, and in such an uncomfortable condition. In what sense she is comparable to a lily has been shown in (Song of Solomon 2:1); but here she is compared to one among "thorns": by which may be meant wicked men, comparable to thorns for their unfruitfulness and unprofitableness; for their being hurtful and pernicious to good men; and for their end, which is to be burned; especially persecutors of religion, who are very distressing to the saints who dwell among them; see (2 Samuel 23:6); and her being among such serves for a foil, to set off her excellency the more.

And the simile is designed, not so much to observe that Christ's lily grows among thorns, as to show that the church is as preferable to such persons as a lily is to thorns; which is justly remarked by Carolus Maria de Veil; and which sense the comparison requires, as appears by the reddition, so is "my love among the daughters": the nations and men of the world, and even carnal professors, members of the visible church, whom she as much exceeds in beauty, grace, and fruitfulness, as the lily exceeds thorns.

Ainsworth thinks the "woodbind" or "honeysuckle" is meant, which grows in thorn hedges, and is sometimes called "lilium inter spinas", as Mercer observes; this is indeed of a sweet smell, yet very weak, and cannot support itself; and therefore twists and wraps itself about other trees, their twigs and branches, "convolvens se adminiculis quibuscunque", as Pliny ^F8 says; hence we call it "woodbind", and for the same reason its name in Greek is "periclymenon"; so saints are of a sweet fragrance to Christ, and, weak in themselves, cannot support themselves; yet they twine about Christ, lean on him, and are upheld by him, and depend on him for all good things.

But it is the same word as in (Song of Solomon 2:1), and may be rendered "lily" here as there; and not a "rose", as it is in the Targum, from which it is there distinguished. The lily is often mentioned in this love song; it is said to be the delight of Verus ^F9. Some call it "ambrosia".

FOOTNOTES:

• F8: Nat. Hist. l. 27. c. 12.
• F9: Nicander apud Athenaeum, l. 15. c. 8. p. 683.

As the apple tree among the trees of the wood, so [is] my
beloved among the sons

As the apple tree, in a garden or orchard, excels and is preferable to the wild barren trees of a forest^F11, especially it appears so when laden with choice fruit; so the church, who here returns the commendation to Christ, asserts, that he as much excels all the "sons", the creatures of God, angels or men: angels, as the Targum, who, though sons of God by creation, Christ is the Son of God, in a higher sense; he is their Creator, and the object of their worship; they are confirmed by him in the estate they are, and are ministering spirits to him; and he is exalted above them in human nature: men also, the greatest princes and monarchs of the earth, are sometimes compared to large and lofty trees; but Christ is higher than they, and is possessed of far greater power, riches, glory, and majesty. All the sons of Adam in general may be meant; wicked men, who are like forest trees, wild, barren, and unfruitful; yea, even good men, Christ has the pre-eminence of them, the sons of God by adopting grace; for he is so in such a sense they are not; he is their Creator, Lord, Head, Husband, and Saviour, and they have all their fruit from him; and so ministers of the word have their gifts and grace from him, and therefore Christ excels all that come under this appellation of sons.

Christ may be compared to an apple tree, which is very fruitful; and, when full of fruit, very beautiful; and whose fruit is very cooling, comforting, and refreshing. Christ is full of the fruits and blessings of grace, which are to be reached by the hand of faith, and enjoyed; and as he is full of grace and truth, he looks very beautiful and glorious in the eye of faith; and which blessings of grace from him, being applied to a poor sensible sinner, inflamed by the fiery law, and filled with wrath and terror, sweetly cool, refresh, and comfort him.

The apple tree has been accounted an hieroglyphic of love, under which lovers used to meet, and sit under its delightful shade, and entertain each other with its fruit; to which the allusion may be; see (Song of Solomon 8:5) ; the apple was sacred to love^F12.

The Targum renders it, the pome citron, or citron apple tree; which is a tree very large and beautiful; its fruit is of a bitter taste, but of a good smell; always fruit on it; is an excellent remedy against poison, and good for the breath, as naturalists^F13 observe; and so is a fit emblem of Christ, in the greatness of his person, in the fulness, of his grace, in the virtue of his blood, and righteousness and grace, which are a sovereign antidote against the poison of sin; and whose presence, and communion with him, cure panting souls, out of breath in seeking him; and whose mediation perfumes their breath, their prayers, whereby they become grateful to God, which otherwise would be strange and disagreeable;

I sat down under his shadow with great delight

under the shadow of the apple tree, to which Christ is compared; whose person, blood, and righteousness, cast a shadow, which is a protecting one, from the heat of divine wrath, from the curses of a fiery law, from the fiery darts of Satan, and from the fury of persecutors, (Isaiah 25:4Isaiah 25:5) ; and is a cooling, comforting, and refreshing one, like the shadow of a great rock to a weary traveller, (Isaiah 32:2) ; and though the shadow of some trees, as Pliny^F14 observes, is harmful to plants that grow under them, others are fructifying; and such is Christ; "they that dwell under his shadow shall revive and grow" (Hosea 14:7).

"Sitting" here supposes it was her choice; that she preferred Christ to any other shadow, looking upon him to be a suitable one in her circumstances, (Song of Solomon 1:6Song of Solomon 1:7) ; it intimates that peace, quietness, satisfaction, and security, she enjoyed under him; it denotes her continuance, and desire of abiding there, (Psalms 91:1) ; for the words may be rendered, "I desired, and I sat down"^F15; she desired to sit under the shade of this tree, and she did; she had what she wished for; and she sat "with great delight": having the presence of Christ, and fellowship with him in his word and ordinances, where Christ is a delightful shade to his people;

and his fruit [was] sweet to my taste

the fruit of the apple tree, to which the allusion is. Solon^F16 advised the bride to eat a quince apple before she went into the bridegroom, as leaving an agreeable savour; and intimating how graceful the words of her mouth should be. By "his fruit" here are meant the blessings of grace, which are Christ's in a covenant way, come through his sufferings and death, and are at his dispose; such as peace, pardon, justification and fresh discoveries and manifestations of his love, of which the apple is an emblem: and these are sweet, pleasant, and delightful, to those that have tasted that the Lord is gracious; whose vitiated taste is changed by the grace of God, and they savour the things of the Spirit of God.

FOOTNOTES:

• F11: "Quantum lenta solent inter viburna cupressi", Virgil. Bucolic. Eclog. 1. v. 26. "Lenta salix" Eclog. 5. v. 16.
• F12: Scholiast. in Aristoph. Nubes, p. 180. The statue of Venus had sometimes an apple in one hand, and a poppy in the other, Pausan. Corinth. sive l. 2. p. 103.
• F13: Athenaei Deispnosoph. l. 3. c. 7. p. 83. Plin. Nat. Hist. l. 11. c. 53. & 12. c. 3. Solin. Polyhistor. c. 59. Macrob. Saturnal. l. 3. c. 19.
• F14: Nat. Hist. l. 17. c. 12.
• F15: (ytbvyw ytdmx) "concupivi, et sedi", Pagninus, Montanus, Mercerus, Marckius.
• F16: Plutarch. Conjug. Praecept. vol. 2. p. 138.

He brought me to the banqueting house Or "into" it ^F17 . The "house of wine" ^F18 , as it is literally in the original; either the "wine cellar" ^F19 , as some, where stores of it were kept; or, the "place of fasting" ^F20 , as others, and, as we render it, a "banqueting house"; where it was distributed and drank; a banquet of wine being put for a feast, and here the nuptial feast; and may design the Gospel feast in the house of God, where there is plenty of the wine of Gospel truths, and provisions of rich food, with which believers are sweetly refreshed and delightfully regaled: and to be brought hither, under the drawings and influences of divine grace, is a special privilege, a distinguishing layout; and show a great condescension in Christ, the King of kings, and Lord of lords, to take his people by the hand, as it were, and introduce them into his house, so well furnished, and to a table so well spread: and so the church relates it as an instance of divine favour, and as a fresh token of Christ's love to her; which further appears by what follows:

and his banner over me [was] love ; signifying, that she was brought into the banqueting house in a grand, stately, and majestic manner, with flying colours; the motto on which inscribed was "love"; the allusion may be to the names of generals being inscribed on the banners of their armies; so Vespasian's name was inscribed on the banners throughout his armies ^F21 . Christ's name, inscribed on his, was "love", his church's love; and by which his company or band was distinguished from all others, even by electing, redeeming, calling love. It may signify the security and protection of the saints, while in the house of God, and enjoying communion with him, being under the banner of love, with which they are encompassed as a shield; and it may denote the very manifest and visible displays of it, which the church now experienced.

FOOTNOTES:

• F17: (la) "in", Pagninus, Junius & Tremellius, Piscator, Marckius, Michaelis.
• F18: (Nyyh tyb) "domum vini", Pagninus, Montanus
• F19: "Cellam vinariam", Tigurine version.
• F20: "Locum convivii", Junius & Tremellius.
• F21: Suetonii Vita Vespasian. c. 6.

Stay me with flagons of wine, which is a supporter of the animal spirits^F23. The church was now in a house of wine, where was plenty of it; even of the love of Christ, compared to wine, and preferred to it (Song of Solomon 1:2, Song of Solomon 1:4).

The church, though she had had large discoveries of it, desired more; and those who have once tasted of this love are eagerly desirous of it, and cannot be satisfied until they have their fill of it in heaven. The flagons, being vessels in which wine is put and from which it is poured out, may signify the word and ordinances, in which the love of Christ is displayed and manifested. The church desires she might be stayed and supported hereby, while she was attending on Christ in them.

Comfort me with apples; with exceeding great and precious promises; which, when fitly spoken and applied, are "like apples of gold in pictures of silver" (Proverbs 25:11); and are very comforting. Or rather, with fresh and greater manifestations of his love still; for the apple is an emblem of love, as before observed; for one to send or throw an apple to another indicated love^F24.

It may be rendered, "strew me with apples"^F25; in great quantities, about me, before me, and under me, and all around me, that I may lie down among them, and be sweetly refreshed and strengthened.

The words, both in this and the former clause, are in the plural number. They may therefore be an address to the other two divine Persons, along with Christ, to grant further manifestations of love to her, giving the following reason for it:

for I [am] sick of love; not as loathing it, but as wanting, and eagerly desirous of more of it; being, as the Septuagint version is, "wounded"^F26 with it; love's dart stuck in her, and she was inflamed therewith. And "languished"^F1; as the Vulgate Latin version is; with earnest desires after it; nor could she be easy without it, as is the case of lovers.

FOOTNOTES:

• F23: "Vino fulcire venas cadentes", Senecae Ep. 95.
• F24: "Malo me Galatea petit", Virgil. Bucolic. Eclog. 3. v. 64. Vid. Theocrit. Idyll. 3. v. 10. & Idyll. 6. v. 6, 7. & Suidam in voce (mhlon).
• F25: (ynwdpr) "sternite ante me", so some in Vatablus; "substernite mihi", Tigurine version, Piscator.
• F26: (tetrwmhnh), Sept.
• F1: "Langueo amore", V. L. so Michaelis; "aegrotus" is used in this sense, in Terent. Heautont. l. 1.