1:1 – Many and varied indeed, have been the interpretations of this most beautiful of poems – here called a song of Solomon’s. Solomon has been rightly accredited with having written many songs (1 Kings 4:32), but this, by a general consensus of opinion, is regarded as the greatest– in fact, it is called “The Song of Songs.”

Nor need it be assumed that this song depicts the love-life of Solomon himself, though it has been suggested that it is “the love-story, or love song of the gifted and glorious King of Israel, in the days of his purity when his heart was true to a single bride,” and that this bride was none other than that Shunammite who comforted David in his declining days. (1 Kings 1:1-15) We are inclined, however, to think that this “song” was given to Solomon by inspiration, to depict that ideal love-life which was one day to subsist between Christ Jesus (the heavenly bridegroom) and the Church (the “espoused virgin”– the called-to-be, bride, the Lamb’s wife)!

The setting is, of course, oriental; and the figures used are very strong, and – “To one who sees only the surface meanings, it appears to be a setting forth of earthly love, expressed in a too florid and oriental style. When the real significance of the Song of Solomon is revealed to the heart, however, all such questions fade away, leaving only those that are spiritual …” (Christ and His Bride, MacIlravy.)

The Apostle Paul seems to have caught a glimpse of this most exquisite figure when he endeavored to portray it by way of the earthly affections. He spoke “…of the love of the husband and the wife he lifts our thoughts above the earthly type to our deeper union with the Lord, and with a depth and vividness of meaning that can scarcely be expressed in words and can only be understood by the heart that lies on the bosom of its Lord he says, ‘This is a great mystery, but I speak concerning Christ and the church …’” (The Love-Life of the Lord – Simpson)

While there is romance here, involving as it does a man and a woman, it is not intended to be erotic! If we can but imagine such a love as subsisted between Father Adam and Mother Eve in their original creation, wherein even their nakedness was but the symbol of purity – the state in which they both came from the hand of God – I think we can come quite close to the ideal set forth in this “Song.” The “handsomeness” of Adam in his physical stature, and the exquisitely beautiful “form” of Eve, we may accept as having been intended to reflect, figuratively, i.e., spiritually speaking – that which must of needs be found in Christ Jesus, the heavenly bride-groom-to-be; and His “espoused virgin”– the Church, called to be his bride! In this “love-song” she tells of what she sees in Him, that makes Him so adorable to her; and He tells of what in His pure eyes He sees so exquisitely beautiful in her! and which makes Him so desirous of making her His bride – His wife!

1:2 – Evidently taken to task by the daughters of Jerusalem (professed Christians), for the depth of her consecration, and her hanging-on to His every word, she (the espoused virgin – the Church) while even in His (the heavenly bridegroom-to-be’s) presence, answers them with a “Let Him kiss me with the kisses of His mouth” (those most intimate and blessed assurances of His personal love for her); then turning toward Him she adds, “For thy love (as evidenced in the precious promises and overruling providences) is better than wine” (such doctrines as are intended to make glad the heart of man – Psa. 104:15). The present relationship (identification) with Jesus surely affords the true saint of God much more real joy and heart-happiness, than the mere understanding of the doctrines, which later, nevertheless, afford an intellectual appreciation of things divine.

1:3 – She continues, still addressing Him, “Because of the savor of thy good ointments, thy name is as ointment poured forth.” There is something here which causes us to think of the anointing of Israel’s ancient High Priest, Aaron. (Psa. 133:2) The holy anointing oil with which he was anointed, consisted of olive oil, in which there were suspended four fragrant spices – myrrh, sweet cinnamon, calamus and cassia. (Exod. 30:23-25) Of course, Aaron was a type of our blessed Lord Christ Jesus, who in due course was anointed with the antitypical anointing oil, the Holy Spirit (Matt. 3:16; Luke 3:22; Acts 10:38; Heb. 1:9) and in which “holy anointing oil” there were also suspended the “spicy ingredients.” And, as Aaron’s anointing upon his head extended also to his garments (Psa. 133:2), making both redolent with the fragrance of his spices; so too, Jesus’ anointing of the holy Spirit extended beyond his immediate person to his very garments, by way of which others might breathe in, as it were, His healing virtues. (Matt. 9:20-23; 14:36; Mark 5:30; Luke 6:19) It is interesting to note how closely the “antitypical ingredients” correspond to those of the original anointing oil; for example

myrrh – corresponding to Jesus’ consecration of himself to the heavenly Father’s will. Myrrh is very bitter to the taste, but yields a sweet fragrance to the smell. So Jesus’ consecration may at times have been very hard on his flesh (perfect though it was); yet it was for this very reason that his consecration was a “sweet savor” unto his Lord.

cinnamon – corresponds to Jesus’ faithfulness and loyalty to his heavenly Father. (John 8:29) Cinnamon comes from the bark of an ever- green tree – a member of the laurel family. Since evergreens do not go through the cycles of change each and every season as do other trees, they become a most apt symbolism for constancy!

calamus – corresponds to the long-suffering kindness of Jesus. He had a love that could suffer long and still remain kind. Calamus comes from a reed plant which perfumes even the instrument used to cut or bruise it. Concerning Jesus we read: “when he was reviled, he reviled not again…” (1 Pet. 2:23), but rather blessed. (Matt. 5:44)

cassia – corresponds to Jesus’ self-denials in the interests of others. Cassia is both an unguent and a perfume. An unguent is used to allay pain from burns, sores, etc.; and surely, Jesus, at the cost of his own vitality (virtue) often healed, i.e., allayed the pain and “sores” occasioned by sin! As a perfume, cassia was often used at funerals to cover up the foul odors produced by the decomposition of dead bodies. Jesus too, like unto his Father, wherever he found it possible, would see the good rather than the evil in those with whom he came in contact. Jehovah God refused to see the iniquity and perverseness in Israel of old, when Balak sought to have them cursed. (Num. 23:21) And Jesus made no pharisaical tirade against the woman taken in adultery. (John 8:3-11; see also R3434:4) This was the “cassia” ingredient of Jesus’ anointing!

“The thought of ointments and fragrant spices and sweet odors suggests…reminds us that the sense of smell has its spiritual counterpart as well as the other senses. There are characteristics of Christ which can only be appreciated in this way; they are not to be discerned by seeing or hearing or feeling or tasting, but by scent. This is a distinct quality of spiritual apprehension clearly recognized in Scriptures.” (Coates – An Outline of the Song of Songs, page 9).

Rotherham renders Isa. 11:3, as follows: “So will he (Jesus) find fragrance in the reverence of Yahweh; and not by sight of his eyes will he judge; nor by the hearing of his ears will he decide.”

The anointing of the holy Spirit which came upon Jesus, made him then and there CHRIST JESUS, for Christ means anointed. It is no wonder then that the espoused virgin, the bride-to-be, declares that the “fragrance” is identified with his very name; and that, “therefore do the virgins (the pure in heart) love thee.” That is, they appreciate his holy spirit of dedication to his heavenly Father’s will.

“‘The virgins’ are marked by capacity to discern the precious fragrance of Christ, and it causes them to love Him. It is hearts uncorrupted by the world whose affections are awakened and moved in this way; they can scent the sweetness and fragrance of the Beloved. Mary of Bethany had scented it, and it called forth in response the devotion expressed by her costly ointment being put upon his feet. It indicated her appreciation of His ointments, and the love awakened by them in her heart. The greatness of the person of Christ, the holy fragrance of His Name, is perceived by a capacity given of God, but which is found as ‘chaste virgin’ conditions are maintained…” (Coates – An Outline of the Song of Songs, page 10)

1:4 – Thus, by these fragrances of His anointing, has she been drawn to Him; but this is not enough to satisfy her soul hunger for the more intimate fellowship with Him; therefore does she cry, “Draw me (‘still closer’)!” nor is this the cry of but a single saint of God; no! It is that of every one of the pure in heart, so she adds, “we will run (follow) after thee.” While there is a sense in which He is always with her (Matt. 28:20); He is also her “forerunner” into the “Most Holy” where He went to prepare, as it were, a place for her! (John 14:2)

However, He, as King, did bring her into his chambers; and so she declares, seemingly to the daughters of Jerusalem (professed Christians): “the King hath brought me into His chambers (the ‘Holy’ – the spirit-begotten condition).” Then again speaking for all of the pure in heart (the espoused virgin class), she says to Him, “We will be glad and rejoice in thee” (Psa. 32:11); “we” (the Church throughout the whole Gospel age) “will remember thy love.” And He did prove that love for her when he gave His life for her on Calvary’s tree. (Eph. 5:25) “We will remember Thy love more than wine: the upright love Thee.” “Wine” is here symbolic of doctrines. The knowledge of the doctrinal features of God’s plan, can through a stimulation of the intellect, induce a certain degree of gladness (Psa. 104:15), yet this can never compare with the exquisite joys of that intimate fellowship with Him, in which He reveals Himself to us by way of the “kisses of His mouth.” (Cant. 1:2)

The enjoyment of this intimate love comes to us sometimes, when after faithfulness and loyalty to our heavenly Bridegroom-to-be, we are misunderstood, berated, evilly spoken of, and even despised by those of whom we might have expected nobler things. And because we still sojourn in the flesh, we feel the “hurt.” How sweet, at such times is the assurance that comes to us of his ever-abiding love as evidenced in the overruling of some particular earthly experience on our behalf; or the kindly word of comfort, cheer, or commendation from some humble soul who in the contemplation of our faithfulness, has himself been blessed!

It is in this way that our Beloved puts his left hand, as it were, under our head and embraces us with his right hand (Cant. 8:3), giving us at the same time “the kisses of his mouth.” (Cant. 1:2) How can we help but love Him, whose love for his espoused virgin is so sweet and pure!

1:5, 6 – But the daughters of Jerusalem (professed Christians) look at her askance, as if wondering at her presumptive- ness! Addressing them she says, “I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Look not so upon me (Leeser), 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.”

Though she is meek and lowly, ever recognizing her own unworthiness of grace and favor, the daughters of Jerusalem (nominal Christendom) think she is presumptuous for even thinking that she could become the Bride of the King. She admits, “I am black. I have not made myself this way; but heavenly disciplining has; and whether you will believe it or not, there is a comeliness about me, which comeliness it is evident, my Beloved appreciates. If you will have it, or will see it, there is a beauty in this combination ‘black’ as the tents of Kedar, and ‘comely’ as the curtains of Solomon.”

Kedar was the son of Ishmael (Gen. 25:13), and may thus stand for the Ishmaelites or Bedouins, who to this day (we understand) live in tents made of black goat-hair.

However, the reference to the “curtains of Solomon” we do not think meant either the Veil which in Solomon’s Temple separated the Holy from the Most Holy; nor to any curtains which may have graced his palace! We are inclined to think that what she really had in mind was the curtains of the ancient Tabernacle (Exod. 26:1, 14); and which Tabernacle was the forerunner of Solomon’s Temple. The ancient Tabernacle was made of curtains, whereas the Temple was made of quarried stones and cedar wood. (1 Kings 6:7, 9)

That ancient Tabernacle, while it was the dwelling place of Jehovah God, was also the place from whence the High Priest Aaron, in his garments of typical “glory and beauty” with the crown of gold upon his head, emerged at the end of the Day of Atonement to bless his people with peace. But Aaron, in these regal garments was, in a sense a type of the greater Solomon, who in due time will emerge from the great antitypical Tabernacle to bless all the families of the earth, as the Melchizedek priest, “first by interpretation King of righteousness, and after that also King of Salem, which is King of Peace.” (Heb. 7:2)

Let it be remembered that the ancient Tabernacle was covered with curtains, the outermost of which being dark of “unsightly” seals’ skins; while the innermost curtain was of beautiful white linen and interwoven threads of blue, purple, and scarlet. Thus, like the curtains of the Tabernacle the Bride-to-be, though outwardly “black” (of a mean appearance), was within “comely”– glorious (Psa. 45:13); and, as was the Tabernacle of old the temporary abode of Jehovah God, so too is she (while still tabernacling in the flesh) the dwelling place of God. (1 Cor. 3:16; 2 Cor. 6:16)

“…‘My mother’s children were angry with me’ brings out another character of exercise through which the spouse has had to pass, and this is specially painful as being on the part of her kindred. It is surprising in one way, but it is true, that the desire to be near the Lord, and to enjoy His love, often calls forth bitter feeling on the part of true believers. No heresy has been more spoken against than a practical desire on the part of the saints to be in separation to the Lord.

“Persons may pass from one sect to another with- out much feeling being aroused, but if the true affections of the spouse begin to be manifested, and there is a desire to be wholly for the Lord’s pleasure, in separation from all that is not of Him- self, her ‘mother’s children’ become angry. They would have her to be occupied in keeping vine- yards which yield something to them rather than in keeping her own vineyard wholly for His pleasure. Indeed, almost any manner of so-called Christian work is thought to be more useful and necessary than to keep our own vineyard exclusively for the pleasure of Christ. The separate path and the holy associations that are suitable to the spouse will never commend themselves to the carnal mind. We ought not to expect the approval of the unspiritual, though we should be desirous to have the commendation of the spiritual…” (Coates – An Outline of The Song of Songs, page 18)

“She neglected her own vineyard while she tended those of others. Her own was grown over with weeds, while she helped others. There are many like her today – they give their services to others and neglect the nourishment of their own souls. How can you have a basket of first fruits if you neglect your own vineyard? It is impossible to obtain fruit without labor. Martha was so busy serving others that she did not choose the good part like her sister, Mary. There are some who teach others and do not take time to be taught…” (Watt – Ruth and the Song of Solomon, page 67)

1:7 – “It is as one disciplined by faithful love, and conscious, too, of diverting influences at work, that the spouse turns again to the One whom her soul loves. But she turns to Him now in shepherd character. She recognizes that he has a flock which He feeds, and to which He gives rest, and to be with Him and his flock is her great desire. She does not wish to be roving beside the flocks of His companions. She has not succumbed to the efforts of her mother’s children to hinder or divert her, and she now turns to her eternal Lover that He may tell her how to distinguish between His flock and the flocks of His companions. Her heart perceives a more subtle danger. It is not now a question of those who are in manifest opposition to Him, or to her; the flocks are not looked at here as the flocks of bad men, or even of men who are His rivals; they are the flocks of His companions. She has a fine sense of discrimination. Some might feel that to be beside the flocks of His companions was a good place, and quite near enough! How many are content to be beside the flock of some earnest and devoted servant of Christ. That is a good place surely, but it is clearly suggested by the enquiry of the spouse that there is a better place. Her exercise was not to miss the best that was available. For her there is only one flock that is supremely attractive, and that is the flock which He tends and leads and feeds. Do we covet to know the precious reality of a place where He feeds His flock, and makes it to rest? Do we in our hearts know how to contrast that with the flocks of His companions? Or have we thought that they are all really alike, and that there is little or nothing to choose between them? To the heart of the spouse to be roving beside the flocks of His companions would be to miss His company, and His leading and feeding. To her this would be a great loss, and she felt assured that it would be a loss from which His love would shield her. Even His companions may become a distraction from Himself, and, however excellent they may be, they are to be shunned if they detain us from that unique place where He feeds His flock, and makes it to rest.

“…She has a sense of how that place surpasses in excellence the flocks of His companions; she desires to be exclusively for Him, and to be near Him where His direct and personal shepherd care can be known.” (Coates – An Outline of The Song of Songs, pages 19-21)

1:8 – O how much He appreciates her expressions of love and devotion (the daily testimony of her life; her prayers; the songs and hymns of praise). And, though somewhat chagrined at her inquiry anent the feeding and resting place of His flock (as He was also at Philip’s request to be shown the Father – John 14:8, 9), He does not chide her; but in loving kindness, and very tenderly, lets her know what He thinks of her (so different from what the daughters of Jerusalem think), “If thou knowest not, O thou fairest among women (church organizations, etc.)…” Just what is it that makes her the fairest in His eyes? Is it not the love of Him for which she separates herself from all else (mother, father, brother, sister, and even from herself – in self-denial, Matt. 16:24; Luke 14:26); and because on learning what pleases Him and makes Him happy (the doing of His heavenly Father’s will – John 8:20), she immediately (without delay) sets about the doing of the same!

Before continuing to tell her what He thinks of her, He answers her inquiry, “go thy way forth by the foot- steps of the flock, and feed thy kids beside the shepherds’ tents (under-shepherds’ tents).”

“…She is to mark the footsteps of the flock, and follow them. She is not to follow traditions, or men, but in the footsteps of the flock. Those footsteps may be hard to find: but there are those who follow ‘righteousness, faith, love, peace, with those that call on the Lord out of a pure heart.’ (2 Tim. 2:22) They seek to carry out His authority.

“There are under-shepherds who are real pilgrims and strangers here. You can tell by their tents that they are not earth-dwellers, but men who desire a better country. Peter was a real under-shepherd who fed the lambs of the flock.” (Watt – Ruth and the Song of Solomon, page 69)

“So He wants to give us rest, to cover us with His shadow, to make us sit down under it with great delight. But we must sit down if we would know His rest. We must cease from our own activity and we must be willing to go into the shadow, lost to the sight of ourselves, lost to the sight of others, overshadowed by what they might call gloom, or even shadow…the most that we need to do to get rest is simply to rest, to cease from what we are thinking, questioning, planning, fearing, to sup- press ourselves, to stop thinking, to stop trying, to stop listening, to stop answering the tempter, to hide our heads on the bosom and to let Him think and love and keep, seeing nothing but the shadow of our Beloved, which hides everything else, even the light of our way, from our view.” (Simpson – The Love-Life of The Lord, page 34)

“She must hasten on after the flock that follow Him; she must see that every one in her flock of kids is with her in the same path; she must take the same care of the kids, that the under-shepherds take of the larger sheep. She must feed them beside the tents of His faithful shepherds. She must not despise those shepherds who are chosen by Him and are faithful; for they are dear to His heart and suffer many things for his sake.” (MacIlravy – Christ and His Bride, page 65)

1:9 – He then continues to tell her what she so much likes to hear from His lips, “I have compared thee, O my love, to a company of horses in Pharaoh’s chariots.” “…The horses of Pharaoh’s chariots were brought out of Egypt (2 Chron. 1:17), and the price Solomon paid for them was one hundred and fifty shekels of silver. They were known all over the world for their beauty and swiftness. They were broken and submissive, ready to serve and do their master’s will. They were under his control and trained to work together. We have been brought out of Egypt (the world), and the price paid for us was not one hundred and fifty shekels of silver, but the precious blood of Christ. Have our wills been broken, so that we are now submissive to Him, intelligent to know His will and ready to do it? We should be under the control of Christ, and striving together for the faith of the Gospel.” (Watt – Ruth and the Song of Solomon, page 69)

1:10 – He goes on to say, “Thy cheeks are comely with rows of jewels, thy neck with chains of gold.” The words “of jewels” and “of gold” do not appear in the Hebrew text; yet the sense of the passage would be incomplete, thus an interpolation is not unreasonable. Leeser renders the passage: “Comely are thy cheeks between strings (of pearls), thy neck with rows (of jewels).”

The cheeks themselves often bespeak the health of the individual; when they are white, ashen or pale, it is indicative of poor health; when rosy, of the flush of good health. Thus the expression “thy cheeks are comely” has the significance that the bride-to-be is not merely beautiful to behold, but that she is also in the glow of spiritual health. This comeliness, however, is enhanced by the “row of jewels” – “the string of pearls.” Perhaps these were earrings. In any event, these are the “gems” of divine truth, which have the tendency to enhance our “appearance” making us really beautiful in His eyes! As for the “chains” – the “rows of jewels” – perhaps this would have reference to such graces as “mercy and truth” which when bound “about thy neck” (Prov. 3:3) will further enhance our beauty.

“…Eastern women enhance their beauty by strings of jewels hanging down upon their cheeks, giving their faces the appearance of being framed in jewels. It is this custom that is here used to describe the bride’s face, ornamented with the attributes and graces of the Lord; for the jewels are symbolic of the comeliness of Christ.” (MacIlravy – Christ and His Bride, page 71)

1:11 – Continuing He says, “We will make thee borders of gold with studs of silver.” There is not much unanimity of thought on the part of the translators, with regard to the Hebrew word tor here rendered “borders.” The rendering we like best is that of the Jewish Publication Society which reads: “We will make thee circlets of gold with studs of silver.” And, if the “we” here means both the heavenly Father and the Son, we may be very sure that the “circlet” they are preparing for the bride-to-be, will be that crown of which Paul speaks as a “crown of righteousness” (2 Tim. 4:8); and Peter, as a “crown of glory” (1 Pet. 5:4); and Jesus, himself in His last message to the church, calls it “the crown of life” (Rev. 2:10), signifying immortality – the divine nature. (1 Pet. 1:4; 2 Pet. 1:4) The “silver studs” may here signify the fullness of redemption to the “so great salvation” since silver is sometimes the symbolism for redemption!

1:12 – It is again her turn to speak. She says, “While the king sitteth at his table, my spikenard sendeth forth the smell thereof.” He has already been referred to as a shepherd (Cant. 1:7); though also as King (Cant. 1:4); and the table now spoken of is none other than the one of which David prophetically spoke, as having been prepared for him in the very presence of his enemies. (Psa. 23:5) Here she may, as a sheep of his flock, both feed and rest (Cant. 1:7) without fear of being troubled or molested, in a familiarity which will flood her soul with a joy unspeakable and full of glory (1 Pet. 1:8), and a peace that flowing like a river, surpasses all (human) understanding. (Phil. 4:7)

“…As partakers of the Lord’s table we participate in a joy and satisfaction that lies completely outside the whole course of things in the world. The saints are thus unified in mind and affection as having spiritual joys in common, and they are separated by the character of their joys from this present evil world. People who have interests in common, even in the world, delight to come together, and there is no bond there that is comparable to the bond which links together those who are partakers of the Lord’s table.

“But what is prominent in this Scripture is not the wealth of the provision on the King’s table, nor the communion of those who partake of it, but the wonderful Person whose table it is. To see Him in relation to it, as supreme in the administration of divine wealth of blessing, awakens deep appreciation in the hearts of those who love Him…” (Coates – An Outline of the Song of Songs, page 31)

And so it is that she says, “my spikenard sendeth forth the smell thereof.” Spikenard becomes a beautiful symbol- ism of the love, adoration and devotion of the espoused virgin for her Beloved. And He, the King, is extremely fond of the fragrance of “spikenard.” Knowing this, she, in love, and with deliberation, causes her “spikenard” to yield its fragrance toward Him; and how very pleased and delighted He is! We cannot help, in this connection, but think of Mary of Bethany again, who on the occasion of one of his visits to her home, broke her alabaster box of precious ointment of spikenard, and anointed the feet of her beloved Jesus; and we are told that the fragrance thereof filled the whole house. (John 12:3)

“…It was the music of His voice, the majesty of His word, that cast its spell over Mary’s soul in that hallowed hour. She sat at the feet of Him who spoke as never man spake, and the very sound of His voice was enough to ravish her heart. (Cant. 4:9) She could not help but listen with the ear of love. …She chose her place so that she could reward the Savior with rapt attention of a heart that was held by the hush of His voice. She was willing to leave all, that she might learn of Him. Oh to be more like Mary, at Jesus’ feet!” (Loan – Mary of Bethany – page 34)

“…She did what pleased the Lord; she illustrated the noblest and truest qualities of the feminine heart, love, devotion, fidelity; she spoke by actions rather than by words, and the perfume of her acts of love and kindness and adoration of her Lord have come down through the ages, filling the entire church of Christ with the sweet odor of the perfume she poured upon his head and subsequently upon his feet…” (R3877)

1:13 – She now tells what her Beloved Lord means unto her. “A bundle of myrrh is my well beloved unto me; he shall lie all night betwixt my breasts.” The female breasts are beautiful. They are soft; and they are tender; and as the poet so well expressed it: “charms meant alone for lover and for child.” They are, therefore, a strong symbolism of a most personal and tender, outgoing love! The fact that there are two would seem to suggest two aspects of this love: one, manifesting itself in self-denial (1 Cor. 13:4, 5); the other in the act of cheerful giving unto others. (Prov. 11:12; 2 Cor. 9:7) The espoused virgin reserves this place of a most intimate, personal love, for Him alone – her true Lover! He, of course, enjoys “resting” there so close to her heart, especially during this “nighttime” of His rejection. Yet, He rewards her for this blessed privilege, by breathing out upon her the fragrance of His own dedication and consecration to His heavenly Father’s will, here represented by the myrrh!

“…He is so precious to her that she says: ‘My Beloved is unto me as a bundle of myrrh that lieth betwixt my breasts…’

“In eastern countries, much is made of costly oils and perfumes. The women use these costly per- fumes freely, concealing in their bosoms little bags of aromatic herbs, or a small cruse of aromatic oil, which perfumes their whole person. But it is not such myrrh, aloes or cassia with which the bride’s person is perfumed; deep in her heart dwells her Beloved. Christ Jesus is pictured here as a bag of myrrh, a cruse of sweetness, of preciousness, of fragrance, of perfume, that will perfume every part of her being.” (MacIlravy – page 86)

“She is consciously near Him, and has a deep sense that His love has suffered immeasurably that He might have her there. It is not only that He has made atonement; He has done that perfectly, and she knows it, and is in the peace of knowing it. But He has suffered that she might have the nearest and most intimate place of association with Him, and that she might know and enjoy His love in that place.

“…He went that way that she might become possessed of Him, and that He might possess her, for her complete satisfaction and for His.

“What a comfort to the heart of Christ that the sufferings of His love should be cherished between our breasts all through the night of His absence and rejection here! Indeed, His suffering love will have a place throughout eternity in the hearts of the redeemed.” (Coates – page 35)

1:14 – Continuing, she says, “My beloved is unto me as a cluster of camphire in the vineyards of Engedi.” The Hebrew word kopher which in the A.V. is here rendered “camphire,” is by Leeser, left untranslated; but the Jewish Publication Society, Rotherham, Moffatt, Meek (An Amer. Trans.), and the Standard Revised Version, all render it “henna” or “henna-flowers.” “Henna-flowers are heavy with fragrance, and hang in beautiful cream white clusters against their bright green leaves.” Those here mentioned grew in the renowned vineyards of Engedi. Eastern women were wont to carry these flowers as an adornment.

“Just as the myrrh was hidden away in the bosom and perfumed the person from within, so the henna-flowers were used by oriental women to deck and adorn their persons without. The fragrance of the myrrh is perceptible to others, but they neither see nor know where it is hidden. The henna-flowers are not only smelled, but seen and admired by all. The Beloved, as the cluster of henna-flowers, is that decking and ornamenting ourselves with His attributes in our daily walk, which is seen, recognized and enjoyed by all about us. But before we can be adorned with this out- ward adorning, He must become to us as a little bundle of myrrh.

“…He is a cluster of henna-flowers in the vine- yards of Engedi. Engedi was famed for the aromatic flowers and shrubs that abounded there. But all that have ever filled those fragrant vineyards could never convey even a shadow of the meaning of Christ’s beauty and fragrance.

“There are all kinds of imitations of the heavenly perfumes and precious attributes of Christ; but all that anybody puts on which are imitations of the real Christ, will never look nor smell like Him. We may put on the human humility, but it is no more like the humility of Jesus Christ than any- thing else that is human is like God. We may put on longsuffering unto stoicism, but it is no more like the longsuffering of Christ than any attribute is like an attribute of God. We may put on human sweetness and attractiveness, which may seem fragrant to those who cannot discern the difference, but none of these are any more like the fragrance of Christ than the odor of ill-smelling weeds is like the pure fragrance of the lily of the valley.” (MacIlravy – Christ and His Bride – pages 80-93)

1:15 – In full appreciation of her beautiful sentiments concerning Himself, He now resumes by saying, “Behold thou art fair, my love; behold thou art fair; thou hast  doves’ eyes.” How thrilled He is with her beauty; He tells her twice that she is fair in His eyes. Yes, she is fair; and one particular feature of her beauty is her eyes – doves’ eyes, as it were.

“‘Thou hast doves’ eyes.’ The dove speaks of purity and fixed affection. When the dove chooses a mate, they are marked by undivided affection until the end of their days.…She has also the single eye for him.” (Watt – Ruth and the Song of Solomon – page 74)

“The dove is always constant to one mate, and there is such a love and devotion between them as is found with no other bird. Though they quarrel, they make up with a love and intelligence that is found in no other creature excepting with man.

“The dove’s constancy to one mate is an emblem of the Christian whose eye is single to Christ and to His Glory. We are not told that the bride’s eyes are as hawks’ eyes, or like vultures’ eyes, which are looking for carrion and are cruel and relentless. She is not going around with wandering eyes, and untrue to her Lord, but her eyes are patiently fixed upon her Lord; and with wide-open eyes, un- touched by slumber or heaviness, does she watch for the first ray of the dawn of His appearing.

“The dove knows the seasons and the time of her return; she always comes to meet the sun and the balmy air of spring; and the bride of Jesus Christ knows the times and seasons. While she does not know the day nor the hour in which the Son of Man cometh, she is not a child of darkness that that day should overtake her as a thief.” (MacIlravy – Christ and His Bride, pages 94-95)

“…She has spiritual perceptions, and that makes her very attractive to Him. She has given expression to the place which her Beloved has in her heart, and it is this which makes her so fair in His eyes. Our beauty under the eye of Christ consists in our appreciation of Him. It is that which marks his saints off from all others…” (Coates – An Outline of the Song of Songs, page 38)

1:16 – How precious to her are His words of love and endearment! He has called her “my love,” and has declared unto her “thou art fair.” Yet, in her contemplation of His words she finds herself unworthy; and accordingly responds, “Behold, thou (not I) art (the) fair (One); yea, (the) pleasant (One too).” She knows that whatever of comeliness and beauty there is in her that delights her Beloved’s heart so, is but the result of her breathing-in, as it were, the “fragrance” of His consecrated life (myrrh – Cant. 1:13). By way of such contemplation, there came about in her a transformation, until she was more and more conformed to His image. (Rom. 12:2; 8:29) Thus, through beholding His glory she is changed “into the same image, from glory to glory, even as by the spirit of the Lord.” (2 Cor. 3:18)

She adds, “also our bed is green.” It seems to me this has reference not to the future life of the bride and groom, but to the present, while she as the espoused virgin still sojourns in the flesh; and, to the place where He, as the heavenly Father’s great under-shepherd, and she, as a sheep of his flock, lie down, as it were, to rest (not to sleep!) in the “green pastures.” (Psa. 23:2) It is here that He sometimes finds it necessary to make her lie down. Yet is not this the very thing that she once had sought for? (Cant. 1:7) The “green pastures” not only bespeak rest, but also the place where a table is spread in the very presence of her enemies; yet where these cannot harm, for the “rod and staff” are with the shepherd for the comfort and protection of the sheep. (Psa. 23:4, 5)

1:17 – She continues, “The beams of our house are cedar, and our rafters of fir.” While still resting in the “green pastures” they speak about their home – “our house” – the “beams” of which are of cedar, and the “rafters” of fir – materials similar to those of which the ancient Temple was built. This is significant, for it suggests that “the house” being built for them, is according to Jehovah God’s own specifications. It is the home of which the Apostle Paul speaks as “the building of God, an house made without hands, eternal in the heavens.” (2 Cor. 5:1)

“…It was shittim wood that was used in the tabernacle, which was for the wilderness. It was for a moveable tent, with dust for its floor. The temple was of cedar wood, and its floor was of gold. It spoke of durability and stability. We now dwell in bodies which are crumbling to dust. We know full well that we must shortly put off these tabernacles, but the new building will be a building of God, a house not made with hands. We long to be released from this tent we now have, to receive that house which death cannot touch, and where decay can never come.

“There is another house, which is the abode of the saints, and where we shall be at home with the Bridegroom. It is called by the Lord, ‘My Father’s house,’ and we await the moment when the heavenly Bridegroom shall come and take us there. Of that we can truly say, ‘The beams of our house are cedar, and our rafters of fir’.” (Watt – Ruth and the Song of Solomon, pages 75-76)

Evergreens, such as the cedars and firs – because they do not follow the seasonal cycles of life and death, as do other trees – are symbols of everlasting life. They are also, because of their aromatic oils, impervious to the encroachments of insects. Just so, by virtue of the power of the holy Spirit, the “house” being prepared for us in heaven, will be impregnable against all that is evil!

My Lord has garments so wondrous fine,
And myrrh their texture fills;
Its fragrance reached to this heart of mine,
With joy my being thrills.

In garments glorious He will come,
To open wide the door;
And I shall enter my heavenly home,
To dwell forever-more!!!