2:1 – Again, He speaks, this time to declare, “I am the rose of Sharon, and the lily of the valleys.” For one thus to speak of himself, would indeed be most egotistical; unless, of course, it should be the One actually represented here – the bridegroom-to-be, Christ Jesus. We do know that there never was another so meek and lowly as He. (Matt. 11:29) It is possible that these expressions – the “rose” of Sharon, and the “lily” of the valleys – are intended to convey just this thought! Most scholars are agreed that reference is not to the “rose,” nor to the “lily” as we know them. (See Appendix “A”) We believe, therefore, that they are symbolic expressions, akin to the one which Jesus used when he spoke of the “lilies of the field” (Luke 12:27-28) having reference then to some humbler flower, perhaps the daisy. (See Appendix “B”)

The significance of “Sharon” is the plain; and like “the valleys” where the “lily” grows, bespeaks a low- lying terrain. Flowers growing in such terrain, may quite aptly reflect the “beauty” and the “fragrance” of Him, who, though once in the form of God, made himself of no reputation (emptied himself), taking upon him the form of a servant, made in the likeness of man, “and being found in fashion as a man, humbled himself, and became obedient unto death, even the (humiliating) death of the cross.” (Phil. 2:6-8)

“…Our Lord Jesus, ‘the beginning of the creation of God,’ was willing in harmony with the Father’s plan to humble himself, to take a lower nature and to do a work which would imply not only a great deal of humiliation, but also a great deal of pain and suffering. The Apostle points out how the ‘Only Begotten’ proved his willingness and humility by complying with this arrangement; and that after he became a man he continued of the same humble spirit, willing to carry out the divine plan to the very letter, by dying as man’s ransom-price; and not only so – when it pleased the Father to require that the death should be a most ignominious one in every respect, perhaps beyond the requirements of the ransom merely, he did not draw back, but said: ‘Thy will not mine be done,’ and stooped even to the ignominious ‘death of the cross’.” (R2228:2)

2:2 – Having identified Himself, He now proceeds once again to tell her of what and how He thinks of her: “As the lily among the thorns, so is my love among the daughters.”

“‘As the lily among thorns’ she is seen in harmlessness, simplicity, and irreproachableness in the midst of a crooked and perverted generation. (Phil. 2:15) There is no description here in detail, such as we find further on in the book, of different features of her beauty in His eyes. That comes in, as it would appear, to move her, to stimulate her affections into activity, that she may be drawn into concert with Him by the impelling influence of His thoughts of love. But here he does not dwell on detailed features of her beauty, but her general characteristic. She is the lily among thorns; she is in moral contrast with all her surroundings; He adds no more; His words, though few, give her heart to know that He is content with her; she is what He can delight in; no more is needed.” (Coates – An Outline of the Song of Songs, page 43)

“The Lord would have her follow in His footsteps; as she beholds Him in His beauty, in His fragrance, and His humility, she hears Him say: ‘As I am, so are ye in the world. He that saith He abideth in Me ought himself also to walk even as I walked.’ To be like unto Him, she must go down into the fertile Valleys, and there must she abide. She must draw strength and nourishment from the hidden springs and the rich soil of His Word, and His life must flow into her until she blossoms out in His likeness…

“All other daughters are but thorns, and they are surrounded by thorns; but the beautiful lily has no thorns growing upon her. In her words, there is nothing which is sharp, and wounds her Lord and those around her. There are no unkind actions growing upon this plant that is being prepared for the Garden of Heaven. There are no unworthy, uplifted attributes found upon the one whom God will choose as the bride of His Son. He has invited many to be the bride; but though many have received the invitation, only a few will He choose…

“…He would have her conformed to His image, with every attribute adorning her and with every likeness to Him perfected; with every perfume and beauty manifested upon her and in her life. He would have her so perfectly partaking of this likeness, that she shall be as a lily among thorns. She must be harmless, yet steadfast. She must be humble, yet standing in pure dignity. She must be upright and beautiful, contending earnestly for the Faith once for all delivered unto the saints. She must be spotless and fragrant, each lily in the company standing for His glory and His delight alone.” (MacIlravy – Christ and His Bride, pages 104-105)

2:3 – It is now her turn to speak, and she begins by describing Him in the same strain: “As the apple tree among the trees of the wood, so is my beloved among the sons…” The rendering of the Hebrew tappuach by our English word “apple” in the Authorized Version, has been called into question. Some authorities believe it might more correctly have been rendered “quince;” others, “citron;” and still others, “pomegranate.” We, however, consider “apple” to be a correct rendering, or at least a reasonable one. (See Appendix “C”)

She likens Him to the apple tree – a fruitbearing tree, then compares him to other sons of men, who, beside Him, appear but as forest trees, with many leaves (professions), but no fruitage (spiritual graces)!

“…‘As the apple tree among the trees of the wood, so is my beloved among the sons.’ As an apple tree is marked for fragrance and fruit among the trees, so is her beloved among the sons. He is as different from them as the apple tree from the wild forest trees. So the Lord Jesus is ‘fairer than the children of men’ (Psa. 45:2), the firstborn among many brethren, and ‘Great High Priest’ among the priests…” (Watt – Ruth and the Song of Solomon, page 79)

She says, “So is my beloved…” “How we rejoice that we have proven there is fruit upon Him; and by feeding upon Him, we too bear fruit to His glory. He is our Storehouse, He is the only fruitful Tree, and we can get nothing outside of Him, but we can get everything in Him. The more we feed upon Him, the more we abide in Him. The more He feeds and nourishes us, the more He becomes manifested in our lives to the glory of God. There is none other like Him among all the sons of men…” (MacIlravy – Christ and His Bride, page 109)

And, as if talking to the daughters of Jerusalem about Him, she adds; “I sat down under His shadow with great delight, and His fruit was sweet to my taste.” What a blessed place to sit down and to rest – in His Shadow! What cause for delight! Just to sit in His presence in sweet contemplation of His wondrous character; and to breathe in the sweet fragrance of His fruitage; and also to feed thereon; and to drink in the sweet cadences of His voice as He pours forth unto us those precious and wonderful words of life and love. Yes, indeed, how sweet to the taste!

“…It is when sitting in His shadow, that she finds delight; it is when she takes refuge in Him, that she is hidden away from the enemy, from the plottings of men, from the strife of tongues, from the heat of the day…

“It is not only to find the one Apple Tree, but it is to take up our abode under the shadow. It is not only to taste of its fruit, but it is to eat and be filled with all the fruit that grows upon this…Tree; it is to feed upon Him continually until we are strong in Him, and in the power of His might.” (MacIlravy – Christ and His Bride, page 110)

In this connection, we cannot help but to recall once again the little home in Bethany, on the occasion of Jesus’ visit, when Mary chose to sit in His shadow – at His feet; there to feed and feast upon Him, whom she loved. (Luke 10:39)

“…She was seated on the floor at His feet like one whose sole business was to hear, and she drank in His words with all the thirst of eager delight. She was not just a casual hearer, like one whose heart was unmoved or whose mind was far away. She listened with the loyal spirit of ardent love, like one who gave heed to what she heard. She may have known that the Master had once voiced the wish that men would come and learn of Him (Matt. 11:29), and she knew how precious were the hours spent at His feet. There were lessons of wisdom to learn in the school of Christ and words of truth that fell from His lips that she would never hear again, and she would listen like one whose heart was ready to respond to the softest whisper of that voice…” (Loane – Mary of Bethany, page 33)

2:4 – Seemingly, still talking to the daughters of Jerusalem, she continues: “He brought me to the banqueting house (house of wine – margin), and his banner over me was love.” The banqueting house suggests the place of fellowship; and, as the house of wine, also conviviality! This, we believe, is intended to reflect the state and condition wherein the espoused virgin Class finds herself, when in sweet and blessed fellowship (Psa. 133:1), she is engaged in the study of God’s Word, thus becoming, as it were, better and better acquainted with her heavenly bridegroom-to-be. Some, though not all, of the joy (gladness) of this fellowship, quite naturally results from the deeper understanding (imbibing) of the doctrines (wine) concerning our unseen Lord. (1 Pet. 1:8) Since it is the love of Christ that constrains us (2 Cor. 5:14) so to come together, is it any wonder that the banner over us – His banner – is love!

Blest be the tie that binds
Our hearts in Christian love;
The fellowship of kindred minds
Is like to that above.

2:5 – “Stay me with flagons,” she continues, “comfort me with apples, for I am sick of love.” One of the happiest renderings of the Hebrew text, that we have found, is that of the Jewish Publication Society, which renders it: “Stay me with dainties, refresh me with apples; for I am love- sick.” The overwhelming evidences and assurances of His great love for her; and the contemplation of her own unworthiness, leave her with mixed emotions. On the one hand she is overjoyed; on the other she is dismayed, and grows faint. She is really sick – love-sick! So she now would have more “dainties” (assurances, etc., of His love); and be comforted with “apples” (the fruitage – spiritual graces) from Him, whom she declared to be her “apple-tree”! (Cant. 2:3) In the appropriation of these unto herself, she will grow more and more like Him, and thus become more and more worthy of Him too.

Have there not been times when we have fainted, as it were, in our souls for a closer nearness unto our blessed Lord, to know his love better; when we would gladly have passed from where we were to be completely lost in that love? If so, at such times we were spiritually “love-sick,” because of these longings and yearnings for the greater love of Him. It will be recalled that surcease from these “pangs” came with the forgetting of the self, and the seeing of Jesus only!

2:6 – Though expressing her ardent, undying love for her beloved, she is not always alert to his “needs;” and some- times, like the disciples of old in Gethsemane’s garden, she is overcome by the tensions of life – she falls asleep! (Matt. 26:36-43) The placing of his hand under her head suggests that she was in a reclining position. He has come to awaken her (Eph. 5:14); and now being awakened, though the daughters of Jerusalem cannot see her in the “secret place,” she speaks loud enough for them to hear, “his left hand is under my head, and with his right hand doth embrace me,” as He draws her closer unto Himself.

You ask “what could the heavenly bridegroom-to-be, possibly need?” Ah, this suggests a most beautiful thought. Though Jesus left the earthly scene over nine- teen hundred years ago, he has, as he promised, been present with his beloved ones, all through the age (Matt. 28:20); not merely by way of the Holy Spirit sent forth in His name (John 14:16-18); but also in the “members of his body” (Rom. 12:5; 1 Cor. 6:15; Eph. 5:30); and “their needs” are His “needs.” (Acts 9:5) But, to these also he committed the sweet and precious ministry of service for Him (in His stead) to His espoused virgin – “Love one another” said he, “as I have loved you.” (John 13:34)

O how precious is this privilege of identification with the Lord, and His espoused virgin! Or is it confusing to be represented in both the bridegroom and the bride? It ought not to be, for are we not represented in both the table of the shewbread holding forth the Word of Life, and also in the priesthood that feeds thereat? (T115; 22)

It has been suggested that the left hand being, in a sense, closer to the heart, the placing of it under the head of the espoused virgin to arouse, and to awaken her, might well represent the loving grace by way of which He tenderly alerts her mental (spiritual) faculties. Our human bodies are endowed with five physical senses – sight, hearing, smelling, tasting and feeling, all of which center in the head (the brain); and each of these has, as it were, a spiritual counterpart! (Cant. 6:1) Thus aroused, she is to “see” Jesus only (Matt. 17:8); and the King in all His beauty; and the land that is very far off (Isa. 33:17). She is to “hear” his voice, speaking peace to her soul (John 14:27); and His admonition for renewed faithfulness unto death. (Rev. 2:10) She is to “smell”, that is, to breathe in the fragrance of His garments; and of His sterling character (the beauty of holiness). (Psa. 45:7, 8; Cant. 1:3) She is to “taste” that the LORD is good, as He manifested Himself through Jesus Christ, our Lord. (Psa. 34:8; 1 Pet. 2:3) She is to “feel” the touch of His left hand under her head, arousing her; and His right hand (the power of His over- ruling and protective providences) raising her up, and embracing her in His wonderful love.

“…Her head is in His left hand, intimating that every thought of the Church is brought into captivity to the obedience of Christ.…She not only gets her supplies from Him, but all guidance and impulse also. She is on his left side, the side nearest to His heart. He gives her the near and favored place.

“The right hand of His power which has defeated all enemies is now under her – ‘Underneath and around are the everlasting arms.’ We may have trials, we may have times of sorrow, but we are ever in the embrace of His love. ‘Having loved His own which were in the world, He loved them unto the end’. (John 13:1)” (Watt – Ruth and the Song of Solomon, pages 83, 84)

“It is the left hand…under our heads that sustains and supports us when the billows are contrary and raging. We are not always conscious that it is His hand that keeps us from sinking, for the working of His precious left hand is the least seen. But without that we could not receive all He would give and do for us with His right hand.

“The right hand is the hand of manifest grace, inward love, and joy in Christ, the smile of His approval, the hand with which he molds and fashions the bride. The left hand holds us fast while the right hand deals and works upon the clay of the earthen vessel. The embracing of His hand is so precious as He lets His love fall upon us like dew, as He leads us into deeper revelations of Himself and of that which He has prepared for us. As we see the King in His beauty and behold the land of far distances that lies before us, we are truly overcome with soul-longing for the beautiful land.” (MacIlravy – Christ and His Bride, pages 118, 119)

2:7 – Now the daughters of Jerusalem (professed Chris- tians) can neither understand nor appreciate the espoused virgin’s absolute dedication to her Beloved. Her self- denials on His behalf seem so foolish. “Why can’t she enjoy the innocent pleasures of this world like all other good people do?” But they cannot move her along this line at all! They think she is living in a dreamworld, and ought to be brought back to the world of reality. Knowing of her keen sense of justice, and her tender love and sympathy toward all unfortunate and oppressed peoples, they seek to arouse and bestir her love for these into participation with them in their humanitarian schemes.

She is not insensitive to the needs of the world; but she knows that her heavenly Father will one day right all of earth’s wrongs, and will bless all the families thereof; and to take time for these affairs now, would be merely taking it away from the Lord and his people, to whom all her time and talent rightfully belong. She intends, therefore, to do good unto all men as she has opportunity, but especially unto the household of faith. (Gal. 6:10) In this way, she will be ministering unto her blessed Lord, but also to his espoused virgin! Accordingly, she addresses herself to the daughters of Jerusalem, in these words: “I charge (adjure) you (earnestly entreat you), O ye daughters of Jerusalem, by the roes, and the hinds of the field that ye stir not up, nor awake my love, till it please (till the right time for it).” (See Appendix “D”) She is not afraid that they might awaken or bestir Him, her Beloved, for she knows that He, like unto the God of Israel of old, neither slumbers, nor sleeps. (Psa. 121:4) It is her own propensities to love, and that, perhaps unwisely, that she fears might be awakened.

“How vividly and forcibly, does this warning of the bride express the care we must take not to grieve the Spirit, not to stop the working of our Lord within us. The bride, because of her intimate intercourse with her Lord, begins to realize how carefully she must walk if she would have that fellowship unbroken, and not hinder His dealing. As cautiously as the hunter follows the roe, so must she live and walk. Not only this; every relation must be brought into conformity to this careful walk.

“No animal is as difficult to hunt as the roe or the hind. Only the hunter who has been trained, knows how quiet and careful he must be, how cautiously he must take every step, if he would capture one of these animals. Sounds, unheard by other ears, are quickly heard by the roe or the hind; and they will dart away swiftly, that the hunter ofttimes does not see them go.

“…We must lose sight of all else or any one but Him; we must walk so carefully and obediently, and…put away all the noise and clatter of our own desires and flesh…” (MacIlravy – Christ and His Bride, page 121-123)

“…We must be on our watch lest anything should come in and hinder communion. Even in our holiest moments such hindrances come in, and what is spiritual is so easily disturbed and broken, that we must constantly be on our watch. We must be as sensitive as the roe or hind in danger. They hear things imperceptible to the ear of the hunter, and are difficult to hunt, for the least sound dis- turbs them. We need to watch our thoughts, words, steps, lest communion be disturbed.” (Watt – Ruth and the Song of Solomon, page 84)

2:8 – The scene now changes. She seems now to be alone, soliloquizing, thinking of Him, and the lovely things He said to Her. She pictures Him, her Beloved, the One “altogether lovely” (Cant. 5:16); she even “hears” His voice, than which there is not, never was, nor ever will be, a sweeter! It is the voice of “My Beloved.” She also recalls the wonderful things He told her about the Kingdom to which He is heir, and of which Kingdom He intends, one day, to make her co-regent with himself. (Rev. 5:10) In her reverie she “sees” it as if already being fulfilled. She visualizes the destruction of the old order in preparation to the establishment of the new: for the kingdoms of this world are to become the kingdoms of our Lord and of his Christ; and he shall reign for ever and ever. (Rev. 11:15) She “sees” Him leaping first upon the mountains (the most autocratic governments – Psa. 46:2); then skipping upon the hills (the less autocratic governments) (D551); breaking them, as it were, in pieces (Psa. 2:9; Rev. 2:26, 27) during that great “time of trouble” with which this age is to end. (Dan. 12:1; Matt. 24:21)

2:9, 10, 11 – She speaks to declare, “My beloved is like a roe, or a young hart,” that is to say, He will be swift to accomplish His purposes. He had promised to come for her. (John 14:3) In her reverie she “sees” Him already standing (present) “behind our wall.” What is the significance of this? Ah, He who was once put to death in the flesh, is now “that Spirit” (1 Pet. 3:18; 2 Cor. 3:17); whereas, she is still, so to speak, separated from Him by the “wall” of the flesh – the earthen vessel. (2 Cor. 4:7) However, she “sees” Him through the “windows” (the spiritually enlightened mind), as “He shows himself through the lattice,” in the crisscrossing of the events marking the end of the age! She can “hear” Him say, “Rise up, my love, my fair one, come away” – I have come for you, to take you to your eternal home. For you, my beloved, the “winter” of trial and testing to make your “calling and election sure” (2 Pet. 1:10) is almost past. The “rain is over and gone”! In Palestine, there are two rainy seasons, known as “the first” and the “latter” rains. (Deut. 11:14) The Gospel age has also had two such rainy sea- sons. The first great outpouring of divine truth (the “early rains”) occurred while Jesus and his disciples were still sojourning here, at the beginning of this age. The second outpouring of divine truth (the “latter rains”) occurred at the time of Jesus’ second advent, particularly during the ministry of His seventh messenger – Bro. C. T. Russell. This seems almost to suggest that when the time comes for the espoused virgin (the last remaining members in the flesh) to be glorified, the second outpouring, “the latter rains” (the “harvest message”) will have been “over and gone.” Do we know where we stand on the stream of time?

2:12 – From her place within the “wall” (the earthen vessel – the flesh) she cannot “see” as clearly as He, what is really going on in the earth. Speaking to her, he says, “the winter is past, the rain is over and gone; the ‘flowers’ appear on the earth; the time of the ‘singing’ (of birds – not in the original) is come, and the ‘voice’ of the turtle- dove is heard in our land.” In Palestine, a country lying in the northern hemisphere, all these signs betoken the return of the sun, and the arrival of spring. Figuratively speaking, a new day, yea, if you please, a new season. “spring” began in October 1874! with the return of our Lord. The “flowers” appearing on the earth, are the signs of the times of the new order – the beginning of the “restitution of all things” spoken about by the Apostle Peter. (Acts 3:21) (See Appendix “E-1”) The time of “singing” is to be noted in the song of the masses, of Earth’s Great Jubilee song – sometimes still a bit harsh! (See Appendix “E-2”) The “voice of the turtle dove” heard in our land has reference, undoubtedly, to the provisions being made, as it were, to improve the conditions of the poor and the oppressed. These are all signs betokening Earth’s Great Millennial springtime! The reason for suggesting that the “turtle-dove” bespeaks the blessings for the poor, is based on the fact that God himself made provision for the poor, that turtle-doves (which are very plentiful in Palestine during these seasons) might be used by them instead of the costlier animals. (Lev. 5:7; 14:22, 30, 31 etc.) (See Appendix “F”)

2:13 – She “hears” Him drawing her attention to the fact that the fig tree is already putting forth its green figs. The fig tree is a most beautiful symbolism of Israel according to the flesh. (Jer. 24:5-7; Matt. 24:32; Luke 13:6-9) “The sprouting of the fig tree may have been a casual remark, but we incline to think it was not. The peculiar circumstances narrated of our Lord’s curse upon a fig tree which bore no fruit, and which withered away directly (Matt. 21:19, 20) inclines us to believe that the fig tree in prophecy may be understood to signify the Jewish nation. If so, it is being signally fulfilled; for not only are thousands of Israelites returning to Palestine, but the Zionist movement, as all know, has now assumed such proportions as to justify Conven- tions of representatives from all parts of the world to meet year by year to put in practical shape the proposals for the reorganization of the Jewish state in Palestine. These buds will thrive, but will bear no perfect fruit before Oct. 1914, the full end of the ‘Gentile Times’.” (D604)

Accordingly, this too, is another sign, by which the espoused virgin may recognize the nearness of the establishment of Christ’s Millennial Kingdom.

But He continues, so to speak, saying, “the vines with the tender grape give a good smell.” Perhaps it is Israel too, that is represented by this vine (Isa. 5:1-7; Psa. 80:8; Hosea 10:1) which after having been so long fruitless, is now, in its response to the overruling providences of God, by way of which they are being reestablished as a people (nation), bearing “blossoms” sending forth a good smell (fragrance)! Did not Jehovah declare, “I will bring them again to this land; and I will build them, and not pull them down; and I will plant them (again), and not pluck them up (again). And I will give them a heart to know me that I am the LORD: and they shall be my people and I will be their God; for they shall return unto me, with their whole heart.” (Jer. 24:6-7)

In outlining these events to His dearly beloved espoused virgin, He had said, “when ye shall see these things (come to pass) know that it (He – Diaglott, R.S.V.) is near, even at the door.” (Matt. 24:33) And, so, He seems to be speaking to her from behind the “wall,” “Arise, my love, my fair one, and come away.” Note, He doesn’t intend to deliberately take her; she must want to come; she must make the necessary endeavors; she must arise, that is, she must hasten to make her “calling and election sure” – to be one found worthy to rule and reign with Him!

2:14 – Still, as it were, speaking to her from behind the “wall,” He assures her of His love, calling her, “my dove.” He tells her that she is in the “clefts of the rock” – “the secret place of the Most High,” in “the shadow of the Almighty.” (Psa. 91:1) It is the secret place of the “stairs.” This “cleft of the rock” suggests the place where Jehovah God hides His beloved saints; thus keeping them out of the way of When Moses of old, would have been destroyed by the resplendent vision of the glory of Jehovah God, he was hidden in the cleft of the rock until the danger was past. (Exod. 33:21, 22)

“The cleft of the rock is not only a place of security, it is a place of obscurity. We are hidden from the eye of the enemy there.…The world does not know us or see us there…” (Watt – Ruth and the Song of Solomon, page 92)

The stairs bespeak the exaltation to which God has drawn the espoused virgin, the place of separation from the “Camp” and unto Himself! That she is in this secret place of the stairs is evidenced by the heavenly visions she has thus far been privileged to enjoy (Cant. 2:8-13), though yet separated from her beloved Lord.

There are times, however, when the espoused virgin is unduly “cumbered about much serving” (Luke 10:40); and at such times her face is, of course, turned away from Him. She frets and repines about her lot! But He doesn’t like to see her in this frame of mind, so He most graciously says to her, “Let me see thy countenance,” and, instead of murmuring, sing for me; you do have a beautiful voice – it is so very sweet; and when you are singing praises, your countenance is exquisitely “comely.”

2:15 – This startles her, and as if she were now recognizing the smallness and insignificance of the things besetting her – the “light afflictions” (2 Cor. 4:17), she asks to be ridden of the “little foxes” that would destroy the vine, and rob it of its fruitage (the fruits and graces of the spirit).

“…The little foxes are most cunning and destructive. They can hide themselves easily and yet do their deadly work. They have to be taken when they are young, for they grow and multiply. It is the little foxes that spoil the vines, the large ones eat the fruit. It is the little things which we allow that do so much harm to our lives – the secret faults, the weight, the roots of bitterness which we allow to spring up and defile many. We must be on the watch for them and kill them, or they will kill us, though we may think they are too small to do any harm.” (Watt – Ruth and the Song of Solomon – pages 93, 94)

“It is not the great things in our lives that cause us to fail God the most. When we are faced with something formidable, we know that it must be overcome; and we draw upon the grace and the power, which are in the Lord, to do this. It is the little things that we do not think amount to anything which are going to stop us going through with Jesus. It may be along the lines of habit, words, or our old natural ways, which have been with us for years; and which are so a part of ourselves that we are hardly conscious they are there.

“It is these neglected things that have eaten into, and around our lives until the spiritual life has ebbed away; and we are left weak, dry, barren. It is the little things that will keep us from going up when Jesus comes; the things that are not noticed, and which hide away in the rubbish that has been left under the vines. All that has fallen and withered away, all the flesh and the unfruitful, must not only be cut off, but must be carried outside the vineyard…

“God warns us to catch every fox. We must not leave the old ones alive to eat the fruit, which the holy Spirit is working in our lives; and above all, we must catch the smallest foxes lest they destroy the vines themselves. We are to lay aside every weight and the sin which doth so easily beset us. The characteristics of the ‘fox’ reveal that it is not so easy to be faithful in this, as might appear. No animal is more deceitful and cute, more treacherous and sly, than the fox. And nothing in our lives is more deceiving and treacherous than those little habits, words, weaknesses, which appear as nothing in themselves; but it is they that are literally sapping away our spiritual life and strength. We cannot pity one of these little foxes, no matter how harmless or even attractive it may appear. It always happens, that as soon as we get any little fox out of our vineyard, God lets us see the havoc it has wrought; and it no longer appears small and unimportant to us.” (MacIlravy – Christ and His Bride, pages 161, 162)

2:16 – Having once again turned her face toward her dearly beloved Bridegroom-to-be, she feels herself reassured, and very happy, yet still too possessive; for she says, as it were, to herself, “My Beloved is mine.” But she is destined to grow both in grace and in the knowledge of her Lord (2 Pet. 3:18), until she is able to say “I am my beloved’s; and my beloved is mine.” (Cant. 6:3) In the meantime she will have to strive earnestly to make her- self really worthy of becoming one day, the Lamb’s wife! True, she has been “called”; yea, she has even been “chosen” so to speak; but to be with Him as His Beloved, throughout all the ages of eternity, will depend upon her being “faithful.” (Rev. 17:14) This is a faithfulness in her love of, and for, Him; to have doves’ eyes, to see none other, ever, but ever and always Jesus only!

She now beholds Him “feeding among the lilies.” In her soliloquy she mentions this, noting that He is almost invariably found “feeding among the lilies.” Regardless of what the flower here referred to may have been, it was undoubtedly intended to represent the “pure in heart” who shall one day, see God (Matt. 5:8) – those, who like the wild flowers of the field neither toil nor spin, but who in accepting whatever divine providence may permit to come unto them, are arrayed even now, in garments whose glory and beauty transcend that of Solomon’s. (Matt. 6:28-29) The espoused virgin seems now to sense the fact that like unto Jehovah of old, who was fed by way of the willing sacrifices of His people upon His altar (See Lev. 21:17-21; Psa. 50:14; Heb. 13:15), so too, her beloved was “feeding” upon the loving consecrations and dedications of the pure in heart. The “sweet fragrance” of these “lilies” is to her beloved, as was the “sweet savor” of the burnt-offerings and peace-offerings to Jehovah of old!

“He gathers the lilies in chapter 6. He delights to gather the saints (who are called lilies) together, and then He comes down to feed among them. He comes into the companies of His saints, when they are thus gathered, to get something for Himself.” (Watt – Ruth and the Song of Solomon, page 95)

2:17 – And now, completely roused out of her reverie, she speaks loud enough to be heard by the daughters of Jerusalem, as if speaking to Him, says, I’ll wait, dear Lord, “until the day break” – until the Millennial, the Messianic morning has fully dawned, “and the shadows” of the reign of sin and death “flee away” – depart forever; “turn, my Beloved” come back quickly (Rev. 22:20), to take me unto thyself (John 14:3); “be thou like the roe or a young hart upon the mountains of Bether”– swift in the accomplishment of thy purposes. “Bether” means separation. Perhaps reference here is, to the mountains of separation which arise between us and our beloved Lord; which mountains we would see eliminated. Such “…Mountains of Separation (are) made by our own thoughts and opinions, by the voice of man. Why do we not get guidance more easily and perfectly? Mountains of Separation built up from the desire to have our own will and go on our way. Why have we not entered into deeper communion and fellowship with Him? Mountains of Separation built out of our love for flesh and the natural, rather than love for Christ and the spiritual.” (MacIlravy – Christ and His Bride, page 168)