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The voice of the bride is heard again in the opening verses of this chapter; some understand it as meaning the Messiah speaking of Himself as the Rose and the Lily of the valley, but it is rather the bride. She is in her purity and separation like the lily among thorns, among the apostates of the nation during the end of the Jewish age. Of the Messiah she speaks as the apple-tree. She has no fruit of herself, but rests under Him as the blessed fruit-bearer. Under Him she finds her shelter, while He protects her and she can enjoy His fruit under His shadow. There she, and all true believers have rapture and rest and enjoy His fruit, which is sweet to the taste. The Bridegroom has brought her to His own place. She is in the house of wine (the better translation, instead of banqueting house). Unlimited joy and gladness are now her portion; the banner of love is over her; while she revels in His love, and He, too, rests in His love, for all His gracious purposes towards the godly remnant of Israel are accomplished. The spiritual application to the church is easily made. In Song of Solomon 2:7 she charges the daughters of Jerusalem not to disturb in any way the love-relations she enjoys, till He please, till the rest of the daughters of Jerusalem, too, shall know Him, according to His own purpose. It is interesting to note that several times the phrase, “I charge you daughters of Jerusalem” is found in this song. Each time it is followed by His coming. Here we read, “The voice of my Beloved! Behold He cometh!” It is His coming as Messiah revealing Himself to the bride. In chapter 3:6 He comes as King Messiah; His Name is revealed as Solomon, the Prince of Peace. Then once more the same phrase, “I charge you, O daughters of Jerusalem, is found in chapter 8:4-5, and here the bride is coming out of the wilderness with Him, leaning on her Beloved, not the supposed shepherd lover, but King Messiah.
The rest of this chapter bears witness to the correctness of the Jewish interpretation. All shows that it refers to the time when the remnant of Israel knows Him and is enjoying the blessings and the glories promised unto them. The winter is past, the time of death and coldness; the rain is over, spring-time is at hand. The morning without clouds is breaking! Flowers appear; the birds begin their song; the cooing of the bird of love, the turtle dove, is heard. Furthermore, the fig tree putteth forth her green figs (the national fruit-bearing of the once cursed fig tree); the vines, too, begin to give the tender grapes. Who cannot see in the imagery of all these statements that millennial times are about to begin! Then there is His call to her, “Arise, my love, my fair one, and come away.” Be wholly for Me! He calls her “My dove.” She is in the clefts of the rock, and He Himself is that rock, where His people are hidden away and find shelter. He longs for her and she longs for Him. His eyes are upon her, His beloved bride, and her eyes upon Him. Joyfully the bride cries out, as the assurance of His great love stirs her soul, “My Beloved is mine and I am His.” Yet the fullness has not yet come. It is all still in blessed anticipation of the time of fullest manifestation--”until the day dawn and the shadows flee away.” “Turn my Beloved,” she calls to Him, “Be Thou like a gazelle or a young hart,” swift in Thy coming, upon the mountains of Bether, the mountains of spices and frankincense, when the time of worship begins.
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Gaebelein, Arno Clemens. "Commentary on Song of Solomon 2". "Gaebelein's Annotated Bible". https://studylight.org/
the Fourth Week after Epiphany