Bible Commentaries
Song of Solomon 2

Verses 1-17

TRUE LOVE TESTED
Song of Solomon 1:1-17; Song of Solomon 2:1-17; Song of Solomon 3:1-11; Song of Solomon 4:1-16; Song of Solomon 5:1

THE poem opens with a scene in Solomon’s palace. A country maiden has just been introduced to the royal harem. The situation is painful enough in itself, for the poor, shy girl is experiencing the miserable loneliness of finding herself in an unsympathetic crowd. But that is not all. She is at once the object of general observation; every eye is turned towards her; and curiosity is only succeeded by ill-concealed disgust. Still the slavish women, presumably acting on command, set themselves to excite the new-comer’s admiration for their lord and master. First one speaks some bold amorous words, {Song of Solomon 1:2} and then the whole chorus follows. {Song of Solomon 1:3} All this is distressing and alarming to the captive, who calls on her absent lover to fetch her away from such an uncongenial scene; she longs to run after him; for it is the king who has brought her into his chambers, not her own will; {Song of Solomon 1:4} The women of the harem take no notice of this interruption, but finish their ode on the charms of Solomon. All the while they are staring at the rustic maiden, and she now becomes conscious of a growing contempt in their looks. What is she that the attractions of the king before which the dainty ladies of the court prostrate themselves should have no fascination for her? She notices the contrast between the swarthy hue of her sunburnt countenance and the pale complexion of these pampered products of palace seclusion. She is so dark in comparison with them that she likens herself to the black goatshair tents of the Arabs. {Song of Solomon 1:5} The explanation is that her brothers have made her work in their vineyards. Meanwhile she has not kept her own vineyard. (Song of Solomon 1:6) She has not guarded her beauty as these idle women, who have nothing else to do, have guarded theirs: but perhaps she has a sadder thought-she could not protect herself when out alone at her task in the country or she would never have been captured and carried off to prison where she now sits disconsolate. Possibly the vineyard she has not kept is the lover whom she has lost. (See Song of Solomon 8:12). Still she is a woman, and with a touch of piqued pride she reminds her critics that if she is dark-black compared with them-she is comely. They cannot deny that. It is the cause of all her misery; she owes her imprisonment to her beauty. She knows that their secret feeling is one of envy of her, the latest favourite. Then their affected contempt is groundless. But, indeed, she has no desire to stand as their rival. She would gladly make her escape. She speaks in a half soliloquy. Will not somebody tell her where he is whom her soul loveth? Where is her lost shepherd lad? Where is he feeding his flock? Where is he resting it at noon? Such questions only provoke mockery. Addressing the simple girl as the "fairest among women," the court ladies bid her find her lover for herself. Let her go back to her country life and feed her kids by the shepherd’s tents. Doubtless if she is bold enough to court her swain in that way she will not miss seeing him.

Hitherto Solomon has not appeared. Now he comes on the scene, and proceeds to accost his new acquisition in highly complimentary language, with the ease of an expert in the art of courtship. At this point we encounter the most serious difficulty for the theory of a shepherd lover. To all appearances a dialogue between the king and the Shulammite here ensues. {Song of Solomon 1:9-17; Song of Solomon 2:1-6} But if this were the case, the country girl would be addressing Solomon in terms of the utmost endearment-conduct utterly incompatible with the "shepherd hypothesis." The only alternative is to suppose that the hard-pressed girl takes refuge from the importunity of her royal flatterer by turning aside to an imaginary, half dream-like conversation with her absent lover. This is not by any means a probable position, it must be allowed; it seems to put a strained interpretation on the text. Undoubtedly if the passage before us stood by itself, there would not be any difference of opinion about it; everybody would take it in its obvious meaning as a conversation between two lovers. But it does not stand by itself-unless, indeed, we are to give up the unity of the book. Therefore it must be interpreted so as not to contradict the whole course of the poem, which shews that another than Solomon is the true lover of the disconsolate maiden.

The king begins with the familiar device by which rich men all the world over try to win the confidence of poor girls when there is no love on either side, -a device which has been only too successful in the case of many a weak Marguerite though her tempter has not always been a handsome Faust; but in the present case innocence is fortified by true love, and the trick is a failure. The king notices that this peasant girl has but simple plaited hair and homely ornaments. She shall have plaits of gold and studs of silver! Splendid as one of Pharaoh’s chariot horses, she shall be decorated as magnificently as they are decorated! What is this to our staunch heroine? She treats it with absolute indifference, and begins to soliloquise, with a touch of scorn in her language. She has been loaded with scent after the manner of the luxurious court, and the king while seated feasting at his table has caught the odour of the rich perfumes. That is why he is now by her side. Does he think that she will serve as a new dainty for the great banquet, as a fresh fillip for the jaded appetite of the royal voluptuary? If so he is much mistaken. The king’s promises have no attraction for her, and she turns for relief to dear memories of her true love. The thought of him is fragrant as the bundle of myrrh she carries in her bosom, as the henna-flowers that bloom in the vineyards of far-off Engedi.

Clearly Solomon has made a clumsy move. This shy bird is not of the common species with which he is familiar. He must aim higher if he would bring down his quarry. She is not to be classed with the wares of the matrimonial market that are only waiting to be assigned to the richest bidder. She cannot be bought even by the wealth of a king’s treasury. But if there is a woman who can resist the charms of finery, is there one who can stand against the admiration of her personal beauty? A man of Solomon’s experience would scarcely believe that such was to be found. Nevertheless now the sex he estimates too lightly is to be vindicated, while the king himself is to be taught a wholesome lesson. He may call her fair; he may praise her dove-like eyes. {Song of Solomon 1:15} His flattery is lost upon her. She only thinks of the beauty of her shepherd lad, and pictures to herself the green bank on which they used to sit, with the cedars and firs for the beams and roof of their trysting-place. (Song of Solomon 1:16-17) Her language carries us away from the gilded splendour and close, perfumed atmosphere of the royal palace to scenes such as Shakespeare presents in the forest of Arden and the haunts of Titania, and Milton in the Mask of "Comus." Here is a Hebrew lady longing to escape from the clutches of one who for all his glory is not without some of the offensive traits of the monster Comus. She thinks of herself as a wild flower, like the crocus that grows on the plains of Sharon or the lily (literally the anemone) that is sprinkled so freely over the upland valleys. {Song of Solomon 2:1} The open country is the natural habitat of such a plant, not the stifling court. Solomon catches at her beautiful imagery. Compared with other maidens she is like a lily among thorns. {Song of Solomon 2:2}

And now these scenes of nature carry the persecuted girl away in a sort of reverie. If she is like the tender flower, her lover resembles the apple tree at the foot of which it nestles, a tree the shadow of which is delightful and its fruit sweet. {Song of Solomon 2:3} She remembers how he brought her to his banqueting house; that rustic bower was a very different place from the grand divan on which she had seen Solomon sitting at his table. No purple hangings like those of the king’s palace there screened her from the sun. The only banner her shepherd could spread over her was love, his own. {Song of Solomon 2:4} But what could be a more perfect shelter?

She is fainting. How she longs for her lover to comfort her! She has just compared him to an apple tree; now the refreshment she hungers for is the fruit of this tree; that is to say, his love. {Song of Solomon 2:5} Oh that he would put his arms round her and support her, as in the old happy days before she had been snatched away from him! {Song of Solomon 2:6}

Next follows a verse which is repeated later, and so serves as a sort of refrain. {Song of Solomon 2:7} The Shulammite adjures the daughters of Jerusalem not to awaken love. This verse is misrendered in the Authorised Version, which inserts the pronoun "my" before "love" without any warrant in the Hebrew text. The poor girl has spoken of apples. But the court ladies must not misunderstand her. She wants none of their love apples, {See Genesis 30:14} no philtre, no charm to turn her affections away from her shepherd lover and pervert them to the importunate royal suitor. The opening words of the poem which celebrated the charms of Solomon had been aimed in that direction. The motive of the worm seems to be the Shulammite’s resistance to various attempts to move her from loyalty to her true love. It is natural, therefore, that an appeal to desist from all such attempts should come out emphatically.

The poet takes a new turn. In imagination the Shulammite hears the voice of her beloved. She pictures him standing at the foot of the lofty rock on which the harem is built, and crying, -

"Oh, my dove, that art in the clefts of the rock, in the cover of the steep place,

Let me see thy countenance, let me hear thy voice;

For sweet is thy voice, and thy countenance is comely." {Song of Solomon 2:14}

He is like a troubadour singing to his imprisoned lady-love; and she, in her soliloquies, though not by any means a "high-born maiden," may call to mind the simile in Shelley’s "Skylark":

"Like a high-born maiden In a palace tower,

Soothing her love-laden Soul in secret hour,

With music sweet as love, which overflows her bower."

She remembers how her lover had come to her bounding over the hills "like a roe or a young hart," {Song of Solomon 2:9} and peeping in at her lattice; and she repeats the song with which he had called her out-one of the sweetest songs of spring that ever was sung. {Song of Solomon 2:11-13} In our own green island we acknowledge that this is the most beautiful season of all the round year; but in Palestine it stands out in more strongly marked contrast to the three other seasons, and it is in itself exceedingly lovely. While summer and autumn are there parched with drought, barren and desolate, and while winter is often dreary with snowstorms and floods of rain, in spring the whole land is one lovely garden, ablaze with richest hues, hill and dale, wilderness and farm-land vying in the luxuriance of their wild flowers, from the red anemone that fires the steep sides of the mountains to the purple and white cyclamen that nestles among the rocks at their feet. Much of the beauty of this poem is found in the fact that it is pervaded by the spirit of an eastern spring. This makes it possible to introduce a wealth of beautiful imagery which would not have been appropriate if any other season had been chosen. Even more lovely in March than England is in May, Palestine comes nearest to the appearance of our country in the former month; so that this poem, that is so completely bathed in the atmosphere of early spring, calls up echoes of the exquisite English garden pictures in Shelley’s "Sensitive Plant" and Tennyson’s "Maud." But it is not only beauty of imagery that our poet gains by setting his work in this lovely season. His ideas are all ill harmony with the period of the year he describes so charmingly. It is the time of youth and hope, of joy and love-especially of love, for,

"In the spring a young man’s fancy

Lightly turns to thoughts of love."

There is even a deeper association between the ideas of the poem and the season in which it is set. None of the freshness of spring is to be found about Solomon and his harem, but it is all present in the Shulammite and her shepherd; and spring scenes and thoughts powerfully aid the motive of the poem in accentuating the contrast between the tawdry magnificence of the court and the pure, simple beauty of the country life to which the heroine of the poem clings so faithfully.

The Shulammite answers her lover in an old ditty about "the little foxes that spoil the vineyards." {Song of Solomon 2:15} He would recognise that, and so discover her presence. We are reminded of the legend of Richard’s page finding his master by singing a familiar ballad outside the walls of the castle in the Tyrol where the captive crusader was imprisoned. This is all imaginary. And yet the faithful girl knows in her heart that her beloved is hers and that she is his, although in sober reality he is now feeding his flocks in the far-off flowery fields of her old home. {Song of Solomon 2:16} There he must remain till the cool of the evening, till the shadows melt into the darkness of night, when she would fain he returned to her, coming over the rugged mountains "like a roe or a young hart." {Song of Solomon 2:17}

Now the Shulammite tells a painful dream. {Song of Solomon 3:1-4} She dreamed that she had lost her lover, and that she rose up at night and went out into the streets seeking him. At first she failed to find him. She asked the watchmen whom she met on their round, if they had seen him whom her soul loved. They could not help her quest. But a little while after leaving them she discovered her missing lover, and brought him safely into her mother’s house.

After a repetition of the warning to the daughters of Jerusalem not to awaken love, {Song of Solomon 3:5} we are introduced to a new scene. {Song of Solomon 3:6-11} It is by one of the gates of Jerusalem, where the country maiden has been brought in order that she may be impressed by the gorgeous spectacle of Solomon returning from a royal progress. The king comes up from the wilderness in clouds of perfume, guarded by sixty men-at-arms, and borne in a magnificent palanquin of cedar-wood, with silver posts, a floor of gold, and purple cushions, wearing on his head the crown with which his mother had crowned him. Is the mention of the mother of Solomon intended to be specially significant? Remember-she was Bathsheba! The allusion to such a woman would not be likely to conciliate the pure young girl, who was not in the least degree moved by this attempt to charm her with a scene of exceptional magnificence.

Solomon now appears again, praising his captive in extravagant language of courtly flattery. He praises her dove-like eyes, her voluminous black hair, her rosy lips, her noble brow (not even disguised by her veil), her towering neck, her tender bosom-lovely as twin gazelles that feed among the lilies. Like her lover, who is necessarily away with his flock, Solomon will leave her till the cool of the evening, till the shadows melt into night; but he has no pastoral duties to attend to, and though the delicate balancing and assimilation of phrase and idea is gracefully manipulated, there is a change. The king will go to "mountains of myrrh" and "hills of frankincense," {Song of Solomon 4:6} to make his person more fragrant, and so, as he hopes, more welcome.

If we adopt the "shepherd hypothesis" the next section of the poem must be assigned to the rustic lover. {Song of Solomon 4:8-15} It is difficult to believe that this peasant would be allowed to speak to a lady in the royal harem. We might suppose that here and perhaps also in the earlier scene the shepherd is represented as actually present at the foot of the rock on which the palace stands. Otherwise this also must be taken as an imaginary scene, or as a reminiscence of the dreamy girl. Although a thread of unity runs through the whole poem. Goethe was clearly correct in calling it "a medley." Scenes real and imaginary melting one into another cannot take their places in a regular drama. But when we grant full liberty to the imaginary element there is less necessity to ask what is subjective and what objective, what only fancied by the Shulammite and what intended to be taken as an actual occurrence. Strictly speaking, nothing is actual; the whole poem is a highly imaginative series of fancy pictures illustrating the development of its leading ideas.

Next-whether we take it as in imagination or in fact-the shepherd lover calls his bride to follow him from the most remote regions. His language is entirely different from that of the magnificent monarch. He does not waste his breath in formal compliments, high-flown imagery, wearisome lists of the charms of the girl he loves. That was the clumsy method of the king; clumsy, though, reflecting the finished manners of the court, in comparison with the genuine outpourings of the heart of a country lad. The shepherd is eloquent with the inspiration of true love; his words throb and glow with genuine emotion; there is a fine, wholesome passion in them. The love of his bride has ravished his heart. How beautiful is her love! He is intoxicated with it more than with wine. How sweet are her words of tender affection, like milk and honey! She is so pure. there is something sisterly in her love with all its warmth. And she is so near to him that she is almost like a part of himself, as his own sister. This holy and close relationship is in startling contrast to the only thing known as love in the royal harem. It is as much more lofty and noble as it is more strong and deep than the jaded emotions of the court. The sweet pure maiden is to the shepherd like a garden the gate of which is barred against trespassers, like a spring shut off from casual access, like a sealed fountain-sealed to all but one, and, happy man, he is that one. To him she belongs, to him alone. She is a garden, yes, a most fragrant garden, an orchard of pomegranates full of rich fruit, crowded with sweet-scented plants-henna and spikenard and saffron, calamus and cinnamon and all kinds of frankincense, myrrh and aloes and the best of spices. She is a fountain in the garden, sealed to all others, but not stinted towards the one she loves. To him she is as a well of living waters, like the full-fed streams that flow from Lebanon.

The maiden is supposed to hear the song of love. She replies in fearless words of welcome, bidding the north wind awake, and the south wind too that the fragrance of which her lover has spoken so enthusiastically may flow out more richly than ever. For his sake she would be more sweet and loving. All she possesses is for him. Let him come and take possession of his own. {Song of Solomon 4:16}

What lover could turn aside from such a rapturous invitation? The shepherd takes his bride; he enters his garden, gathers his myrrh and spice, eats his honey and drinks his wine and milk, and calls on his friends to feast and drink with him. {Song of Solomon 5:1} This seems to point to the marriage of the couple and their wedding feast; a view of the passage which interpreters who regard Solomon as the lover throughout for the most part take, but one which has this fatal objection, that it leaves the second half of the poem without a motive. On the hypothesis of the shepherd lover it is still more difficult to suppose the wedding to have occurred at the point we have now reached, for the distraction of the royal courtship still proceeds in subsequent passages of the poem. It would seem, then, that we must regard this as quite an ideal scene. It may, however, be taken as a reminiscence of an earlier passage in the lives of the two lovers. It is not impossible that it refers to their wedding, and that they had been married before the action of the whole story began. In that case we should suppose that Solomon’s officers had carried off a young bride to the royal harem. The intensity of the love and the bitterness of the separation apparent throughout the poem would be the more intelligible if this were the situation. It is to be remembered that Shakespeare ascribes the climax of the love and grief of Romeo and Juliet to a time after their marriage. But the difficulty of accepting this view lies in the improbability that so outrageous a crime would be attributed to Solomon, although it must be admitted that the guilty conduct of his father and mother had gone a long way in setting an example for the violation of the marriage tie. In dealing with vague and dreamy poetry such as that of the Song of Solomon, it is not possible to determine a point like this with precision; nor is it necessary to do so. The beauty and force of the passage now before us centre in the perfect mutual love of the two young hearts that here show themselves to he knit together as one, whether already actually married or not yet thus externally united.