Verse-by-Verse Bible Commentary
Song of Solomon 2:14

Clarke's Commentary

Verse 14. My dove - in the clefts of the rock — He compares his bride hiding herself in her secret chambers and closets to a dove in the clefts of the rock.

Bridgeway Bible Commentary

2:8-6:3 MEMORIES AND DREAMS

Springtime and night-time (2:8-3:5)

A fresh poem begins with the girl’s recalling the coming of her shepherd-lover across the hills to visit her at her house (8-9). She remembers his words as he invited her to go with him to visit the fields and vineyards, where the dreariness of winter had passed and the new life of spring was bursting out (10-15). But now she is alone again and he is in the fields looking after his sheep. She longs for the day when he will return to her (16-17).
Because she thought constantly about her lover by day, the girl often dreamt about him at night. On one occasion she dreamt that she was walking around the streets of her home town looking for him. When, to her delight, she found him, she immediately took him back to her family home (3:1-4). She adds her reminder that, when two people have such love for each other, it does no good to stir up their feelings further (5).

Coffman's Commentaries on the Bible

HE CARRIES HER AWAY

"My beloved spake, and said unto me, Rise up my love, my fair one, and come away. For, lo, the winter is past, The rain is over and gone; The flowers appear on the earth; The time of the singing of birds is come, And the voice of the turtle-dove is heard in our land; The fig-tree ripeneth her green figs, And the vines are in blossom; They give forth their fragrance. Arise, my love, my fair one, and come away. O my dove, thou art in the clefts of the rock, In the covert of the steep place, Let me see thy countenance, Let me hear thy voice; For sweet is thy voice, and thy countenance is comely."

"Rise up, my fair one, come away" Why is this repeated? The Shulamite might not have been able to respond instantly, through fear of discovery, or by reason of interference by other women in the harem. Anyway, in some of the most beautiful language in all the literature of mankind, the shepherd lover pleads for her to come away.

"The winter is past…the rains are come and gone… the flowers are blooming…. the birds are singing… and the figs are getting ripe" The next verse indicates that the lovers have indeed escaped from the harem.

"O my dove, thou art in the clefts of the rock, in the covert of the steep place" This indicates the security of the wilderness which, at this point, they had achieved in their flight to the shepherd lover's vineyard in northern Palestine, far from Jerusalem.

Barnes' Notes on the Whole Bible

The bride relates to the chorus a visit which the beloved had paid her some time previously in her native home. He on a fair spring morning solicits her company. The bride, immersed in rustic toils, refuses for the present, but confessing her love, bids him return at the cool of day. It is a spring-time of affection which is here described, still earlier than that of the former chapter, a day of pure first-love, in which, on either side, all royal state and circumstance is forgotten or concealed. Hence, perhaps, the annual recitation of the Song of Songs by the synagogue with each return of spring, at the Feast of Passover, and special interpretations of this passage by Hebrew doctors, as referring to the paschal call of Israel out of Egypt, and by Christian fathers, as foreshadowing the evangelic mysteries of Easter - Resurrection and Regeneration. The whole scene has also been thought to represent the communion of a newly-awakened soul with Christ, lie gradually revealing Himself to her, and bidding her come forth into fuller communion.

Song of Solomon 2:8

Voice - Better, “sound.” Not a voice, but the sound of approaching footsteps is meant (compare “noise,” Isaiah 13:4).

Song of Solomon 2:9

Like a roe - Gazelle (compare Proverbs 5:19 note). The points of comparison here are beauty of form, grace, and speed of movement. In 2 Samuel 2:18; 1 Chronicles 12:8, princes are compared to “gazelles.”

Wall - The clay-built wall of the house or vineyard of the bride’s family, different from the strong wall of a city or fortress Song of Solomon 5:7; Song of Solomon 8:9-10.

Looketh forth at the windows - The meaning evidently is, that he is looking in at, or through, the window from the outside. Compare Song of Solomon 5:4 note.

Shewing himself - Or, peering. Some, taking the marginal rendering, imagine that the radiant face of the beloved is thus compared to some beautiful flower entangled in the lattice-work which protects the opening of the window, from where he gazes down upon the bride.

Song of Solomon 2:10-13

Arise, my friend, my beautiful one, and come away - The stanza begins and ends with this refrain, in which the bride reports the invitation of the beloved that she should come forth with him into the open champaign, now a scene of verdure and beauty, and at a time of mirth and mutual affection. The season indicated by six signs Song of Solomon 2:11-13 is that of spring after the cessation of the latter rain in the first or paschal month Joel 2:23, i. e., Nisan or Abib, corresponding to the latter part of March and early part of April. Cyril interpreted Song of Solomon 2:11-12 of our Lord’s Resurrection in the spring.

Song of Solomon 2:12

The time of the singing ... - i. e., The song of pairing birds. This is better than the rendering of the ancient versions, “the pruning time is come.”

Song of Solomon 2:13

The vines ... - The vines in blossom give forth fragrance. The fragrance of the vine blossom (“semadar”), which precedes the appearance of “the tender grape,” is very sweet but transient.

Song of Solomon 2:14

The secret places of the stairs - A hidden nook approached by a zig-zag path. The beloved urges the bride to come forth from her rock-girt home.

Song of Solomon 2:15

The bride answers by singing what appears to be a fragment of a vine-dresser’s ballad, insinuating the vineyard duties imposed on her by her brethren Song of Solomon 1:6, which prevent her from joining him. The destructive propensities of foxes or jackals in general are referred to, no grapes existing at the season indicated. Allegorical interpretations make these foxes symbolize “false teachers” (compare Ezekiel 13:4).

Song of Solomon 2:16

Feedeth among the lilies - Pursues his occupation as a shepherd among congenial scenes and objects of gentleness and beauty.

Song of Solomon 2:17

Until the day break - Or, rather, until the day breathe, i. e., until the fresh evening breeze spring up in what is called Genesis 3:8 “the cool” or breathing time of the day.

And the shadows flee - i. e., Lengthen out, and finally lose their outlines with the sinking and departure of the sun (compare Jeremiah 6:4). As the visit of the beloved is most naturally conceived of as taking place in the early morning, and the bride is evidently dismissing him until a later time of day, it seems almost certain that this interpretation is the correct one which makes that time to be evening after sunset. The phrase recurs in Song of Solomon 4:6.

Mountains of Bether - If a definite locality, identical with Bithron, a hilly district on the east side of the Jordan valley 2 Samuel 2:29, not far from Mahanaim (Song of Solomon 6:13 margin). If used in a symbolic sense, mountains of “separation,” dividing for a time the beloved from the bride. This interpretation seems to be the better, though the local reference need not be abandoned.

Smith's Bible Commentary

Chapter 2

I am the rose of Sharon, and the lily of the valleys ( Song of Solomon 2:1 ).

The bridegroom responds.

As the lily among the thorns, so is my love among the daughters ( Song of Solomon 2:2 ).

The bride responds.

As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste. He brought me to the banqueting house, and his banner over me was love. Stay me with flagons, comfort me with apples: for I am sick ( Song of Solomon 2:3-5 )

And it probably should be translated "sick with love" because we have a thing of sick of love. We think that, you know, I'm sick of it. But that isn't the meaning here. I'm sick because of it. I'm sick and like I would say I'm smitten of a bad malady or something. Well, I'm sick of love. Love is the cause of my sickness. I'm sick with love. I'm just lovesick, we would say.

His left hand is under my head, his right hand doth embrace me. I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please ( Song of Solomon 2:6-7 ).

And then the bride goes on to speak.

The voice of my beloved! behold, he comes leaping upon the mountains, skipping upon the hills. My beloved is like a roe or a young hart: behold, he stands behind our wall, he looks forth at the windows, showing himself through the lattice. My beloved spake, and said unto me, Rise up, my love, my fair one, and come away. For, lo, the winter is past, the rain is over and gone; the flowers appear on the earth; and the time of the singing of birds is come, and the voice of the turtle is heard in our land; The fig tree putteth forth her green figs, and the vines with the tender grapes give a good smell. Arise, my love, my fair one, and come away. O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is beautiful. Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes. My beloved is mine, and I am his: and he feeds [his flocks, actually] among the lilies. Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether ( Song of Solomon 2:8-17 ).

She continues to speak. Or sing, actually, because it's a song. "

Dr. Constable's Expository Notes

2. Increased longing 2:8-17

Whereas the setting so far had been Israel, it now shifts to the Shulammite’s home that was evidently in Lebanon (cf. Song of Solomon 4:8; Song of Solomon 4:15).

Dr. Constable's Expository Notes

The desire to be alone with one’s lover is both natural and legitimate. Unfortunately it sometimes departs after marriage.

Gill's Exposition of the Whole Bible

O my dove,.... An epithet sometimes used by lovers q, and is a new title Christ gives to his church, to express his affection for her and interest in her; and to draw her out of her retirement, to go along with him. The dove is a creature innocent and harmless, beautiful, cleanly, and chaste; sociable and fruitful, weak and timorous, of a mournful voice, and swift in flying; all which is suitable to the church and people of God: they are harmless and inoffensive in their lives and conversations; they are beautiful through the righteousness of Christ on them, and the grace of the Spirit in them; they are clean through the word Christ has spoken, and having their hearts purified by faith; they are as chaste virgins espoused to Christ, and their love to him is single and unfeigned; they cleave to him, are fruitful in grace and good works; and the church being espoused to Christ brings forth many souls unto him in regeneration; saints carry on a social worship and delight in each other's company; they are weak and timorous, being persecuted and oppressed by the men of the world; and mourn for their own sins and others, and often for the loss of Christ's presence; and are swift in flying to him for safety and protection. Under this character the church is said to be

in the clefts of the rock, the usual place where the dove makes its nest, Jeremiah 48:28; or retires to it for safety r. Adrichomius says s, there was a stone tower near Jerusalem, to the south of the mount of Olives, called "petra columbarum", "the rock of the doves", where often five thousand were kept at once, to which there may be an allusion here; or else it may have respect to the place where doves are forced to fly when pursued by the hawk, even into a hollow rock, as described by Homer t; and may be expressive of the state of the church under persecution, when obliged to flee into holes and corners, and caves of the earth; when the Lord is a hiding place to her, in his love, and grace, and power; and particularly Christ is the Rock of his people, so called for height, strength, and duration, and they are the inhabitants of this Rock; and who was typified by the rock in the wilderness, and particularly by that into the clefts of which Moses was put, when the glory of the Lord passed before him: moreover, the clefts of this rock may design the wounds of Christ, which are opened for the salvation of men; and where saints dwell by faith, and are secure from every enemy u. The Ethiopic version is, "in the shadow of the rock", to which Christ is compared, Isaiah 32:2; and so the Septuagint version, "in the covering of the rock", which is no other than the shade of it. Likewise the church is said to be

in the secret [places] of the stairs; Christ is the stairs or steps by which saints ascend up to God, have access to and communion with him; and the secret places may have respect to the justifying righteousness of Christ, and atonement by him, hidden to other men, but revealed to them; and whither in distress they betake themselves, and are sheltered from sin, law, hell, and death, and dwell in safety. Though as such places are dark and dusty, and whither the dove, or any other creature, may in danger betake itself, so upon the whole both this and the preceding clause may design the dark, uncomfortable, and solitary condition the church was in through fear of enemies; in which situation Christ addresses her, saying,

let me see thy countenance, or "face"; and encourages her to appear more publicly in, his house and courts for worship, and present herself before him, and look him full in the face, and with open face behold his glory, and not be shamefaced and fearful; not to be afraid of any thing, but come out of her lurking holes, and be seen abroad by himself and others, since the stormy weather was over, and everything was pleasant and agreeable;

let me hear thy voice; in prayer to him and praise of him, commending the glories and: excellencies of his person, and giving thanks to him for the blessings of his grace;

for sweet [is] thy voice; pleasant, harmonious, melodious, having a mixture of notes in it, as the word signifies; and so exceeds the voice of a natural dove, which is not very harmonious: Herodotus w makes mention of a dove that spoke with a human voice; and such a voice Christ's dove speaks with, and it is sweet; that is, pleasant and delightful to him, who loves to hear his people relate the gracious experiences of his goodness, and speak well of his truths and ordinances; prayer is sweet music to him, and praise pleases him better than all burnt offerings;

and thy countenance [is] comely; fair and beautiful, and therefore need not cover her face, or hang down her head, as if ashamed to be seen, since she was in the eye of Christ a perfection of beauty.

q "Mea columba", Plauti Casina, Act. 1. Sc. 1. v. 50. Doves were birds of Venus; her chariot was drawn by them, Chartar. de Imag. Deor. p. 218. Vid. Apulci Metamorph. l. 6. r "Quails spelunca subito commota columba, cui domus et dulces latebroso in pumice nidi", Virgil. Aeneid. 5. v. 213. s Theatrum Terrae S. p. 171. t Iliad. 21. v. 493, 494. u "In tegimento petrae", i.e. "tuta praesidio passionis meae et fidei munimento", Ambros. de Isaac, c. 4. p. 281. w Euterpe, sive l. 2. c. 55.

Henry's Complete Commentary on the Bible

      14 O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely.   15 Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes.   16 My beloved is mine, and I am his: he feedeth among the lilies.   17 Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether.

      Here is, I. The encouraging invitation which Christ gives to the church, and every believing soul, to come into communion with him, Song of Solomon 2:14; Song of Solomon 2:14.

      1. His love is now his dove; David had called the church God's turtle-dove (Psalms 84:19), and so she is here called; a dove for beauty, her wings covered with silver (Psalms 18:13), for innocence and inoffensiveness; a gracious spirit is a dove-like spirit, harmless, loving quietness and cleanliness, and faithful to Christ, as the turtle to her mate. The Spirit descended like a dove on Christ, and so he does on all Christians, making them of a meek and quiet spirit. She is Christ's dove, for he owns her and delights in her; she can find no rest but in him and his ark, and therefore to him, as her Noah, she returns.

      2. This dove is in the clefts of the rock and in the secret places of the stairs. This speaks either, (1.) Her praise. Christ is the rock, to whom she flies for shelter and in whom alone she can think herself safe and find herself easy, as a dove in the hole of a rock, when struck at by the birds of prey, Jeremiah 48:28. Moses was hid in a cleft of the rock, that he might behold something of God's glory, which otherwise he could not have borne the brightness of. She retires into the secret places of the stairs, where she may be alone, undisturbed, and may the better commune with her own heart. Good Christians will find time to be private. Christ often withdrew to a mountain himself alone, to pray. Or, (2.) her blame. She crept into the clefts of the rock, and the secret places, for fear and shame, any where to hide her head, being heartless and discouraged, and shunning even the sight of her beloved. Being conscious to herself of her own unfitness and unworthiness to come into his presence, and speak to him, she drew back, and was like a silly dove without heart,Hosea 7:11.

      3. Christ graciously calls her out of her retirements: Come, let me see thy countenance, let me hear thy voice. She was mourning like a dove (Isaiah 38:14), bemoaning herself like the doves of the valleys, where they are near the clefts of the impending rocks, mourning for her iniquities (Ezekiel 7:16) and refusing to be comforted. But Christ calls her to lift up her face without spot, being purged from an evil conscience (Job 11:15; Job 22:26), to come boldly to the throne of grace, having a great high priest there (Hebrews 4:16), to tell what her petition is and what her request: Let me hear thy voice, hear what thou hast to say; what would you that I should do unto you? Speak freely, speak up, and fear not a slight or repulse.

      4. For her encouragement, he tells her the good thoughts he had of her, whatever she thought of herself: Sweet is thy voice; thy praying voice, though thou canst but chatter like a crane or a swallow (Isaiah 38:14); it is music in God's ears. He has assured us that the prayer of the upright is his delight; he smelled a sweet savour from Noah's sacrifice, and the spiritual sacrifices are no less acceptable,1 Peter 2:5. This does not so much commend our services as God's gracious condescension in making the best of them, and the efficacy of the much incense which is offered with the prayers of saints,Revelation 8:3. "That countenance of thine, which thou art ashamed of, is comely, though now mournful, much more will it be so when it becomes cheerful." Then the voice of prayer is sweet and acceptable to God when the countenance, the conversation in which we show ourselves before men, is holy, and so comely, and agreeable to our profession. Those that are sanctified have the best comeliness.

      II. The charge which Christ gives to his servants to oppose and suppress that which is a terror to his church and drives her, like a poor frightened dove, into the clefts of the rock, and which is an obstruction and prejudice to the interests of his kingdom in this world and in the heart (Song of Solomon 2:15; Song of Solomon 2:15): Take us the foxes (take them for us, for it is good service both to Christ and the church), the little foxes, that creep in insensibly; for, though they are little, they do great mischief, they spoil the vines, which they must by no means be suffered to do at any time, especially now when our vines have tender grapes that must be preserved, or the vintage will fail. Believers are as vines, weak but useful plants; their fruits are as tender crops at first, which must have time to come to maturity. This charge to take the foxes is, 1. A charge to particular believers to mortify their own corruptions, their sinful appetites and passions, which are as foxes, little foxes, that destroy their graces and comforts, quash good motions, crush good beginnings, and prevent their coming to perfection. Seize the little foxes, the first risings of sin, the little ones of Babylon (Psalms 137:9), those sins that seem little, for they often prove very dangerous. Whatever we find a hindrance to us in that which is good we must put away. 2. A charge to all in their places to oppose and prevent the spreading of all such opinions and practices as tend to corrupt men's judgments, debauch their consciences, perplex their minds, and discourage their inclinations to virtue and piety. Persecutors are foxes (Luke 13:32); false prophets are foxes, Ezekiel 13:4. Those that sow the tares of heresy or schism, and, like Diotrephes, trouble the peace of the church and obstruct the progress of the gospel, they are the foxes, the little foxes, which must not be knocked on the head (Christ came not to destroy men's lives), but taken, that they may be tamed, or else restrained from doing mischief.

      III. The believing profession which the church makes of her relation to Christ, and the satisfaction she take sin her interest in him and communion with him, Song of Solomon 2:16; Song of Solomon 2:16. He had called her to rise and come away with him, to let him see her face and hear her voice; now this is her answer to that call, in which, though at present in the dark and at a distance,

      1. She comforts herself with the thoughts of the mutual interest and relation that were between her and her beloved: My beloved to me and I to him, so the original reads it very emphatically; the conciseness of the language speaks the largeness of her affection: "What he is to me and I to him may better be conceived than expressed." Note, (1.) It is the unspeakable privilege of true believers that Christ is theirs: My beloved is mine; this denotes not only propriety ("I have a title to him") but possession and tenure--"I receive from his fulness." Believers are partakers of Christ; they have not only an interest in him, but the enjoyment of him, are taken not only in the covenant, but into communion with him. All the benefits of his glorious undertaking, as Mediator, are made over to them. He is that to them which the world neither is nor can be, all that which they need and desire, and which will make a complete happiness for them. All he is is theirs, and all he has, all he has done, and all he is doing; all he has promised in the gospel, all he has prepared in heaven, all is yours. (2.) It is the undoubted character of all true believers that they are Christ's, and then, and then only, he is theirs. They have given their own selves to him (2 Corinthians 8:5); they receive his doctrine and obey his laws; they bear his image and espouse his interest; they belong to Christ. If we be his, his wholly, his only, his for ever, we may take the comfort of his being ours.

      2. She comforts herself with the thoughts of the communications of his grace to his people: He feeds among the lilies. When she wants the tokens of his favour to her in particular, she rejoices in the assurance of his presence with all believers in general, who are lilies in his eyes. He feeds among them, that is, he takes as much pleasure in them and their assemblies as a man does in his table or in his garden, for he walks in the midst of the golden candlesticks; he delights to converse with them, and to do them good.

      IV. The church's hope and expectation of Christ's coming, and her prayer grounded thereupon. 1. She doubts not but that the day will break and the shadows will flee away. The gospel-day will dawn, and the shadows of the ceremonial law will flee away. This was the comfort of the Old-Testament church, that, after the long night of that dark dispensation, the day-spring from on high would at length visit them, to give light to those that sit in darkness. When the sun rises the shades of the night vanish, so do the shadows of the day when the substance comes. The day of comfort will come after a night of desertion. Or it may refer to the second coming of Christ, and the eternal happiness of the saints; the shadows of our present state will flee away, our darkness and doubts, our griefs and all our grievances, and a glorious day shall dawn, a morning when the upright shall have dominion, a day that shall have no night after it. 2. She begs the presence of her beloved, in the mean time, to support and comfort her: "Turn, my beloved, turn to me, come and visit me, come and relieve me, be with me always to the end of the age. In the day of my extremity, make haste to help me, make no long tarrying. Come over even the mountains of division, interposing time and days, with some gracious anticipations of that light and love." 3. She begs that he would not only turn to her for the present, but hasten his coming to fetch her to himself. "Even so, come, Lord Jesus, come quickly. Though there be mountains in the way, thou canst, like a roe, or a young hart, step over them with ease. O show thyself to me, or take me up to thee."