Song of Solomon 2:10
My beloved spake, and said unto me, Rise up, my love, my fair one, and come away.
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Song of Solomon 2:10-13. My beloved spake — Invited me outwardly by his word, and inwardly by his Spirit. Rise up, my love — Shake off sloth, and disentangle thyself more fully from all the snares of this world. And come away

Unto me, and with me; follow me fully, serve me perfectly, labour for a nearer union, and more satisfying communion with me. The winter is past — Spiritual troubles, arising from a deep sense of the guilt of sin, the wrath of God, the curse of the law; all which made them afraid to come unto God. But, saith Christ, I have removed these impediments, God is reconciled; therefore cast off all discouragements and excuses, and come to me. The flowers appear on the earth — The communications of God’s grace, the gifts, and graces, and comforts of the Holy Spirit, are vouch- safed unto, and appear in, believers, as buds and blossoms do in the spring. The time of singing is come — When birds sing most freely and sweetly, as they do in spring. And the voice of the turtle is heard — This seems particularly to be mentioned, because it not only gives notice of the spring, but aptly represents the Spirit of God, which even the Chaldee paraphrast understands by this turtle, which appeared in the shape of a dove, and which worketh a dove-like meekness, and chastity, and faithfulness, in believers. The fig-tree putteth forth her figs — Which it shoots forth in the spring; and the vines, &c., give a good smell — Which, though not strong, is pleasant and grateful.

2:8-13 The church pleases herself with thoughts of further communion with Christ. None besides can speak to the heart. She sees him come. This may be applied to the prospect the Old Testament saints had of Christ's coming in the flesh. He comes as pleased with his own undertaking. He comes speedily. Even when Christ seems to forsake, it is but for a moment; he will soon return with everlasting loving-kindness. The saints of old saw him, appearing through the sacrifices and ceremonial institutions. We see him through a glass darkly, as he manifests himself through the lattices. Christ invites the new convert to arise from sloth and despondency, and to leave sin and worldly vanities, for union and communion with him. The winter may mean years passed in ignorance and sin, unfruitful and miserable, or storms and tempests that accompanied his conviction of guilt and danger. Even the unripe fruits of holiness are pleasant unto Him whose grace has produced them. All these encouraging tokens and evidences of Divine favour, are motives to the soul to follow Christ more fully. Arise then, and come away from the world and the flesh, come into fellowship with Christ. This blessed change is owing wholly to the approaches and influences of the Sun of righteousness.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 Sol 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 Sol 2:11-12 of our Lord's Resurrection in the spring.10, 11. Loving reassurance given by Jesus Christ to the bride, lest she should think that He had ceased to love her, on account of her unfaithfulness, which had occasioned His temporary withdrawal. He allures her to brighter than worldly joys (Mic 2:10). Not only does the saint wish to depart to be with Him, but He still more desires to have the saint with Him above (Joh 17:24). Historically, the vineyard or garden of the King, here first introduced, is "the kingdom of heaven preached" by John the Baptist, before whom "the law and the prophets were" (Lu 16:16). My Beloved spake; invited and called me outwardly by his word, and inwardly by his Spirit.

Rise up; shake off sloth and security, and disentangle thyself more fully from all the snares of this world, and of thy own lusts, that thou mayst be more ready to come to me, and more fit for my embraces.

Come away unto me, and with me; follow me fully, serve me more perfectly, labour for a nearer union and more satisfying communion with me.

My beloved spake, and said unto me,.... Christ, the church's beloved, being so near her, she could distinctly hear and understand what he spoke, and relate the very words: or, "he answered to me" (p); to a secret petition, put up to him for a more full enjoyment of him; for there is mental as well as vocal prayer, which Christ, as God omniscient, knows full well, and gives answer to: of this may be an answer to her petitions in Sol 2:5; and as some in Sol 2:6; however, Christ said something after related, that she well knew he spake, and not another, and to her in particular. What he said follows:

Rise up, my love, my fair one, and come away; the affectionate and endearing titles of "love" and "fair one", have been met with and explained, on Sol 1:5; and are repeated to show his ardent love to her, notwithstanding the frame she was in, which was very probably a slothful one, by the exhortations given; and to remove her discouragements, arising from her present state; and to prevail upon her to get up from her bed of carnal sloth and security, at least to shake off her indolence; and to quit her seat and company, and go along with him, or where he should direct, since it would be to her own advantage: for the words may be rendered, "rise up for thyself, and come away for thyself" (q); it will turn to thy account, and to do otherwise will be detrimental to thee. The arguments follow.

(p) "respondit", Montanus, Vatablus, Piscator, Marckius, Michaelis. (q) "surge tibi, et abi tibi", Montanus, Cocceius, so Vatablus, Marckius.

My beloved spake, and said unto me, Rise up, my love, my fair one, and come away.
10. My beloved spake] Lit. has answered or answers, but the word ’ânâh is constantly used like its Greek equivalent ἀποκρίνεσθαι, of beginning to speak when occasion seems to demand it, though no word has been previously uttered (cp. the Gospels passim). This is the only instance of the introduction of he says, in the book, and Martineau would strike the words out, but without real ground.

my love] Rather, my friend, see chap. Song of Solomon 1:9, note.

Verse 10. - My beloved spake, and said unto me, Rise up, my love, my fair one, and come away. The word "spake" Conveys the meaning in answer to a person appearing, but not necessarily in answer to a voice heard. We most suppose that Shulamith recognized her beloved, and made some sign that she was near, or looked forth from the window. As the soul responds, it is more and more invited; the voice of the Bridegroom is heard calling the object of his love by name, "I have called thee by thy name; thou art mine" (Isaiah 43:1). Song of Solomon 2:10When now Shulamith continues:

10a My beloved answered and said to me,

       Arise, my love, my fair one, and go forth!

the words show that this first scene is not immediately dramatic, but only mediately; for Shulamith speaks in monologue, though in a dramatic manner narrating an event which occurred between the commencement of their love-relation and her home-bringing.

(Note: Grtz misinterprets this in order by the supplement of similar ones to make the whole poem a chain of narrative which Shulamith declaims to the daughters of Jerusalem. Thereby it certainly ceases to be dramatic, but so much more tedious does it become by these interposed expressions, "I said," "he said," "the sons of my mother said.")

She does not relate it as a dream, and thus it is not one. Solomon again once more passes, perhaps on a hunting expedition into the northern mountains after the winter with its rains, which made them inaccessible, is over; and after long waiting, Shulamith at length again sees him, and he invites her to enjoy with him the spring season. ענה signifies, like ἀποκρίνεσθαι, not always to answer to the words of another, but also to speak on the occasion of a person appearing before one; it is different from ענה, the same in sound, which signifies to sing, properly to sing through the nose, and has the root-meaning of replying (of the same root as ענן, clouds, as that which meets us when we look up toward the heavens); but taking speech in hand in consequence of an impression received is equivalent to an answer. With קוּמי he calls upon her to raise herself from her stupor, and with ולכי־לך, French va-t-en, to follow him.

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