The first chapter contained a thanksgiving for the establishment of the kingdom and its glorious adornment; likewise, the consolation that the authorities should use in civil dangers and adversities, when they see that things do not turn out well anywhere and that sometimes the best counsels have very bad results. For he calls us to go out and look at the examples of the fathers, and not only to look at the evils by which we are oppressed, but also to consider our goods with which we are adorned by God etc.
In this second chapter follows the description of another kind of affliction, namely, that this people, in addition to these evils which they had in their own country, also had to suffer the most bitter hatred of the world. For as he taught in the first chapter that we should be men who overcome the adversity that befalls us at home, so he teaches here how a godly authority must fortify itself against the hatred of the world.
V. 1. I am a flower in Saron, and a rose in the valley. 4)
This is the lament in which he indicates the perilousness, for he has the contrast in mind. The flowers that grow within the walls are safe from the attack of men and animals, but we, he says, are like a rose in the open field, to which access is open to anyone. I do not deny that I am a flower, I recognize the gift of the worldly regime that God has given me.
- I am a flower of the field and a lily of the valley.
but God wanted this flower to have a fence. For who can enumerate all the dangers to which we are exposed in the midst of the heathen, dwelling as it were in an open field?
In this way, we can call the authorities "a flower of the field" because of the innumerable dangers to which they are exposed. "A lily of the valley" he calls a flower in a lower level, perhaps to make a distinction between the higher and the lower authorities. For that there are different kinds of flowers may also be referred to the diversity of gifts in a good commonwealth. This has the consolation of being a rose. Although it appears to the world to be without fence and guard, yet as long as it keeps the word of God and the service of God, it is surrounded and fenced with the fiery chariots which Elisha showed to his servant. So also Daniel indicates that the guardians of the commonwealths are the angels. But only the faithful see this guarding.
V. 3. As a rose among thorns, so is my friend among daughters.
Here is a change of person, which is very common in Hebrew. For the preceding is spoken in the person of the people, now the Lord speaks as if he wanted to say: You say rightly that you are a flower of the field. For before me you are a flower, though it seems as if you were an unguarded flower, but hear still more: you are in truth a flower among thorns. For I consider you to be a flower in such a way that I
consider the other commonwealths, all other kingdoms, to be nothing but thorns grown and prepared to be thrown into the fire. If we understand this piece in this way, the consolation appropriately joins the lament. But this is a consolation only for faith. For if we follow the outward appearance, the kingdoms of the Gentiles, because they are at rest and flourishing, adorned with riches and glorious victories, seem not to be thorns but the most beautiful roses. On the other hand, it seems as if the commonwealth in which the church is located is considered as nothing in the eyes of God, like thorns, because it is afflicted in many ways. Therefore, according to this statement of God, one must firmly believe, even if the opposite is true, that the other nations are thorns, but this nation, as oppressed as it is before the world, is a rose.
Some interpret it in such a way that it is not a consolation, but a confirmation of the previous complaint. You are not only a flower of the field, but you are like a rose among thorns, which is pricked on all sides so that it does not rise. But I like better the conception that it is a consolation. "Daughters" he calls, according to a common way of speaking, the neighboring cities and peoples of the Gentiles.
V. 3. Like an apple tree among the wild trees, so is my friend.
This is spoken in the person of the people. For the whole book is, as it were, a conversation between God and His people, or between the conscience and the word. But the meaning is this: Just as you, God, consider me to be the only rose, so I, on the other hand, will accept, revere and fear no one as my God but you. For although I see many splendid trees, it is the apple tree alone that pleases me. But he names the apple tree primarily because this tree has the highest praise among the fruit-bearing trees.
Therefore this corresponds very well one to the other. The godly people are a rose before God. We offer Him flowers when we preach, pray, give thanks etc. Whereas he is
for his people a fruit-bearing apple tree, from which they nourish themselves and have all benefits. The other gods, which are worshipped or invented by the people, are as it were unfruitful wood, which does not serve for food, but belongs to the fire. With GOtte, however, it is written that he creates benefit, nourishes, protects, governs, forgives sin and finally makes blessed.
Among the sons.
This explain simply: Among the nations or among that which is held up by men, as then the Hebrews take the word "sons" in a very broad sense.
I sit under the shade that I desire.
"The shadow" means the shielding, and therefore this image is exceedingly puffing, because the shielding of the godly does not seem to exist at all, while the thing itself shows that the same is quite certain and reliable, not only against the dangers of the world, but also against the gates of hell. But here he adds the reason why he does not want any tree more than the apple tree, namely because my God grants me both, he protects and he feeds me. The protection is quite certain and safe, therefore I like to sit under this tree. But the word "sit" denotes perseverance. Those who do not have this apple tree, like the pagans, wander here and there in uncertainty and are exposed to all the temptations of the devil.
And its fruit is sweet to my throat.
This is the other benefit that he praises in this apple tree, namely, that not only the commonwealth of the godly people is protected by his God, but that it also receives all other kinds of benefits from him. These are great when they are based on the benefits of the Word, in which the right nourishment consists, because the Scriptures not only offer the consolations of the promises, but also various examples and histories by which faith in God is nourished and strengthened. The wicked can expect nothing but dry leaves under their trees, but our consolations are such that it is not hard to suffer death.
In this way he consoles himself against the dangers, against the hatred and the anger of men with the favor of God and the praise of God's grace, which is the highest art in all temptations. Now, therefore, he will stroke out this sentiment that God is favored and gracious to him with many words, and in the matter there is no difficulty. The way of speaking is rather hard and requires an interpreter who can devote himself completely to the matter and has leisure to do so. I, however, am so drawn away by business and worries that I have almost no leisure left to gather my mind, and yet I have to prepare the way for others so that they can find more suitable things. 1)
V. 4. He leads me into the wine cellar.
It not only protects and nourishes me, but also fills me with joy. For "wine gladdens the heart of man" [Ps. 104:15]. But joy is the sensation of divine grace, to which the revelation of the Word brings us. Some refer this to divine blessing.
And his love is his banner over me.
The men of war are arranged in the camps according to the flags. Thus, he says, I recognize my banner under this god, which is love; to this I am ordered. If someone wants to make a distinction here, he can refer the preceding to the conscience and the peace of the heart, or to the spiritual good deeds. But this he can refer to the outward and worldly (politica) benefits that God shows to those who have His word and follow it. Thus Paul says [1 Tim. 4, 8.]: "Godliness has the promise of this life and the life to come." Similarly, in the 37th Psalm, v. 19, it says: "The pious will have enough in theuration."
But this requires gratitude that one also ascribes these bodily benefits to God, as Solomon does here. For even though other kingdoms have wealth and power, his people are better off if they firmly believe that they have this through God's goodness. So shall we also
1) Erlanger: iuvsrüana instead of: MveuiLut.
Eyes, ears and everything else that we have, as extremely high gifts and very certain testimonies of God's benevolence towards us. For this reason, Solomon uses an image taken from warfare, and interprets these benefits in such a way that they are a banner or field sign to which God calls or gathers His people. Afterwards, however, we bear it with all the greater equanimity when these things are taken away from us again, because we believe that they were given to us by God and were only bestowed for use, not for eternal possession. Now he turns to the people.
V. 5. He adorns me with flowers and feeds me with apples. 2)
He has comforted himself with the benefits of God against the hatred of the world and has praised them; now he turns to the whole people and wishes that they would do likewise, that they would learn to recognize these benefits of God and give thanks for them. That is why he asks that others also bring him flowers or grapes and apples, and that he be sustained and refreshed.
But he looks at the annoyance that the world is used to admire the splendor and splendor, as if he wanted to say: You are annoyed by the fact that my kingdom seems to be far below the other kingdoms of the pagan kings, but, I beg you, see under whose shadow I sit, and it will become clear that our small being is stronger than the power and wealth of all the pagans. Therefore, do not admire those, but rather praise me, and recognize that what we have is God's gift. In this way you will also sustain and refresh me and others, who are also sometimes tormented by the anguish of weakness.
Some interpret "the flowers" of the servants (ministris) who recognize and adorn these gifts of God, as the patriarchs and prophets adorn with the highest praises this benefit that the kingdom is established among the Jews. But it seems to me that the preceding view is the simpler one.
2) Vulgate: k'uleite me üoridus, stipate me malis - Adorn me with flowers, refresh me with apples.
Because I am sick with love.
This simile is taken from the love of youth, to which the dominance is attributed before all other movements of the heart. This, he says, I ask for the sake of it, because I am completely inflamed with love for my God through the contemplation of his benefits. Therefore, I wish so much that this be recognized by all and that thanks be given for it.
V. 6: His left hand is under my head, and his right hand is hearting me.
This is also a simile taken from the love between a bridegroom and a bride, which is sacred and permitted. Therefore, the devil also hates it and seeks to prevent it, since it is the source of offspring and the upbringing of children.
But in this he understands the two most noble benefits that this people has: the kingdom or the secular government, which he calls the left, and the priesthood or the service of God, which he calls the right. This "heart," he says, causes this rose to endure the attacks of wild beasts and thorns, because it is completely in God's arms, whether you look at the church or the kingdom; for on both ropes is the word of God. Solomon would like to awaken this knowledge, yes, this faith in others as well.
V. 7. I adjure you, O daughters of Jerusalem, by the deer or by the hinds of the field.
This is the voice of the bridegroom, with which he answers the bride to comfort her in this faith.
But before we explain the saying, we must answer this question: Why does he swear by creatures, since this seems to be forbidden in Matth. 5, 34. ff. since Christ forbids that one should neither swear by heaven nor by the head etc.? But what the opinion of this passage is, we have elsewhere sufficiently shown.
Now it is enough that this same passage testifies that it was the custom of this people to swear by creatures. Thus in
the books of the kings this kind of oath is known: As the king lives [1 Sam. 17, 55.], likewise: As your soul lives [2 Sam. 11, 11.]; and Jacob swears [Gen. 31, 54.by the fear of his father. Thus we swear by our faith. First of all, the examples show that it is not forbidden to swear. Then the reason is strong enough that one swears rightly by creatures when we hold them up, as it were, as a sign of God. For this does not mean making an idol out of a creature.
Now let us explain the opinion of this passage. He calls the holy prophets, military leaders and kings in this nation deer and hinds, who were exposed to all border neighbors like deer in the field. I swear to you by your ancestors who were distinguished by faith and spirit. And this likeness fits very well. For he rightly describes the holy people in this nation by the image of the simple animals, which are exposed to everyone's violence.
That you do not awaken my friend, nor stir her, until she herself pleases.
He calls this a sleep, that the godly people enjoys these gifts, which is held by God and feels the favor of God. This sleep, he says, do not disturb it, but remain calm, so that it can enjoy this sensation for a long time.
V. 8. There is the voice of my friend.
This is a word of the bride, by which she indicates that she has heard the consolation of her bridegroom and the admonition to his own that they should be quiet and cause no disturbance. From this admonition, she says, I feel the certain fruit, and the word is not without effect. For those who would otherwise have caused disturbances are brought to obedience and quietness by the word.
V. 8, 9 Behold, he cometh, and leapeth upon the mountains, and leapeth upon the hills. My friend is like a deer, or a young stag.
That is, through the word he jumps from one city to another, so that everywhere you can see the
He feels the fruit of the ministry of the word (ministerii) among men. By the likeness of the young deer and the roe-deer, he signifies the course of the Word, which propagates its fruits very far and with great rapidity.
Behold, he stands behind our wall, and looks through the window, and peeps through the lattice.
Here again he indicates that he has all this through faith. For this is what the Holy Spirit does when he praises the gifts of God, so that we may know that he is not speaking of a carnal comfort, but of the joy of the conscience. "No one has ever seen God" [John 1:18], but faith is our covering [1 Corinthians 13:12 ff], so that we consider what is promised to be certain, and yet we do not see or feel it.
Therefore, what he said about the Bridegroom leaping from hill to hill like a young stag, and being present everywhere, ruling everything and having it in view, he now refers to the belief that he is indeed there, but still not seen; that he stands behind the wall, not seen with the eyes, not touched with the hands. Thus Christ is present with His Church through the Word and Sacraments, but He is not seen with eyes. And this comfort is necessary for those who have to work in the regiment. For since it is impossible to put an end to all evils, even if one wishes to do so, one must not think that God does not care for the governments (imperia). For He is present, but in such a way that He stands behind the wall and looks at us through the bars.
V. 10. My friend answers and speaks to me.
He softens here what he seemed to have said a little too harshly. "He stands behind the wall", he seems to have left his own at times, but he does not stand there mutely; he talks to me and comforts me, so that I can bear the adversity patiently, if such a thing happens from time to time.
Stand up, my friend.
These are very kind words with which the bridegroom answers his bride who is
suffers, but still perseveres in faith, so that she retains that certain confidence that she is God's friend, even when she seems to have been abandoned by God. Thus, the Jewish kingdom was shaken by many misfortunes, and yet the voice of the Bridegroom always testified to His special love for His people, even later in captivity.
My beautiful, and come here.
There is an emphasis on the pronoun: "My", as if he wanted to say: To me you are beautiful, though you are greatly despised before the world. But this beauty consists first of all in the word and the gifts of the Holy Spirit, secondly in the external government or the worldly regiment, which was ordered by God with very beautiful laws.
V.11. For behold, the winter is gone, the rain is gone and gone.
These are words of comfort by which he indicates a change of fortune. The time of spring is rightly compared with the calm in the church and in the secular regime, whereas heresies, riots, wars have and produce no less unpleasantness than winter.
Therefore, he consoles the Jewish people, so that they may become joyful again, since peace has been achieved for the church and the worldly regime, after the temptations from which they had suffered for a while have been overcome. Therefore, it will happen that everything will be green and renewed in the secular government and in the church, which until now had been disrupted and disfigured by tyrants and heretics. He calls his people to this hope and exhorts them to seize it. For this means "to rise" and come to the bridegroom.
V. 12. The flowers have come forth in the land etc.
With what sprouts from the earth he compares the young people who are raised in peace to worship and to the studies of science and other honorable arts useful to the commonwealth.
The turtledove can be heard in our country.
He calls the godly people or the church a turtledove. For the turtledove sighs more than it sings. After the education of the youth, however, this is another advantage of peace, that religion is spread and people are given leisure to learn the word of God.
V. 13. The fig tree has gained nodes, the vines have gained eyes, and give their smell.
Right education and sound doctrine are followed by other benefits, namely that people are of good condition (frugi) and live holy. And this he indicates by the knots or unripe figs and the lovely smell of the blossoms of the vine. To this hope Solomon calls his people, who were placed in the kingdom ordained by God and the right worship of God.
V. 14. My dove.
The dove is always praised in the holy scriptures, firstly because of its simplicity and innocence, secondly because of its fruitfulness. And Christ's saying [Matth. 10, 16.] is well known: "Be without deceit like doves, and wise like serpents." Therefore, the dove is an image of the Church, which, although it must suffer injustice from all people, yet does not repay the injustice, but suffers it. Thus Paul exhorts the Corinthians [1 Cor. 5:8] to walk in integrity and truth, and to put away all malice of the human heart, which directs all that is divine and human only to its own advantage. But this is the simplicity of the deaf, to seek that which is God's and his neighbor's.
In the rock holes [, in the stone cracks].
Here we have to guess what Solomon wanted. Some interpret it in the opposite sense (per anti-thesin), that this simple and godly people does not live proudly like the world and the other kingdoms of the world, but that it lives like the little birds that are frightened and chased apart, which seek refuge in stone caves etc.
But I like it better that one takes the stone cracks for the temple in Jerusalem and
the whole service, because the church, according to the word of God, should perform its services in Jerusalem, within the walls of the temple, like dwelling in holes in the rock, not following the groves and valleys rc., like the other godless bunch of idolaters, so that he emphatically says "holes in the rock", because there is no danger of idolatry, but certain hearing and certain protection etc.
Show me your form, let me hear your voice rc.
Since you persevere in pure doctrine and holy worship, practice it in the place I have commanded; sing and teach, praise and thanksgiving. For I like your form and your voice. For all the works of the faithful are acceptable and pleasing to God. These are words of comfort.
But now a fox will soon be procured who will cause new troubles. For this is what the devil is wont to do, although he is completely defiled, he does not lie down in the ashes or in foul places to have his seat there, but chooses the purest places; he wants to be among the children of God, as Job I, 6. is written. That is why he stirs up false brethren in the church and rebellious citizens in the secular government. Therefore it is necessary that we walk carefully, as Solomon reminds us here.
V. 15. Faheth us the foxes, the little foxes that spoil the vineyards.
Above we said that the vineyard is the people of God, as also shown in Is. 5, 1. f.. Therefore it is easy to understand which are the foxes he commands to catch. And therefore he says of two kinds of foxes, the foxes and the little foxes, to indicate that on both sides there is danger from cunning and wicked men in the state and in the church.
The small foxes are the false brethren in the church and the heresies, which at first creep in such a way that it is difficult to notice them. But those who disturb the communities soon reveal themselves through seditious attacks, just like the big foxes, who also cannot hide themselves.
Dem my vineyards have won eyes.
Behold the devil's guile, he chooses the time when he can do the most harm. Thus, under the papacy everything was calm, but after the word began to be sown, turmoil and heresies arose, which were to spoil the budding fruit of the gospel, whereas before both the commonwealths and the churches seemed to enjoy a deep peace. Therefore, the more certain the fruit of the Word becomes, the more we must be careful not to leave room for Satan's deceitfulness.
V. 16. My friend is mine, and I am his.
This is, as it were, a summa by which the bride answers the bridegroom and vows that she will do this, namely, that she will persevere in simplicity and take care of the foxes and catch them.
V. 16.17. He who grazes among the roses until the day is cool etc.
I will stay with my bridegroom, grazing among the roses, though night and shadow come.
Turn back, become like a roe deer, my friend, or like a young stag on the Scheideberge.
This is a prayer: Stay also with your people and be like a deer running in the mountains, that you visit, care for and govern the individual churches and communities. The Hebrew word that the translator has retained [in the Vulgate], "on the mountains Bether," must be a generic name (appellativum), not a proper name, for it means: on the divorced or divided mountains.