6 Who is this who comes up from the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all spices of the merchant?
*Minor differences ignored. Grouped by changes, with first version listed as example.
The principal and central action of the Song; the bride's entry into the city of David, and her marriage there with the king. Jewish interpreters regard this part of the poem as symbolizing the "first" entrance of the Church of the Old Testament into the land of promise, and her spiritual espousals, and communion with the King of kings, through the erection of Solomon's Temple and the institution of its acceptable worship. Christian fathers, in a like spirit, make most things here refer to the espousals of the Church with Christ in the Passion and Resurrection, or the communion of Christian souls with Him in meditation thereon.
"wilderness" is here pasture-land in contrast with the cultivated districts and garden-enclosures round the city. Compare Jeremiah 23:10; Joel 2:22; Isaiah 42:11; Psalm 65:12.
Pillars of smoke - Here an image of delight and pleasure. Frankincense and other perfumes are burned in such abundance round the bridal equipage that the whole procession appears from the distance to be one of moving wreaths and columns of smoke.
All powders of the merchant - Every kind of spice forming an article of commerce.
Who is this that cometh out of the wilderness - Going to Egypt was called descending or going down, coming from it was termed coming up. The bride, having risen, goes after her spouse to the country, and the clouds of incense arising from her palanquin seemed like pillars of smoke; and the appearance was altogether so splendid as to attract the admiration of her own women, who converse about her splendor, excellence, etc., and then take occasion to describe Solomon's nuptial bed and chariot. Some think that it is the bridegroom who is spoken of here. With this verse the third night is supposed to end.
Who [is] this that cometh out of the (e) wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?
(e) This refers to the Church of Israel which was led in the wilderness for forty years.
Who is this that cometh out of the wilderness,.... This is said by the daughters of Jerusalem, adjured in Song 3:5; who, upon the happy meeting of Christ and his church, saw a greater glory and beauty in her than they had seen before; and therefore put this question, not as ignorant of her, but as admiring at her. By the wilderness she is said to "come out" of is meant either a state of nature, as Theodoret; in which all the elect of God are before conversion, and out of which they are brought by efficacious grace; called a wilderness, because of the barrenness and unfruitfulness of persons in such a state; and because of the perplexed ways and tracks in it, which bewilder a man that he knows not which to take; and because of the want of spiritual provisions in it; and because of the danger men are exposed unto through holes and pits, and beasts of prey: in such a state God finds his people, convinces them of it, and brings them out of it; which is an instance of surprising and distinguishing grace: or else the world itself may be meant, the wilderness of the people, Ezekiel 20:35; so called because of the roughness of the way, the many tribulations the saints pass through in it; and because of the traps and snares that are in it, through evil men, the lusts of the flesh, and the temptations of Satan; because of the many evil beasts in it, ungodly men, false teachers, and Satan the roaring lion; and because of the plentiful table God furnishes here for his people, feeding them in the wilderness with Gospel doctrines and spiritual ordinances, Revelation 12:14; and because of the many windings and turnings of Providence in it, through all which they are led in a right way to the city of their habitation: now though they are in the world, they are not of it; they are called out of it, and quit as much as may be the company and conversation of the men of it; and through the grace of God are more and more weaned from it, and long after another and better world; all which may be intended by their coming out of this: or else this may design a state of sorrow and distress when under desertion, and without the presence of Christ; which had lately been the case of the church, who had been in a bewildered condition, and not knowing where her beloved was, ran about here and there in quest of him, like one in a wood, seeking him and calling after him; but now having sight of him, and some communion with him, is represented as coming out of that state. She is further described as being
like pillars of smoke, perfumed with myrrh and frankincense; her heart being inflamed with love to Christ, her affections moved upwards, heavenwards, and were set on things above; and which were sincere and upright, rose up in the form of palm trees, as the word (n) signifies, a very upright tree; and these moved steadily towards Christ, and could not be diverted from him by the winds of temptation, affliction, and persecution; and though there might be some degree of dulness and imperfection in them, hence called "pillars of smoke"; yet being perfumed with the sweet smelling myrrh of Christ's sacrifice, and the incense of his mediation, became acceptable to God. It is added,
with all powders of the merchant: odorous ones, such are the graces of the Spirit, which Christ the merchantman is full of; and makes his people, their affections and prayers, of a sweet smelling savour with. Ben Melech interprets it of garments perfumed with spices; see Psalm 45:8; Some render the words, "above" or "more excellent than all powders of the merchant" (o), druggist or apothecary (p); no such drug nor spice to be found in their shops, that smell so sweet as Christ, his grace and righteousness.
(n) "ut columnae ad formam palmae assurgntes", Buxtorf; "ut palmae", Mercerus, Cocceius; "instar palmarum", Tigurine version, Michaelis. (o) so Junius & Tremellius, Piscator, Schmidt. (p) Sept. "pigmentarii", V. L. Pagninus, Montanus; "pharmacopolae", Tigurine version; "seplasiarii", Mercerus, Cocceius; "aromatarii", Junius & Tremellius, Marckius.
A wilderness is an emblem of the world; the believer comes out of it when he is delivered from the love of its sinful pleasures and pursuits, and refuses to comply with its customs and fashions, to seek happiness in communion with the Saviour. A poor soul shall come up, at last, under the conduct of the Comforter; like a cloud of incense ascending from the altar, or the smoke of the burnt-offerings. This signifies pious and devout affections, and the mounting of the soul heaven-ward. The believer is filled with the graces of God's Spirit; his devotions now are very lively. These graces and comforts are from the heavenly Canaan. He, who is the Peace of his people, the King of the heavenly Zion, has provided for the safe conveyance of his redeemed through the wilderness of this world. The bed, or palanquin, was contrived for rest and easy conveyance, but its beauty and magnificence showed the quality of its owner. The church is well guarded; more are with her than are against her: believers, when they repose in Christ, and with him, though they have their fears in the night, are yet safe. The chariot here denotes the covenant of redemption, the way of our salvation. This is that work of Christ, which makes him loved and admired in the eyes of believers. It is framed and contrived, both for the glory of Christ, and for the comfort of believers; it is well ordered in all things and sure. The blood of the covenant, that rich purple, is the cover of this chariot, by which believers are sheltered from the wind and storms of Divine wrath, and the troubles of this world; but the midst of it is that love of Christ which passes knowledge, this is for believers to repose upon. Christ, in his gospel, manifests himself. Take special notice of his crown. Applying this to Christ, it speaks the honour put upon him, and his power and dominion.
(CANTICLE III)--THE BRIDEGROOM WITH THE BRIDE.
Historically, the ministry of Jesus Christ on earth. (Son. 3:6-5:1)
New scene (Song 3:6-11). The friends of the Bridegroom see a cortege approach. His palanquin and guard.
cometh out--rather, "up from"; the wilderness was lower than Jerusalem [MAURER].
pillars of smoke--from the perfumes burned around Him and His bride. Image from Israel and the tabernacle (answering to "bed," Song 3:7) marching through the desert with the pillar of smoke by day and fire by night (Exodus 14:20), and the pillars of smoke ascending from the altars of incense and of atonement; so Jesus Christ's righteousness, atonement, and ever-living intercession. Balaam, the last representative of patriarchism, was required to curse the Jewish Church, just as it afterwards would not succumb to Christianity without a struggle (Numbers 22:41), but he had to bless in language like that here (Numbers 24:5-6). Angels too joyfully ask the same question, when Jesus Christ with the tabernacle of His body (answering to "His bed," Song 3:7; John 1:14, "dwelt," Greek "tabernacled," John 2:21) ascends into heaven (Psalm 24:8-10); also when they see His glorious bride with Him (Psalm 68:18; Revelation 7:13-17). Encouragement to her; amid the darkest trials (Song 3:1), she is still on the road to glory (Song 3:11) in a palanquin "paved with love" (Song 3:10); she is now in soul spiritually "coming," exhaling the sweet graces, faith, love, joy, peace, prayer, and praise; (the fire is lighted within, the "smoke" is seen without, Acts 4:13); it is in the desert of trial (Song 3:1-3) she gets them; she is the "merchant" buying from Jesus Christ without money or price (Isaiah 55:1; Revelation 3:18); just as myrrh and frankincense are got, not in Egypt, but in the Arabian sands and the mountains of Palestine. Hereafter she shall "come" (Song 3:6, Song 3:11) in a glorified body, too (Philippians 3:21). Historically, Jesus Christ returning from the wilderness, full of the Holy Ghost (Luke 4:1, Luke 4:14). The same, "Who is this," &c. (Isaiah 63:1, Isaiah 63:5).
6 Who is this coming up from the wilderness
Like pillars of smoke,
Perfumed with myrrh and frankincense,
With all aromatics of the merchants?
It is possible that זאת and עלה may be connected; but עני זה, Psalm 34:7 (this poor man, properly, this, a poor man), is not analogous, it ought to be העלה זאת. Thus zoth will either be closely connected with מי, and make the question sharper and more animated, as is that in Genesis 12:18, or it will be the subject which then, as in Isaiah 63:1; Job 38:2, cf. below Song 7:5, Jonah 4:11, Amos 9:12, is more closely written with indeterminate participles, according to which it is rightly accented. But we do not translate with Heiligst. quid est hoc quod adscendit, for mī asks after a person, mā after a thing, and only per attract. does mī stand for mā in Genesis 33:8; Judges 13:17; Micah 1:5; also not quis est hoc (Vaih.), for zoth after mi has a personal sense, thus: quis (quaenam) haec est. That it is a woman that is being brought forward those who ask know, even if she is yet too far off to be seen by them, because they recognise in the festal gorgeous procession a marriage party. That the company comes up from the wilderness, it may be through the wilderness which separates Jerusalem from Jericho, is in accordance with the fact that a maiden from Galilee is being brought up, and that the procession has taken the way through the Jordan valley (Ghr); but the scene has also a typical colouring; for the wilderness is, since the time of the Mosaic deliverance out of Egypt, an emblem of the transition from a state of bondage to freedom, from humiliation to glory (vid., under Isaiah 40:3; Hosea 1:11; Psalm 68:5). The pomp is like that of a procession before which the censer of frankincense is swung. Columns of smoke from the burning incense mark the line of the procession before and after. תּימרות (תּים) here and at Job 3 (vid., Norzi) is formed, as it appears, from ימר, to strive upwards, a kindred form to אמר; cf. Isaiah 61:6 with Isaiah 17:6, Psalm 94:4; the verb תּמר, whence the date-palm receives the name תּמר, is a secondary formation, like תּאב to אבה. Certainly this form תּימרה (cf. on the contrary, תּולדה) is not elsewhere to be supported; Schlottm. sees in it תמּרות, from תּמרה; but such an expansion of the word for Dag. dirimens is scarcely to be supposed. This naming of the pillars of smoke is poet., as Jonah 3:3; cf. "a pillar of smoke," Judges 20:40. She who approaches comes from the wilderness, brought up to Jerusalem, placed on an elevation, "like pillars of smoke," i.e., not herself likened thereto, as Schlottm. supposes it must be interpreted (with the tertium comp. of the slender, precious, and lovely), but encompassed and perfumed by such. For her whom the procession brings this lavishing of spices is meant; it is she who is incensed or perfumed with myrrh and frankincense. Schlottm. maintains that מקטּרת cannot mean anything else than "perfumed," and therefore he reads מקּטרת (as Aq. ἀπὸ θυμιάματος, and Jerome). But the word mekuttěrěth does not certainly stand alone, but with the genit. foll.; and thus as "rent in their clothes," 2-Samuel 13:31, signifies not such as are themselves rent, but those whose clothes are rent (Ewald, 288b, compare also de Sacy, II 321), so וגו מקט can also mean those for whom (for whose honour) this incense is expended, and who are thus fumigated with it. מר .t, myrrh, (Arab.) murr (vid., above under Song 1:13), stands also in Exodus 30:23 and Psalm 45:9 at the head of the perfumes; it came from Arabia, as did also frankincense levōnā, Arab. lubân (later referred to benzoin); both of the names are Semitic, and the circumstance that the Tra required myrrh as a component part of the holy oil, Exodus 30:23, and frankincense as a component part of the holy incense, Exodus 30:34, points to Arabia as the source whence they were obtained. To these two principal spices there is added ממּל (cf. Genesis 6:20; Genesis 9:2) as an et cetera. רוכל denotes the travelling spice merchants (traders in aromatics), and traders generally. אבקה, which is related to אבק as powder to dust (cf. abacus, a reckoning-table, so named from the sand by means of which arithmetical numbers were reckoned), is the name designating single drugs (i.e., dry wares; cf. the Arab. elixir = ξηρόν).
Who - The persons speaking seem to be the daughters of Jerusalem, who upon occasion of the bride's speech to them, make this reply. The person spoken of is the spouse. Wilderness - Believers were to be called, not only out of the holy land, which was as the garden of God, but also out of the Gentile - world, which in prophetical writings is frequently described under the notion of a wilderness. Pillars - Being conducted out of the wilderness as by a pillar of smoak going before them, as the Israelites were led through the wilderness to Canaan, by a pillar of cloud and fire. Perfumed - The spouse is said to be thus perfumed, for her excellent virtues and religious services which are pleasant and acceptable to God, and for the merits and graces of Christ, which are a sweet savour to God, wherewith she is enriched and beautified. Of merchants - Which are fetched by the merchants from Arabia, or other remote parts.
*More commentary available at chapter level.