Song of Solomon 3:6

“Who [is] this that cometh out of the wilderness, etc.] This is said by the daughters of Jerusalem, adjured in (<220305>Song of Solomon 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…”

“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. Song of Solomon 3:6-11 Two or more citizens of Jerusalem, or the…”

“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…”

“3:6-11 According to the three-character dramatic interpretation, Solomon’s humility and generosity show in his attending this wedding of a woman who preferred a common shepherd’s love over his. With Solomon in attendance, this ordinary wedding becomes a magnificent ceremony. • If the Song is an anthology, this poem describes what appears to be Solomon’s wedding procession. People are amazed by the opulence of his carriage and the power represented by his entourage. All of this reflects on the significance of marriage in the same way that expensive and beautiful wedding dresses and tuxedos do in modern marriages.”

“this: Sol 8:5; Deu 8:2; Isa 43:19; Jer 2:2, Jer 31:2; Rev 12:6, Rev 12:14 like: Probably the clouds of incense arising from the palanquin, which seemed like pillars of smoke. Exo 13:21, Exo 13:22; Joe 2:29-31; Act 2:18-21; Col 3:1, Col 3:2 perfumed: Sol 1:3, Sol 1:13, Sol 4:12-14, Sol 5:5, Sol 5:13; Co2 2:14-16; Phi 4:18; Rev 5:8 Song of Solomon (Canticles) 3:7”

“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, Psa 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 Gen 12:18, or it will be the subject which then, as in Isa 63:1; Job 38:2, cf. below Sol 7:5, Jon 4:11, Amo 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…”