Attributed commentary excerpt
John Gill's Exposition on Song of Solomon 5:2
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Exposition of the Old and New Testament
John Gill (1697–1771) · 18th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
I sleep, but my heart waketh, etc.] Like persons that are half awake, half asleep, whom Cicerof312 calls “semisomni”. Christ and the church having feasted together at his invitation, she soon after fell asleep, as the disciples did after a repast with their Lord; yet not so fast asleep but that she was sensible of it; for this was not the dead sleep of sin, in which unconverted men are, and are insensible of; nor a judicial slumber some are given up unto, and perceive it not, yet a frame of spirit unbecoming saints, and displeasing to Christ; though consistent with grace, which at such a time is not, or very little, in exercise; they are slothful in duty, and backward to it; the phrase is sometimes used to describe a sluggish, slothful manf313; they are indifferent and lukewarm about divine things, content themselves with the bare externals of religion, without the lively exercise of grace, and without fervency and spirituality in them, and seem willing to continue so; (see Gill on “<402506>Matthew 25:6”); but the church here was not so overcome with sleep but her “heart was awake”. Jarchi, and some ancient Jewish writersf314, interpret this and the former clause of different persons; the former, “I sleep”, of the bride; this, “my heart waketh”, of the bridegroom; and then the sense is, though I am in a sleepy frame, he who is “my heart”, a phrase used by loversf315, my soul, my life, my all, he never slumbers nor sleeps, he watches over me night and day, lest any hurt me; but both clauses are rather to be understood of the same person differently considered, as having two principles of grace and corruption, as the church has, which are represented as two persons; (see <450718> Romans 7:18,20 <490422>Ephesians 4:22,24 <480517>Galatians 5:17); as the carnal part in her prevailed, she was the “sleeping I”; as the new man, or principle of grace appeared, her “heart [was] awake”; for, notwithstanding her sleepy frame, she had some thoughts of Christ, and stirring of affection to him; Some convictions of her sin, and some desires of being in her duty perhaps, though overpowered by the fleshly part; the spirit was willing, but the flesh weak. Christ’s response to his church in this case follows, and is observed by her; he spoke to her so loud, that though sleepy she heard him, and owns it, [it is] the voice of my beloved: in the ministration of the Gospel, which is to be distinguished from the voice of a stranger, even when dull and sleepy under hearing it, and little affected with it. Christ was the church’s beloved still, had an affection for him, though not thoroughly awaked by his voice, but sleeps on still; this method failing, he takes another, or repeats the same with an additional circumstance, that knocketh, saying, “open to me”: which is to be understood not so much of his knocking by the ministry of the word to awaken her out of sleep, but in a providential way, by taking in his hand the rod of affliction, or scourge of persecution, and lashing therewith in order to bring her out of her carnal security; (see <660320>Revelation 3:20); and he not only knocked but called, [saying], open to me, open the door unto me, and let me in; so lovers are represented as at the door or gate to get admittance, and know not which to call most hard and cruel, the door or their loverf316: there is an emphasis on the word “me”; me, thy Lord, thy head, thy husband, thy friend, that loves thee so dearly; to whom her heart was shut, her affections con…
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