The FOURTH section (ch. v. 2–viii. 4) records the last and greatest trial which the Shulamite had to encounter, and which she also overcame. It commences with a dream which she had recently had, and which she relates (ch. v. 2–8) to the court-ladies whose sympathy with her has been shown at the close of the preceding section. The narration of this dream gives the damsel an opportunity of describing the personal appearance of her beloved (10–16), and thus we are gradually led on to her chief trial and success. The court-ladies, having listened to this charming description, inquire whither her beloved is gone, and offer their assistance to seek him (ch. vi. 1); but she, suspecting the motive, gives them an evasive answer (2, 3). The King, ever watchful for a favourable opportunity to show his attachment to her, as soon as he hears of the inquiry after the damsel’s beloved, comes forward with most alluring flatteries and promises. He begins with praising her beauty (4–7), and then promises to raise her to the highest rank of all his numerous retinue of women (8, 9), who themselves are constrained to extol her beauty (10). But the damsel, having explained how she came to be seen by those court-ladies, spurns all those praises and promises, and goes away (11, 12); the King calls her back (ch. vii. 1), and, having again described her beauty and attractions (2–8), wishes that he might enjoy the favours of so charming a person (9, 10); but she refuses the King’s overtures, on the plea that her affections are engaged, and that it is her duty to be faithful to her beloved (11); then, addressing herself to her beloved, she asks him to go with her [[11]]from the palace to their rural home (12, ch. viii. 3); and concludes with again adjuring the court-ladies not to persuade her to transfer her affections to another (4).
This section, as we have seen, is intimately connected with the preceding one. The damsel, having obtained the sympathies of some of the court-ladies, according to the close of the last section, relates to them, at the opening of this (ch. v. 2–8), a dream which she had recently had; which gives the damsel an opportunity of describing the appearance of her beloved, and this description gradually introduces the last and the greatest trial which she has to encounter.
The FIFTH section—ch. viii. 5–14—states the result of the damsel’s victory over all her temptations. The King, convinced that nothing could induce her to transfer her affections, dismisses her; and accompanied by her beloved shepherd, she quits the court for her humble country residence. On their way, they visit the tree under which they were first espoused (viii. 5), and there implore that the flame which had been kindled in their hearts might be lasting. A most graphic and powerful description of the nature of true love follows, in which all her trials are recounted (6, 7). The damsel then reminds her brothers of the promise they had made her, and obtains the reward of virtue.
Thus this Song records the real history of a humble but virtuous woman, who, after having been espoused to a man of like humble circumstances, had been tempted in a most alluring manner to abandon him, and to transfer her affections to one of the wisest, and richest of men, but who successfully resisted all temptations, remained faithful to her espousals, and was ultimately rewarded for her virtue. [[12]]
SECTION IV.—IMPORTANCE OF THE BOOK.
Few, it is presumed, will question the importance of a Book, in the sacred canon, which records an example of virtue in a humble individual, who had passed successfully through unparalleled temptations.
The avowed object of Holy Writ is to teach all that is good and conducive to human happiness. Lessons of wisdom and virtue are interspersed throughout the Old and New Testaments. The Apostle Paul urges the Philippians to think of whatsoever is true, noble, just, pure, lovely, and of good report: of everything, in short, that is in any way profitable or praiseworthy. These lessons are not communicated to us in abstract forms, or enforced by powerful argument merely, but they are presented in the most attractive examples drawn from the lives of illustrious men and women, who, amidst the greatest trials and temptations, have pre-eminently maintained their integrity. The Patriarch Job is set forth as an example of patience, and the Prophets as patterns of suffering affliction (James v. 10, 11). An example of virtue, very similar to the one in the Song before us, is recorded in Gen. xxxix. 7, &c., where a Hebrew slave is tempted by a woman of rank, but resists the temptations; and though left to suffer for a season, is ultimately rewarded for his virtue. Such instances, therefore, are in harmony with the design of Scripture, and its method of teaching.
The individual who passes through the extraordinary temptations recorded in this Song, and remains faithful, is a woman. Who can find a virtuous woman? This was the question of the Ancients, was reiterated in the middle ages, and is still asked by many. Here is a reply to Solomon’s own enquiry. He has found one at least of spotless integrity, and her virtue is recorded in Scripture, for the defence of women against a prevalent, but unjust suspicion.
The second chapter of Genesis clearly states, that the man and the woman were created with the same intellectual and [[13]]moral powers. The words used by God respecting the creation of the woman are, “the being of man in his solitary state is not good. I will make him a help-mate corresponding to him;” that is, one that shall be exactly like him in affections, in sympathies, in mind, in fact his counterpart; she shall be the reflection of his own person. That this is the meaning of כְּנֶנְדּוֹ is evident from the Septuagint, which renders it in verse 18, κατ’ αὐτόν, and verse 20, ὅμοιος αὐτῷ; and from the Syriac and the Vulgate; as well as from the Rabbinical usage of כְּנֶנֶד, to express things exactly like one another.[5] The word of God affirms here, that the woman was created exactly with the same capacities as the man, and contains no intimation of subserviency to him, or of being in the slightest degree weaker or less virtuous than he. The fact that the Tempter assailed the woman, and not the man, so far from showing that the woman was weaker, would rather prove that she was stronger; that the cunning serpent knew this, and was persuaded, if he could only prevail over the woman, she, with her superior influence, would be sure to succeed with the man, as the sad result showed.