The MacArthur Study Bible, NKJV

by John MacArthur

  5:2—6:3 Inevitable discord comes to even the most idyllic marriage. The “little foxes” of 2:15 have visited the home in this segment.

  5:2 I sleep, but my heart is awake. Some have suggested the beloved dreams here, as in 3:1–4. However, she acknowledges “my heart is awake,” indicating that she was not sound asleep. To make this a dream would make the rest of the book a dream, which is highly unlikely. Open for me. It appears that Solomon returned home earlier than expected and wanted to give his bride a romantic surprise.

  5:3 How can I…? Her groggy response to Solomon.

  5:4–6 By the time she awakens fully and opens the door, Solomon has departed.

  5:7 Unlike what happened in her dream (3:3), the watchmen treat her badly. Between the darkness and the unfamiliar features of the new bride, this could easily have happened.

  5:9 The wise daughters of Jerusalem twice ask a question that prompts this bride to recall the superlative features of her new husband in vv. 10–16.

  5:10–16 She responds that he is chief among ten thousand which is another way to say “He is the best of the best.”

  Song of Solomon 6

  6:1 Having established why they should look (5:9), the daughters ask a second question of “where to look?”

  6:2, 3 She believed Solomon had gone back to the garden and reaffirmed her exclusive love (cf. 2:16; 7:10).

  6:4—8:4 The couple works through their difficulties and rekindles their love.

  6:4–9 Apparently a reunion has occurred, and Solomon once again assured her of his love.

  6:4 lovely as Jerusalem. The nation’s capital city was known as “the perfection of beauty, the joy of the whole earth” (cf. Ps. 48:1, 2; Lam. 2:15).

  6:8, 9 Solomon reaches new heights in telling his bride she remains the best of the best (cf. 2:2; 4:7; 5:2).

  6:8 queens…concubines…virgins. Are these Solomon’s other women? There is no language of ownership or relationship. The numerical progression from 60 to 80 to “without number” points to the use of various categories for effect only. Solomon tells his beloved that she stands above all women.

  6:10 This is better understood as being said by the daughters of Jerusalem as the third question in a series of 3 (cf. 5:9; 6:1). This time they exalt the Shulamite as one who ranks with the great beauties of God’s creation.

  6:11–13 This represents the most difficult portion to interpret in the entire song.

  6:11, 12 This is best understood as being spoken by the beloved. Solomon acknowledges that when he left home hastily (cf. 5:2–6), he returned to agricultural (v. 11) and military (v. 12) matters.

  6:13 Return, return. This is best understood as being spoken by the daughters of Jerusalem. In effect, they beckon the bride back to the royal palace. Shulamite. A variant spelling of Shunammite, i.e., a resident of Shunem, a part of the Land allotted to Issachar (cf. Josh. 19:18). What would you see. This is best understood as being spoken by the beloved. This probably refers to some form of marital dance associated with the city of Mahanaim which would be inappropriate for anyone other than Solomon to witness.

  Song of Solomon 7

  7:1–5 It is better to understand this as the friends answering Solomon. Verses 1 and 5 fit far better this way.

  7:1 O prince’s daughter. She appeared by beauty and dress to be of royal lineage, although she really came from a humble background.

  7:6–9a Solomon and his bride start all over again. He picked up where he left off at 5:2.

  7:9b–8:4 Unlike the response in 5:3, this time Solomon’s beloved one responded with reciprocal love.

  7:10 I am my beloved’s. She expressed her loyal love for the third time (cf. 2:16; 6:3).

  Song of Solomon 8

  8:1 like my brother. This way she could have publicly bestowed her affection without embarrassment.

  8:3, 4 It will be just like it was when they courted (cf. 2:6, 7). This time the restraint involves waiting for lovemaking until they are in private circumstances rather than public.

  8:5–14 This final scene portrays the original “marriage encounter” where they reaffirm their love for one another.

  8:5b I awakened you. This is better understood as being spoken by Solomon. The Shulamite’s dream of 3:4 has actually been realized now in their marriage. mother. This is the sixth reference to the Shulamite’s mother (cf. 1:6; 3:4; 6:9; 8:1; 8:2). In contrast, Solomon’s mother Bathsheba is mentioned only once (cf. 3:11).

  8:6 seal. The Shulamite is the seal and Solomon would do the sealing. This represents their publicly declared mutual love for one another.

  8:6, 7 For love. This represents the 1 Cor. 13:1–8 of the OT. Four qualities of love appear: 1) love is unyielding in marriage, as death is to life; 2) love is intense like the brightest flame, perhaps as bright as the glory of the Lord; 3) love is invincible or unquenchable, even when flooded by difficulty; and 4) love is so priceless that it cannot be bought, only given away.

  8:8, 9 The bride’s brothers reminded everyone that they did their brotherly duty of keeping their sister pure before marriage (cf. the brothers of Rebekah in Gen. 24:50–60; Dinah in Gen. 34:13–27; and Tamar in 2 Sam. 13:1–22). The same standard of purity is taught in the NT (cf. 1 Thess. 4:1–8).

  8:9 wall…door. Wall represents sexual purity; door portrays an openness to immorality.

  8:10 wall. She reaffirmed that she lived a premarital life of a wall, successfully rebuffing all attempts on her honor. Thus her husband took great delight and contentment in her moral purity.

  8:11, 12 While Solomon might have leased out his real vineyard for profit, she gave the vineyard of her love to Solomon.

  8:13 The companions. These could be 1) Solomon’s shepherd companions (cf. 1:7), 2) the daughters of Jerusalem (cf. 6:13), or 3) those who escorted the bride to Jerusalem (cf. 3:7).

  Song of Solomon 1

  1:1 a 1 Kin. 4:32

  1:2 b Song 4:10

  12:11 5 A Palestinian young woman, Song 6:13. The speaker and audience are identified according to the number, gender, and person of the Hebrew words. Occasionally the identity is not certain.

  1:1 1 Masc. sing.: the Beloved

  1:4 c Hos. 11:4; John 6:44; 12:32

  1:4 d Phil. 3:12–14

  1:4 e Ps. 45:14, 15; John 14:2; Eph. 2:6

  1:4 2 Masc. sing.: the Beloved

  1:4 3 Fem. sing.: the Shulamite

  1:6 f Song 8:11, 12

  1:6 4 Lit. looked upon me

  1:7 5 LXX, Syr., Vg. wanders

  1:8 g Song 5:9

  1:8 6 Lit. Go out

  1:9 h Song 2:2, 10, 13; 4:1, 7; John 15:14

  1:9 i 2 Chr. 1:16

  1:10 j Ezek. 16:11

  1:11 7 Fem. sing.: the Shulamite

  1:12 8 perfume

  1:15 k Song 4:1; 5:12

  1:15 9 my companion, friend

  1:16 l Song 5:10–16

  1:16 10 couch

  Song of Solomon 2

  2:3 a Song 4:16; Rev. 22:1, 2

  2:4 1 Lit. house of wine

  2:6 b Song 8:3

  2:7 c Song 3:5; 8:4

  2:7 2 adjure

  2:9 d Prov. 6:5; Song 2:17

  2:14 e Song 5:2

  2:14 f Song 8:13

  2:14 3 Lit. appearance

  2:15 g Ps. 80:13; Ezek. 13:4; Luke 13:32

  2:16 h Song 6:3

  2:17 i Song 4:6

  2:17 j Song 8:14

  2:17 4 Lit. Separation

  Song of Solomon 3

  3:1 a Is. 26:9

  3:3 b Song 5:7; Is. 21:6–8, 11, 12

  3:4 c Song 8:2

  3:4 1 room

  3:5 d Song 2:7; 8:4

  3:5 2 adjure

  3:6 e Song 8:5

  3:9 3 A portable enclosed chair

  Song of Solomon 4

  4:1 a Song 1:15; 5:12

  4:1 b Song 6:5

  4:2 c Song 6:6

  4:2 1 bereaved

  4:3 d Song 6:7

  4:4 e Song 7:4

  4:4 f Neh. 3:19

>   4:4 2 Small shields

  4:5 g Prov. 5:19; Song 7:3

  4:6 h Song 2:17

  4:7 i Song 1:15; Eph. 5:27

  4:8 j Deut. 3:9; 1 Chr. 5:23; Ezek. 27:5

  4:10 k Song 1:2, 4

  4:10 3 fragrance

  4:11 l Prov. 24:13, 14; Song 5:1

  4:11 m Gen. 27:27; Hos. 14:6, 7

  4:12 4 locked or barred

  4:15 n Zech. 14:8; John 4:10; 7:38

  4:16 o Song 5:1

  4:16 p Song 7:13

  Song of Solomon 5

  5:1 a Song 4:16

  5:1 b Song 4:9

  5:1 c Song 4:11

  5:1 d Luke 15:7, 10; John 3:29

  5:2 e Rev. 3:20

  5:2 1 my companion, friend

  5:2 2 curls or hair

  5:3 3 dirty

  5:4 4 opening

  5:6 f Song 3:1

  5:6 5 Lit. soul

  5:7 g Song 3:3

  5:9 h Song 1:8; 6:1

  5:9 6 adjure

  5:10 7 Distinguished

  5:12 i Song 1:15; 4:1

  5:12 8 sitting in a setting

  Song of Solomon 6

  6:1 a Song 1:8; 5:9

  6:2 b Song 4:16; 5:1

  6:3 c Song 2:16; 7:10

  6:5 d Song 4:1

  6:5 1 overwhelmed

  6:6 e Song 4:2

  6:6 2 bereaved

  6:7 f Song 4:3

  6:8 g Song 1:3

  6:9 h Song 2:14; 5:2

  6:10 i Song 6:4

  6:11 j Song 7:12

  6:12 3 Heb. Ammi Nadib

  6:13 4 Heb. Mahanaim

  Song of Solomon 7

  7:1 a Ps. 45:13

  7:2 1 Lit. mixed or spiced drink

  7:3 b Song 4:5

  7:4 c Song 4:4

  7:8 2 Lit. nose

  7:9 3 Gliding over

  7:9 4 LXX, Syr., Vg. lips and teeth.

  7:10 d Song 2:16; 6:3

  7:10 e Ps. 45:11

  7:12 f Song 6:11

  7:13 g Gen. 30:14

  7:13 h Song 2:3; 4:13, 16; Matt. 13:52

  Song of Solomon 8

  8:2 a Song 3:4

  8:2 b Prov. 9:2

  8:3 c Song 2:6

  8:4 d Song 2:7; 3:5

  8:5 e Song 3:6

  8:6 f Is. 49:16; Jer. 22:24; Hag. 2:23

  8:6 g Prov. 6:34, 35

  8:6 1 severe, lit. hard

  8:6 2 Or Sheol

  8:6 3 Lit. A flame of YAH, poetic form of YHWH, the LORD

  8:7 h Prov. 6:35

  8:8 i Ezek. 23:33

  8:11 j Matt. 21:33

  8:13 k Song 2:14

  8:14 l Rev. 22:17, 20

  8:14 m Song 2:7, 9, 17

  8:14 4 Hurry, lit. Flee

  Introduction to Isaiah

  Title

  The book derives its title from the author, whose name means “The LORD is salvation,” and is similar to the names Joshua, Elisha, and Jesus. Isaiah is quoted directly in the NT over 65 times, far more than any other OT prophet, and mentioned by name over 20 times.

  Author and Date

  Isaiah, the son of Amoz, ministered in and around Jerusalem as a prophet to Judah during the reigns of 4 kings of Judah: Uzziah (called “Azariah” in 2 Kings), Jotham, Ahaz, and Hezekiah (1:1), from ca. 739–686 B.C. He evidently came from a family of some rank, because he had easy access to the king (7:3). He was married and had two sons who bore symbolic names: “Shear-jashub” (“a remnant shall return,” 7:3) and “Maher-shalal-hash-baz” (“hasting to the spoil, hurrying to the prey,” 8:3). When called by God to prophesy, in the year of King Uzziah’s death (ca. 739 B.C.), he responded with a cheerful readiness, though he knew from the beginning that his ministry would be one of fruitless warning and exhortation (6:9–13). Having been reared in Jerusalem, he was an appropriate choice as a political and religious counselor to the nation.

  Isaiah was a contemporary of Hosea and Micah. His writing style has no rival in its versatility of expression, brilliance of imagery, and richness of vocabulary. The early church father Jerome likened him to Demosthenes, the legendary Greek orator. His writing features a range of 2,186 different words, compared to 1,535 in Ezekiel, 1,653 in Jeremiah, and 2,170 in the Psalms. Second Chronicles 32:32 records that he wrote a biography of King Hezekiah also. The prophet lived until at least 681 B.C. when he penned the account of Sennacherib’s death (cf. 37:38). Tradition has it that he met his death under King Manasseh (ca. 695–642 B.C.) by being cut in two with a wooden saw (cf. Heb. 11:37).

  Background and Setting

  During Uzziah’s prosperous 52 year reign (ca. 790–739 B.C.), Judah developed into a strong commercial and military state with a port for commerce on the Red Sea and the construction of walls, towers, and fortifications (2 Chr. 26:3–5, 8–10, 13–15). Yet the period witnessed a decline in Judah’s spiritual status. Uzziah’s downfall resulted from his attempt to assume the privileges of a priest and burn incense on the altar (2 Kin. 15:3, 4; 2 Chr. 26:16–19). He was judged with leprosy, from which he never recovered (2 Kin. 15:5; 2 Chr 26:20, 21).

  His son Jotham (ca. 750–731 B.C.) had to take over the duties of king before his father’s death. Assyria began to emerge as a new international power under Tiglath-Pileser (ca. 745–727 B.C.) while Jotham was king (2 Kin. 15:19). Judah also began to incur opposition from Israel and Syria to her north during his reign (2 Kin. 15:37). Jotham was a builder and a fighter like his father, but spiritual corruption still existed in the Land (2 Kin. 15:34, 35; 2 Chr. 27:1, 2).

  Ahaz was 25 when he began to reign in Judah and he reigned until age 41 (2 Chr. 28:1, 8; ca. 735–715 B.C.). Israel and Syria formed an alliance to combat the rising Assyrian threat from the E, but Ahaz refused to bring Judah into the alliance (2 Kin. 16:5; Is. 7:6). For this, the northern neighbors threatened to dethrone him, and war resulted (734 B.C.). In panic, Ahaz sent to the Assyrian king for help (2 Kin. 16:7) and the Assyrian king gladly responded, sacking Gaza, carrying all of Galilee and Gilead into captivity, and finally capturing Damascus (732 B.C.). Ahaz’s alliance with Assyria led to his introduction of a heathen altar, which he set up in Solomon’s temple (2 Kin. 16:10–16; 2 Chr. 28:3). During his reign (722 B.C.), Assyria captured Samaria, capital of the northern kingdom, and carried many of Israel’s most capable people into captivity (2 Kin. 17:6, 24).

  Hezekiah began his reign over Judah in 715 B.C. and continued for 29 years to ca. 686 B.C. (2 Kin. 18:1, 2). Reformation was a priority when he became king (2 Kin. 18:4, 22; 2 Chr. 30:1). The threat of an Assyrian invasion forced Judah to promise heavy tribute to that eastern power. In 701 B.C. Hezekiah became very ill with a life-threatening disease, but he prayed and God graciously extended his life for 15 years (2 Kin. 20; Is. 38) until 686 B.C. The ruler of Babylon used the opportunity of his illness and recovery to send congratulations to him, probably seeking to form an alliance with Judah against Assyria at the same time (2 Kin. 20:12 ff.; Is. 39). When Assyria became weak through internal strife, Hezekiah refused to pay any further tribute to that power (2 Kin. 18:7). So in 701 B.C. Sennacherib, the Assyrian king, invaded the coastal areas of Israel, marching toward Egypt on Israel’s southern flank. In the process he overran many Judean towns, looting and carrying many people back to Assyria. While besieging Lachish, he sent a contingent of forces to besiege Jerusalem (2 Kin 18:17—19:8; Is. 36:2–37:8). The side-expedition failed, however, so in a second attempt he sent messengers to Jerusalem demanding an immediate surrender of the city (2 Kin. 19:9ff.; Is. 37:9ff.). With Isaiah’s encouragement, Hezekiah refused to surrender, and when Sennacherib’s army fell prey to a sudden disaster, he returned to Nineveh and never threatened Judah again.

  Historical and Theological Themes

  Isaiah prophesied during the period of the divided kingdom, directing the major thrust of his message to the southern kingdom of Judah. He condemned the empty ritualism of his day (e.g., 1:10-15) and the idolatry into which so many of the people had fallen (e.g., 40:18-20). He foresaw the coming Babylonian captivity of Judah becau
se of this departure from the LORD (39:6, 7).

  Fulfillment of some of his prophecies in his own lifetime provided his credentials for the prophetic office. Sennacherib’s effort to take Jerusalem failed, just as Isaiah had said it would (37:6, 7, 36-38). The LORD healed Hezekiah’s critical illness, as Isaiah had predicted (38:5; 2 Kin. 20:7). Long before Cyrus, king of Persia appeared on the scene, Isaiah named him as Judah’s deliverer from the Babylonian captivity (44:28; 45:1). Fulfillment of his prophecies of Christ’s first coming have given Isaiah further vindication (e.g., 7:14). The pattern of literal fulfillment of his already-fulfilled prophecies gives assurance that prophecies of Christ’s second coming will also see literal fulfillment.

  Isaiah provides data on the future day of the LORD and the time following. He details numerous aspects of Israel’s future kingdom on earth not found elsewhere in the OT or NT, including changes in nature, the animal world, Jerusalem’s status among the nations, the Suffering Servant’s leadership, and others.

  Through a literary device called “prophetic foreshortening,” Isaiah predicted future events without delineating exact sequences of the events or time intervals separating them. For example, nothing in Isaiah reveals the extended period separating the two comings of the Messiah. Also, he does not provide as clear a distinction between the future temporal kingdom and the eternal kingdom as John does in Revelation 20:1-10; 21:1-22:5. In God’s program of progressive revelation, details of these relationships awaited a prophetic spokesman of a later time.

  Also known as the “evangelical Prophet,” Isaiah spoke much about the grace of God toward Israel, particularly in his last 27 chapters. The centerpiece is Isaiah’s unrivaled chap. 53, portraying Christ as the slain Lamb of God.

  Interpretive Challenges

  Interpretive challenges in a long and significant book such as Isaiah are numerous. The most critical of them focuses on whether Isaiah’s prophecies will receive literal fulfillment or not, and on whether the LORD, in His program, has abandoned national Israel and permanently replaced the nation with the church, so that there is no future for national Israel.

  On the latter issue, numerous portions of Isaiah support the position that God has not replaced ethnic Israel with an alleged “new Israel.” Isaiah has too much to say about God’s faithfulness to Israel, that He would not reject the people whom He has created and chosen (43:1). The nation is on the palms of His hands, and Jerusalem’s walls are ever before His eyes (49:16). He is bound by His own Word to fulfill the promises He has made to bring them back to Himself and bless them in that future day (55:10-12).