---
title: "An Exposition of the Book of Solomon's Song"
author: "John Gill"
languages: [en]
shelf: "Commentaries"
section: 27 of 98
url: https://scriptura.si/works/john-gill-exposition-song-of-solomon/27/
cite: "John Gill, An Exposition of the Book of Solomon's Song, section 27. Scriptura (scriptura.si), https://scriptura.si/works/john-gill-exposition-song-of-solomon/27/"
---

# An Exposition of the Book of Solomon's Song

*John Gill*

A Baptist divine's verse-by-verse reading of the Song of Songs, first printed in 1776.

## 27. Chapter 2 Verse 8

Source: https://scriptura.si/works/john-gill-exposition-song-of-solomon/27/ · cite a paragraph as https://scriptura.si/works/john-gill-exposition-song-of-solomon/27/#p-N

[¶0] The voice of my beloved! behold! he cometh leaping upon the mountains, skipping upon the hills.

[¶1] there was some difficulty in understanding the former words, whose they were, whether Christ’s or the church’s; yet it is certain that these are spoken by the church, who hearing Christ, her beloved, give such a solemn charge to the daughters of Jerusalem, not to awake her, is so affected with his love to her, and care of her, that she could not forbear breaking out into this pathetic exclamation upon it; and not only takes notice of this, but also of some other instances of his love and regard unto her; or else it may be supposed, that the sweet and comfortable communion which she had before enjoyed with Christ, mentioned in the preceding verses, had been for some time interrupted, he having withdrawn himself and she being fallen into a spiritual drowsiness; but he returning again to her, and calling her out of this state, as in verse 10, she awakes, and takes notice of the several steps and procedures of his grace, and records several instances of his love unto her; two of which are mentioned in these words.

[¶2] I.He calls unto her, and she hears and knows his voice and says, It is “the voice of my beloved.”

[¶3] II.He not only calls, but comes, and she spies him coming; the manner of which she describes to be, “leaping upon the mountains, skipping upon the hills.”

[¶4] I.The first thing she remarks is his voice, with which she seems to be wonderfully affected “the voice of my beloved!” Some Jewish writers interpret this of the voice of the Messiah; by which may be meant, the gospel of Christ in which he speaks both to saints and sinners; and which has a virtue and efficacy in it to quicken dead sinners, and comfort living saints; for though it is powerful, yet alluring; though full of majesty, yet soft and charming, and makes delightful music in the ears of believers; concerning which may be observed,

[¶5] 1st, That the voice of Christ is known and distinguished by believers from the voice of others: the church was capable of doing this, and therefore says, “the voice of my beloved!” she could know it to be his voice, and distinguish it from another’s even though but just raised out of her sleep; flay, she could do this when she was as it were between sleeping and waking; when indulging herself in drowsiness and security, as in Chapter 5:2 and thus Christ says, John 10:4, 5 of all his sheep, that they not only heard his voice, but knew it, and therefore followed him and not strangers; for, says he, “the voice of strangers they know not.” Now if any should ask how Christ’s voice can be known and distinguished from others; I answer, 1. By the majesty of it; by this we know the scriptures to be the word of God, there appearing such a shine of majesty in them, as does not in any other writings; and hereby we know the gospel to be the voice of Christ, and can distinguish it from that which is not so: Christ speaks in the gospel, “as one having authority, and not as the scribes;” there is a vast difference between “the words which man’s wisdom teacheth,” and those “which the Holy Ghost teacheth;” the one are low, mean, dead, and lifeless; the other not only come with evidence, and “the demonstration of the spirit and of power” to believers, but even fasten convictions of the original and authority of them upon the minds of wicked men (see 1 Cor. 14:24, 25). 2. By the power and efficacy of it: the gospel which is Christ’s voice comes “not in word only, but also in power, and in the Holy Ghost;” and so not only reaches the ear, but also the heart; it opens blind eyes, unstops deaf ears, quickens dead sinners, awakes sleepy, and comforts distressed saints, and is in fine, “the power of God unto salvation, to every one that believes.” 3. By the spiritual food and divine refreshment it affords to believers; who find Christ’s word and eat it, and it becomes “the joy and rejoicing” of their hearts; that which is not Christ’s word and gospel, is like the chaff to this wheat; and that which is opposite to those “wholesome words of our Lord Jesus;” instead of nourishing and refreshing, as these do, “eat as doth a canker.” 4. Believers know this voice of Christ, and can distinguish it from others, by its bringing them to him, and not sending them from him; that voice which sends me to my own righteousness, and not to Christ’s, for acceptance with God and justification before him; which sends me to my tears of repentance, and not to Christ’s blood, for pardon and cleansing, can never be the voice of Christ; that voice which bids me keep off from Christ, till I have prepared and qualified myself for him, by my own acts of humiliation and obedience, is contrary to that voice of Christ which bids me come to him as a poor, vile, filthy, and perishing sinner in myself, without him; and venture on him for life and salvation; and therefore that cannot be the voice of Christ: thus may it be known from the voice of a stranger. 5. Believers have the spirit of Christ, who is “the spirit of truth,” whose work and office it is to “guide them into all truth,” and enable them to distinguish truth from error; and this he accordingly does, for he “searches the deep things of God,” and reveals them to the saints, and abides in them as a “spirit of wisdom and revelation; in the knowledge of Christ. 6. They know it by the scriptures of truth, which they dill-gently search, and by which they examine every doctrine; and whatsoever sound or language is disagreeable thereunto, they reject, as not being the voice of Christ; “to the law and to the testimony” they appeal, and whosoever does not “speak according to this word,” they judge “it is because there is no light in them,” (Isa. 8:20).

[¶6] 2dly, It may be observed that this voice of Christ, as it may be known and distinguished by believers from the voice of others, so it is exceeding pleasant and delightful to them. The church seems to speak of it as being so to her; and no wonder at was, for it is, 1. A voice of love, grace, and mercy to poor sinners; it is not like the law, a voice of terror, wrath, and fury; no, it speaks peace and pardon to rebellious creatures, and publishes life and salvation to lost sinners. Christ came leaping and skipping like a roe or a young hart; or, as it is said of Naphtali, like “a hind let loose, who giveth goodly words;” and no wonder then that his voice was so delightful. 2. It was also the voice of her beloved one, who dearly loved her, and had given incontestable proofs of it, and whom she loved with all her heart and soul; and therefore his voice, as well as his countenance and person, was sweet unto her; it was the voice of the bridegroom, and therefore need not be thought strange that the bride, as well as her friends should rejoice at it.

[¶7] 3dly, We may learn from hence, that Christ’s voice may be heard before he is seen: the church first heard his voice, and then she saw him come leaping and skipping over the mountains and hills; and this indeed is one way by which souls are brought to a sight of Christ, viz. by the preaching of the gospel; nay, believers, even when they are without sights of Christ, and sensible communion with him; yet, in hearing the word, can distinguish Christ’s voice, and can set to their seals that it is his, though perhaps they cannot immediately take in the comfort of it.

[¶8] 4thly, Believers would have others know Christ’s voice as well as they: the church knew this to be the voice of Christ; but she is not content with the knowledge of it herself, and therefore speaks of it for the information of the daughters of Jerusalem. But,

[¶9] II.She not only heard his voice, but also spied him coming to her, though at some distance; and perhaps as soon as ever she had heard his voice, or the noise of his feet, as R. Aben Ezra explains it, she lift up her eyes, or turned herself, and saw him upon the march towards her. Here must be considered, 1st, What is meant by his coming. 2dly, The manner of it, “leaping upon the mountains, and skipping upon the hills.” 3dly, Why she prefixes an ecce, or a behold unto it “behold he cometh,” etc.

[¶10] 1st, It will be proper to consider what is here meant by Christ’s coming; which must be understood, either of his com-tug in the flesh, which the church had then a distant sight of and is since accomplished: this coming of Christ from heaven, and out of his Father’s bosom, into this sinful world, was not by a change of place, but by assumption of nature; whose great end in it was to save sinners, which is entirely answered: now, as this had been long promised, frequently prophesied of, and nothing was more earnestly expected, and passionately wished and prayed for, so nothing was more delightful to the Old-Testament saints, than the near approach of it, nor more welcome than when it was accomplished. Or else by his coming here, may be meant his spiritual coming; for though he withdraws and absents himself from his people for a time, yet he will not leave them altogether, and always comfortless, but will come unto them: and the church’s spying him as coming, supposes that he was at some distance from her, with respect to sensible communion or enjoyment of his presence, though not with respect, either to union or affection; for in this sense she is always near unto him: and also, that he was upon the return to her, whom faith spied, though at a distance, which is agreeable enough to the nature of it; this filled her soul with joy and pleasure; for even distant sights of Christ are pleasant, though his nearer approaches give a greater satisfaction: his presence is always welcome to a believer, and there is a great deal of reason for it; for he always brings something along with him, and never comes empty handed; yea, never visits without leaving something behind him.

[¶11] 2dly, The manner of his coming is expressed by “leaping upon the mountains, skipping upon the hills:” the allusion is to the leaping of a roe or a young hart, as in the next verse, remarkable for leaping, even one just yeaned; so a young hart is described as leaping to its dam; the leap of one of these creatures is very extraordinary; which, if understood of Christ’s coming in the flesh, shews, 1. That there were many difficulties in the way, and such that were comparable to hills and mountains: the greatness of his person was no inconsiderable one; nay, such an one, that it could never have been thought that it should have been got over, had not God himself declared it should be; and we have undeniable evidence that it has been; for God to become man, the Creator a creature, and the Word to be made flesh, and dwell among us, is such an amazing stoop of deity, and surprising instance of divine condescension, that it is even the wonder of men and angels: also the greatness of the work he was to do, when come, was no small difficulty; here was a broken law to fulfill, angry justice to satisfy, sin to atone for, the wrath of God to bear, many enemies to grapple with, and a cursed death to undergo; and all this for the vilest of miscreants, the worst of creatures, whose characters are sinners, ungodly persons, and such who were enemies to him in their minds by wicked works. Yet, 2. These difficulties which seem insuperable to us, were easily surmounted by him; he leaped and skipped over those mountains and hills, which all became a plain before our great Zerubbabel; what appear mountains to us, were mole-hills to him: therefore he readily engaged, and voluntarily undertook before time to assume human nature, which in time he did with the utmost cheerfulness; and shewed his eager desires after it. long before his incarnation, in often appearing in art human form; and when he was actually become incarnate, how eager was he for the accomplishment of the work he came about! how easily did he break through all difficulties, discouragements, and impediments, that lay in his way! and nothing could stop him till he could say the work was finished which he undertook; and thus, with the utmost swiftness and celerity, he came “leaping upon the mountains, and skipping upon the hills.” If we understand it of his spiritual coming, it shews, 1. That there are impediments in the way of Christ’s visiting his people; such as their unbelief carnality and lukewarmness, their want of faith in him, and affection to him, their backslidings from him, and ingratitude towards him; yet. all these mountains and hills he leaps and skips over, resolving that nothing shall separate him and them. 2. That Christ’s coming to his people in a way of grace, is very conspicuous to them; the eye of faith spies him at a distance, as it were, upon the mountains: and also, that it is very glorious and beautiful; for if “beautiful upon the mountains are the feet of him that bringeth glad tidings,” much more beautiful must the feet of Christ, or Christ himself be, when he comes and grants his gracious presence to his people. 3. It denotes the speediness, swiftness, and readiness of Christ, to help his people; he makes haste and delays not, and therefore is said to leap and skip; his heart is set upon it; and nothing shall prevent him, though mountains and hills are between them.

[¶12] 3dly, She prefixes an ecce, a behold, to this coming of Christ unto her; which, if applied to his coming in the flesh, may be considered, either, 1. As a note of admiration; as in Isaiah 7:14. “Behold a virgin shall conceive and bear a son:” the incarnation of Christ, though it was confirmed to the church by promises, types and prophecies, yet was so strange and stupendous a thing, that nothing but faith could receive it, and that with the most profound admiration. 2. As a note of attention or asseveration; and so is used by her to stir up the daughters of Jerusalem to an observation of his near approach, and to encourage them in their faith and expectation of it, as well as that they might participate of her joy in the views thereof (see Zech. 9:9).

[¶13] Again, if we understand it of Christ’s spiritual coming; this is, (1.). Matter of admiration, and therefore may well have an ecce, a behold, prefixed to it; we have all, who know any thing of this, reason to say with Judas, not Iscariot, in John 14:22 “Lord, how is it that thou wilt manifest thyself to us, and not unto the world?” (2.) It is also worthy of observation. Christ’s special grace and favor in this regard ought not to be carelessly overlooked; but we should take notice of it with thankfulness, and wonder at it ourselves, and remark it to others, that they may join with us in magnifying the Lord on such an occasion, as the Psalmist did, in Psalm 34:1-3 who, as the church here, was so affected with the loving-kindness of the Lord, in this instance of it, that he tells it to others for this purpose.

### Chapter 2 Verse 9

[¶15] My beloved is like a roe, or a young hart: behold he standeth behind our wall, he looketh forth at the window, shewing himself through the lattice.

[¶16] church continues her discourse concerning Christ, and takes notice of the several steps he took in manifesting himself unto her.

[¶17] I.She compares him to “a roe or a young hart.”

[¶18] II.Declares the several gradual discoveries of himself unto her.

[¶19] I.She compares him to “a roe, or a young hart;” which seems to be occasioned by his swift and speedy approach unto her, mentioned in the former verse; for these are creatures remarkable for their swiftness (see 2 Sam. 2:18). and may have reference to Christ’s celerity in his coming in the flesh who, as soon as ever “the fullness of time” was come, made no delay, but immediately clothed himself with human nature, in order to dispatch, with the utmost speed, the work which he had agreed to do; and with no less speed does he haste to the assistance of his people, when under trials, desertions, temptations and afflictions, and shews himself to be “a very present help in trouble:” likewise his second coming to raise the dead, judge the world, reward his saints and punish his enemies, will be equally as swift and sudden; for which reason it is compared (Matthew 24:29), to “the lightning which cometh out of the east,” and in a moment, in the twinkling of an eye, “shineth even unto the west:” but besides the swiftness of these creatures, Christ may be compared to them, or be said to be like to them on some other accounts; as, 1. For their pleasantness and lovingness; they are pleasant and loving creatures, as appears from Proverbs 5:19. Christ is pleasant and desirable in his person to his people, being “white and ruddy, and the chiefest among ten thousand; he is loving in his carriage and deportment to them, and has given the most undeniable proofs of the reality, sincerity, strength and immutability of his love, in shedding his blood, and by giving his life for them. 2. For their choiceness and excellency, as R. Sol. Jarchi observes; young roes and harts being the most choice and excellent: Christ is so in his nature, person, office, people, and ordinances; he is so in the esteem of his Father, and in the esteem of men and angels; for though he is disallowed by some, yet he is highly valued by others. 3. For the antipathy there is between these creatures and serpents: historians report of them, that they search out the lurking-places of serpents, and not being able to come at them in their holes, do: by the very breath of their nostrils, draw them out from thence and then trample upon them, tear them in pieces, and eat them: this may an some measure represent that enmity there is between that old serpent Satan, and Christ Jesus, the seed of the woman, who was manifested in human nature, to break his head, and destroy his works, which he has accordingly done. It is also farther reported of the hart, that after eating serpents, it grows prodigious thirsty, which occasions dreadful cries and lamentations, and violent pantings after the water-brooks; to which an allusion is made in Psalm 42:1, and yet knowing, by an instinct in nature, that it is dangerous to drink until it has digested them, forbears a while: Thus Christ when he destroyed that old serpent the Devil, sustained the weight of his Father’s wrath, which occasioned a bloody sweat in the garden, piteous moans upon the cross, a violent consumption of the radical moisture; so that his “strength was dried up like a potsherd,” and his “tongue cleaved to his jaws,” with the violent thirst that was upon him; such an one he had, as is manifest from those words of his, when suffering upon the cross, I thirst. Moreover, it is reported in Lybia, where there is a great number of serpents, that when they see a hart lying alone, will, in great numbers at once, attack him; some wrapping themselves about his feet, others about his horns, his neck and belly, and bite him dreadfully; upon which he gets up and runs about, here and there, in great distress, but at length throws himself upon his back; some he rubs to death, and others he devours, and then hastens to the water-brooks to cleanse and refresh himself: thus Christ was beset by all the infernal powers, yet spoiled them all, got an entire victory over them, and now enjoys the glories of it. These were creatures fit for food, and were allowed to be so by the Levitical law; naturalists say that by their being hunted, their flesh becomes softer: Christ is “the bread of life,” and the “hidden manna;” he is very agreeable food for souls; his flesh is meat indeed,” and his “blood is drink indeed;” and by reason of the sufferings which he underwent in our nature, is become very suitable food for faith. 4. These creatures are long-lived ones: it is reported that Alexander the Great, having taken some of them, put golden chains about them, with which they were found, covered with fat, a hundred years afterwards, and scarce any appearance of old age in them. Christ lives, and will live for ever; he died once for the sins of men, but will never die more; “I am he,” says he, “that liveth and was dead, and behold, I am alive for evermore,” (Rev. 1:18) for such reasons as these, and perhaps some others, Christ may be said to be “like a roe or a young hart.” The Septuagint here adds, “upon the mountains of Bethel,” which is not in the Hebrew text.

[¶20] II.She declares the several gradual discoveries of himself unto her. In the former verse, she tells us, that she first heard his voice, and then saw him come “leaping upon the mountains,” and “skipping upon the hills;” and here she observes some nearer approaches of him to her. 1st, She says, that he stood behind their wall. 2dly, Looked forth at the windows. 3dly, Shewed himself through the lattice.

[¶21] 1st, She says, that he stood behind their wall; by which is meant, either, 1. The incarnation of Christ, whose glorious Deity was covered and hid under the wall of our humanity; which is called our wall, because he was made partaker of the same flesh and blood with us. Or, 2. The walls of our hearts, of which we read (Jer. 4:19), “I am pained at my very heart;” in the Hebrew, it is, “I am pained at the walls of my heart;” such are our sins and transgressions, which are as so many as walls of separation between Christ and us, particularly unbelief, lukewarmness, carnal reasonings, etc. behind which Christ stands; and which, by the mighty power of his grace and spirit, he batters down and demands an entrance. Or else, 3. The ceremonial law, which the apostle call (Eph. 2:14), “the middle wall of partition:” this separated between Jew and Gentile, and was made up of many hard and difficult precepts; behind this wall Christ stood under the Old Testament dispensation, and shewed himself to his people in types and figures, though but darkly and obscurely in comparison of the gospel revelation. Or else, 4. By it may be meant the church’s defense and protection: the church is a city, and a walled one; God himself is a wall of fire round about it; and has also appointed salvation for wails and bulwarks; his ministering servants, he has not only set upon Zion’s walls, but has made them as walls of brass unto them; he has set them both for the defense of the church and of the gospel: now Christ’s standing behind her wall, may shew that he is ready to protect his people, redress their grievances, and revenge himself upon their enemies. Or rather, 5. In general it shews, that Christ was nearer unto her than he had been before; she then saw him, but at some distance, upon the hills and mountains afar off; but now he was come nearer, even to her very home, and stands behind her wall, being desirous to enter in; but still there was some distance of communion, a wall between them, and a wall of her own building: it was owing to her own infidelity, carnality, and sleepiness, that Christ stood at a distance, and drew no nearer than he was; and yet notwithstanding this, he stands waiting as it were for invitation to enter in.

[¶22] 2dly, She takes notice of a farther discovery of himself: he comes from behind her wall and looks in at the windows, to see in what posture his church was, and how things were managed in his house. The allusion is to the quicksighted roe or young hart; which, as it is remarkable for its swiftness, as in verse 8, so for the sharpness of its sight; Pliny says it is never dim sighted; it has its name dorcas in Greek, from its sharp sight. By windows, we are not to understand the windows of the heavens, through which the Lord looks down upon his people, and beholds them under all their afflictions, and in their several cases and circumstances, as some of the Jewish writers do; but rather, the ordinances of the gospel, which are that to the church, as windows are to a house, they let in light to souls; which windows, for the glory and excellency of them, are said (Isa. 54:12), to be as agates. Christ looks forth at these; and shews himself in his glory and beamy to his saints; even as kings and great men look forth at the windows to be seen in their majesty and splendor by their people: also in at these windows Christ looks, and takes notice how his children behave themselves under the ordinances; with what reverence and attention, faith and affection, they hear the word; and in what becoming manner they carry themselves at the table of the Lord; and there is not the least motion of the heart that escapes his notice.

[¶23] 3dly, She takes notice of his shewing himself through the lattices; which seems to intend a more clear and glorious discovery of himself in the means and ordinances of the gospel; though indeed, our clearest sights of Christ here, are but as through a glass darkly, through windows and lattices, and not face to face, as they will be in another world: and it may be observed from hence, that unless Christ shews himself unto us, we can get no sight of him; for “when he hideth his face, who then can behold him?” as also, that Christ usually discovers himself in the use of means through the ordinances; and therefore these are to be observed carefully, and attended on constantly. Moreover, a behold is prefixed to all these gradual manifestations of himself; which shews us, that Christ’s discoveries of himself to his people are exceeding wonderful and ravishing; a glimpse of him behind the wall, is a surprising instance of his grace, much more his looking forth at the windows; and his shewing or flourishing himself. In all his beauty and glory, through the lattices, as the word signifies; this is enough to throw us into the greatest raptures and ecstasies of mind, and fill us with a joy unspeakable and full of glory.