Go forth, O ye daughters of Zion
The same with the daughters of Jerusalem; the reason of the variation is, because Christ, here so gloriously described, is King of Zion, and they his subjects; these the church observing, being intent on looking at the bed and chariot she had described, calls them from those objects to look at a more glorious one; to whom Solomon in all his glory, on his coronation or marriage day, to which the allusion is, was not equal; wherefore she invites them to "go forth" and look at him, as people are forward to go out of their houses to see a crowned king pass along the streets, especially on his coronation day; and men never see any glory and excellency in Christ, until they go out of themselves, and look off of every other object to him alone;
and behold King Solomon with the crown wherewith his mother crowned
him in the day of his espousals;
alluding to a custom with the Jews F7 and other nations F8, to put nuptial crowns on the heads Of married persons, both men and women, on the marriage day: Christ is undoubtedly here meant by Solomon, who is King of Zion, King of saints; (See Gill on Song of Solomon 3:7); by whose mother is meant either the church, the Jerusalem above, the mother of us all, of Christ mystical; or else every believer, who is not only his brother and sister, but his mother, ( Matthew 12:50 ) ; and this may refer to the time when Christ is first made known unto and held by a sensible sinner, in the glory of his person, and the fulness of his grace, as sitting and riding in the chariot of the everlasting Gospel; when such honour him, and crown him by venturing on him, and believing in him; for every act of faith on Christ is putting the crown upon his head; and every submission to his ordinances is an acknowledging him King of saints; and every ascription of salvation to him and his grace by any, is casting their crowns at his and setting one on his head; and such a time is the time of his open espousals to them, when such consent to be his for ever, and give up their whole selves to him; there was a secret espousal of all the elect to Christ, upon the Father's grant of them to him in eternity; and there is an open espousal of them to him personally, at their conversion under the ministry of the word, when they are espoused as chaste virgins to Christ; at which time there is a large breaking forth of Christ's love to them, and of theirs to him: hence it is called "the love of their espousals"; see ( 2 Corinthians 11:2 ) ( Jeremiah 2:2 ) ; and here
the day of the gladness of his heart;
when Christ gladly and cheerfully receives such souls into his embraces, and rejoices over them as the bridegroom over the bride: now the church would have the daughters of "Jerusalem behold", look at this glorious person with an eye of faith and love, with attention and admiration; see ( Zechariah 9:9 ) ; there being such astonishing, incomparable, and transcendent excellencies in him, which require such looks as these;
F7 Misnah Sotah, c. 9. s. 14.
F8 Vid. Paschalium de Coronis. l. 2. c. 16. p. 126. & Barthii Animadv. ad Claudian de Raptu Proserp. l. 2. v. 148. "Magnisque coronis conjugium fit", Claudian. Laus Serenae, v. 189, 190. (stefov) (gamhlion) , Bion. Idyl. 1. prope finem.