The poem having opened with the song of a chorus in praise of the king Song 1:2-4, concludes with a versicle recited by the bride, repeating the last words of her former strain Song 2:17, with one significant change. She no longer thinks of the possibility of separation. The "Mountains of Bether" (division) of Song 2:17, are now "Mountains of Besamim" (spices). His haunts and hers are henceforth the same (compare Song 4:6).

Thou that dwellest in the gardens - This is supposed to refer to the bridegroom asking permission of his spouse early in the morning to retire, as was his usual custom. He intimates the companions were waiting to hear, and he wished to hear it in the way of permission to depart.

Thou that dwellest in the (i) gardens, the companions hearken to thy voice: cause me to hear [it].
(i) Christ dwells in his Church, whose voice the faithful hear.

Thou that dwellest in the gardens,.... These are the words of Christ to the church, describing her by her habitation, and may be rendered, "O thou, inhabitress of the gardens" (i); the word used being in the feminine gender, which determines the sense of it, as belonging to the church: but the Septuagint version renders it by a word in the masculine gender; and so Ambrose (k), who interprets the words as spoken by the church to Christ; though he observes that Symmachus and Aquila interpret them as the words of Christ to the church. By the "gardens" are meant particular congregations, the dwelling places of the church, and where she has work to do by her ministers, to plant, water, prune, and dress the gardens; and of particular believers, whose business it is to attend on the ministry of the word, and other ordinances; and dwelling here may denote diligence and constant attendance here, and which is approved of by Christ, and well pleasing to him: and it is honourable, as well as profitable and delightful, to have a place in these gardens, and especially an abiding one; and indeed those, to whom Christ gives a place and a name here, are in no danger of being turned or driven out, as Adam was from Eden;
the companions hearken to thy voice; meaning either the divine Persons, the Father and the Holy Ghost, as Piscator; the companions of Christ, of the same nature, perfections, and glory with him; who listen to what the church and true believers say to them and to one another, Malachi 3:16; or the angels, as Jarchi and Aben Ezra, the friends of Christ and his people, who hearken to the conversation of believers, in private and public; and especially to the Gospel, preached in the assembly of the saints, Ephesians 3:10; or rather the daughters of Jerusalem, who all along attend the bride in this Song, and are the virgins her companions, Psalm 45:14; and it is a title that belongs to all truly gracious souls, Psalm 122:8; who hearken to the voice of the church, to the Gospel, preached by her ministers; which is a joyful sound, and gives great delight and pleasure;
cause me to hear it; that is, her voice; so sweet and charming to him, as in Song 2:14; her voice in prayer and praise; in speaking of him, his person, offices, and grace, to others, and confessing his name before men. Some render the words, "preach me" (l); and then the sense is, seeing the companions flock unto thee, and listen with great attention and pleasure to thy voice, take the opportunity of preaching me unto them; let my person, righteousness, and grace, be the subject of thy ministry: and which was done in the first times of the Gospel, by the apostles; has been, more or less, ever since, by faithful ministers; and will be continued until the second coming of Christ, prayed for in Song 8:14.
(i) "quae habitas", V. L. Pagninus, Brightman, Junius & Tremellius, Piscator, Mercerus, Michaelis; "quae sedes", Cocceius. (k) Enarrat. in Psal. lxxii. octon. 22. p. 1068. (l) "in praedica me", Junius & Tremellius.

These verses close the conference between Christ and his church. He first addresses her as dwelling in the gardens, the assemblies and ordinances of his saints. He exhorts her to be constant and frequent in prayers, supplications, and praises, in which he delights. She replies, craving his speedy return to take her to be wholly with Him. The heavens, those high mountains of sweet spices, must contain Christ, till the times come, when every eye shall see him, in all the glory of the better world. True believers as they are looking for, so they are hastening to the coming of that day of the Lord. Let every Christian endeavour to perform the duties of his station, that men may see his good works, and glorify his heavenly Father. Continuing earnest in prayer for what we want, our thanksgivings will abound, and our joy will be full; our souls will be enriched, and our labours prospered. We shall be enabled to look forward to death and judgment without fear. Even so, come, Lord Jesus.

Jesus Christ's address to her; now no longer visibly present. Once she "had not kept" her vineyard (Song 1:6); now she "dwells" in it, not as its owner, but its superintendent under Jesus Christ, with vinedressers ("companions"), for example, Paul, &c. (Acts 15:25-26), under her (Song 8:11-12); these ought to obey her when she obeys Jesus Christ. Her voice in prayer and praise is to be heard continually by Jesus Christ, if her voice before men is to be effective (Song 2:14, end; Acts 6:4; Acts 13:2-3).

The king who seems to this point to have silently looked on in inmost sympathy, now, on being addressed by Shulamith, takes speech in hand; he does not expressly refer to her request, but one perceives from his words that he heard it with pleasure. He expresses to her the wish that she would gratify the companions of her youth who were assembled around her, as well as himself, with a song, such as in former times she was wont to sing in these mountains and valleys.
13 O thou (who art) at home in the gardens,
Companions are listening for thy voice;
Let me hear!
We observe that in the rural paradise with which she is surrounded, she finds herself in her element. It is a primary feature of her character which herein comes to view: her longing after quietness and peace, her love for collectedness of mind and for contemplation; her delight in thoughts of the Creator suggested by the vegetable world, and particularly by the manifold soft beauty of flowers; she is again once more in the gardens of her home, but the address, "O thou at home in the gardens!" denotes that wherever she is, these gardens are her home as a fundamental feature of her nature. The חברים are not Solomon's companions, for she has come hither with Solomon alone, leaning on his arm. Also it is indicated in the expression: "are listening for thy voice," that they are such as have not for a long time heard the dear voice which was wont to cheer their hearts. The חבר are the companions of the former shepherdess and keeper of a vineyard, Song 1:6 f., the playmates of her youth, the friends of her home. With a fine tact the poet does not represent Solomon as saying חבריך nor חברינוּ: the former would be contrary to the closeness of his relation to Shulamith, the latter contrary to the dignity of the king. By חברים there is neither expressed a one-sided reference, nor is a double-sided excluded. That "for thy voice" refers not to her voice as speaking, but as the old good friends wish, as singing, is evident from השׁמיעני in connection with Song 2:14, where also קולך is to be supplied, and the voice of song is meant. She complies with the request, and thus begins:

Thou - Christ speaks here to his spouse. The gardens - Not in the wilderness of the world, but in the church, the garden of God. He saith, gardens, because of the many particular congregations, into which the church is divided. Companions - The friends of the bride and bridegroom. Hearken - Diligently observe all thy words towards me. Cause me - When I am gone from thee, let me hear thy prayers, and praises, and the preaching of my gospel in the world.