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Song of
Solomon Chapter Seven
New King James Version (NKJV)
INTRODUCTION TO SONG OF SOLOMON 7
In
this chapter Christ gives a fresh commendation of the beauty of his church, in
a different order and method than before; beginning with her "feet",
and so rising upwards to the "hair" of her head, and the roof of her
mouth, Song of Solomon 7:1;
And then the church asserts her interest in him, and his desire towards her, Song of Solomon 7:10;
and invites him to go with her into the fields, villages, and vineyards, and
offers various reasons, by which she urges him to comply with her invitation, Song of Solomon 7:11.
Song of Solomon
7:1 The Beloved How
beautiful are your feet in sandals, O prince’s daughter! The curves of your
thighs are like jewels, The work of the hands of a skillful workman.
YLT 1As the chorus of
`Mahanaim.' How beautiful were thy feet with sandals, O daughter of Nadib. The
turnings of thy sides [are] as ornaments, Work of the hands of an artificer.
How beautiful are thy feet with shoes,.... It is no
unusual thing to describe the comeliness of women by their feet, and the
ornaments of them; so Hebe is described by HomerF4Odyss. 11. v. 602,
603. "Auratos pedes", Ovid. Amor. l. 3. Eleg. 12. as having beautiful
feet, and Juno by her golden shoes: particular care was taken of, and provision
made for, the shoes of queens and princesses in the eastern countries;
HerodotusF5Euterpe, sivw l. 2. c. 98. tells us, that the city of
Anthylla was given peculiarly to the wife of the king of Egypt, to provide her
with shoes; which custom, he says, obtained when Egypt became subject to
Persia; See Gill on Esther 2:18. Shoes
of a red, or scarlet, or purple colour, were in esteem with the Jews; and so
the Targum here is,
"purple
shoes:'
the
word used is thought by someF6Vid. Braunium de Vest. Sacerd. Heb. l.
1. p. 295, 306. to signify a colour between scarlet and purple; see Ezekiel 16:10; and
also with the Tyrian virginsF7"Virginibus Tyrriis mos
est", &c. Virgil. Aeneid. 1. ; and so with the RomansF8Vid.
Persii Satyr. 5. v. 169. Virgil. Bucolic. Eclog. 7. v. 32. ; and with whom
likewise white shoesF9"Pes maslus in niveo", &c. Ovid.
de Arte Amandi, l. 3. Vid. Martial. l. 7. Epigr. 27. were much in use. That
this is said of the church, is plain from the appellation of her,
O Prince's daughter! the same with the King's
daughter, Psalm 45:13; the
daughter of the King of kings; for, being espoused to Christ, his Father is her
Father, and his God her God: besides, she is born of him who is the Prince of
the kings of the earth, 1 John 2:28; she is
both a Prince's wife and a Prince's daughter. It may be rendered, "O
noble", or "princely daughter"F11בת
נדיב "puella nobills", Castalio;
"filia voluntarie", Marckius; "principalis, nobills, et ingenua
virgo, sc. filia", so some in Michaelis. ! being of a free princely
spirit, in opposition to a servile one, Psalm 51:12; of a
bountiful and liberal spirit, as in, Isaiah 32:5; in
distributing temporal things to the necessities of the poor; and in
communicating spiritual things to the comfort and edification of others. Some
take these to be the words of the daughters of Jerusalem, wondering at the
church's beauty, on turning herself to them as they desired: but they are rather
the words of Christ; who, observing the church speak so meanly of herself, in
order to encourage her, gives a high commendation of her in this and some
following verses, and begins with her "feet"; not her ministers, who
are "shod with the preparation of the Gospel of peace", Ephesians 6:15, and
who appear beautiful in the eyes of those who have any knowledge of the good
things they publish and proclaim; for they are set in the highest place in the
church: but here the lowest and meanest members of the church are meant; whose
outward walk, the feet are the instruments of, may be said to be
"beautiful with shoes", when they are ready to every good work; when
their conversation is ordered aright, is agreeably to the word of God, and as
becomes the Gospel of Christ; and which, like shoes, is a fence against the
briers and thorns, the reproaches and calumnies, of the world; and when there
is such a lustre upon it that it cannot but be seen and observed by spectators,
by which they are excited to glorify God, it is so beautiful in the eyes of
Christ, that to such he shows the salvation of God;
the joints of thy thighs are like jewels, the work of the
hands of a cunning workman; a skilful artificer, a goldsmith or
jeweller: the allusion seems to be to some ornaments about the knees or legs,
wore by women in those times; see Isaiah 3:18; and
this may serve to set off the lustre and beauty of the church's conversation.
And since it seems not so decent to describe the parts themselves mentioned,
the words may rather design the "femoralia", or garments, with which
they were covered; and may signify the garments of salvations and robe of
Christ's righteousness, whereby the church's members are covered, so that their
nakedness is not seen; but with them are as richly adorned bridegroom and bride
with their ornaments and which are not the bungling work of a creature, but of
one that is God as well as man, and therefore called the righteousness of God.
Some have thought that the girdle about the loins is meant, the thighs being
put for the loins, Genesis 46:26; and
so may intend the girdle of truth, mentioned along with the preparation of the
Gospel of peace the feet are said to be shod with, Ephesians 6:14; and
the metaphor of girding is used when a Gospel conversation is directed to, Luke 12:35. But it seems
best by these "joints", or "turnings of the thighs"F12חמוקי "vertebra", Pagninus, Montanus, Vatablus;
"signat illam agilem versatilem juncturam, qua capite femorum in suis
foraminibus expedite moventur", Brightman. , by which they move more
orderly and regularly, to understand the principles of the walk and conversation
of saints, as one observesF13Durham in loc. ; without which it
cannot be ordered aright; for principles denominate actions, good and bad; and
the principles of grace, by which believers move in their Christian walk, are
as valuable and as precious as jewels, such as faith and love, and a regard to
the glory of God; and which are curiously wrought by the finger of God, by his
Holy Spirit, who "works in them both to will and to do of his good
pleasure", Philemon 2:13.
Song of Solomon
7:2 2 Your
navel is a rounded goblet; It lacks no blended beverage. Your waist is
a heap of wheat Set about with lilies.
YLT 2Thy waist [is] a basin of
roundness, It lacketh not the mixture, Thy body a heap of wheat, fenced with
lilies,
Thy navel is like a round goblet,.... According
to some, not the navel itself is meant; but a covering of it, a jewel or plate
of gold in the shape of it; and because the word for "round", in the
Chaldee language, signifies the "moon", and so Ben Melech interprets
it, some have thought of the "round tire like the moon", Isaiah 3:18; though
that was rather an ornament about the neck. Bishop Patrick is of opinion that
it refers to "the clothing of wrought gold", Psalm 45:13; which
had, on the part that covered the belly, a raised embossed work, resembling a
heap or sheaves of wheat; about which was an embroidery of curious flowers,
particularly lilies; and, in the midst of the whole, a fountain or conduit,
running with several sorts of liquor, into a great bowl or basin: and
Fortunatus ScacchusF14Eleochrysm. Sacr. l. 3. p. 1016. interprets it
of a garment, covering this part, embroidered with lilies. All which may
represent the beautiful robe of Christ's righteousness the church is adorned
with. But rather the part itself is meant, and designs the ministers of the
Gospel; who, in the administration of the word and ordinances, are that to the
church as the navel is to a human body; that is in an eminent part of it, is
the strength of the intestines, conduces much to the health of the body, and by
which the child in the womb is supposed to receive its nourishment: ministers
are set in the highest place in the church; are strong in themselves, through
the grace and power of Christ and the means of strengthening others; and of
keeping the church a good plight and healthful state, by the wholesome words
and sound doctrines they preach; and also of nourishing souls in embryo, and
when new born, with the sincere milk of the word: and as the navel is said to
be like a "round goblet", cup, bowl, or basin, this aptly describes
that part; and may express the perfection of Gospel ministers, their gifts and
grace, not in an absolute, but comparative sense, the round or circular form
being reckoned the most perfect; and also the workmanship bestowed on them, the
gifts and grace of the Spirit, a round goblet being turned and formed by some
curious artist; and likewise their capacity to hold and retain Gospel truths.
And they are compared, not to an empty one, but to one
which wanteth not
liquor; meaning the large and never failing supplies of gifts and grace
from Christ; so that they never want the liquor, the oil and wine of Gospel
truths, to communicate to others, Zechariah 4:12. The
word used signifies a "mixture", or a "mixed liquor"F15המזג κραμα,
Sept. "mixtio", Mercerus, Junius & Tremellius, Piscator;
"mixtura", Marckius, Michaelis. , as of wine and milk, Song of Solomon 5:1;
or rather of wine and water, much used in the eastern countries; so the wine of
Sharon used to be mixed, two parts water and one wineF16T. Bab.
Sabbat, fol. 77. 1. Nidda, fol. 19. 1. : and this designs, not a mixture of
divine truths and human doctrines, which ought not to be made; but the variety
of Gospel truths ministers deliver to others, and that in a manner they are
most capable of receiving them. SomeF17So Junius & Tremellius,
Ainsworth. render the words as a wish, "let there not want", &c.
and so they declare the tender concern of Christ, that his church might have a
continual supply in the ministry of the word;
thy belly is like a heap of wheat; which denotes
the fruitfulness of the church in bringing souls to Christ, comparable to a
pregnant woman; and whose fruit, young converts born in her, are compared to
"a heap of wheat" for their number, choiceness, and solidity, being
able to bear the fan of persecution: it was usual with the Jews to scatter
wheat on the heads of married persons at their weddings, three times, saying,
"increase and multiply"F18Vid. Selden. Uxor. Heb. l. 2. c.
15. p. 195. ; see Isaiah 66:8. This
heap of wheat is said to be "set about", or "hedged, with
lilies"F19סוגה πεφραγμηνη,
Sept. "vallatus", V. L. "circumseptus", Tigurine version,
Michaelis; "septus", Pagninus, Montanus, Brightman, Cocceius,
Marckius, & alii. ; which suggests, that it was not a heap of wheat on the
corn floor which is meant, but a field of standing wheat, enclosed and fenced,
not with thorns, but lilies; and these lilies may signify grown saints, who are
often compared to lilies in this book, by whom young converts are encompassed
and defended; or the beauties of holiness, in which they appear as soon as born
again, Psalm 110:3.
Song of Solomon
7:3 3 Your
two breasts are like two fawns, Twins of a gazelle.
YLT 3Thy two breasts as two
young ones, twins of a roe,
Thy two breasts are like two young roes that are
twins. See Gill on Song of Solomon 4:5.
Song of Solomon
7:4 4 Your
neck is like an ivory tower, Your eyes like the pools in Heshbon By
the gate of Bath Rabbim. Your nose is like the tower of Lebanon Which
looks toward Damascus.
YLT 4Thy neck as a tower of the
ivory, Thine eyes pools in Heshbon, near the gate of Bath-Rabbim, Thy face as a
tower of Lebanon looking to Damascus,
Thy neck is as a tower of ivory,.... Two
things recommend the neck, erectness and whiteness; both are here expressed,
the one by a "tower", the other by "ivory"; hence a fine
beautiful neck is called an ivory oneF20"Eburnea cervix",
Ovid. Epist. 20. v. 57. "Eburnea colla", ib. Metamorph. l. 3. Feb. 6.
v. 422. & l. 4. Fab. 5. v. 335. ; and for the same reason it sometimes has
the epithet of "snowy"F21Ovid. Amor. l. 2. Eleg. 4. v. 41.
, and sometimes of "marble"F23Ib. Fasti, l. 4. v. 135.
Virgil. Georgic. 4. in fine. . Of the church's neck, as it may design either
the ministers of the word, or the Scriptures of truth; see Gill on Song of Solomon 4:4;
where it is compared to "the tower of David", and here to "a
tower of ivory": Marckius conjectures that they may be the same, or that
this is the name of, vine ancient structure known at this time; however, it is
used as expressive of the purity of the lives of Gospel ministers, and the
evenness of their doctrines, and of the purity, beauty, glory, axial harmony of
the Scriptures;
thine eyes like the fish pools in Heshbon, by the gate of
Bathrabbim; Heshbon was formerly the seat of Sihon, king of the Amorites, Numbers 22:26; of
which Bathrabbim was one of its gates; so called, either because it led to
Rabbath, a city near it, and mentioned with it, Jeremiah 49:3; or
because of the great numbers that went in and out by it; for it may be
rendered, "the daughter of many", or "of great ones"F24בת רבים θυγατρος
πολλων Sept. "filiae muititudinis", V. L.
"magnatum", Montanus; "nobilium", Pagninus. : near this
gate, it seems, were very delightful fish pools, to which the eyes of the
church are compared. In the Hebrew language, the word for eyes and fountains is
the same; the eyes having humours in them, and so fitly compared to fish pools.
Of the eyes of the church, as they may design either the ministers of the word,
or the eyes of her understanding, particularly faith; see Gill on Song of Solomon 1:15;
here they are said to be like "fish pools", whose waters are clear,
quiet, constant and immovable; and, seen at a distance, between trees and groves,
look very beautiful: and, if applied to ministers, may denote the clearness of
their sight in discerning the truths of the Gospel; and their being filled with
the fulness of the blessing of the Gospel of Christ; and their being blessings
to the churches of Christ, and to the souls of men the word for "fish
pools" comes from a word which signifies "to bless"F25ברכות a rad. ברך
"benedixit". ; and such being observed as were near the gate of
Bathrabbim, may have respect to the multitude that attend their ministry, and
receive benefit by it; in which they are constant and invariable, and all of a
piece, and appear very beautiful to those to whom they are useful. And if
applied to the church's eyes of understanding, those of faith and knowledge,
may denote the perspicuity of them, in the discernment of spiritual things; and
the fixedness and immovableness of them on the person, blood, and righteousness
of Christ; looking alone to him, and off of every other object, and so very
attractive to him, and beautiful in his sight, as well as their abounding with
the waters of evangelic repentance and humiliation; see Song of Solomon 4:9;
thy nose is as the tower of Lebanon, which looketh towards
Damascus; a tower on that part of Mount Lebanon which faced Damascus,
which lay in a plain, and so open to view, as well as exposed to winds; hence
called, by LucanF26Pharsal. l. 3. v. 215. , Ventosa Damascus; which
tower was so high, as AdrichomiusF1Theatrum Terrae Sanctae, p. 100.
says, that from thence might be numbered the houses in Damascus: by which also
may be meant the ministers of the word; nor need it seem strange that the same
should be expressed by different metaphors, since the work of ministers is of
different parts; who, as they are as eyes to see, so like the nose to smell;
and having a spiritual discerning of Gospel truths, both savour them
themselves, and diffuse the savour of them to others; and are both the ornament
and defence of the church: the former is signified by the "nose",
which is an ornament of the face, and the latter by the "tower of
Lebanon", and this is looking towards Damascus, the inhabitants of which
were always enemies to the people of Israel; and so may denote the vigilance
and courage of faithful ministers, who watch the church's enemies, and their
motions, and, with a manful courage, face and attack them. Moreover, this
description may respect the majesty and magnanimity of the church herself; the
former may be intimated by her nose, which, when of a good size, and well
proportioned, adds much grace and majesty to the countenance; and the latter by
its being compared to the impregnable tower of Lebanon, looking towards
Damascus, signifying that she was not afraid to look her worst enemies in the
face: or the whole may express her prudence and discretion in spiritual things:
by which she can distinguish truth from error, and espy dangers afar off, and
guard against them.
Song of Solomon
7:5 5 Your
head crowns you like Mount Carmel, And the hair of your head is
like purple; A king is held captive by your tresses.
YLT 5Thy head upon thee as
Carmel, And the locks of thy head as purple, The king is bound with the
flowings!
Thine head upon thee is like Carmel,.... Set with
hair, thick and long, as Carmel with plants and trees. Now Christ is the church's
Head in various senses; he is her federal and representative Head in eternity
and time; her political Head, as a King to his subjects; an economical Head, as
the husband to the wife, as parents to their children, and a master to
servants; and, as such, may be compared to Carmel; for the multitude dependent
on him, whom he represents, and is connected with under various relations; for
his height, being higher than the kings of the earth, and all other heads; and
for fruitfulness, all the fruits of the church, and of all true believers,
coming from him. Some render the word, "as crimson", or
"scarlet"F2ככרמל "veluti
coccinum", Pagninus, Vatablus, Mercerus; "simile est coccineo",
Junius & Tremellius; "est ut coccus", Piscator; so Ainsworth;
"sicut carmesinum", Schindler. ; which may set forth his royal
dignity and majesty, this colour being wore by kings and great personages; or
the ardent love of Christ to his body, the church, and the members of it; or
his bloody sufferings for them;
and the hair of thine head like purple; purple
coloured hair has been in great esteem. Of this colour was the hair of King
Nysus, according to the fableF3Ovid. Metamorph. l. 8. Fab. 1. v.
301. De Arte Amandi, l. 1. & de Remed. Amor. l. 1. v. 68. Hygin. Fab. 198.
Pausan. Attica, p. 33. ; and so the hair of Evadne, and of the MusesF4Pindar.
Olymp. Ode 6. Pyth. Ode 1. v. 2. , were of a violet colour; the hair of Ulysses
is saidF5Homer. Odyss. 6. v. 231. & 23. v. 155. to be like to
the hyacinth flower, which is of a purple or violet colour; and MiltonF6Paradise
Lost, Book 4. calls the first Adam's hair hyacinthine locks; and here, in a
figurative sense, the second Adam's hair is said to be like purple. By which
believers that grow on Christ, the Head of the church, nay be meant, who have
their dependence on him, and their strength and nourishment from him; see Song of Solomon 4:1;
and these may be said to be like "purple", because of their royal
dignity, being made kings unto God by Christ; and because of their being washed
in the purple blood of Christ; and because of the sufferings they endure for
his sake; and especially such may be so compared, who have spilt their blood
and laid down their lives on his account;
the king is held in the galleries; the same with
the Head of the church, the King of Zion, and King of saints, whose kingdom is
a spiritual and everlasting one: and by the "galleries" in which he
is held may be meant the ordinances of the Gospel; where Christ and his people
walk and converse together; where he discloses the secrets of his heart to
them, leads them into a further acquaintance with his covenant, and the
blessings and promises of it; and from whence they have delightful views of his
person and fulness; see the King in his beauty, and behold the good land which
is afar off: the same word as here is rendered "rafters", and by some
"canals", in Song of Solomon 1:17;
See Gill on Song of Solomon 1:17.
Now Christ being said to be "held in these galleries" may
signify his fixed habitation in his house and ordinances; where he has promised
to dwell, and delights to be; and where he is as it were fastened to them, and
hatred in them.
Song of Solomon
7:6 6 How
fair and how pleasant you are, O love, with your delights!
YLT 6How fair and how pleasant
hast thou been, O love, in delights.
How fair and how pleasant art thou, O love, for delights! These are the
words of the King in the galleries, wondering at the church's beauty, it being
incomparable and inexpressible, it could not be said well how great it was; and
expressing the strength of his love to her, which was invariably the same as
ever. Of the "fairness" of the church, and of this title,
"love", see Song of Solomon 1:9;
and here she is said also to be "pleasant" to him, as his spouse and
bride, in whom he takes infinite delight and pleasure, loving her with a love
of complacency and delight; and therefore adds, "for delights", which
he had in her before the world was, Proverbs 8:31. She
was all delightF7"Meae deliciae", Plauti Stichus, Act. 5.
Sc. 5. to him; her words, her actions and gestures, her comely countenance, her
sweet and pleasant voice in prayer and praise, her ravishing looks of faith and
love, her heavenly airs, and evangelic walk; in all which she appeared
beautiful and delightful, beyond all human thought and expression.
Song of Solomon
7:7 7 This
stature of yours is like a palm tree, And your breasts like its
clusters.
YLT 7This thy stature hath been
like to a palm, And thy breasts to clusters.
This thy stature is like to a palm tree,.... Made up
of the above parts commended, and others had in view, as appears from the
relative "this". The word for "stature" properly signifies
height, tallness, and erectness; and which were reckoned agreeable in women, as
well as men; See Gill on 1 Samuel 9:2; hence
methods are often made use of to make them look taller, as by their head
dresses, their shoes, and by stretching out their necks, Isaiah 3:16; and
the simile of a tree is not an improper one: and so Galatea is, for height and
tallness, compared to an alder and to a plane treeF8Ovid. Metamorph.
l. 13. Fab. 8. ; and Helena, to a cypress tree in a gardenF9Theocrit.
Idyll. 18. v. 30. , on the same account; and here the church to a palm tree:
the Egyptian palm tree is said to be the bestF11A. Gellii Nect.
Attic. l. 7. c. 16. Vid. Strabo. Geograph. l. 17. p. 563. ; and if Solomon here
has any reference to Pharaoh's daughter, his wife, he might think of that, which
is described
"of
body straight, high, round, and slenderF12Sandys's Travels, l. 2. p.
79. ,'
and
fitly expresses a good shape and stature. The church's stature is no other than
the "stature of the fulness of Christ", Ephesians 4:13;
which will be attained unto when all the elect are gathered in, and every
member joined to the body, and all filled with the gifts and graces of the
spirit designed for them, and are grown up to a just proportion in the body;
and in such a state Christ seems to view his church, and so commends her by
this simile: saints are oftentimes compared to palm trees in Scripture on other
accounts; see Psalm 92:12;
and thy breasts to clusters of grapes; on a vine
which might be planted by and run up upon a palm tree, as Aben Ezra suggests:
though rather clusters of dates, the fruit of the palm tree, are designed,
since this fruit, as PlinyF13Nat. Hist. l. 13. c. 4. observes, grows
in clusters; and to clusters of the vine the church's breasts are compared in Song of Solomon 7:8.
And by these "breasts" may be meant either the ministers of the
Gospel, who communicate the sincere milk of the word to souls; and may be
compared to clusters for their numbers, when there is plenty of them, which is
a great mercy to the church; and for their unity, likeness, and agreement in
their work, in their ministrations, and in the doctrine they preach, though
their gifts may be different; or else the two Testaments, full of the milk of
the word; and comparable to "clusters" of grapes or dates, because of
the many excellent doctrines and precious promises in them; which, when pressed
by hearing, reading, meditation, and prayer, yield both delight and nourishment
to the souls of men. Some think the two ordinances of the Gospel, baptism and
the Lord's supper, are intended, which are breasts of consolation; and, when
the presence of Christ, and the manifestations of his love, are enjoyed in
them, they afford much pleasure and satisfaction; and as those breasts are full
in themselves, they are beautiful in the eye of Christ, and as such commended;
See Gill on Song of Solomon 4:5.
Song of Solomon
7:8 8 I
said, “I will go up to the palm tree, I will take hold of its branches.” Let
now your breasts be like clusters of the vine, The fragrance of your breath
like apples,
YLT 8I said, `Let me go up on
the palm, Let me lay hold on its boughs, Yea, let thy breasts be, I pray thee,
as clusters of the vine, And the fragrance of thy face as citrons,
I said, I will go up to the palm tree,.... Which is
easy of ascent; having, in the bark of the trunk or body of the tree, rings
like steps, whereby the eastern people climb it with incredible swiftness, as
PlinyF14Ibid. So Sandys's Travels, l. 2. p. 79. relates: these steps
are made by the lower boughs being lopped off, whose knots, or
"pollices", as Dr. ShawF15Travels, tom. 1. p. 142. Edit.
2. calls them, being gradually left upon the trunk of the tree, serve, like so
many rungs of a ladder, to climb up the tree; either to fecundate it, or to lop
it, or to gather the fruit; and Lucian saysF16De Dea Syria. ,
"those
that have seen how men get up into palm trees, in Arabia, Egypt, and other
places, must needs understand what he says about climbing the Phalli, in the
temple of Hierapolis in Syria, he is describing.'
By
the "palm tree" may be meant the church militant, who yet gets the
victory over all her enemies, of which the palm tree is an emblem; and Christ's
"going up" to it is expressive of his right to it, and property in
it, which he has by his Father's gift, his own purchase, and the power of his
grace, and may go up to it when he pleases; also of his presence with his
church, and of the delight he takes in her, viewing her stature, fruit, and
flourishing circumstances;
I will take hold of the boughs thereof; either to
crop them, the tops of them, which, of the first year's growth, are very tender
and sweet, and may be eatenF17Vid. Buxtorf. Lex. Talmud. in rad. קור col. 2005. ; the top of the palm tree is said to be
very sweetF18Plutarch. de San. Tuend. vol. 2. p. 133. Plin. Nat.
Hist. l. 13. c. 4. ; and which some call the "cerebrum", or brain of
it, and is spoken of as very pleasant and nourishingF19Athenaei
Deipnosophist. l. 2. c. 28. p. 71. : or to gather the fruit on them; his own
grace in exercise, and good works performed under the influence of it; see Song of Solomon 4:16;
or to prune them; which he does by the ministry of the word, reproving sin, and
refuting error; and, by afflictive providences, purging away sin; and by
suffering persecution to befall his churches, whereby he clears them of carnal
professors, and lops off withered and fruitless branches;
now also thy breasts shall be as clusters of the vine; round, full,
soft, and succulent, like the berries of the vine tree, the grapes that grow in
clusters on it; of these; see Gill on Song of Solomon 7:7;
and the smell of thy nose like apples; See Gill on Song of Solomon 7:4.
Here it may denote the inward constitution and outward conduct of the church,
which were sound and healthful; she had an inward principle of grace, from
whence proceeded a savoury conduct, a savoury breath, a holy breathing after
divine and spiritual things: or it may intend the things she had a savour of,
as divine truths and excellent doctrines, comparable to "apples", Song of Solomon 2:5;
and all spiritual and heavenly things, when they have the presence of Christ,
and the quickening influences of his Spirit.
Song of Solomon
7:9 9 And
the roof of your mouth like the best wine. The Shulamite The wine goes down
smoothly for my beloved, Moving gently the lips of sleepers.[a]
YLT 9And thy palate as the good
wine --' Flowing to my beloved in uprightness, Strengthening the lips of the
aged!
And the roof of thy mouth like the best wine,.... Which may
intend, either her taste, as the word is rendered in Song of Solomon 2:3;
by which she can distinguish good wine from bad, truth from error; or her
breath, sweet and of a good smell, like the best wine; the breathings of her
soul in prayer, which are sweet odours, perfumed with the incense of Christ's
mediation; or rather her speech, the words of her mouth; the roof of the mouth
being an instrument of speech; the same word is sometimes rendered "the
mouth", Song of Solomon 5:16;
and may denote both her speech in common conversation, which is warming,
refreshing, comforting, and quickening; and in prayer and praise, which is well
pleasing and delightful to Christ; and especially the Gospel preached by her
ministers, comparable to the best wine for its antiquity, being an ancient
Gospel; for its purity, unadulterated, and free from mixture, and as faithfully
dispensed; its delight, flavour, and taste, to such who have their spiritual
senses exercised; and for its cheering, refreshing, and strengthening nature,
to drooping weary souls. It follows,
for my beloved, that goeth down sweetly; is received
and taken down with all readiness, by those who have once tasted the sweetness
and felt the power of it. Or, "that goeth to righteousnesses"F20למישרים "ad rectitudines", Montanus; "ad ea
quae roetissima sunt", Tigurine version. ; leading to the righteousness of
Christ for justification, and teaching to live soberly and righteously: or,
"that goeth to my beloved, straightway" or "directly"F21"Directe",
Mercerus; "rectissime", Brightman. ; meaning either to his Father,
Christ calls his beloved, to whose love the Gospel leads and directs souls, as
in a straight line, as to the source of salvation, and all the blessings of
grace; or to himself, by a "mimesis", whom the church calls so; the
Gospel leading souls directly to him, his person, blood, righteousness, and
sacrifice, for peace, pardon, justification, and atonement: or, "that
goeth to my beloved to uprightnesses"F23"Ad
rectitudines", i.e. "rectos homines", Marckius, Michaelis. ;
that is, to the church, who is Christ's beloved, consisting of upright men in
heart and life, whom Christ calls his beloved and his friends, Song of Solomon 5:1;
and whom Christ treats with his best wine, his Gospel; and which is designed
for them, their pleasure, profit, comfort, and establishment:
causing the lips of those that are asleep to speak; either such
who are in the dead sleep of sin; who, when the Gospel comes with power, are
quickened by it; and it produces in them humble confessions of sin; causes them
to speak in praise of Christ, and his grace, and of the salvation which he has
procured for lost sinners; it brings them to Zion, to declare what great things
God has done for them: or else drowsy professors, in lifeless frames, and much
gone back in religion; who, when aroused and quickened by the Gospel, and
brought out of their lethargy, are ready to acknowledge their backslidings with
shame; to speak meanly and modestly of themselves, and very highly of Christ
and his grace, who has healed their backslidings, and still loves them freely;
none more ready to exalt and magnify Christ, and speak in praise of what he has
done for them. Some render the words, "causing the lips of ancient men to
speak"F24ישנים "veterum",
Pagninus; "antiquorum", Vatablus. ; whose senses are not so quick,
nor they so full of talk, as in their youthful days: wherefore this serves to
commend this wine; that it should have such an effect as to invigorate ancient
men, and give them a juvenile warmth and sprightliness, and make them
loquacious, which is one effect of wine, when freely drunkF25Philoxenus
apud Athenaei Deipnosoph. l. 2. c. 1. p. 25. Vid. T. Bab. Sanhedrin, fol. 38.
1. ; and softens the moroseness of ancient menF26Philoxenus apud
Athenaei Deipnosoph. l. 11. c. 3. p. 463. : wine is even said to make an
ancient man danceF1Ibid. l. 4. c. 4. p. 134. l. 10. c. 7. p. 428. .
Song of Solomon
7:10 10 I
am my beloved’s, And his desire is toward me.
YLT 10I [am] my beloved's, and on
me [is] his desire.
I am my beloved's,.... These are the words
of the church, strongly expressing the assurance of faith she had of her union
to Christ, and interest in him; which shows that "that" grace is
attainable, and that there may be a continuation of the exercise of it; it may
be expressed again and again, as it is by the church in this Song, Song of Solomon 2:16;
and that the exercise of it often follows, upon the enjoyment of Christ's
presence, as here, upon his going tap to the palm tree; and that this grace has
no tendency to licentiousness, but excites to duty, and makes more careful in
it, of which Song of Solomon 7:11
is a proof, "Come, let us go forth", &c. Moreover, these words
may be considered as a modest acknowledgment of the church's, that all she were
and had were Christ's, and came from him; all the beauty he had commended in
her; all fruitfulness in grace, and strength in the exercise of it; her light
and knowledge in divine truths; her zeal and courage to defend them; her
upright stature, and holy walk and conversation, and every good thing else,
were owing to his grace. And here she also makes a voluntary surrender of all
to him again; as she received all from him, she devotes all to him:
and his desire is towards me; and only to her, as his
spouse and bride: it was towards her from everlasting, when he asked her of his
Father, and he gave her to him; and so it was in time, to procure her
salvation; hence he became incarnate, and suffered and died in her stead: his
desire is towards his people before conversion, waiting to be gracious to them;
and, after conversion, to have their company, and their grace exercised on him,
and to behold their beauty; nor will his desires be fully satisfied until he
has got them all with him in glory. And this phrase not only signifies the
conjugal relation of the church to Christ, he being her husband, and she his
wife, the desire of his eyes, as a wife is called, Ezekiel 24:16; but
takes in the whole care and concern of Christ for her, as her husband; who
sympathizes with her under all her distresses; protects her from all dangers
and enemies; and provides everything necessary for her, for time and eternity.
Some render the words, "seeing his desire is towards me"F2So
Junius & Tremellius, Piscator. ; therefore she expresses her faith in him,
and gives up herself to him.
Song of Solomon
7:11 11 Come,
my beloved, Let us go forth to the field; Let us lodge in the villages.
YLT 11Come, my beloved, we go
forth to the field,
Come, my beloved,.... The word come is often used by Christ,
and here by the church, in imitation of him; see Song of Solomon 2:10.
This call is the call of the church upon Christ, to make good his promise, Song of Solomon 7:8;
and is an earnest desire after the presence of Christ, and the manifestations
of his love; which desire is increased the more it is enjoyed; and it shows the
sense she had of her own insufficiency for the work she was going about: she
knew that visiting the several congregations of the saints would be to little
purpose, unless Christ was with her, and therefore she urges him to it; not
that he was backward and unwilling to go with her, but he chooses to seem so,
to make his people the more earnest for his presence, and to prize it the more
when they have it; and it is pleasing to him to hear them ask for it. The
endearing character, "my beloved", is used by the church, not only to
express her affection for Christ, and faith of interest in him, but as an
argument to engage him to go along with her. Her requests follow;
let us go forth into the field; from the city, where she
had been in quest of Christ, and had now found him, Song of Solomon 5:7;
into the country, for recreation and pleasure: the allusion may be to such who
keep their country houses, to which they retire from the city, and take their
walks in the fields, to see how the fruits grow, and enjoy the country air. The
church is for going abroad into the fields; but then she would have Christ with
her; walking in the fields yields no pleasure unless Christ is there; there is
no recreation without him: the phrase expresses her desire of his presence
everywhere, at home and abroad, in the city and the fields; and of her being
with him alone, that she might tell him all her mind, and impart her love to
him, which she could better do alone than in company it may also signify her
desire to have the Gospel spread in the world, in the barren parts of it, which
looked like uncultivated fields, the Gentile world; and so, in one of the
Jewish MidrashesF3Shir Hashirim Rabba in loc. , these
"fields", and the "villages" in the next clause, are
interpreted of the nations of the world;
let us lodge in the villages; which, though places of
mean entertainment for food and lodging, yet, Christ being with her, were more
eligible to her than the greatest affluence of good things without him; and,
being places of retirement from the noise and hurry of the city, she chose
them, that she might be free of the cares of life, and enjoy communion with
Christ, which she would have continued; and therefore was desirous of
"lodging", at least all night, as in Song of Solomon 1:13.
SomeF4Junius & Tremellius, Piscator, Brightman, Michaelis.
render the words, "by", "in", or "among the
Cyprus trees"; see Song of Solomon 1:14;
by which may be meant the saints, comparable to such trees for their
excellency, fragrancy, and fruitfulness; and an invitation to lodge by or with
these could not be unwelcome to Christ, they being the excellent in the earth,
in whom is all his delight.
Song of Solomon
7:12 12 Let
us get up early to the vineyards; Let us see if the vine has budded, Whether
the grape blossoms are open, And the pomegranates are in bloom. There I
will give you my love.
YLT 12We lodge in the villages,
we go early to the vineyards, We see if the vine hath flourished, The sweet
smelling-flower hath opened. The pomegranates have blossomed, There do I give
to thee my loves;
Let us get up early to the vineyards,.... After a
night's lodging in the fields, or among the "Cyprus trees". By which
"vineyards" may be meant particular churches, gathered according to
Gospel order, and distinguished from the world, planted with fruitful vines,
and fenced by almighty power: hither the church proposes to "get up
early", very early in the morning; being willing to take the first and
most seasonable opportunity of visiting the saints, to know their state and
condition; and, that her visit might not be in vain, she is for taking Christ
along with her;
let us see if the vine flourish; true believers in
Christ; who, though weak and worthless in themselves, yet being ingrafted in
Christ, the true vine, bring forth fruit, and become flourishing in grace and
good works; of the flourishing or flowering of the vine; see Gill on Song of Solomon 2:13;
whether the tender
grape appear; or when "the flower of the vine opens"F5פתח הסמדר "num si, vel
gemmas suas aperuerit flos vitis", Michaelis; to the same sense Pagninus,
Montanus, Tigurine version, Junius & Tremellius. , and goes off, and the
small grape appears: by which young converts may be meant, who are tender, and
have but a small degree of faith and knowledge; and yet these are not
overlooked, much less despised, by Christ and his church, but are delighted
with the promising appearance they make;
and the pomegranates bud
forth; stronger believers, taller and more fruitful than the former;
see Song of Solomon 4:13;
the actings and exercise of whose grace are signified by "budding
forth", in an open and visible manner: the church is concerned for the
good and welfare of the saints of all ranks and sizes; of vines and
pomegranates, as well as tender grapes; and of the budding of the one, as well
as of the opening and flowering of the other. And seeing these ends proposed by
her are the same with Christ's, Song of Solomon 6:11;
she might conclude they would prevail upon him to go with her, particularly
what follows:
there will I give thee my loves; in the fields, villages,
and vineyards, when alone, and observing the state and condition of particular
churches and saints; and having communion with Christ, the church might hope
and expect to have her heart enlarged, and drawn forth in love to Christ more
abundantly; and that she should be able to manifest it more largely to him, and
give clearer and fuller proofs of it: and this she observes in order to gain
her point, and get him to go along with her; knowing that her love, in the actings
and exercise of it, was very acceptable to him, Song of Solomon 4:10;
I see not why the word for "loves" may not be rendered "my
lovely flowers"; as a word nearly the same, in Song of Solomon 7:13,
is by some rendered, "these lovely flowers give a good smell", which
seems to refer to the flowers here; such as were to be met with in plenty, in
fields and vineyards, among vines and pomegranates, as lilies, violets, &c.
and may be an allusion to lovers, who used to give to those they loved sweet
smelling flowersF6"Naias amat Thyrsin, Glauce Almona, Nisa
Theonem; Nisa rosas, Glauce violas, dat lilia Nais". Cythereus Sidonius
apud Auson. ; and here may signify the graces of the Spirit, and the actings of
them, which are fragrant, and acceptable to Christ.
Song of Solomon
7:13 13 The
mandrakes give off a fragrance, And at our gates are pleasant fruits,
All manner, new and old, Which I have laid up for you, my beloved.
YLT 13The mandrakes have given
fragrance, And at our openings all pleasant things, New, yea, old, my beloved,
I laid up for thee!
The mandrakes give a smell,.... Or, "those
lovely flowers", as Junius and Tremellius, and Piscator, translate the
words; even those the church proposed to give to her beloved, when in the
fields Some take them to be violets; others, jessamine; others, more probably,
liliesF7Pfeiffer. Dubia Vexata, cent. 1. loc. 59. p. 79. ; as the
circumstances of time and place, when and where they flourished, and their
fragrant smell, and figure like cups, show. RaviusF8Dissert. de
Dudaim. contends, that the word signifies, and should be rendered, "the
branches put forth their sweet smelling flowers"; and thinks branches of
figs are meant, which give a good smell, agreeably to Song of Solomon 2:13;
and which he supposes to be the use of the word in Jeremiah 24:1; and
to his sense HeideggerF9Hist. Patriarch. tom. 2. exercit. 19. s. 9,
15. agrees; only he thinks the word "branches" is not to be
restrained to a particular species, but may signify branches of sweet smelling
flowers, and fruits in general. LudolphusF11Hist. Ethiop. l. 1. c.
9. would have the fruit the Arabians, call "mauz", or
"muza", intended; which, in the Abyssine country, is as big as a
cucumber, and of the same form and shape, fifty of which grow upon one and the
same stalk, and are of a very sweet taste and smell; from which cognation of a
great many on the same stalk he thinks it took the name of "dudaim",
the word here used, and in Genesis 30:14. But
the generality of interpreters and commentators understand by it the mandrakes;
and so it is rendered by the Septuagint, and in both the Targums of Onkelos and
Jonathan, on Genesis 30:14; but
it is questionable whether the same plant that is known among us by that name
is meant, since it is of a strong ill scented and offensive smell; and so Pliny
saysF12Nat. Hist. l. 25. c. 13. of it: though Dioscorides, Levinus,
LemniusF13Herb. Bibl. Explic. l. 2. , and AugustineF14Contr.
Faustum, l. 22. c. 56. (who says he saw the plant and examined it), say it is
of a very sweet smell; which though it does not agree with the plant that now
bears the name, yet it does with that here intended; for though it is only said
to give a smell, no doubt a good one is meant, and such Reuben's mandrakes
gave. And by them here may be intended, either the saints and people of God,
compared to them for their fragrancy, being clad with the garments of Christ,
which smell of myrrh, aloes, and cassia, and are anointed with the savoury
ointments of the grace of the Spirit; whose prayers are sweet odours; and their
works, with their persons, accepted with God in Christ: or rather the graces of
the Spirit in lively exercise may be meant; such as those lovely flowers of
faith, hope, love, repentance, patience, self-denial, humility, thankfulness,
and others;
and at our gates are all manner of pleasant fruits; in
distinction from the mandrakes and flowers in the fields Genesis 30:14; and
in allusion to a custom, in many countries, to garnish the posts of the door of
newly married persons with branches of trees, and fruits, and flowers; and at
other festivals, besides nuptial onesF15Vid. Plutarch. Amator. vol.
2. p. 755. & Barthium ad Claudian. de Nupt. Honor. v. 208. "Longos
erexit janua ramos", Juvenal. Satyr. 12. v. 91. "Necte coronam
postibus", Satyr. 6. v. 51, 52. "Ornantur postes", v. 79.
"Ornatas paulo ante fores", &c. v. 226, 227. "Junua
laureata", Tertull. ad Uxor. l. 2. c. 6. , which made it inviting to enter
in: and these "all manner of pleasant fruits" may denote the
plenty, variety, and excellency of the blessings of grace, and of the graces of
the Spirit, believers have from Christ; and of the doctrines and ordinances of
the Gospel, which are for their use; and may be said to be "at our
gates", as being ready at hand, in the hearts of saints, and in the mouths
of Gospel ministers; and open and visible, held forth to public view in the
word and ordinances; and which are administered at Wisdom's gates, the gates of
Zion, where they are to be met with and had. And which are
new and old; denoting the plenty of grace and blessings of it, of old laid up
in Christ, and from whom there are fresh supplies continually: or rather the
doctrines of the Old and New Testament; which, for matter and substance, are
the same; and with which the church, and particularly her faithful ministers,
being furnished, bring forth out of their treasure things new and old, Matthew 13:52;
which I have laid up
for thee, O my beloved; Christ, whom her soul loved; for though the above fruits, the
blessings, promises, and doctrines of grace, which she laid up in her heart,
mind, and memory, to bring forth and make use of at proper times and seasons,
were for her own use and benefit, and of all believers, yet in all for the
honour and glory of Christ, the author and donor of them. Respect may be had to
a custom with lovers, to lay up fruits for those they love; at least such
custom may be compared with thisF16"----Sunt poma gravantia
ramos Sunt auro similes longis in vitibus uvae, Sunt et purpureae, tibi et has
servamus et ilias". Ovid. Metamorph. l. 13. Fab. 8. .
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)