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Song of
Solomon Chapter Five
New King James Version (NKJV)
INTRODUCTION TO SONG OF SOLOMON 5
This
chapter begins with Christ's answer to the church's request; in which he
informs her
that he was come into his garden
as she desired
and gives an
account of what he had done there; and kindly invites his dear friends to feast
with him there
Song of Solomon 5:1;
Then she relates her case and circumstances
which followed upon this
her
sleepy frame
and ungrateful carriage to her beloved; which he resenting
withdrew from her
and this gave her sensible pain
Song of Solomon 5:2;
what treatment she met with from the watchmen; her charge to the daughters of
Jerusalem; and the questions they asked about her beloved
Song of Solomon 5:7;
which put her upon giving a large description of him
by each of his parts
head
hair
&c. Song of Solomon 5:10;
And the chapter is concluded with a general commendation of him and his
loveliness
and a claim of interest in Song of Solomon 5:16.
Song of Solomon
5:1 The Beloved I have come to my garden
my sister
my
spouse; I have gathered my myrrh with my spice; I have eaten my honeycomb with
my honey; I have drunk my wine with my milk. (To His Friends) Eat
O
friends! Drink
yes
drink deeply
O beloved ones!
YLT 1I have come in to my
garden
my sister-spouse
I have plucked my myrrh with my spice
I have eaten
my comb with my honey
I have drunk my wine with my milk. Eat
O friends
drink
Yea
drink abundantly
O beloved ones!
I am come into my garden
my sister
my spouse
.... This
verse should rather have concluded the preceding chapter
being Christ's answer
to the church's request
which was speedily and exactly granted as she desired;
which shows it was according to the will of Christ
and of which he informs
her; for sometimes he is present
when it is not known he is: of the titles
used
see Song of Solomon 4:8;
and of Christ's coming into his garden
Song of Solomon 4:16.
What he did
when come into it
follows:
I have gathered my myrrh with my spice: to make an
ointment of
and anoint his guests with
after invited
as was usual in those
times and countries
Luke 7:38;
"oil of myrrh" is mentioned
Esther 2:12; These
may designs
either the sufferings of Christ; which
though like myrrh
bitter
to him
are like spice
of a sweet smelling savour
to God and to the saints;
the fruits of which
in the salvation of his people
are delightful to himself
and which he is now reaping with pleasure: or the graces of his Spirit in
exercise in them
in which Christ delights; see Song of Solomon 4:13;
and testifies by his presence; and having got in his harvest
or vintage
as
the wordF17אריתי ετρυγησα
Sept. "messui"
V. L. used signifies
he makes a feast for himself
and friends
as was the custom of former times
and now is;
I have eaten my honeycomb with my honey: bread with
honey
as the Septuagint version
dipped in honey
or honey put upon it; see Ezekiel 16:13; or
the sugar cane with the sugar
as Jarchi
approved by GussetiusF18Comment.
Ebr. p. 179
337. : the meaning may be
he plucked up a sugar cane and ate the
sugar out of it
which is called by Arrianus
μελι
καλαμινον
as Cocceius observes; or rather a piece of an
honeycomb
full of honey
just taken out of the hive
had in great esteem with
the Jews; see Luke 24:42; the
word for "honeycomb" properly signifies wood honey
of which there
was plenty in Judea
1 Samuel 14:25;
though this was in a garden
where they might have their hives
as we have. By
which may be meant the Gospel and its doctrines
sweeter than the honey and the
honeycomb; and
being faith fully dispensed
is pleasing to Christ;
I have drunk my wine with my milk; a mixture of wine and
milk was used by the ancientsF19"Et nivei lactis pocula mista
mero"
Tibullus
l. 3. Eleg. 5. v. 34. ; and which
Clemens Alexandria
saysF20Paedagog. l. 1. c. 6. p. 107.
is a very profitable and
healthful mixture: by which also may be intended the doctrines of the Gospel
comparable to wine and milk; to the one
for its reviving and cheering quality;
to the other
for its nourishing and strengthening nature; see Isaiah 55:1; and
See Gill on Song of Solomon 4:11
and See Gill on Song of Solomon 7:9.
Here is feast
a variety of sweet
savoury
wholesome food and drink; and all
Christ's own
"my" myrrh
"my" spice
&c. as both
doctrines and graces be: with which Christ feasts himself
and invites his
friends to eat and drink with him:
eat
O friends; drink
yea
drink abundantly
O beloved; the
individuals
of which the church consists
are the "friends" who are
reconciled to God by the death of Christ
and to himself by his Spirit and
grace; and whom he treats as such
by visiting them
and disclosing the secrets
of his heart to them
John 15:14; and
"beloved"
beloved of God
and by Christ and by the saints there is a
mutual friendship and love between Christ and his people: and these he invites
to eat of the provisions of his house
of all the fruits of his garden
to
which they are welcome; and of his love and grace
and all the blessings of it
which exceed the choicest wine; and of which they may drink freely
and without
danger; "yea
be inebriated with loves"F21ושכרו דודים "et inebriamini
amoribus"
Mercerus
Schmidt
Cocceius
so Ainsworth.
as the words may
be rendered; see Ephesians 5:18.
With the eastern people
it was usual to bid their guests welcome
and solicit
them to feed on the provisions before them; as it is with the Chinese now
the
master of the house takes care to go about
and encourage them to eat and drinkF23Semedo's
History of China
par. c. 1. 13. .
Song of Solomon
5:2 The Shulamite 2 I sleep
but my heart is
awake; It is the voice of my beloved! He knocks
saying
“Open
for me
my sister
my love
My dove
my perfect one; For my head is covered
with dew
My locks with the drops of the night.”
YLT 2I am sleeping
but my heart
waketh: The sound of my beloved knocking! `Open to me
my sister
my friend
My
dove
my perfect one
For my head is filled [with] dew
My locks [with] drops
of the night.'
I sleep
but my heart waketh
.... Like persons that
are half awake
half asleep
whom CiceroF24Familiar. Epist. l. 7.
Ep. 1. calls "semisomni". Christ and the church having feasted
together at his invitation
she soon after fell asleep
as the disciples did
after a repast with their Lord; yet not so fast asleep but that she was
sensible of it; for this was not the dead sleep of sin
in which unconverted
men are
and are insensible of; nor a judicial slumber some are given up unto
and perceive it not
yet a frame of spirit unbecoming saints
and displeasing
to Christ; though consistent with grace
which at such a time is not
or very
little
in exercise; they are slothful in duty
and backward to it; the phrase
is sometimes used to describe a sluggish
slothful manF25"Qui
vigilans dormiat"
Plauti Pseudolus
Act. 1. Sc. 3. v. 151. ; they are
indifferent and lukewarm about divine things
content themselves with the bare
externals of religion
without the lively exercise of grace
and without
fervency and spirituality in them
and seem willing to continue so; See Gill on
Matthew 25:6; but
the church here was not so overcome with sleep but her "heart was
awake". Jarchi
and some ancient Jewish writersF26Pesikta in
Jarchi
& Tanchama in Yalkut in loc.
interpret this and the former clause
of different persons; the former
"I sleep"
of the bride; this
"my heart waketh"
of the bridegroom; and then the sense is
though I
am in a sleepy frame
he who is "my heart"
a phrase used by loversF1"Meum
mel
meum cor"
Plauti Poenulus
Act. 1. Sc. 2. v. 154
170
175.
"Meum corculum
melliculum"
ibid. Casina
Act. 4. Sc. 4
v. 14.
my
soul
my life
my all
he never slumbers nor sleeps
he watches over me night
and day
lest any hurt me; but both clauses are rather to be understood of the
same person differently considered
as having two principles of grace and
corruption
as the church has
which are represented as two persons; see Romans 7:18; as the
carnal part in her prevailed
she was the "sleeping I"; as the new
man
or principle of grace appeared
her "heart was awake";
for
notwithstanding her sleepy frame
she had some thoughts of Christ
and
stirring of affection to him; Some convictions of her sin
and some desires of
being in her duty perhaps
though overpowered by the fleshly part; the spirit
was willing
but the flesh weak. Christ's response to his church in this case
follows
and is observed by her; he spoke to her so loud
that though sleepy
she heard him
and owns it
it is the voice of
my beloved: in the ministration of the Gospel
which is to be distinguished
from the voice of a stranger
even when dull and sleepy under hearing it
and
little affected with it. Christ was the church's beloved still
had an
affection for him
though not thoroughly awaked by his voice
but sleeps on
still; this method failing
he takes another
or repeats the same with an
additional circumstance
that knocketh
saying
"open to me": which is to
be understood not so much of his knocking by the ministry of the word to awaken
her out of sleep
but in a providential way
by taking in his hand the rod of
affliction
or scourge of persecution
and lashing therewith in order to bring
her out of her carnal security; see Revelation 3:20;
and he not only knocked but called
saying
open to me
open the door
unto me
and let me in; so lovers are represented as at the door or gate to get
admittance
and know not which to call most hard and cruel
the door or their
loverF2"Janua vel domina"
&c
Propert. Eleg. 16. v.
17
18
19. : there is an emphasis on the word "me"; me
thy Lord
thy head
thy husband
thy friend
that loves thee so dearly; to whom her heart
was shut
her affections contracted
her desires towards him languid; wherefore
he importunes her to "open" to him
which denotes an enlarging of her
affections to him
an exercise of grace on him
an expression of the desires of
her soul unto him; which yet could not be done without efficacious grace
exerted
as in Song of Solomon 5:4;
but
the more to win upon her
he gives her good words
and the most endearing
titles
expressive of love and relation
my sister
my love
my dove
my undefiled
which are all
made use of before
excepting the last; see Song of Solomon 1:9;
that is
"my undefiled"
which she was
not as a descendant of Adam
nor as in herself
but as washed in the blood of Christ
justified by his
righteousness
and sanctified by his Spirit; and as having been enabled by
divine grace to preserve her chastity
and keep the "bed undefiled"
Hebrews 13:4; not
guilty of spiritual adultery among all her infirmities
even idolatry and
superstition; see Revelation 14:4; or
"my perfect one"F3תמתי τελεια μου
Sept.
"perfecta mea"
Montanus
Tigurine version
Marckius; "integra
mea"
Junius & Tremellius
Piscator
Cocceius
Michaelis. ; not in a
legal
but in an evangelical sense
being completely redeemed
perfectly
justified
fully pardoned
and sanctified in every part
though not to the
highest degree; and perfect in Christ
though not in herself: other arguments
follow to engage her attention to his request;
for head is filled with dew
and my locks with the drops of
the night; through standing so long at the door
in the night season
waiting to be let in; so lovers represent their case in such circumstances
as
dealt very hardly withF4"Me mediae noctes"
&c.
Propert. ut supra. (Eleg. 16.) v. 22
&c. : by which may be meant the
sufferings of Christ
either in the persons of his ministers
who are exposed
to the rage and reproach of men for ministering in his name to the church; or
which he endured in his own person
in his estate of humiliation; and
particularly in the night he was betrayed
and during the time of darkness he
hung upon the cross
when he bore the sins of his people
and his Father's
wrath; compared to "dew"
and "drops of the night"
because
of the multitude of them he endured in soul and body
and because so
uncomfortable to human nature; though as dew is useful and fructifying to the
earth
so were these the means of many fruits and blessings of grace
and of
bringing many souls to glory; now though these arguments were expressed in the
most strong
moving
and melting language
yet were ineffectual.
Song of Solomon
5:3 3 I
have taken off my robe; How can I put it on again? I have washed my
feet; How can I defile them?
YLT 3I have put off my coat
how
do I put it on? I have washed my feet
how do I defile them?
I have put off my coat
.... In order to lie down
on her bed at night
and take her ease; meaning her conversation garments
which she had not been careful of to keep
but had betook herself to carnal
ease and rest
and was off her watch and guard
Nehemiah 4:23; and
being at ease
and free from trouble
affliction
and persecution
was
unwilling to arise and go with her beloved
lest she should meet with the same
trials and sufferings as before
for the sake of him and his Gospel; which may
be greatly the sense of her next words;
how shall I put it on? which suggests an
apprehension of difficulty in doing it
it being easier to drop the performance
of duty than to take it up again; and shows slothfulness and sluggishness
being loath and not knowing how to bring herself to it; and an aversion of the
carnal and fleshly part unto it; yea
as if she thought it was unreasonable in
Christ to desire it of her
when it was but her reasonable service; or as if
she imagined it was dangerous
and would be detrimental to her rest
and
prejudicial to her health;
I have washed my feet; as persons used to do
when come off of a journey
and about to go to bedF5Homer. Odyss.
19. v. 317.
being weary; as she was of spiritual exercises
and of the
observance of ordinances and duties
and so betook herself to carnal ease
and
from which being called argues
how shall I defile them? by rising out of bed
and treading on the floor
and going to the door to let her beloved in; as if
hearkening to the voice of Christ
obeying his commands
and taking every
proper step to enjoy communion with him
would be a defiling her; whereas it
was the reverse of these that did it: from the whole it appears
that not only
these excuses were idle and frivolous
but sinful; she slighted the means
Christ made use of to awaken her
by calling and knocking; she sinned against
light and knowledge
sleeping on
when she knew it was the voice of her
beloved; she acted a disingenuous part in inviting Christ into his garden
and
then presently fell asleep; and then endeavoured to shift the blame from
herself
as if she was no ways culpable
but what was desired was either
difficult
or unreasonable
or unlawful; she appears guilty of great
ingratitude
and discovers the height of folly in preferring her present ease
to the company of Christ.
Song of Solomon
5:4 4 My
beloved put his hand By the latch of the door
And my heart yearned for
him.
YLT 4My beloved sent his hand
from the net-work
And my bowels were moved for him.
My beloved put in his hand by the hole of the door
.... To remove
the bolt or bar which kept him from entering in. By the "door" is
meant the door of her heart
which was in a great measure shut against Christ
through the prevalence of corruption; and the "hole" in it shows that
it was not entirely shut up
there was a little love broke out from her to him;
a little light broke in from him upon her; but her heart was much narrowed and
straitened
her grace low in exercise
yet there were some faith
some love
&c. wherefore Christ takes the advantage of the little hole or crevice
there was
and "put in his hand"; which is to be understood of
powerful and efficacious grace
and the exertion of it on her; which is as
necessary to awake a drowsy saint
and reclaim a backsliding professor
and to
quicken to the exercise of grace
and performance of duty
as to the conversion
of a sinner
Acts 11:22; and
this is a proof of the greatness of Christ's love to his church; that
notwithstanding her rude carriage to him
he does not utterly forsake her
but
left something behind that wrought upon her; as well as of his mighty power
in
that what calls
knocks
raps
good words
and melting language
could not do
his hand did at once;
and my bowels were moved for him; the passions of her
soul; her grief and sorrow for sin
in using him in so ill a manner; her shame
for being guilty of such ingratitude; her fear lest he should utterly depart
from her; her love
which had been chill and cold
now began to kindle and
appear in flames; her heart
and the desires of it
were in motion towards him;
and a hearty concern appeared that he should be used so unfriendly by her; that
his company and communion with him should be slighted
who had so greatly loved
her
and endured so much for her; other effects follow.
Song of Solomon
5:5 5 I
arose to open for my beloved
And my hands dripped with myrrh
My
fingers with liquid myrrh
On the handles of the lock.
YLT 5I rose to open to my
beloved
And my hands dropped myrrh
Yea
my fingers flowing myrrh
On the
handles of the lock.
I rose up to open to my beloved
.... As soon as touched by
the hand of mighty grace
she not only resolved to rise
but actually rose
and
that directly
not being easy to lie any longer on her bed of carnal security;
being now made heartily and thoroughly willing to let in her beloved
who she
supposed was still at the door; but in that she was mistaken; however she met
with a rich experience of his grace and goodness;
and my hands dropped with myrrh
and my fingers with
sweet smelling myrrh
upon the handles of the lock; when she put
her hand upon it to draw it back
and let her beloved in; the myrrh
which he
had gathered
Song of Solomon 5:1
and left there when he put in his hand at the hole of the door: the allusion
seems to be to lovers shut out
who used to cover the threshold of the door
with flowers
and anoint the door posts with sweet smelling ointmentF6"At
lachrymans exclusus amator
----posteisque superbos unguit amaracino"
Lucret. l. 4. prope finem. : as by the "door" is meant the heart of
the church
so by the "lock"
which fastened and kept it shut
unbelief may be designed; and by the "handles" of it lukewarmness and
sluggishness
which strengthen unbelief
and keep the heart closer shut against
Christ; and by her "hands" and "fingers"
faith in
exercise
attended with the fruits of it
attempting to draw back the lock of
unbelief; which while the church was trying to do
she met with some fresh
experience of the grace of Christ: her "hands and fingers dropped
with sweet smelling myrrh
passing" or "current"F7מור עבר "myrrham
transeuntem"
Pagninus
Montanus
&c. "probam"
Tigurine
version; "lachrymantem"
Bochart; "quam Dioscorides vocat
Myrrham Galiraeam". ; such as weeps and drops from the tree of itself
and
being liquid
runs upon and overflows the hands and fingers; and being
excellent and valuable
is passing or current as money; and the odour of it
diffusive
it passes afar off: now this is either to be understood of myrrh
brought by the church
a pot of ointment of it to anoint her beloved with
who had
been long waiting at her door in the night season
to refresh him with it; and
this pot being broke unawares
or designedly
or being in a panic her hands
shook
the myrrh run over her hands and fingers as she was drawing back the
lock; which may denote that her grace was now in exercise and on the flow
in
great abundance; which put her on her duty
and which became odorous and
acceptable to Christ: or it may signify myrrh brought and left there by Christ;
and may express the abundance of grace from him
communicated by him
to draw
and allure her to him
to supple and soften her hard heart
to take off the
stiffness of her will
and the rustiness of her affections
and make the lock
of unbelief draw back easier
and so open a way for himself into her heart; and
to excite grace in her
her faith and love
and cause her to come forth in
exercise on him: and her hands and fingers "dropping" herewith shows
that all the grace a believer has is from Christ
from whom
in the way of his
duty
he receives a large measure of it: while the church was on her bed of
sloth there was no flow of sweet smelling myrrh; but
now she is up and doing
her duty
her hands and fingers are overflowed with it.
Song of Solomon
5:6 6 I
opened for my beloved
But my beloved had turned away and was gone. My
heart leaped up when he spoke. I sought him
but I could not find him; I called
him
but he gave me no answer.
YLT 6I opened to my beloved
But
my beloved withdrew -- he passed on
My soul went forth when he spake
I sought
him
and found him not. I called him
and he answered me not.
I opened to my beloved
.... Which was what he
desired
and was done in virtue of his putting in his hand by the hole of the
door; or by the exertion of his efficacious grace
working in her both to will
and to do
without which it would not have been done; namely
her heart
dilated
the desires and affections of her soul enlarged towards Christ
and
every grace drawn forth and exercised on him; and though the heart of a
believer is sometimes shut to Christ
yet when it is opened
it is only patent
to him; the church thought Christ was still at the door
and might be the more
confirmed in it by what she found on the handles of the lock; but lo her
mistake
but my beloved had withdrawn himself
and was gone: a sad
disappointment this! she expected to have seen him
and been received in his
arms and embraced in his bosom; but instead of that
he was gone out of sight
and hearing: this withdrawing was to chastise her for her former carriage
and
to show her more the evil of her sin
and his resentment of it; to try the
truth and strength of her grace to inflame her love the more
and sharpen her
desires after his presence
to prize it more when she had it
and be careful
not to lose it: her using two words of the same import
"he turned
himself"F8חמק "verteret
se"
Pagninus; "circuerat"
Montanus.
and was gone
signifies
that he was really gone
and not in her imagination only; and that he was gone
suddenly
at an unawares
and
as she might fear
would never return; and these
words being without a copulative
"had withdrawn himself
he was
gone"
show her haste in speaking
the confusion she was in
thee strength
of her passion
the greatness of her disappointment and sorrow; it is as if she
was represented wringing her hands and crying
He is gone
he is gone
he is
gone;
my soul failed when he spake; or "went out"F9יצאה εξηλθεν
Sept. "egressa est"
Pagninus
Montanus
Marckius. ; not out of her
body
but she fell into a swoon
and was as one dead; for a while; and this was
"at" or "through his word"F11בדברו
εν λογω αυτου
Sept.
"in loquela ejus"
Marckius.
as it may be rendered; through what he
said when he turned about and departed
expressing his resentment at her
behavior; or rather at the remembrance of his kind and tender language he used
when he first called her to arise
"saying
open to me
my sister
my spouse"
&c. Song of Solomon 5:2;
and when she called to mind how sadly she had slighted and neglected him
it
cut her to the heart
and threw her into this fainting fit;
I sought him
but I could not find him; in the public
ordinances of his house; See Gill on Song of Solomon 3:2;
I called him
but he gave me no answer; called him by
his name as she went along the streets and broad ways of the city
where she
supposed he might be; praying aloud
and most earnestly and fervently
that he
would return to her; but had no answer
at least not immediately
and thus be
treated her in the same manner she had treated him; he had called to her and
she disregarded him
and now she calls to him
and he takes no notice of her;
but this was not in a way of vindictive wrath and punishment
as in Proverbs 1:24; but
of chastisement and correction.
Song of Solomon
5:7 7 The
watchmen who went about the city found me. They struck me
they wounded me; The
keepers of the walls Took my veil away from me.
YLT 7The watchmen who go round
about the city
Found me
smote me
wounded me
Keepers of the walls lifted up
my veil from off me.
The watchmen that went about the city
found me
.... Of the
city and the watchmen in it
and of their finding the church; see Gill on Song of Solomon 3:2;
See Gill on Song of Solomon 3:3;
they smote me
they wounded me; taking her for a night
walker
they gave her ill words and hard blows this was not very becoming
watchmen to use those of the city in this manner; for
as PlatoF12De
Legibus
l. 2. p. 602. says
keepers of cities should be mild and gentle
towards their own
but to enemies rough and severe: if these were true
ministers of Christ
this they did by reproaching her for and upbraiding her
with her lukewarmness and unkindness to Christ
sharply reproving her for them;
and
instead of comforting her with the doctrines of grace
cut and wounded her
with the terrors of the law; or else hearing some sweet discourses from them
concerning the person and grace of Christ
her heart was smitten and wounded
therewith; and hence she charges the daughters of Jerusalem
in Song of Solomon 5:8
that if they found her beloved
that they would tell him
that she was
"sick of" or "wounded with love": but as they rather appear
to be false teachers
since the church would have shunned them
nor did she
make any application to them
nor any inquiry of them about her beloved
and
met with cruel and unkind usage from them
they may be said to smite and
wounded her by their false doctrines and scandalous lives
by the divisions
they made
and by the censures and reproaches they cast upon her
the odious
names they gave her
and by stirring up the civil magistrates against her; all
which agree with antichristian ministers;
the keepers of the walls took away my veil from me; there were
two sorts of watchmen in a city
one that went about to see that all was right
and safe within; and others placed on the walls of it
who kept their stand
and whose business it was to give notice of an enemy approaching
and to defend
the city from outward attacks upon it; and such are the ministers of the word
Isaiah 62:6; but
here false teachers are meant as before
as appears from their abuse of the
church
taking away her veil from her
such as women wore for ornament
or as a
sign of modesty or as a token of subjection to their husbands
Isaiah 3:23
Genesis 24:65; and
may here design either their falsely accusing her good conduct
which was her
outward covering; or their attempt to take away from her the doctrine of
Christ's imputed righteousness
which is her covering
the wedding garment
the
nuptial robe
as Gregory NysseneF13Homil. 12. in Cant. p. 651. calls
the veil here: and such a veil was given by the bridegroom with the Romans
and
was called "flammeum"
from its being of a flame colourF14"Non
timidum nuptae leviter tinctura padorem
lutea demissos velarunt flammea
vultus"
Lucan. Pharsal. l. 2. v. 360
361. Vid. Plin. Nat. Hist. l. 21.
c. 8. "Uti tibi corycio glomerarem flammea luto"
Virgil. Cyris. Vid.
Barthii ad Claudian. Fescen. Ode 4. v. 4.
either yellow or red
expressive of
the blushing modesty of the newly married brideF15Vid. Chartarium de
Imag. Deorurn
p. 84
89. & Kipping. Antiqu. Roman. l. 4. c. 2. p. 693
694. ; and the like custom might obtain with the Jews.
Song of Solomon
5:8 8 I
charge you
O daughters of Jerusalem
If you find my beloved
That you tell him
I am lovesick!
YLT 8I have adjured you
daughters of Jerusalem
If ye find my beloved -- What do ye tell him? that I
[am] sick with love!
I charge you
O daughters of Jerusalem
.... Young
converts
as before observed; who
upon the hideous outcry the church made in
the streets
came to her to know what was the matter
whom she addressed as
after related; this shows the humility and condescension of the church
in
desiring the assistance of weaker saints in her present case
and her
earnestness and resolution to make use of all ways and means she could to find
her beloved; and it becomes saints to be assisting to one another; and
conversation with one another
even with weak believers
is often useful. And
these the church "adjures"
or "causes to swear"F16השבעתי ωρκισα
Sept. "adjuro"
V. L. Pagninus
&c. ; charged them on oath
as
they would answer it to God; which shows the strength of her love
her
sincerity
and seriousness in her inquiry after him:
if ye find my beloved; who had but little
knowledge of him
and communion with him
since at present he was yet to be
found by them; and it was possible
notwithstanding
that they might find him
before she did
as Christ showed himself to Mary Magdalene
before he did to
the disciples. The charge she gave them is
that ye tell him that I am sick of love; or
"what shall ye"
or "should ye tell him?"F17מה תגידו לו
"quid narrabitis ei?" Pagninus
Michaelis; "quid indicabitis
ei?" Montanus
Marckius. not her blows and wounds
the injuries and
affronts she had received from the watchmen and keepers of the wall; nor many
things
only this one thing
which was most on her heart
uppermost in her
mind
and under which she must die
if not relieved
"tell him that I am
sick of love"; and that for him
through his absence
and her eager
longing after him
and the discoveries of his love to her; and which
though not
incurable
nor a sickness unto death
for Christ suffers none to die through
love to him
yet is a very painful one; and is to be known by a soul's panting
after Christ
and its prodigious jealousy of his love
and by its carefulness
diligence
and industry
to enjoy the manifestations of it. Of this love
sickness; see Gill on Song of Solomon 2:5.
Song of Solomon
5:9 The Daughters
of Jerusalem 9 What
is your beloved More than another beloved
O fairest among women?
What is your beloved More than another beloved
That you so
charge us?
YLT 9What [is] thy beloved above
[any] beloved
O fair among women? What [is] thy beloved above [any] beloved
That
thus thou hast adjured us?
What is thy beloved more than another beloved
O thou
fairest among women?.... The same title Christ gives her
Song of Solomon 1:8;
and from whom these daughters seem to have taken it; and
in giving it to her
might be assured they were right
since he
who knew her perfectly well
so
calls her; in what sense she was so fair; see Gill on Song of Solomon 1:8
and this they used
to show their esteem of her
and that they were willing to
do all the service they could for her; and what made them so attentive to her
charge
and so desirous of knowing her beloved; since they concluded he must be
some extraordinary person that one so fair and beautiful as she was should make
the object of her love and choice: for this question they put
not in a
scornful and disdainful way; nor to shift off any trouble from themselves
through the charge she gave them; nor as altogether ignorant of her beloved
for some knowledge they had
though but small; but as desirous of knowing more
of him
and of hearing his excellencies set forth
and especially those which
distinguished him from the beloveds of all others: with some
the world
its
riches and grandeur
are their beloved; with others
the sinful lusts and
pleasures of this life; with others
the praises and applause of men; and with others
near and dear relations; and
with all
self: but with a true believer in
Christ
he is preferable to them all; to riches
pleasures
honours; to all
creatures
and creature enjoyments; and self
in every sense of it
is parted
with for him; he is fairer
wiser
and richer
than all others. And this
question is repeated by the daughters
what is thy beloved more than another beloved? to show their
surprise it the charge given them; the suspicion they had of peculiar
excellencies in her beloved; and to declare their seriousness and earnestness
to know more of Christ; and their importunity to have a speedy answer; and the
rather for what follows:
that thou dost so charge us? so awfully and solemnly
so seriously and strictly
with so much warmth and vehemence.
Song of Solomon
5:10 The Shulamite 10 My beloved is white
and ruddy
Chief among ten thousand.
YLT 10My beloved [is] clear and
ruddy
Conspicuous above a myriad!
My beloved is white and ruddy
.... This
and
the following verses
contain the church's answer to the question of the
daughters; she first gives a general description of her beloved
and then
descends to particulars: the description of him in general is
that he is
"white and ruddy"; having the whiteness of the lily
and the redness
of the rose
Song of Solomon 2:1;
which make a perfect beauty. Some understand this of the two natures in Christ
divine and human; with respect to his divine nature
"white"
expressive of his simplicity
purity and holiness; which colour
Cicero saysF18De
Legibus
l. 2.
is chiefly becoming God
it being simple
and having no
mixture and composition in it: with respect to his human nature
"red"
being a partaker of the same flesh and blood with his people.
Others
only of the human nature; "white" denoting the purity and
holiness of it
being without either original or actual sin; "red"
or "ruddy"
his bloody sufferings in it for the sins of his people.
But it may denote
in general
his fairness
beauty
and glory; being
as a
divine Person
the brightness of his Father's glory; as man; fairer than the
children of men; as the Mediator
full of grace and truth; and in all his
offices
as Prophet
Priest
and King
and in all the relations he stands in to
his
as Father
Husband
Brother
and Friend
he appears most lovely and
amiable;
the chiefest among ten thousand; whether angels or men;
he is the Creator of angels
the object of their worship; and has a more
excellent name and nature than they
to whom they are subject
and are
ministering spirits; he is superior to men
good and bad
high and low; Lord of
all
King of kings
and Head of saints
and has the pre-eminence over all
creatures. The Septuagint version is
"chosen out of" or "from
ten thousand"; Christ
as man
is chosen of God
from among the myriads of
the individuals of human nature
to union with the divine Word
or Son of God;
see Psalm 89:19; as
God-man and Mediator
to be the alone Saviour and Redeemer of his people; to be
the Head of the body
the church; and to be the Judge of quick and dead; and he
is chosen by sensible sinners to be the object of their love; to be their only
Saviour; and to be their Ruler and Governor
whose laws
commands
and
ordinances
they choose to obey; see Psalm 73:24; The words
may be rendered
"the standard bearer"
or "one standarded
by" or "over ten thousand"F19דגול
מרבבה "vexillatus a decem millibus"
Montanus; "sub signis habens exercitum decem millium"
Tigurine
version. ; the church is militant
and has many enemies; in the name of the
Lord
she sets up her banners against them
and the banner over her is the
"love" of Christ
Song of Solomon 2:4;
and he is the standard bearer
who has a multitude of angels and saints under
his standard; and how stately and majestic does he look
and what a noble sight
is it to see him bearing the standard before such a company! Revelation 7:9. Or
the sense is
Christ is a more excellent standard bearer than all othersF20"Insignis
prae decem millibus"
Pagninus
so Cocceius
Marckius. ; there may be ten
thousand persons that carry a flag
but none to be compared with him
for
comeliness
strength
and courage: or he is lifted up
as a standard
above
others
angels and men; as he was upon the cross
and now
in the ministry of
the word
that souls may gather unto him
and enlist themselves in his service;
see Isaiah 11:10.
Song of Solomon
5:11 11 His
head is like the finest gold; His locks are wavy
And
black as a raven.
YLT 11His head [is] pure gold --
fine gold
His locks flowing
dark as a raven
His head is as the most fine gold
.... Here the
church enters into a particular description and commendation of her beloved
which continues to the end of the chapter; and she begins with his
"head"
which she compares to the most fine gold. Some think that
some ornament of the head is meant
as a diadem or crown of gold; or else the
hair of the head
which
though afterwards said to be black
yet being powdered
with gold dust
looked of the colour of gold
especially in the rays of the sun
upon it; as did the hair of Solomon's youths that attended him
being thus
decorated
as JosephusF21Antiqu. l. 8. c. 7. s. 3. relates; and
which custom of powdering the hair with gold dust was used by some of the Roman
emperorsF23Vid. Bochart. Hierozoic. par. 1. l. 3. c. 9. col. 154. .
The gold here is called "gold of Phaz"
or "Uphaz"
as in Daniel 10:5.
"Fez"
with the Arabs
signifies gold; the city of Fez had its name
from hence; in a place where it was built
a quantity of gold was found in it
which gave it its nameF24Leo African. Descript. Africae
l. 3. p.
273. : according to SchultensF25Comment. in Prov. viii. 19. &
xxi. 5.
gold is called "phaz"
from its leaping as it were out of
the clods of the earth
and shining forth and glistering after a shower of rain
falling on the earth
where there is a mine of it
by which means it is
discovered; and of such gold
as the finest and purest
Diodorus SiculusF26Bibliothec.
l. 2. p. 133. & l. 3. p. 179. speaks
as found in Arabia; and which
from
the purity of it
was called "apyron"
because it needed no purifying
by fire: and this being the best and finest
is used to express the superlative
excellence of Christ; for it may be rendered
"the gold of gold"F1כ־תאם פז "aurum auri"
Mercerus.
there is none like it. By Christ's "head" some understand
the Father of Christ
said to be the Head of Christ
1 Corinthians 11:3
not as Christ is a divine Person
but as man and Mediator; who
as such
was
subject to his Father
supported and upheld by him; and who
for his excellent
glory
is compared to the most fine gold
there being no glory like his. Or
else the divine nature in Christ may be meant
which is the head
the chief and
principal nature in him; which puts a glory on him
and an efficacy in all he
did and suffered; and which is like pure
fine
shining gold
in which all the
perfections of deity shine resplendently. Or rather the headship of Christ over
his church is meant; as Nebuchadnezzar's monarchy is represented by a head of
gold
Daniel 2:32; so
Christ's
because his kingdom is great and glorious
pure and spiritual
solid
and substantial
lasting and durable
yea
everlasting;
his locks are bushy
and black as a raven; which figures
are used to set forth the beauty and comeliness of Christ: thick
bushy
well
set hair
or "pendulous"F2תלתלים
"penduli"
Arabic
Bochart
so Jarchi.
as some render the word
hanging down upon the forehead and cheeks in a beautiful manner
makes very
comely; and black hair was reckoned comelyF3"Spectandum----nigroque
capillo"
Horat. de Arte Poet. v. 37
"nigroque crine decorum"
ib. Sermon. l. 1. Ode 32. v. 11. ; and the blackness of a raven is accounted a
very fine black: and naturalistsF4Plin. Nat. Hist. l. 29. c. 6.
Aelian de Animal. l. 1. c. 48. say
that the eggs
brains
and blood of ravens
have been used to make the hair black. By these "bushy and black
locks" of Christ some understand the thoughts and purposes of God
the
Head of Christ; which
like hair
and like black bushy hair
are intricate
dark
and obscure
unsearchable and incomprehensible; and yet
so far as known
are beautiful and delightful; especially as they appear in the scheme of
salvation
drawn in the eternal mind: or rather
as by others
believers in
Christ are meant
for their numbers
dependence on Christ
and nourishment from
him; See Gill on Song of Solomon 4:1;
and
being like "locks" of hair beautifully set
as when congregated
and united together in Gospel order
are an ornament to Christ the Head
and
afford a delightful sight to spectators
Colossians 2:5; and
these being like "crisped" or "curled" hairF5"Crispi"
Pagninus
Montanus
Piscator
Cocceius; "crispaturae"
Buxtorf.
Marckius.
as some render the word
may denote the hardiness and strength of
believers
to perform duty
withstand enemies
and endure hardness
as good
soldiers of Christ; curled hair being the hardest and strongestF6Aristot.
de Gen. Animal. l. 5. c. 3. . But it seems best to understand by them the
administrations of Christ's kingly office; which are executed with the utmost
prudence
vigour
and strength; for curled hair is a sign of a dry brainF7Ibid.
which produces acuteness and sharpness of wit
as well as of vigour
strength
and courage; and which
how dark and obscure they may seem to be
and
to carry in them severity to enemies; yet being managed with wisdom
as before
observed
and also according to the rules of justice and equity
look very
beautiful when made manifest
and are admired by the saints
Revelation 15:3.
Song of Solomon
5:12 12 His
eyes are like doves By the rivers of waters
Washed with milk
And
fitly set.
YLT 12His eyes as doves by
streams of water
Washing in milk
sitting in fulness.
His eyes are as the eyes of doves
.... the
church's eyes are said to be
Song of Solomon 1:15;
which are her ministers
endowed with dove like gifts in measure
as Christ is
without measure
in fulness; but these are Christ's eyes
which may signify his
omniscience
who has seven eyes
Zechariah 3:9;
especially as that has respect unto and is concerned with his people in a way
of grace and mercy
and so must look very beautiful in their view: his eyes are
like "doves' eyes"; not fierce and furious
but loving and lovely;
looking upon his people
under all their trials and afflictions
with sympathy
and concern
to deliver them out of them: and like the eyes of doves
by rivers of waters: Sanctius thinks the
allusion is to the humours in which the eye is enclosed
and
as it were
swims
in; hence the eyes are called "natantia lumina"
by VirgilF8Aeneid.
l. 5. So Ovid. Fast. l. 6. "animique oculique natabant". ; but it
denotes eyes like those of doves
quick and lively
as clean as milk white
doves
as if they had been "washed in milk"; clear and perspicuous
sharp sighted
and behold all persons and things
in all places
and at once;
and as doves look only to their mates
so Christ's eyes of love are only on his
church; he looks to none but her with his eye of special and peculiar love. Moreover
his eyes are like the eyes of doves "by the rivers of waters"; which
denotes the fixedness and constancy of them: doves
by the river side
keep
their eyes fixed on the purling streams
and in drinking
as PlinyF9Nat.
Hist. l. 10. c. 34. observes
do not erect their necks
and lift up their
heads
but
keeping their eyes upon the water
drink a large draught
in the
manner the beasts do; and they delight in clean water
of which they drink
and
with which they washF11Varro de Rustic. c. 3. s. 7. : Christ
being
greatly delighted with his people
has fixed his eyes on them
and he never
withdraws them from them; for these waters may point at the object of Christ's
love
even Gospel churches
consisting of such as are justified and sanctified
by his grace
compared to "clean water"; among whom the doctrines of
the Gospel are powerfully preached
the ordinances purely administered
the
waters of the sanctuary flow
by which souls are delighted and refreshed; and
to these Christ looks
Isaiah 66:2; and
his eyes being like doves' eyes
washed with milk
may denote the purity of them
being purer
eyes than to behold iniquity; and the meekness and mildness of them
not red
and wrathful
but full of mercy
pity
and compassion
as if they had been
washed with milk. And they are said to be
fitly set; or "sitting in fulness"F12על מלאת "siti
insitione"
Junius & Tremellius
Piscator. ; such as exactly fill up
their holes; are set neither too
high nor too low; neither sunk in too much
nor stand out too far; but are like precious stones
in an enclosure of gold or
silver
to which the allusion is; as diamonds set in a ring; or as the precious
stones in the high priest's breast plate
which exactly filled the cavities
made for them
and hence are called "stones of fulness"
Exodus 25:7; or
"set by fulness"F13"Ad plenitudinem"
Tigurine
version
Bochart; "juxta plenitudinem"
Vatablus; so some in
Brightman; "juxta fluenta plenissima" V. L. Septuagint
Syriac
and
Arabic versions. ; that is
by full channels of water
where doves delight to
be; and may denote the fulness of grace
and the flows of it
by which Christ
sits and dwells
and leads his people to
Revelation 7:17;
or
"setting upon fulness"F14"Super
plenitudinem"
Montanus
Mercerus. ; on the world
and the fulness of it
which is his
and he gives as much of it to his people as he think fit; and on
the vast numbers of persons and things in it
and the vast variety of actions
done therein; which shows the extensiveness of his omniscience: and on the
"fulness" of time
fixed by him and his Father
for his coming into
the world
to do the great work of redemption in it; and which
before it came
he was looking
waiting
and watching
and as it were longing till it came: and
on his "fulness"
the church
which is the fulness of him that
filleth all in all
until he has gathered them all in
and filled them with all
the gifts and graces of the Spirit
designed for them: and on the
"fulness" of the Gentiles
until they are all brought in: and on his
own "fulness"; both personal
"the fulness of the Godhead"
which he had his eyes upon
when he undertook the work of redemption
and which
supported him in it
and carried him through it; and upon his dispensatory
"fulness"
or fulness of grace
as Mediator
to supply the wants of
his people
under all their straits and difficulties
temptations and
afflictions: all which must make him exceeding lovely in the eyes of his
people.
Song of Solomon
5:13 13 His
cheeks are like a bed of spices
Banks of scented herbs. His lips are
lilies
Dripping liquid myrrh.
YLT 13His cheeks as a bed of the
spice
towers of perfumes
His lips [are] lilies
dropping flowing myrrh
His cheeks are as a bed of spices
as sweet flowers
.... Which may
intend the presence of Christ with his people in his word and ordinances; often
called his "face"
which he shows
and they seek after
than which
nothing is more desirable; walking in the light of his countenance is
preferable to walking among spicy beds
where fragrant plants and odoriferous
flowers grow: or the cheeks
being the seat of modesty and blushing
may denote
the great humility of Christ
seen in his assumption of our nature
throughout
the whole course of his life
and especially at his death
and which renders
him very delightful to his people; how lovely does the meek and lowly Jesus
look! how beautiful are those blushing cheeks of his
who
being equal with God
took upon him the form of a servant! The cheeks may intend not bare cheeks
but
with the hair growing upon them
the hair of the beard; which puts forth
itself
and grows upon the cheeks or "jaws"F15לחייו "maxillae ejus"
Pagninus
Montanus
Marckius
Michaelis.
as it may be rendered
which makes a man look graceful
and majestic; so Aben Ezra interprets the word of the beard
and so many
ChristianF16Sanctius
Cocceius
Ainsworth
Marckius
Michaelis.
interpreters
which puts out like aromatic plants on spicy beds. This was
literally true of Christ
who was a grown man when he suffered
and gave his
cheeks to the smiters
and who plucked off the hair of his beard: and in a
mystical sense it may intend either believers in Christ
who are the hair of
his cheeks
as well as of his head; and who
like spicy beds and fragrant
flowers
are odoriferous to Christ and to one another; or "as
towers of perfumes"F17מגדלות מרקחים "turribus pigmentorum"
Marckius;
"condimentorum"
Schmidt
Michaelis. as some
which ascend upwards in
the exercise of faith
hope
and love: or rather the graces of the Spirit in
Christ
as man and Mediator; which
like the hair of the beard
are in Christ
in great numbers
without measure
and make him very lovely and graceful; and
are like beds of spices and sweet flowers
for the variety and sweet smelling
savour of them. Though it seems
best of all
to be expressive of the
manliness
courage
prudence
gravity
and majesty of Christ; of which the
beard
thick set and well grown
is an indication; all which appeared in the
whole conduct and deportment of Christ among men; in his ministry
in his life
and conversation
at his apprehension
arraignment
condemnation
sufferings
and death. The cheeks rising
and being a little elevated
are fitly described
by beds in a garden
by "towers of perfumes"
or fragrant flowers and
fruit trees
reared up in the form of towers
or pyramids; or by a dish of
fruit preserves
placed in such a figure: and the hair of the cheeks
or beard
are aptly represented by spices
rising up from a bed of them; and all denote
the beauty
savour
and majesty of Christ. Or
as the Vulgate Latin version
"as beds of spices set by confectioners"; not as aromatic plants
set
in rows by the gardener; but the spices themselves
set in rows by the
confectioner in vesselsF18Vid. Fortunat. Scacchi Eleochrys. Sacr. l.
1. c. 18. p. 90.
placed in his shop in rows to be sold; which being of
various colours
especially white and red
the cheeks
for colour and eminence
are compared unto them;
his lips like lilies dropping sweet smelling myrrh; by which are
meant the words of Christ
which drop from his lips; which are like lilies
for
their purity
thinness
and beautiful colour: the words of Christ are pure
words
free from all pollution
deceit
and human mixtures; nor are his lips
big with his own praises
but with expressions of regard for his Father's
glory; and are very pleasant
gracious
and graceful. But then the comparison
is not between them and white lilies
for not white
but red lips
are
accounted the most beautiful; see Song of Solomon 4:3;
wherefore rather red or purple lilies are respected
such as PlinyF19Nat.
Hist. l. 21. c. 5.
and other writersF20Theophrast. apud Athenaei
Deipnosophist. l. 15. c. 8. p. 681. Maimon. in Misn. Sheviith
c. 7. s. 6.
& Alshech in loc. Midrash Esther
s. 4. fol. 91. 1.
speak of; such as
grew in SyriaF21Dioscorides
l. 1. c. 163. Apud Fortunat. Scacch. ut
supra
(Eleochrys. Sacr.) l. 1. c. 27. p. 134.
a neighbouring country; and
also in EgyptF23Herodot. Euterpe
sive l. 2. c. 92. grew lilies like
to roses. SomeF24Scacch. ibid. l. 1. c. 28. p. 138
139. think the
allusion is to crowns
made of red or purple lilies
wore at nuptial festivals
on which were poured oil of myrrh
and so dropped from them; but the phrase
"dropping sweet smelling myrrh"
is not in construction with
"lilies"
but with "lips": signifying
that the lips or
words of Christ were like to lilies; not so much or not only for their thinness
and colour
as for the sweet smell of them
very odorous
grateful
and
acceptable; as are the doctrines of peace
pardon
righteousness
life
and
salvation
to sensible souls
delivered in the ministry of the word: the manner
of which delivery of them is expressed by "dropping"; gradually
by
little and little
as Christ's church and people can bear them; seasonably
and
at proper times
as their wants require constantly
as while Christ was here
or
earth
so now he is in heaven
by his ministers
in all ages
to the end of
the world; and yet sweetly and gently refreshing
and making fruitful; see Deuteronomy 32:2.
Moreover
the kisses of Christ's lips
or the manifestations of his love
may
be taken into the sense of this clause; which together with the grateful matter
and graceful manner of his words
render him very acceptable to his church; see
Song of Solomon 1:2;
and such a sentiment is expressed
in much the same language
by othersF25"Olent
tua basia myrrham"
Martial. Epigr. l. 2. Ep. 10. .
Song of Solomon
5:14 14 His
hands are rods of gold Set with beryl. His body is carved ivory Inlaid
with sapphires.
YLT 14His hands rings of gold
set with beryl
His heart bright ivory
covered with sapphires
His hands are as gold rings
set with the beryl
.... Beryl is
with great propriety mentioned
because it was usual to wear it on the fingersF26"Et
solitum digito beryllum adederat ignis"
Propert. l. 4. Eleg. 7. v. 9. .
This was one of the precious stones in the breastplate of the high priest
a
type of Christ
Exodus 28:20; one
of the pearl foundations of the New Jerusalem
Revelation 21:20;
the appearance of the wheels in Ezekiel's vision was like it
Ezekiel 1:16; the
body of the glorious person
seen by Daniel
is said to be as that
Daniel 10:6; so
that it is no wonder the hands of Christ should be compared to gold rings set
with it. The word "tarshish"
here rendered by "beryl"
is
sometimes used for the "sea"; and naturalistsF1Plin. Nat.
Hist. l. 37. c. 5. Solin. Polyhistor. c. 65. Ruaeus de Gemmis
l. 9. c. 8. De
Boot Hist. Gemm. l. 2. c. 70. βηρυλλου
γλαυκην λθον
Dionys. Perieg. v. 1012.
tell us
that the best beryl is that which most resembles the colour of the
sea; so all the three Targums
on Exodus 28:20; call
it כרום ימא
from its sea
colour; and some versions have it here
"the sea coloured beryl"F2בתרשיש "beryllo thalassio"
Junius &
Tremellius
Piscator. . Some think the chrysolite is meant
so called from
Tarshish
a city in the Indian sea
from whence it was brought
1 Kings 10:22;
which is a precious stone
of a golden colour. Others take it to be the
"hyacinth"
or "jacinth"
which is of a violet or purple
colour. Cocceius is of opinion that the "sardonyx" in intended
a
composition of the "sardius" and "onyx" stones; and is of a
white and ruddy colour
and much resembles the nail of a man's hand; which it
was usual to set in rings wore on the hand; and a hand adorned with a ring set
with a sardonyx
Martial calls "sardonychata manus"F3Epigr.
l. 2. Ep. 25. . Now Christ's hands
which are the instruments of action
may be
compared to "gold rings"
set with one or other of these stones;
because of the variety of his works in nature
providence
and grace; and
because of the preciousness and value of them; and because of their perfection
and completeness; the circular form being reckoned the most perfect: and never
do the hands of Christ appear as thus described
and look more beautiful and lovely
than when he is beheld as grasping
holding
and retaining his people in his
hands
out of which they never be plucked; and who are as so many gold rings
jewels
pearls
and precious stories
in his esteem; and as holding the bright
stars
the ministers of the word
in there
who sparkle in their gifts and
graces
like so many gems there: and particularly this may be expressive of the
munificence and liberality of Christ
in the distribution of his gifts and
graces to his people
so freely and generously
so largely and plenteously
and
so wisely and faithfully
as he does; and a beautiful sight it is
to the eye
of faith
to behold him with his hands full of grace
and a heart ready to
distribute it;
his belly is as bright ivory
overlaid with sapphires: which most of
the ancient interpreters understand of the human nature of Christ
described by
one part of it
because of its frailty and weakness in itself; and is compared
to bright ivory
partly because of its firmness and constancy in suffering
and
partly because of its purity
holiness
and innocence; and is said to be
"overlaid with sapphires"
because of its exaltation and glory at the
right hand of God. The words may be rendered
"his bowels are as bright
ivory"
&c.F4מעיו "viscera
ejus"
Marckius
Michaelis. ; as in Song of Solomon 5:4;
and may express the love
grace
mercy
pity
compassion of Christ to the sons
of men; compared to "ivory"
or the elephant's teeth
for the
excellency of it
Christ's love being better than life itself; and for the
purity and sincerity of it
there being no hypocrisy in it; and for the
firmness
constancy
and duration of it
it being from everlasting to everlasting
without any change or variation; and to an overlay or enamel of
"sapphires"
for the riches
worth and value of it
it being
preferable to all precious stones
or that can be desired. Some interpreters
are of opinion
that not any part of the body
the belly or bowels
are here
meant
but rather some covering of the same; for seems not so agreeable with
the rules of decency
nor consistent with the spouse's modesty
to describe her
beloved by those parts to the daughters of Jerusalem; nor with the scope of the
narration
which is to give distinguishing marks and characters
by which they
might know him from another. Aben Ezra thinks the girdle is meant; which either
may be his royal girdle
the girdle of righteousness and faithfulness; or his
priestly girdle
said to be of gold; see Isaiah 11:5; or his
prophetic girdle
the girdle of truth. The allusion may be to the embroidered
coat of the high priest: in the holes and incisures of which
as Jarchi says
were put jewels and precious stones: or rather to the ephod with the
breastplate
in which were twelve precious stones
and among these the
sapphire; and which may represent Christ
as the great High Priest
bearing all
his elect upon his heart in heaven; having entered there
in their name
to
take possession of it for them
until they are brought into the actual
enjoyment of it.
Song of Solomon
5:15 15 His
legs are pillars of marble Set on bases of fine gold. His countenance is
like Lebanon
Excellent as the cedars.
YLT 15His limbs pillars of
marble
Founded on sockets of fine gold
His appearance as Lebanon
choice as
the cedars.
His legs are as pillars of marble
set upon sockets of fine
gold
.... The allusion may be to the "femoralia"
or
garments on the thighs of the high priest when he ministered in holy things
who was a type of Christ; which were made of thee twined linen
and
as the
Rabbins sayF5Kimchi Sepher Shorash. rad. שזר
Maimon. Hilchot Cele Hamikdash
c. 8. s. 14. Jarchi in loc.
of thread six
times doubled; and so must sit very full and stiff
and be like pillars of
marble
for colour
firmness
and stiffness; and below which was the hem of the
holy robe: and
round about that
were pomegranates and golden bells
and which
may be alluded to in the next clause
"set upon sockets of fine
gold"; or else the allusion may be to the customF6Vid. Plin.
Nat. Hist. l. 9. c. 35. & l. 37. c. 2. of the eastern countries
where they
sandals
bound about the feet with golden ribbons; or had their shoes adorned
with gold and precious stones; or were made of gold
as were those which
Demetrius wore: snow white feet
with golden knots
as ManiliusF7De
Margaritis
l. 5. expresses it
must look very beautiful; and marble legs or
feet
as the poetF8"Litora marmoreis pedibus signanda
puellae"
Ovid. Amor. l. 2. Eleg. 11. v. 5. calls them
with golden shoes
suggest the same idea. Now if a covering of the thighs is alluded to
this may
respect the pure and spotless righteousness of Christ
and the glory and
excellency of it; which covers the nakedness of saints; hides all their
impurities
their sins
original and actual; and renders them acceptable in the
sight of God: or the legs of Christ being thus compared may denote the strength
and power of Christ
to bear up and support what has been or is laid upon him;
as the whole universe
the earth
and all that is in it; the covenant of grace
its blessings and promises
which he is the basis and foundation of; the whole
church
the persons of all the elect
whom he represented in eternity
and now
in time; all their sins and transgressions
laid upon him and bore by him
in
his body on the cross; the government of his people on his shoulder; their
burdens
and them under all their trials
temptations
and afflictions; and as
all the vessels
so all the glory of his Father's house: and these may set
forth also the power of Christ
in treading under and trampling upon all his
and his people's enemies
both when on the cross
and now in heaven
where he
must reign until all enemies are put under his feet. Or legs
being the
instruments of walking
may intend either his ways of love
grace
and mercy
in the covenant before time
in favour of his people; and which
like marble
pillars
are pure
firm
and constant
and like such
in golden sockets
glorious and excellent: or his walk and conversation
when incarnate and in his
state of humiliation; which was always upright
even
and constant; and upon
which were a beauty
glory
and lustre
answerable to the metaphors here used:
or his walks in the churches
his golden candlesticks; among whom he delights
to be
and to whom his presence is desirable
beautiful
and glorious: or his
providential dispensations towards his people; which are straight
upright
and
equal
holy and righteous
firm and sure; the basis of which are his eternal
purposes and decrees;
his countenance is as Lebanon: his shape
form
personage
appearance
and mien; which was a goodly mountain on the north
of Judea
high
pleasant
and set with fruitful and fragrant trees
and made a
very delightful appearance; to which Christ may be compared for his height
being higher than the kings of the earth
than the angels of heaven
and than
the heavens themselves; and for pleasantness
being more glorious and excellent
than that or any other mountain; and for the fruitful and fragrant trees of
righteousness that grow upon him
have their root in him
and their
fruitfulness from him; and which diffuse a grateful odour
by their graces and
good works
to Christ and his saints; and who himself more especially
like
this mountain
emits a fragrant smell
in his person
grace
righteousness
and
sacrifice
to all passers-by
and true believers in him. It is added
excellent as the cedars; which grew on Lebanon;
being the choicest
and preferable to all others: to which Christ may be
compared
for tallness
stateliness
fragrancy
and durablenessF9"Et
cedro digna locutus"
Persii Satyr. 1. v. 42. ; especially the former
which is always thought to add gracefulness and majesty to men; See Gill on 1 Samuel 9:2.
Song of Solomon
5:16 16 His
mouth is most sweet
Yes
he is altogether lovely. This is
my beloved
And this is my friend
O daughters of Jerusalem!
YLT 16His mouth is sweetness --
and all of him desirable
This [is] my beloved
and this my friend
O daughters
of Jerusalem!
His mouth is most sweet
.... Or sweetness itselfF11So
γλυκερον στομα is used of lovers by
Solon in Plutarch. in Erotica
p. 751. and in Apulei Apolog. p. 192. ; yea
"sweetnesses"F12ממתקים
"dulcedines"
Pagninus
Montanus
Marckius
Michaelis. ; exceeding
sweet. That is
the words of his month
the doctrines of the Gospel
the
precious promises of it
the kind invitations given
and the comfortable things
spoken in it; yea
the commands of Christ in his word are not grievous
but
pleasant and delightful: or the kisses of his mouth may be meant
the sensible
manifestations of his love
Song of Solomon 1:2;
Some think the voice of Christ is intended
and the sound of itF13 αδυ τι στομα &c. Theocrit
Idyll. 8. v. 82.
whether the word be translated "mouth"
"throat"
or "roof of the mouth"
as it may signify either;
all which are instruments of the voice
and nothing is more common with lovers
than to admire each other's voice; see Song of Solomon 2:14;
and may be applied to the voice of the Gospel
which is sweet
delightful
charming
and alluring
being a voice of love
grace
and mercy
peace
pardon
life
and salvation. The word may be rendered "taste"
as in Song of Solomon 2:3;
and which may be taken
either actively
for the distinguishing taste of Christ
between things perverse and good
and between carnal and spiritual ones
and so
for the provision of savoury food he makes for his people; or passively
of his
being
in his person
offices
and grace
sweet to the taste of a believer.
Some interpret it of the breath of his mouth; which being "most
sweet"
recommends him to the affections of his people; and may design the
expressions of his love to them
and his intercession for them;
yea
he is altogether lovely; in his person
offices
people
word
and ordinances; his loveliness is perfect
nothing wanting in it;
he is so to all
to his Father
angels
and saints: or
he is "all
desires"F14וכלו מחמדים
"et totus ipsa desideria"
Marckius
Michaelis. ; exceeding
desirable
having all excellencies
perfections
and fulness in him; and being
so in all his characters
offices
and relations
he stands in to his people;
to whom he is all thingsF15"Omnia Caesar erat"
Lucan.
Pharsal. l. 3. v. 108. "Id unum dixero
quam ille omnibus omnis
fuerit"
Paterculus
l. 2.
even all in all; they desire none but him.
And now
by this description of him
the daughters of Jerusalem could not be at
a loss to know who he was
and that he must be preferable to all other beloveds.
And the church closes the account by claiming interest in him; her faith in
him
and love to him
being increased
while she was speaking of him:
this is my beloved; whom she had often
called so; and still was her beloved; for though she had suffered much for him
nothing could separate from her love to him: and she adds another endearing
character
and this is my friend: which appeared by his
espousal of her; by his becoming a surety for her; by his assumption of her
nature
and suffering in her room and stead; by paying her debts
and
purchasing her person; by entering into heaven in her name
taking possession
of it for her
and acting the part of an advocate on her account; by gracious
visits to her
and familiar converse with her; by granting her large supplies
of grace
and affording her help and relief in
all times of need; by giving
good and wholesome counsel to her
and by disclosing the secrets of his heart
unto her
John 15:15; and he
is such a friend that sticks closer than a brother; that loves at all times; is
constant and faithful
and always to be confided in; he is a rich
powerful
everlasting
and unchangeable friend. All this the church says
in the strength
of faith
with the greatest affection
in the most exulting strains
and as
glorying in him
and boasting of him: and now
as if she should say
O ye daughters of Jerusalem
is not this enough to
describe my beloved to you
to distinguish him from all others? can you blame
me for my affection to him
making such a strict inquiry after him
and giving
such a solemn charge to you concerning him? is it not enough to draw out your
love unto him
and set you a seeking after him with me? And such an effect it
had upon them
as appears from the following chapter.
──《John Gill’s
Exposition of the Bible》