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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)