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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》