Text -- The Song of Songs 4:1-10 (NET)

The Wedding Night: Praise of the Bride

4:1 The Lover to His Beloved: Oh, you are beautiful, my darling! Oh, you are beautiful! Your eyes behind your veil are like doves. Your hair is like a flock of female goats descending from Mount Gilead. 4:2 Your teeth are like a flock of newly-shorn sheep coming up from the washing place; each of them has a twin, and not one of them is missing. 4:3 Your lips are like a scarlet thread; your mouth is lovely. Your forehead behind your veil is like a slice of pomegranate. 4:4 Your neck is like the tower of David built with courses of stones; one thousand shields are hung on it– all shields of valiant warriors. 4:5 Your two breasts are like two fawns, twins of the gazelle grazing among the lilies. 4:6 Until the dawn arrives and the shadows flee, I will go up to the mountain of myrrh, and to the hill of frankincense. 4:7 You are altogether beautiful, my darling! There is no blemish in you!

The Wedding Night: Beautiful as Lebanon

4:8 Come with me from Lebanon, my bride, come with me from Lebanon. Descend from the crest of Amana, from the top of Senir, the summit of Hermon, from the lions’ dens and the mountain haunts of the leopards. 4:9 You have stolen my heart, my sister, my bride! You have stolen my heart with one glance of your eyes, with one jewel of your necklace. 4:10 How delightful is your love, my sister, my bride! How much better is your love than wine; the fragrance of your perfume is better than any spice!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Sos 4:1

These words are evidently spoken by the bridegroom.

Wesley: Sos 4:1

Being clothed with my righteousness, and adorned with all the graces of my spirit.

Wesley: Sos 4:1

He repeats it both to confirm his assertion, and to shew the fervency of his affection.

Wesley: Sos 4:1

Whereas the beauty of the spouse is here described in her several parts, we need not labour much about the application of each particular to some distinct grace of the church, this being the chief design of the description to shew that compleatness and absolute perfection which the church hath in part received, and shall more fully receive in the future life.

Wesley: Sos 4:1

Which in these parts was of extraordinary length, and softness, and comeliness.

Wesley: Sos 4:1

A very fruitful place, fit for breeding all sorts of cattle, and especially of goats, because it was an hilly and woody country.

Wesley: Sos 4:2

Numerous, and placed in due order.

Wesley: Sos 4:2

Smooth and even, as also clean and white.

Wesley: Sos 4:2

Which seems to denote the two rows of teeth.

Wesley: Sos 4:2

Not one tooth is lacking.

Wesley: Sos 4:3

Which is added as another ingredient of an amiable person; and to explain the foregoing metaphor. The discourse of believers is edifying and comfortable, and acceptable to God, and to serious men.

Wesley: Sos 4:3

Under which he comprehends the cheeks.

Wesley: Sos 4:3

In which there is a lovely mixture of red and white.

Wesley: Sos 4:4

This may represent the grace of faith, by which we are united to Christ, as the body is to the head by the neck. By which Christians receive their spiritual food, and consequently their strength and ability for action.

Wesley: Sos 4:4

Upright, firm, and strong; and moreover adorned with chains of gold or pearl, or the like ornaments.

Wesley: Sos 4:4

Some tower built by David, when he repaired, and enlarged his royal city, and used by him as an armory.

Wesley: Sos 4:4

Such as are reserved for the use of mighty men. A thousand is put indefinitely for a great number.

Wesley: Sos 4:5

In the fields where lillies grow.

Wesley: Sos 4:6

These words are uttered by the bride, Son 2:17, and here returned by the bridegroom as an answer to that request. And this place may be understood of the day of glory, when all shadows and ordinances shall cease.

Wesley: Sos 4:6

To my church upon earth, which was typified by the mountain of Moriah and the temple upon it. This in prophetic writings is called a mountain, and may well be called a mountain of myrrh and frankincense, both for the acceptable services which are there offered to God, and for the precious gifts and graces of the Holy Spirit, which are of a sweet smelling savour to God and men. Thus Christ directs believers, where they may find him, namely in his church and ordinances.

Wesley: Sos 4:8

Unto the mountains of myrrh.

Wesley: Sos 4:8

To the place to which I invite thee to go, which from those high mountains thou mayest easily behold.

Wesley: Sos 4:8

From these or other mountains, which are inhabited by lions and leopards. This seems to be added as an argument to move the spouse to go with him, because the places where now she was, were not only barren, but also dangerous.

Wesley: Sos 4:9

So he calls her to shew the greatness of his love, which cannot sufficiently be expressed by any one relation.

Wesley: Sos 4:9

With one glance.

Wesley: Sos 4:9

With one of those other graces and perfections wherewith thou art adorned.

Wesley: Sos 4:10

How amiable and acceptable to me.

Wesley: Sos 4:10

Of the gifts and graces of God's Spirit, wherewith thou art anointed.

JFB: Sos 4:1

Contrast with the bride's state by nature (Isa 1:6) her state by grace (Son 4:1-7), "perfect through His comeliness put upon her" (Eze 16:14; Joh 15:3). The praise of Jesus Christ, unlike that of the world, hurts not, but edifies; as His, not ours, is the glory (Joh 5:44; Rev 4:10-11). Seven features of beauty are specified (Son 4:1-5) ("lips" and "speech" are but one feature, Son 4:3), the number for perfection. To each of these is attached a comparison from nature: the resemblances consist not so much in outward likeness, as in the combined sensations of delight produced by contemplating these natural objects.

JFB: Sos 4:1

The large melting eye of the Syrian dove appears especially beautiful amid the foliage of its native groves: so the bride's "eyes within her locks" (Luk 7:44). MAURER for "locks," has "veil"; but locks suit the connection better: so the Hebrew is translated (Isa 47:2). The dove was the only bird counted "clean" for sacrifice. Once the heart was "the cage of every unclean and hateful bird." Grace makes the change.

JFB: Sos 4:1

(Mat 6:22; Eph 1:18; contrast Mat 5:28; Eph 4:18; 1Jo 2:16). Chaste and guileless ("harmless," Mat 10:16, Margin; Joh 1:47). John the Baptist, historically, was the "turtledove" (Son 2:12), with eye directed to the coming Bridegroom: his Nazarite unshorn hair answers to "locks" (Joh 1:29, Joh 1:36).

JFB: Sos 4:1

The hair of goats in the East is fine like silk. As long hair is her glory, and marks her subjection to man (1Co 11:6-15), so the Nazarite's hair marked his subjection and separation unto God. (Compare Jdg 16:17, with 2Co 6:17; Tit 2:14; 1Pe 2:9). Jesus Christ cares for the minutest concerns of His saints (Mat 10:30).

JFB: Sos 4:1

Literally, "that lie down from"; lying along the hillside, they seem to hang from it: a picture of the bride's hanging tresses.

JFB: Sos 4:1

Beyond Jordan: there stood "the heap of witness" (Gen 31:48).

JFB: Sos 4:2

The Hebrew is translated (1Ki 6:25), "of one size"; so the point of comparison to teeth is their symmetry of form; as in "came up from the washing," the spotless whiteness; and in "twins," the exact correspondence of the upper and lower teeth: and in "none barren," none wanting, none without its fellow. Faith is the tooth with which we eat the living bread (Joh 6:35, Joh 6:54). Contrast the teeth of sinners (Psa 57:4; Pro 30:14); also their end (Psa 3:7; Mat 25:30). Faith leads the flock to the washing (Zec 13:1; 1Co 6:11; Tit 3:5).

JFB: Sos 4:2

(2Pe 1:8). He who is begotten of God begets instrumentally other sons of God.

JFB: Sos 4:3

Like a delicate fillet. Not thick and white as the leper's lips (type of sin), which were therefore to be "covered," as "unclean" (Lev 13:45).

JFB: Sos 4:3

The blood of Jesus Christ (Isa 6:5-9) cleanses the leprosy, and unseals the lips (Isa 57:19; Hos 14:2; Heb 13:15). Rahab's scarlet thread was a type of it (Jos 2:18).

JFB: Sos 4:3

Not a separate feature from the lips (Zep 3:9; Col 4:6). Contrast "uncircumcised lips" (Exo 6:12). MAURER and BURROWES translate, "thy mouth."

JFB: Sos 4:3

Rather, the upper part of the cheek next the temples: the seat of shamefacedness; so, "within thy locks," no display (1Co 11:5-6, 1Co 11:15). Mark of true penitence (Ezr 9:6; Eze 16:63). Contrast Jer 3:3; Eze 3:7.

JFB: Sos 4:3

When cut, it displays in rows seeds pellucid, like crystal, tinged with red. Her modesty is not on the surface, but within, which Jesus Christ can see into.

JFB: Sos 4:4

Stately: in beautiful contrast to the blushing temples (Son 4:3); not "stiff" (Isa 48:4; Act 7:51), as that of unbroken nature; nor "stretched forth" wantonly (Isa 3:16); nor burdened with the legal yoke (Lam 1:14; Act 15:10); but erect in gospel freedom (Isa 52:2).

JFB: Sos 4:4

Probably on Zion. He was a man of war, preparatory to the reign of Solomon, the king of peace. So warfare in the case of Jesus Christ and His saints precedes the coming rest. Each soul won from Satan by Him is a trophy gracing the bride (Luk 11:22); (each hangs on Him, Isa 22:23-24); also each victory of her faith. As shields adorn a temple's walls (Eze 27:11), so necklaces hang on the bride's neck (Jdg 5:30; 1Ki 10:16).

JFB: Sos 4:5

The bust is left open in Eastern dress. The breastplate of the high priest was made of "two" pieces, folded one on the other, in which were the Urim and Thummim (lights and perfection). "Faith and love" are the double breastplate (1Th 5:8), answering to "hearing the word" and "keeping it," in a similar connection with breasts (Luk 12:27-28).

JFB: Sos 4:5

He reciprocates her praise (Son 2:9). Emblem of love and satisfaction (Pro 5:19).

JFB: Sos 4:5

(Psa 23:2).

JFB: Sos 4:5

Shrinking from thorns of strife, worldliness, and ungodliness (2Sa 23:6; Mat 13:7). Roes feed among, not on the lilies: where these grow, there is moisture producing green pasturage. The lilies represent her white dress (Psa 45:14; Rev 19:8).

JFB: Sos 4:6

Historically, the hill of frankincense is Calvary, where, "through the eternal Spirit He offered Himself"; the mountain of myrrh is His embalmment (Joh 19:39) till the resurrection "daybreak." The third Canticle occupies the one cloudless day of His presence on earth, beginning from the night (Son 2:17) and ending with the night of His departure (Son 4:6). His promise is almost exactly in the words of her prayer (Son 2:17), (the same Holy Ghost breathing in Jesus Christ and His praying people), with the difference that she then looked for His visible coming. He now tells her that when He shall have gone from sight, He still is to be met with spiritually in prayer (Psa 68:16; Mat 28:20), until the everlasting day break, when we shall see face to face (1Co 13:10, 1Co 13:12).

JFB: Sos 4:7

Assurance that He is going from her in love, not in displeasure (Joh 16:6-7).

JFB: Sos 4:7

Still stronger than Son 1:15; Son 4:1.

JFB: Sos 4:7

Our privilege (Eph 5:27; Col 2:10); our duty (2Co 6:17; Jud 1:23; Jam 1:27).

JFB: Sos 4:8

Invitation to her to leave the border mountains (the highest worldly elevation) between the hostile lands north of Palestine and the Promised Land (Psa 45:10; Phi 3:13).

JFB: Sos 4:8

South of Anti-Libanus; the river Abana, or Amana, was near Damascus (2Ki 5:12).

JFB: Sos 4:8

The whole mountain was called Hermon; the part held by the Sidonians was called Sirion; the part held by the Amorites, Shenir (Deu 3:9). Infested by the devouring lion and the stealthy and swift leopard (Psa 76:4; Eph 6:11; 1Pe 5:8). Contrasted with the mountain of myrrh, &c. (Son 4:6; Isa 2:2); the good land (Isa 35:9).

JFB: Sos 4:8

Twice repeated emphatically. The presence of Jesus Christ makes up for the absence of all besides (Luk 18:29-30; 2Co 6:10). Moses was permitted to see Canaan from Pisgah; Peter, James, and John had a foretaste of glory on the mount of transfiguration.

JFB: Sos 4:9

This title is here first used, as He is soon about to institute the Supper, the pledge of the nuptial union. By the term "sister," carnal ideas are excluded; the ardor of a spouse's love is combined with the purity of a sister's (Isa 54:5; compare Mar 3:35).

JFB: Sos 4:9

Even one look is enough to secure His love (Zec 12:10; Luk 23:40-43). Not merely the Church collectively, but each one member of it (Mat 18:10, Mat 18:14; Luk 15:7, Luk 15:24, Luk 15:32).

JFB: Sos 4:9

Necklace (Isa 62:3; Mal 3:17), answering to the "shields" hanging in the tower of David (Son 4:4). Compare the "ornament" (1Pe 3:4); "chains" (Pro 1:9; Pro 3:22).

JFB: Sos 4:10

Hebrew, "loves"; manifold tokens of thy love.

JFB: Sos 4:10

Answering to her "better" (Son 1:2), but with increased force. An Amoebean pastoral character pervades the Song, like the classic Amoebean idylls and eclogues.

JFB: Sos 4:10

The love of His saints is a more reviving cordial to Him than wine; for example, at the feast in Simon's house (Luk 7:36, Luk 7:47; Joh 4:32; compare Zec 10:7).

JFB: Sos 4:10

Answering to her praise (Son 1:3) with increased force. Fragrant, as being fruits of His Spirit in us (Gal 5:22).

Clarke: Sos 4:1

Thou hast doves’ eyes within thy locks - Perhaps this refers rather to a sort of veil worn by many of the Eastern women, but especially in Egypt. It is a species of black cloth made of the hair of some animal, probably the black goat; is suspended from the head by silken cords, one of which comes from the crown of the head, down the forehead, to the upper part of the nose, just under the eyes, at which place the veil begins; for the forehead and the eyes are uncovered, except the cord above mentioned, which is ornamented with gold, silver, and precious stones, according to the circumstances of the wearer. This partial veil not only covers all the face, the eyes and forehead excepted, but the neck also, and hangs loosely down over the bosom. One of them, lately brought from Egypt, now lies before me

But the clause, within thy locks, מבעד למתך mibbaad letsammathech , is not well translated, either by ourselves or by the versions. Jerome’ s translation is an indication of the meaning: Absque eo quod intrinsecus latet ; without that, or independently of that, which lies hidden within. The Septuagint, Syriac, and Arabic have, besides thy silence. Calmet contends that none of these gives the true meaning, and that the word tmu tsemath has not the meaning of hair or locks wherever it occurs, and has quite a different meaning in Isa 47:2. St. Jerome on this place expresses himself thus: Nolentibus gui interpretati sunt transferre nomen quod in Sancta Scriptura sonat turpitudinem - Ergo Ktmu tsammathech, quod Aquila posuit, verenda mulieris appellanatur cujus etymologia apud eos sonat sitiens tuus . Calmet translates: Vous etes toute belle, won amie; vous etes toute belle: vos yeux sont des yeux de colombe; sans ce que la pudeur et la modestie tiennent cache . I leave the translation of these to the learned reader. See another description under Son 4:7 (note)

Clarke: Sos 4:1

As a flock of goats - Because it was black and sleek, as the hair of the goats of Arabia and Palestine is known to be; which, with its fine undulation, is supposed to bear some resemblance to the curls or plaits of a woman’ s tresses. The mountains of Gilead were beyond Jordan, on the frontiers of Arabia Deserta.

Clarke: Sos 4:2

Thy teeth are like a flock - This comparison appears to be founded on the evenness, neatness, and whiteness of the newly shorn and newly washed sheep.

Clarke: Sos 4:3

Thy lips are like a thread of scarlet - Both lips and cheeks were ruddy; sicut fragmen mali punici - Vulgate. Like the section of a pomegranate, that side cut off on which is the finest blush. This is a good and apt metaphor. But the inside may be referred to, as it is finely streaked with red and white melting into each other. She had beautiful hair, beautiful eyes, beautiful cheeks and lips, and a most pleasing and dulcet voice

Clarke: Sos 4:3

Within thy locks - See on Son 4:1 (note), and Son 4:7 (note).

Clarke: Sos 4:4

Thy neck is like the tower of David - It is certain that bucklers were frequently hung about towers, both for their ornaments, and to have them at hand when their use was required; see Eze 27:10. But the allusion here may be to those pillars which are often seen in armouries on which weapons of various kinds are hung, formed into a great variety of shapes and very splendid. Whoever has seen the armoury in the tower of London, or such like places, has most probably seen something very similar to that of which the poet speaks.

Clarke: Sos 4:5

Thy two breasts are like two young roes - I have met with many attempts to support this similitude, or rather to show that there is a similitude; but I judge them unworthy of citation. The poet speaks the language of nature; and in a case of this kind, where the impassioned lover attempts to describe the different perfections of his bride, language often fails him, and his comparisons and similitudes are often without strict correctness. In love songs we have heard ladies’ necks compared to that of the swan, not only for its whiteness, but also for its length! The description here shows more of nature than of art, which I consider a high recommendation

Clarke: Sos 4:5

Feed among the lilies - It may be the nipples especially, which the poet compares to the two young roes; and the lilies may refer to the whiteness of the breasts themselves.

Clarke: Sos 4:6

Until the day break - Until the morning breeze. See Son 2:17

Clarke: Sos 4:6

The shadows flee away - Till the sun sets

Clarke: Sos 4:6

Mountain of myrrh - Probably the same as the mountains of Bether, Son 2:17. Mountains where the trees grew from which myrrh and incense were extracted.

Clarke: Sos 4:7

Thou art all fair - there is no spot in thee - " My beloved, every part of thee is beautiful; thou hast not a single defect."The description given of the beauties of Daphne, by Ovid, Metam. lib. 1: ver. 497, has some similarity to the above verses: -

Spectat inornatos collo pend ere capillos

Et, quid si comantur? ait. Videt igne micante

Sideribus similes oculos; videt oscula, quae no

Est vidisse satis. Laudat digitosque, manusque

Brachiaque, et nudos media plus parte lacertos

Si qua latent meliora putat

Her well-turn’ d neck he view’ d, (her neck was bare)

And on her shoulders her disheveled hair

O, were it comb’ d, said he, with what a grac

Would every waving curl become her face

He view’ d her eyes, like heavenly lamps that shone

He view’ d her lips, too sweet to view alone

Her taper fingers, and her panting breast

He praises all he sees; and, for the rest

Believes the beauties yet unseen the best

Dryden

Jayadeva describes the beauty of Radha in nearly the same imagery: "Thy lips, O thou most beautiful among women, are a bandhujiva flower; the lustre of the madhuca beams upon thy cheek; thine eye outshines the blue lotos; thy nose is a bud of the tila; the cunda blossom yields to thy teeth. Surely thou descendedst from heaven, O slender damsel! attended by a company of youthful goddesses; and all their beauties are collected in thee."See these poems, and the short notes at the end

The same poet has a parallel thought to that in Son 4:5, "Thy two breasts,"etc. The companions of Radha thus address her: "Ask those two round hillocks which receive pure dew drops from the garland playing on thy neck, and the buds on whose tops start aloft with the thought of thy beloved."

Clarke: Sos 4:8

My spouse - The כלה callah which we translate spouse, seems to have a peculiar meaning. Mr. Harmer thinks the Jewish princess is intended by it; and this seems to receive confirmation from the bridegroom calling her sister, Son 4:9, that is, one of the same stock and country; and thus different from the Egyptian bride

Mr. Harmer’ s opinion is very probable, that Two Queens are mentioned in this song: one Pharaoh’ s daughter, the other a Jewess. See his outlines. But I contend for no system relative to this song

Clarke: Sos 4:8

Look from the top of Amana, etc. - Solomon, says Calmet, by an admirable poetic fiction, represents his beloved as a mountain nymph, wholly occupied in hunting the lion and the leopard on the mountains of Lebanon, Amana, Shenir, and Hermon. As a bold and undisciplined virgin, who is unwilling to leave her wild and rural retreats, he invites her to come from those hills; and promises to deck her with a crown and to make her his bride. Thus the poets represent their goddess Diana, and even Venus herself: -

Per juga, per sylvas, dumosaque saxa vagatu

Nuda genu, vestem ritu succincta Dianae

Hortaturque canes; tutaeque animalia praedae

Aut pronos lepores, aut celsum in cornua cervum

Aut agitat damas: at fortibus abstinet apris

MET. lib. x., ver. 535

Now buskin’ d like the virgin huntress goe

Through woods, and pathless wilds, and mountain snows

With her own tuneful voice she joys to chee

The panting hounds that chase the flying deer

She runs the labyrinth of the fearful hares

But fearless beasts and dangerous prey forbears

Mount Libanus separates Phoenicia from Syria. Amanus is between Syria and Silicia. Shenir and Hermon are beyond Jordan, to the south of Damascus and Mount Libanus, and northward of the mountains of Gilead. Hermon and Shenir are but different parts of the same chain of mountains which separates Trachonitis, or the country of Manasses, from Arabia Deserta. For these places, see 2Ki 5:12, and Deu 3:9, where they are probably meant.

Clarke: Sos 4:9

Thou hast ravished my heart - לבבתני libbabtini , "Thou hast hearted me,"i.e., taken away my heart; as we say, "He has barked the tree,"i.e., he has stripped it of its bark; "He has fleeced the flock,"i.e., deprived them of their wool

Clarke: Sos 4:9

With one of thine eyes - באצד מעיניך beachad meeynayich . This has been thought a harsh expression, and various emendations have been sought. The Masoretes have put באצת beachath , "at once,"in the margin; and this is confirmed by twenty of Kennicott’ s MSS. but De Rossi does not notice it. It is scarceiy necessary; the sense to me is clear and good without it. "Even one of thine eyes, or one glance of thine eyes, has been sufficient to deprive me of all power; it has completely overcome me;"for glance may be understood, and such forms of speech are common in all languages, when speaking on such subjects. If even taken literally, the sense is good; for the poet may refer to a side glance, shot in passing by or turning away, where only one eye could be seen. I think this a better sense than that which is obtained from the Masoretic emendation

Clarke: Sos 4:9

With one chain of thy neck - Probably referring to the play of the cervical muscles, rather than to necklaces, or ringlets of hair.

Clarke: Sos 4:10

How much better is thy love - דדיך dodayich ; Hebrew. mastoi sou ; Septuagint. Ubera tua ; Vulgate. "Thy breasts."And so all the versions, except the Chaldee

Clarke: Sos 4:10

Smell of thine ointments - Perfumes.

Defender: Sos 4:1

The bridegroom is speaking from Son 4:1 to Son 5:1, praising the beauties and perfections of his young bride. In picturesque similes, appropriate to the culture, he describes seven aspects of her beauty - her eyes, hair, teeth, lips, temples, neck and breasts - all speaking of perfection in his eyes. "There is no spot in thee," he says (Son 4:7). Just so, in Christ, we are made complete (Col 2:10)."

Defender: Sos 4:10

Four times, he calls her "my sister, my spouse" (Son 4:9, Son 4:12; Son 5:1), denoting holy fellowship as well as marital life. Similarly, Christ "is not ashamed to call (them) brethren" (Heb 2:11)."

TSK: Sos 4:1

my : Son 4:9, Son 4:10, Son 1:15, Son 2:10, Son 2:14; Psa 45:11; Eze 16:14; 2Co 3:18

thou hast : Son 5:12; Mat 11:29; Phi 2:3-5

thy hair : Son 5:11, Son 6:5, Son 6:7, Son 7:5

appear from : or, eat of, etc

mount : Num 32:1, Num 32:40

TSK: Sos 4:2

teeth : Son 6:6; Jer 15:16; Joh 15:7; Col 1:4-6; 1Th 2:13; 2Pe 1:5-8

and none : Exo 23:26; Deu 7:13, Deu 7:14

TSK: Sos 4:3

lips : Son 4:11, Son 5:13, Son 5:16, Son 7:9; Psa 37:30, Psa 45:2, Psa 119:13; Pro 10:13, Pro 10:20, Pro 10:21, Pro 16:21-24; Mat 12:35; Luk 4:22; 2Co 5:18-21; Eph 4:29; Col 3:16, Col 3:17, Col 4:6

scarlet : Lev 14:4, Lev 14:6, Lev 14:49-52; Num 4:8, Num 19:6; Jos 2:18; Pro 31:26; Heb 9:19

thy temples : Son 6:7; Gen 32:10; Ezr 9:6; Eze 16:63

TSK: Sos 4:4

neck : Son 1:10, Son 7:4; 2Sa 22:51; Eph 4:15, Eph 4:16; Col 2:19; 1Pe 1:5

an armoury : Neh 3:19

a thousand : 2Ch 9:15, 2Ch 9:16, 2Ch 12:9-11

TSK: Sos 4:5

two breasts : Son 1:13, Son 7:3, Son 7:7, Son 8:1, Son 8:10; Pro 5:19; Isa 66:10-12; 1Pe 2:2

feed : Son 2:16, Son 6:3

TSK: Sos 4:6

day : Son 2:17; Mal 4:2; Luk 1:78; 2Pe 1:19; 1Jo 2:8; Rev 22:16

break : Heb. breathe

the mountain : Exo 20:24, Exo 30:8, Exo 30:23-26, Exo 37:29; Deu 12:5, Deu 12:6; Psa 66:15; Isa 2:2; Mal 1:11; Luk 1:9, Luk 1:10; Rev 5:8

TSK: Sos 4:7

Son 4:1, Son 5:16; Num 24:5; Psa 45:11, Psa 45:13; Eph 5:25-27; Col 1:22; 2Pe 3:14; Jud 1:24; Rev 21:2

TSK: Sos 4:8

with me : Son 2:13, Son 7:11; Psa 45:10; Pro 9:6; Joh 12:26; Col 3:1, Col 3:2

from Lebanon : Deu 3:25

Shenir : Deu 3:9; Jos 12:1

from the lions’ : Psa 76:1, Psa 76:4

TSK: Sos 4:9

ravished : or, taken away, etc

my sister : Son 4:10, Son 4:12, Son 5:1, Son 5:2; Gen 20:12; Mat 12:50; 1Co 9:5; Heb 2:11-14

my spouse : Son 3:11; Psa 45:9; Isa 54:5, Isa 62:5; Eze 16:8; Hos 2:19, Hos 2:20; Joh 3:29; 2Co 11:2; Rev 19:7, Rev 19:8, Rev 21:2, Rev 21:9, Rev 21:10

thou hast : Son 6:12, Son 7:5, Son 7:6, Son 7:10; Pro 5:19, Pro 5:20; Zep 3:17

with one of : Son 1:15, Son 6:5

one chain : Son 1:10

TSK: Sos 4:10

love : Heb. loves, Son 1:2 *marg.

how much : Son 1:2, Son 1:4

the smell : Son 1:3, Son 1:12, Son 3:6, Son 5:5; 2Co 1:21, 2Co 1:22; Gal 5:22; Phi 4:18; Rev 5:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Sos 4:1

Thou hast doves’ eyes ... - Thine eyes are doves behind thy veil. So also in Son 4:3; Son 6:7; Isa 47:2, "veil"is better than "locks."

That appear from ... - Or, "that couch upon Mount Gilead."The point of comparison seems to be the multitudinousness of the flocks seen browsing on the verdant slopes of the rich pasture-lands Num 32:1; Mic 7:14.

Barnes: Sos 4:2

Whereof ... - Or, "all of them are equal pairs, and none is bereft among them,"i. e., none has lost her mate. The points of comparison in this simile are of course brilliant whiteness, regularity, and completeness of number.

Barnes: Sos 4:3

Thy speech is comely - Perhaps, "thy mouth,"i. e., the organ of speech.

Barnes: Sos 4:4

The "tower of David"may be that mentioned in Neh 3:25-27; Mic 4:8. For the custom of hanging shields and other weapons in and upon buildings suited for the purpose, see Eze 27:10-11.

Barnes: Sos 4:7

Section 4:7\endash 5:1: The king meeting the bride in the evening of the same day, expresses once more his love and admiration in the sweetest and tenderest terms and figures. He calls her now "bride"(spouse, Son 4:8) for the first time, to mark it as the hour of their espousals, and "sister-bride"(spouse, Son 4:9-10, Son 4:12; Son 5:1), to express the likeness of thought and disposition which henceforth unites them. At the same time he invites her to leave for his sake her birthplace and its mountain neighborhood, and live henceforth for him alone.

Barnes: Sos 4:8

The order and collocation of words in the Hebrew is grand and significant. With me from Lebanon, O bride, with me from Lebanon thou shalt come, shalt look around (or wander forth) from the height (literally "head") of Amana, from the height of Shenir and Hermon, from dens of lions, from mountain-haunts of leopards. It is evidently a solemn invitation from the king in the sense of Psa 45:10-11. Four peaks in the same mountain-system are here named as a poetical periphrasis for northern Palestine, the region in which is situated the native home of the bride.

(1) Amana (or Abana, 2Ki 5:12), that part of the Anti-libanus which overlooks Damascus.

(2) Shenir or Senir, another peak of the same range (according to Deu 3:9, the Amorite name for Hermon, but spoken of here and in 1Ch 5:23 as distinct from it).

(3) Hermon, the celebrated mountain which forms the culminating point of the Anti-libanus, on the northeastern border of the holy land.

(4) Lebanon, properly the western range overlooking the Mediterranean, but here used as a common designation for the whole mountain system.

Leopards are still not unfrequently seen there, but the lion has long since disappeared.

Barnes: Sos 4:9-11

The similes employed refer to the graces of adornment, speech, and gesture, as expressions of inward character and sentiment.

Son 4:9

With one of thine eyes - Rather, with one look of thine.

Son 4:11

Honeycomb - literally, Thy lips distill a dropping (of pure honey). Compare the marginal references.

Poole: Sos 4:2

Thy teeth are like a flock numerous, and placed in due order, of sheep; which is here fitly supplied out of Son 6:6 , where it is expressed.

Even shorn smooth and even, as also clean and white, whereas unshorn sheep retain much filth in their wool, even after their washing.

Every one bear twins which seems to note the two rows of teeth, like twins, one directly answering to the other; which is a great part of the beauty or comeliness belonging to the teeth. Nor let any wonder to hear of sheep bearing. twins; for that there were many such in the Eastern countries is apparent, not only from Holy Scripture, but also from the express testimony of Aristotle, and other ancient writers.

None is barren among them not one tooth is lacking. By the teeth some understand the teachers, which may be compared to teeth, because they prepare, and as it were chew, spiritual food for the people, and to such teeth as are here described for their great number and excellent order, and for that purity and fruitfulness which is required of them. Others understand some gracious qualification or action of the faithful, either their faith, which is compared to eating, Joh 6:41 , &c., and elsewhere; which also purifies the heart and life, and produceth good works in abundance; or their meditation or study of God, and of his word, whereby, like the clean beasts under the law, they chew the cud; which also much promotes their purity and fertility. But, as I said on the first verse, there is no need of a distinct application of every particular, as it is in parables, where many things are added for decency, which belong not to the main scope, and therefore are neglected in the interpretation of them. The scope of this place is only to set forth the church’ s perfection and beauty by the resemblance of a beautiful woman, and one part of beauty consists in the colour and order of the teeth.

Poole: Sos 4:3

Thy lips are like a thread of scarlet fine, and smooth, and soft, and round, and red, in which the beauty of the lips consisteth. Thy speech is comely ; which is added, partly as another ingredient of an amiable person, and partly to explain the foregoing metaphor. The communication or discourse of believers is edifying, and comfortable, and acceptable to God and to serious men. Compare Psa 45:2 Col 4:6 . Thy temples ; under which doubtless he comprehends the cheeks, which are joined to them, and in which a great part of beauty lies, which therefore would not have been omitted in this description.

Like a piece of a pomegranate in which there is a lovely mixture of red and white. This may note both the church’ s beauty and her modesty, which showeth itself by blushes in those parts when she hath fallen into any sin, as the highest believers in this world sometimes do.

Within thy locks a further evidence both of beauty and modesty. See on Son 4:1 .

Poole: Sos 4:4

Thy neck: this may seem to represent the grace of faith, by which we are united to Christ, as the body is to the head by the neck, and through which Christians receive their spiritual food, and consequently their strength and ability for action.

Is like the tower of David round, and smooth, and white, long, and straight, and upright, firm, and strong; and moreover, adorned with chains of gold or pearl, or the like ornaments; all which things, as they set forth the beauty of the neck, so they may signify the various excellencies and uses of faith. By this tower he understands either,

1. The strong hold of Zion, of which see 2Sa 5:7 . Or rather,

2. Some other tower built by David, when he repaired, and enlarged, and fortified his royal city, 1Ch 11:8 , and used by him as an armoury. See Neh 3:19,25-27 .

A thousand bucklers, all shields of mighty men either,

1. Such as are fit and reserved for the use of mighty men. Or,

2. Such as had been used either by themselves, or by their enemies, from whom they took them by force, and were hung up there as trophies or monuments of victory; which is added, to show that the church is not only beautiful and glorious, but also strong and victorious over all her enemies, and to intimate the great power and exploits of faith, of which read Heb 11 , and which is compared to a shield, Eph 6:16 .

A thousand is here put indefinitely for a great number.

Poole: Sos 4:5

Thy two breasts another part in which beauty consists, Eze 16:7 . By which some understand the two testaments, or the two sacraments; but these are rather Christ’ s than the church’ s breasts. Others, the church’ s fervent love to Christ, and to all the saints, for the breasts signify love, Pro 5:9 Son 1:13 . Others, her fruitfulness, both in good works, and in bringing up children unto Christ, like a nurse with her breasts. But the following similitude seemeth not to respect the use of the breasts, or the love which is signified or manifested by them, but their comeliness. And therefore this is generally to be understood of the church’ s beauty in all parts, as hath been said.

Among the lilies i.e. in the fields where lilies grew, as is evident, both from Mat 6:28 , where they are called the lilies of the field, and from other scriptures, and from the testimony of other writers. The lilies being white and swelling, and the roes of a reddish colour, and their bodies being hid from sight by the lilies, their heads only appearing above them, bear some resemblance to the red nipples appearing in the top of the lily white breasts. But we must remember that this book is a sacred pastoral, and the Bridegroom is represented as a shepherd, and the bride as a country maid; and therefore such similitudes are used as are agreeable to persons of that quality, and such are usual in profane writers of this kind, as the learned have observed. They are compared to

roes for their loveliness, of which see Pro 5:19 ; to young ones for their smallness, which in breasts is a beauty; to twins for their exact likeness.

Poole: Sos 4:6

Until the day break, and the shadows flee away: these words are uttered by the bride, Son 2:17 , and here returned by the Bridegroom, as an answer to that request. And this place may be understood either,

1. Of the day of the gospel, when all legal shadows shall vanish; or,

2. Of the day of glory, or of the general resurrection, when all manner of shadows and ordinances shall cease; till which time either the spouse feeds among lilies, as was now said, Son 2:5 , or the Bridegroom gets him to the mountains, &c., as it follows. For the words are by most joined with the foregoing, and by some with the following clause.

To the mountain of myrrh, and to the kill of frankincense either,

1. To the temple at Jerusalem, which is oft and fitly expressed by the name of a mountain or hill, because it was built upon a mountain, and which may be called a mountain of myrrh and frankincense, because of the abundance of myrrh and frankincense which was there used and offered; in which place the church was to feed, and Christ would continue his presence, until the dawning of the gospel day. Or,

2. To my church upon earth, which was typified by the mountain of Moriah, and the temple upon it, and which in prophetical writings is called a mountain, as Isa 2:2,3 Mic 4:1,2 , and elsewhere; and which may well be called

a mountain of myrrh and frankincense both for the acceptable services which are there offered to God, and for the precious gifts, and graces, and comforts of the Holy Spirit, which are of a sweet-smelling savour to God and men, and which there, and there only, are poured forth. Thus Christ directs his bride, to wit, particular believers, where they may find and enjoy him, namely, in his church and ordinances.

Poole: Sos 4:7

Thou art all fair it is needless to mention the several beauties of all thy parts, for, in one word, thou art wholly beautiful; and it may be said more truly of thee than it was of Absalom, 2Sa 14:25 , that from the sole of thy foot to the crown of thy head there is no blemish in thee.

There is no spot in thee which is not to be understood simply and absolutely, as if the people of God were really perfect, and free from all sin; but either,

1. Comparatively, no such spot or blemish as is in wicked men, or as is inconsistent with true grace, of which Moses speaks, Deu 32:5 . Or,

2. In regard of God’ s gracious acceptation, in which respect he is said not to behold iniquity in Jacob , Num 23:21 . God doth not look upon them with a severe eye, as they are in themselves, but in and through Christ, in whom he accepts them as if they were perfect, partly because it is their chief design, desire, and endeavour to be so, and partly because Christ hath undertaken to make them so, Eph 5:25,27 , and they shall one day be such.

Poole: Sos 4:8

Come with me unto the mountains of myrrh , &c., mentioned Son 4:6 ,

from Lebanon a known mountain in the north of Canaan, which is sometimes mentioned as a pleasant and glorious place, as Son 5:15 Isa 35:2 Hos 14:6 , &c., in regard of its goodly cedars; and sometimes as a barren wilderness, as Isa 29:17 , and seat of wild beasts, as 2Ki 14:9 , &c. Which latter sense seems more agreeable, both to the opposition which is here tacitly made between this mountain and the mountain of myrrh, and to the quality of the other mountains here joined with Lebanon, and to the last clause of the verse. My spouse ; this is the first time that Christ gives her this name, which he now doth, both to encourage and oblige her to go with him. Look to the place to which I invite thee to go, which from those high mountains thou mayst easily behold, the sight of which will certainly inflame thee with desire to go thither. He alludes to Moses’ s beholding the Promised Land from Mount Pisgah.

Amana not that Amana which divided Syria from Cilicia, which was too remote from these parts, but another of that name, not far from Lebanon.

Shenir and

Hermon may be the names of two tops of the same mountain, as Horeb and Sinai seem to have been. Or, Shenir or (the copulative and being put disjunctively for or , as it is in many places, which have been observed before)

Hermon for this mountain is called both Shenir and Hermon , Deu 3:9 , and the latter name, Hermon , may be added to the former, as being better known to the Israelites.

From the lions’ dens, from the mountains of the leopards from these or other such-like mountains, which are inhabited by lions and leopards; which seems to be added as an argument to move the spouse to go with him, because the places where now she was were not only barren, but also dangerous, as being the habitations of tyrants and persecutors, and wild or savage people, who are oft described by the names of wild beasts, whose natures they have, and whose practices they imitate.

Poole: Sos 4:9

Thou hast ravished my heart I am overcome with thy beauty, and therefore am so desirous of thy company.

My sister so he calls her, partly because both he and she had one and the same father, to wit, God, yea, and mother too, being both at this time born in and of the commonwealth and church of Israel; and partly to show the greatness of his love to her, which is such, as cannot be sufficiently expressed by any one relation, but must borrow the perfections and affections of all to describe it.

With one of thine eyes with one glance of one of thine eyes: by which phrase he intimates the modesty and humility of the church, which was ashamed or afraid to look fully and directly upon the Bridegroom with both her eyes; and withal alludes to the ancient custom of virgins, who used to cover their faces with a veil, and to look out only with one of their eyes for the direction of their steps. By this one eye he seems to mean that fundamental grace of faith, by which Christians look upon Christ, and discern his beauty, and which is precious in the sight of God and of Christ.

With one chain of thy neck with one of those other graces and perfections wherewith thou art adorned. How then should I be ravished if thou didst discover both thine eyes, and thy whole countenance, and all thy excellent gifts and graces!

Poole: Sos 4:10

How fair how amiable and acceptable to me, is thy love! I do not disdain thy love, as I might do, but take it kindly, and prize it highly.

How much better is thy love than wine! of which See Poole "Son 1:2" , See Poole "Son 1:4" .

Of thine ointments of the gifts and graces of God’ s Spirit, wherewith thou art anointed. Compare Isa 61:1 1Jo 2:20,27 .

Haydock: Sos 4:1

Lips. Teachers who accommodate their instructions to the capacity of their audience, (Calmet) giving milk to children, Hebrews v. 13., (Haydock) and 1 Corinthians iii. 2. ---

In allusion, perhaps, to this passage, (Calmet) it was customary to give milk and honey to the new baptized. (Tertullian, coron.) ---

Garments. Which were perfumed, (Genesis xxvii. 17., and Psalm xliv. 9.) and imply good works, (2 Corinthians v. 3., and Romans xiii. 14.; Calmet) and the external service and prayers of the Church, which ascend like incense, Psalm cxl. 2. (Menochius)

Haydock: Sos 4:1

How. Christ again praises the beauty of his Church. (Worthington) ---

The dialogue takes place in the country. (Haydock) ---

From corporal beauty, which is often dangerous, and the portion of the most dissolute, we must raise our minds to spiritual advantages, which the Holy Ghost has here in view. ---

Within. St. Ambrose, "besides thy taciturnity." Septuagint, "silence." Rabbins, &c., "hair." Protestants, "within thy locks." But what renders this version of tsammathec (Haydock) suspicious is, that none of the ancients knew of it, and the hair is afterwards specified, chap. vi. 4. Moreover, Isaias, (xlvii. 2.) uses it for (Calmet) "turpitude," (St. Jerome) or the parts which are usually "covered." (Septuagint) (Haydock) ---

Si qua latent, meliora putat. ([Ovid?] Met. 1500.) ---

All the glory of the king's daughter is within, Psalm xliv. 14. Modesty and silence are the best encomium. (Calmet) ---

The Lord praises the intention, occupations and doctrine of the Church, the twins of faith and good works; the preaching of Christ's passion without shame, (ver. 3.) and the administration of the sacraments, which, like the neck, unite the members to their head; so that they become invincible, (ver. 4.) whether they be of Jewish or Gentile extraction, ver. 5. (Worthington) ---

Up. Hebrew and Septuagint, "appear." Jerusalem was the highest part of the country; (Haydock) and coming up and down often means no more than coming or going, Judges xi. 3., and xv. 11. (Calmet) ---

The hair of goats in Lycia was beautifully curled. (Ælian xvi. 30.) ---

Women used such false hair. (Martial xii. 45.) ---

Though the hair be only an ornament, it is not to be neglected; so the pious Christian will always treat with respect the ceremonies established chiefly for the instruction of the ignorant. (Calmet) ---

Those simple and fervent souls, by their numbers, adorn the Church, as hair does the body. (St. Gregory) ---

The external and internal perfections of the spouse deserve commendation. (Menochius)

Haydock: Sos 4:2

Them. Those who lay aside the old man, and receive baptism, are filled with grace, to bring forth the fruits of virtue. (St. Augustine, Doct. ii. 6.) ---

Pastors in particular, must lay aside worldly cares, and attend to their flocks. (Menochius)

Haydock: Sos 4:3

Scarlet. Preachers of the gospel (St. Gregory) must speak with elegance, and have their lips dyed with the blood of Christ, and purified with coals from the altar. (Calmet) ---

So, if we may use the words of a living critic, who is sometimes accurate, "a commentator ought to study at the foot of his crucifix, and write with ink drawn from the heart of Jesus." (Haydock) ---

Pomegranate. Plump and ruddy, representing the purity of the Church, and of virgins, who are its "flower," (St. Cyprian) and bring forth fruits of good works. (St. Augustine, de Virg.)

Haydock: Sos 4:4

Bulwarks. Hebrew Thalpiyoth, "at the height of the defiles," probably in Libanus, when David conquered Syria. Thalassar, Thelmela, &c., were such "heights." Bucklers, to be used in case of need, or for ornament. Thus the neck of the spouse was adorned with chains and pearls. The Church is this tower, the pillar of truth, 1 Timothy iii., and Matthew xvi. 18. Apostles and prelates are her bucklers.

Haydock: Sos 4:5

Roes. This comparison does not seem happy: but exactitude is not required. (Calmet) ---

Indeed if we were to take all in the literal sense, a very grotesque figure would arise, with a head like Carmel, a nose like a tower, &c., which shews that the tropological or allegorical sense must be adopted. (Du Hamel) ---

The two Testaments given for our instruction, (chap. i. 2.) or the charity towards God and our neighbour, may be meant. (Theodoret)

Haydock: Sos 4:6

Retire. In the morning, (Sanctius) or rather the bridegroom takes his leave early, promising to return in the evening, chap. ii. 17. (Calmet) ---

Myrrh. To Calvary, where the fervent will pour forth their prayers, and learn mortification. (Calmet) ---

Christ dwells in mortified and devout minds.

Haydock: Sos 4:7

Thee. All must be pure before they enter heaven, as the blessed Virgin [Mary] was on earth, (Worthington) and the Church is still, Ephesians v. 27. (Calmet) ---

Before his departure, Christ heaps praises on her.

Haydock: Sos 4:8

Thou. Hebrew, "look from." ---

Libanus. So Jerusalem is called, Zacharias xi. 3. (Ribera) (Menochius) ---

Amana. Septuagint, "faith." By it and charity, we must do good. (St. Augustine, Psalm lxvii.) Amanus separates Cilicia from Syria. ---

Sanir is the name given by the Phenicians to Hermon, (Eusebius) beyond the Jordan, 1 Paralipomenon v. 23. ---

Leopards. It is not fit for women to hunt such beasts. Ovid (Met. x. 10.) thus speaks of Venus: Nuda genu, vestemque ritu succincta Dianæ, &c. The Church leaves Jerusalem to preach the gospel without fear. (Menochius)

Haydock: Sos 4:9

Wounded. Symmachus, "given." Septuagint, Protestants, "ravished." Mystic writers suppose, that the spouse had been guilty of some negligence; or, on the contrary, that her deportment was most enchanting, bent on God, and on good works. (Calmet) ---

Sister. So Assuerus styles himself brother of Esther, xv. 12. Christ died for the unity of his Church. (Menochius)

Haydock: Sos 4:10

Spices. He returns her compliment, chap. i. 2.

Gill: Sos 4:1

Behold, thou art fair, my love; behold, thou art fair,.... The same as in Son 1:15; here repeated by Christ, to introduce the following commendation; to express the greatness of his love to his church; and show that he had the same opinion of her, and esteem for her, notwithstanding what had passed between that time and this;

thou hast doves' eyes within thy locks; the same comparison; see Gill on Son 1:15; only with this difference, here her eyes are said to be "within her locks": which, whether understood of the ministers of the Gospel; or of the eyes of the understanding, particularly of, the eye of faith, as has been observed on the above place; do not seem so much to design the imperfection of the sight of the one or of the other, in the present state, as eyes within or under locks and in some measure covered with them, hinder the sight of them; as the modesty of either of them; locks being decently tied up, as the word signifies ⁱ, is a sign thereof, as the contrary is a sign of boldness and wantonness. Doves' eyes themselves are expressive of modesty and humility, and, this phrase added to them, increases the idea; such ministers, who have the largest gifts, greatest grace, light, and knowledge, are the most humble, witness the Apostle Paul; and this phrase expresses the beauty of them, not only in the eyes of Christ, but in the eyes of those to whom they publish the good tidings of salvation: and so it may denote what an exceeding modest grace faith is, which receives all from Christ, and gives him all the glory, and takes none to itself; and what a beauty there is in it, insomuch that Christ is ravished with it, Son 4:9; and seems rather to be the sense here;

thy hair is as a flock of goats; like the hair of goats, so Ben Melech. Hair adds much to the comeliness of persons, and is therefore frequently mentioned, both with respect to the bride and bridegroom, in this song, Son 5:1; and so in all poems of this kind ^k; and one part of the comeliness of women lies in their hair;

"let a woman, says Apuleius ^l, be adorned with ever such fine garments, and decked with gold and jewels, yet, without this ornament, she will not be pleasing; no, not Verus herself.''

The women ^m in Homer, are described by their beautiful hair; nor is it unusual to compare the hair of women, and represent it as superior to a fleece of the choicest flock ⁿ. And here the church's hair is said to be like the hair of goats, for that is the sense of the expression; and which is thought to be most like to human hair, 1Sa 19:13; and it is compared to that, not so much for its length and sleekness, as for its colour, being yellowish; which, with women formerly, was in esteem, and reckoned graceful ^o; this being the colour of the hair of some of the greatest beauties, as Helena, Philoxena, and others, whose hair was flaxen and yellow; hence great care was taken to make it look so, even as yellow as gold ^p: the Jewish women used to have their perukes, or false hair, of goats' hair, and still have in some places to this day ^q; and it should seem the Roman women also had, to which the poet ^r refers. And the church's hair here is said to be like the hair of a flock of goats,

that appear from Mount Gilead; or rather "on Mount Gilead", as Noldius: Gilead was a mountain in the land of Israel, beyond Jordan, famous for pasturage for cattle, where flocks of goats were fed, as was usual on mountains ^s; and, being well fed, their hair was long, smooth, neat, and glistering; and so to spectators, at a distance, looked very beautiful and lovely; especially in the morning at sun rising, and, glancing on them with its bright and glittering rays, were delightful. So R. Jonah, from the use of the word in the Arabic language, which signifies the morning, interprets it, which "rise early in the morning"; and which, as Schultens ^t observes, some render,

"leading to water early in the morning;''

the Vulgate Latin version is, "that ascend from Mount Gilead", from a lower to a higher part of it; which is approved of by Bochart ^u. Now the hair of the church may be interpreted either of believers, the several members of the church of Christ; the hairs of the head are numerous, grow upon the head, and have their nourishment from it; are weak in themselves, but depend upon the head, and are an ornament to it: so the saints, though few in comparison of the world, yet by themselves are a great number, which no man can number; these grow upon Christ, the Head of the church, and receive their nourishment from him; and, though weak in themselves, have strength from him, and have their dependence on him; and are an ornament and crown of glory to him; and who are cared for and numbered by him, so that no one can be lost; see Eze 5:1. Or rather it may be interpreted of the outward conversation of the saints; hair is visible, is a covering, and an ornament, when taken care of, and managed aright, and has its dependence and is influenced by the head: the good conversation of the church and its members is visible to all, as the hair of the head, and as a flock of goats on Mount Gilead; and is a covering, though not from divine justice, yet from the reproaches of men; is ornamental to believers, and to the doctrine they profess; especially when their conversation is ordered aright, according to the weird of God, and is influenced by grace, communicated from Christ, the Head.

Gill: Sos 4:2

Thy teeth are like a flock of sheep,.... That is, like the teeth of a flock of sheep; as her eyes were like the eyes of doves, and her hair like the hair of goats: and Galen long ago observed, that human teeth are much like the teeth of sheep, in figure, order, and structure, as well as are small and white; neatly set, innocent and harmless, not ravenous and voracious, cropping herbs and grass only ^w; the whiteness of the teeth is chiefly intended, in which the beauty of them lies, for which they are sometimes compared ^x to Parian marble for whiteness. The Targum interprets these teeth of the priests and Levites; but it is much better to understand them of the ministers of the Gospel: teeth are bony, solid, firm, and strong, sharp to cut and break the food, and prepare it for the stomach: all which well agree with ministers; who are strong in the Lord, and in his grace, to labour in the word and doctrine; to oppose gainsayers, withstand Satan's temptations; bear the reproaches of the world, and the infirmities of weaker saints; and remain firm and unmoved in their ministry; unshaken by all they meet with, from without and from within: they are sharp to rebuke such who are unsound in the faith, or corrupt in their morals, and to penetrate into Gospel truths; to cut and rightly divide the word of truth, and break the bread of life to others, and so chew and prepare spiritual food for souls; not raw and crude; not hard and difficult of digestion, but plain and easy to be understood. And they are like to a flock of sheep,

that are even shorn; on which no wool is left, sticking out here and there; which is another good property of teeth, that are of equal size and bigness, do not stand out, nor rise up one above another; and are as if they had been "cut and planed, and made alike" ^y, as some render the word: which may denote the equality of Gospel ministers in power and authority; one having no superiority over another; all having the same mission and commission, employed in the same work, preaching the same Gospel; and though their gifts are different, yet there is a harmony and agreement in the doctrines they preach;

which came up from the washing; white and clean, which is another property of good teeth; as the teeth of sheep be, and they themselves are, when just come up out of the washing pit: this may signify the washing of regeneration, and renewing of the Holy Ghost, which are necessary to ministers of the word, in order to preach it; and more especially the purity of their lives and conversations, in which they should be examples to the flock;

whereof everyone bear twins, and none is barren among them; the figures are just and beautiful; it is common with sheep to bear twins, or more, in the eastern countries, as the philosopher observes ^z; frequent mention is made of goats bearing twins ^a: these may answer to the two rows of teeth, and the word for "teeth" is in the dual number; and when these are white and clean, and equal, are well set, and not one wanting, none rotten, nor shed, nor fallen out, look very beautiful. This may express the fruitfulness and success of Gospel ministers, in bringing many souls to Christ; and was particularly true of the apostles, and first ministers of the Gospel, who were instrumental in the conversion of many; and who bore twins to Christ, Jews and Gentiles; and none were without their usefulness. Likewise all this may be understood of believers in general, and of meditation and faith in them; by meditation they feed upon Christ, his Gospel, doctrines, and promises; they chew the end, and ruminate on the word of God; and are equal, alike partakers of the same grace, and blessings of it; and are sanctified, and, in some measure, cleansed, from the pollution of their minds and actions; ascend heavenwards in their thoughts, desires, and affections; and are not "barren" and unfruitful in the knowledge of Christ and his Gospel; and generally, through meditation, bring forth the "twins" of prayer and praise: by faith also they feed on Christ and his grace; and which is "alike", precious faith in all, as to nature and quality; is "pure", sincere, and unfeigned; is always fruitful, and bears the "twins" of love to Christ, and of love to his saints; and is not "barren", but attended with the fruits of righteousness.

Gill: Sos 4:3

Thy lips are like a thread of scarlet,.... To a "thread" for thinness, to "scarlet" for colour; thin red lips being beautiful, as well as white teeth; so the beautiful Aspasia had red lips ^b, and teeth whiter than snow; hence we read of red and purple lips ^c. Now as lips are the instruments of speech, the words of the church, and of all true believers, may be designed; what is said by them in their prayers, which are filled, not with great swelling words of vanity, exalting themselves, and magnifying their works, like the Pharisee; but with humble confessions of sin, and acknowledgments of their unworthiness of mercy; and they are constant, like one continued thread, they go on praying all their days: and the scarlet colour may denote the fervency of them, whereby they become available with God; and the acceptableness of them to God, through the mediation of Christ, whose blood, and not any worthiness of theirs, is pleaded in them: their words of praise also may be signified hereby; which are not filled with big swollen encomiums of themselves, and of what they have done; but with expressions of the goodness and grace of God to them; and with thankfulness for all mercies, both temporal and spiritual, bestowed upon them; and these are hearty and sincere, coming from a heart inflamed with the love of God, which make such lips look like scarlet; and that being in great esteem may intimate the acceptableness of them to God, through the blood and sacrifice of Christ. To which may be added, that the doctrines of the Gospel, delivered by the ministers of the church, who are her lips, may be taken into the sense of this clause; which are like a "thread", spun out of the Scriptures, and are harmonious and all of a piece, consistent and closely connected; the subject and matter of which are the blood, sufferings, and death of Christ, and the blessings that come thereby; and which also, like scarlet, are valuable and precious;

and thy speech is comely; which explains the preceding clause; and shows, that by her lips her speech is meant, which is "comely", that is, graceful and amiable; as it is when believers speak of Christ, of his person, offices, and grace; and for him, in vindication of his truths and ordinances; when they speak to him, in prayer or in praise; and when, in common conversation, their speech is with grace;

thy temples are like a piece of a pomegranate within thy locks; not like a piece of the tree, but of the fruit, when the shell of it bursts of itself, through the abundance of liquor in it; such the Israelites found at one of their stations, and therefore called it "Rimmonparez", the pomegranate of rupture, or the bursted pomegranate; and in the tribe of Zebulun was a city called Remmonmethoar, the beautiful pomegranate, Jos 19:13; now the rind being broken ^d it appears full of grains or kernels, of a white colour, interspersed with a reddish purple juice, like blood, as Pausanias remarks ^e, and looks very beautiful; and is aptly used to set forth the church's beauty, who, like her beloved, is "white and ruddy", Son 5:10, by which may be meant ecclesiastical officers, placed on an eminence in the church; to take care, among other things, of the discipline of it, according to the laws of Christ, 1Ti 5:17; The temples, in the Hebrew tongue ^f, have their name from the thinness and tenderness of them, having but little flesh on them, and covered with a thin skin; and, in the Greek tongue ^g, from the evident beating of the pulse in them; and their situation is between the ear and the eye: all which denote, that such officers should be spiritual men, and have as little carnality in them as may be; that they should use great tenderness in the administrations of their office, particularly in giving admonitions and reproofs: and, as by the beating of the pulse the state of a constitution is discerned, whether healthy or not; so the state of the church may be judged of by the discipline of it; if that is neglected, it is in a bad state, and in a declining condition; but if strictly observed, it is in a healthful and flourishing one: and the temples being between the eye and the ear may teach, that, in the management of church affairs, the officers are to make use of both; their ears are to be open to all; and they are not to shut their eyes against clear and plain evidence: and being said to be "within her locks", may be expressive of the meekness and humility of such officers, who are not to lord it over God's heritage; and of the private manner in which admonitions are to be given, in case of private offences; and of the affairs and concertos of a church being kept private, and not blazed abroad. And these may be compared to "a piece of a pomegranate", because of their being full of gifts, and grace, and good works, visible to men; and for their harmony and union among themselves, and with the church and its members; and the strict regard that, in all things, is had to the rules and laws of Christ; all which make the officers of the church, and the discipline of it, acceptable to him. It may be further observed, that the temples, taken largely, include the "cheeks" also; and so some render the word ^h here; and the purple juice of the pomegranate well expresses the colour of them; hence we read of purple cheeks ⁱ: and this may denote the beauty and modesty of the church; whose blushing looks, and ruddy cheeks, made her extremely beautiful in the eye of Christ.

Gill: Sos 4:4

Thy neck is like the tower of David, builded for an armoury,.... This was either the strong hold of Zion; or some tower erected by David for an armoury, wherein his worthies or mighty men bring up their shields; Mr. Sandys ^k says, it stood aloft in the utmost angle of a mountain, whose ruins are yet extant: though the neck is compared to this, not for its height, seeing a high and outstretched neck is a token of pride and haughtiness with the Jews, Isa 3:16; see Psa 74:5; and so the phrase is used in Latin writers ^l; but for its being ornamented with spoils hung up in it, as golden shields after mentioned, as the neck is with pearls, jewels, and chains of gold, Son 1:10; The word for "armoury" is from "alaph", "to teach"; not as being a pattern to teach artificers, as Jarchi; nor to show passengers their way, as R. Jonah and others, who think this tower was built as a "pharus", for such a purpose ^m; but it was as an arsenal, in which young learners of the art of war laid up their weapons, as well as what were taken from an enemy; or what were made and laid up here, as a store in time of need. By the church's neck may be meant either the ministers of the word, set in the highest part of the body, the church, next to Christ the Head, and in subjection to him; to whom they hold, and whose name, cause, and interest, they bear up and support in the world; and are the means of conveying spiritual food from him to the souls of men; and are adorned with the gifts and graces of the Spirit: and may be compared to the "tower of David", for their integrity and uprightness, and for their strength and immovableness, standing firm and unmoved against the batteries of Satan and the world, and for the defence of the Gospel; and to that "built for an armoury", they being furnished with the whole armour of God. An ancient writer ⁿ supposes the Apostle Paul is particularly meant; that eminent exalter of Christ the Head, and who was set for the defence of the Gospel: or it may be rather the Scriptures themselves are meant; which point out and hold forth Christ the Head, and make him manifest to the sons of men; and are a means of conveying spiritual breath; when attended with a divine power, then are they spirit and life; and of conveying food to the souls of men, very nourishing and satisfying; and are bespangled with glorious truths and precious promises; where every truth is a golden link, and every promise a pearl, to a believer: and they may be compared to the "tower of David" for their sublimity, being out of the reach and above the capacity of a natural man; and for their firmness and immovableness, which Satan and all his emissaries will never be able to remove out of the world; and like to that as "built for an armoury",

whereon there hang a thousand bucklers, all shields of mighty men: no other armour is mentioned, as in this armoury, but shields; they being a principal part of armour, and are especially ^o so called, as in the Septuagint version of 1Ki 14:26; these shields are armour of mighty men; mighty, through God and his grace, to perform mighty actions, and do great exploits; being furnished from the spiritual armoury with the whole armour of God, to repel Satan's temptations, to defend the Gospel, and refute error; particularly the ministers of the word are those mighty men; though it is applicable to all saints.

Gill: Sos 4:5

Thy two breasts are like two young roes that are twins,.... Or, "two fawns, the twins of a doe": Providence, as Plutarch observes ^p, has given to women two breasts, that, should they have twins, both might have a fountain of nourishment; and are fitly compared to twins of the doe. The hind, for the most part, brings but one roe at a time; but there are some, the philosopher says ^q, bring twins; by which the beauty of the breasts is expressed: "young roes" may point at the smallness of them, large breasts are not accounted handsome; and "twins", at their equal size and shape, not one larger nor higher than the other, that would be a deformity; twins are generally alike;

which feed among the lilies; and are fat and plump: the allusion may be to the putting of lilies in the bosom, between the breasts, as other flowers; lilies are reckoned among the decorations of women, in the Apocryha:

"And pulled off the sackcloth which she had on, and put off the garments of her widowhood, and washed her body all over with water, and anointed herself with precious ointment, and braided the hair of her head, and put on a tire upon it, and put on her garments of gladness, wherewith she was clad during the life of Manasses her husband.'' (Judith 10:3)

or rather to the creatures mentioned, the roes and hinds, which feed among lilies, in fields where lilies grow; for these grow in fields as well as in gardens, and are called the "lilies of the field", Mat 6:28; and we read ^r sometimes of harts and hinds among lilies. By "breasts" may be meant, either the ministers of the word, who impart "the sincere milk of the word", and who deliver out the nourishing doctrines of grace, like milk out of the breast, 1Co 3:2; and may be like to "roes" for their affection to those who are under their ministry; and pleasant to them, to whom they are made useful; and for their sharp sightedness and penetration into the mysteries of grace; and for their quick dispatch in doing their work, though through many difficulties, which, like young roes, they leap and skip over: and "two" of them show a sufficient number of them Christ provides for his church; and being "twins" express their equal authority, and harmony of doctrine; and feeding "among lilies" is where Christ himself feeds, Son 2:16; where Christ feeds they feed, and where they feed Christ feeds, even among his saints, comparable to lilies, Son 2:2; or these "breasts" may design the two Testaments, the Old and New, which contain the whole sincere milk of the word; are like "young roes", pleasant and delightful to believers; and, as "twins", are alike, agree in their doctrines concerning Christ, and the blessings of grace through him; the types, figures, prophecies, and promises of the one, have their completion in the other; and both abound with the lilies of Gospel doctrines and promises: though rather these "breasts" may point at the two ordinances of the Gospel, baptism, and the Lord's supper; which are breasts of consolation to believers, out of which they suck, and are satisfied; and through feeding on Christ in both, they receive much nourishment and strength; and are very amiable and lovely to the saints, when they enjoy the presence of Christ in them, and have the discoveries of his love to them; and may be said to be "twins", being both instituted by Christ, and both lead unto him, and require the same subjects; and are received and submitted to by saints, comparable to lilies, as before.

Gill: Sos 4:6

Until the day break, and the shadows flee away,.... Until the day of grace breaks on every elect sinner, and the shadows of darkness, ignorance, and unbelief, are in a great measure fled and gone; or until the everlasting day breaks, and there will be no more night, nor any darkness of affliction, nor any more desertion, doubts, and fears; see Son 2:17. They are the words of Christ, declaring whither he would go till that time came, as follows:

I will get me to the mountain of myrrh, and to the hill of frankincense: the allusion may be to the mountains and hills where these odoriferous plants grew. It is said of Pompey the great, that when he passed over Lebanon (later mentioned, Son 4:8) and by Damascus, he went through sweet smelling groves and woods of frankincense and balsam ^s; and Lebanon is thought, by some ^t, to have its name from the frankincense that grew upon it; though rather from the whiteness of the snow continually on it. By this "mountain" and "hill" may be meant the church of Christ, gathered together in Gospel order, so called for its visibility and immovableness, Isa 2:2; and for the trees of righteousness which are planted and flourish there, the saints; and for the fragrancy of their graces; and for the sweet smelling odour of their sacrifices of prayer and praise; and because of the delight and pleasure Christ takes in his people, and they in him here; where they have mutual communion, so that it is to them both a mountain of myrrh and a hill of frankincense: particularly, here Christ delights to be, and here he resolves to dwell until his second coming.

Gill: Sos 4:7

Thou art all fair, my love,.... Being justified by the righteousness of Christ, washed in his blood, and sanctified by his Spirit; of the title, my "love", see Son 1:9. The church is often said by Christ to be "fair", his "fair one", and the "fairest among women", Son 1:8; but here "all fair", being a perfection of beauty, and perfectly comely through his comeliness: this is said to show her completeness in Christ, as to justification; and that, with respect to sanctification, she had a perfection of parts, though not of degrees; and to observe, that the church and "all" the true members of it were so, the meanest and weakest believer, as well as the greatest and strongest. It is added,

there is no spot in thee; not that the saints have no sin in them; nor any committed by them; nor that their sins are not sins; nor that they have no spots in them, with respect to sanctification, which is imperfect; but with respect to their justification, as having the righteousness of Christ imputed to them, and covered with that spotless robe, they are considered as having no spot in them; God sees no sin in them, so as to reckon it to them, and condemn them for it; and they stand unblamable and unreproveable in his sight; and will be presented by Christ, both to himself and to his father, and in the view of men and angels, "not having spot or wrinkle, or any such thing", Eph 5:27, upon them.

Gill: Sos 4:8

Come with me from Lebanon, my spouse, with me from Lebanon,.... This is a new title given the church, my "spouse"; here first mentioned, because the day of espousals was over, Son 3:11; and having on the wedding garment, in which she was so fair and spotless, as before described, she looked somewhat like a bride, and the spouse of Christ; and is chiefly used by Christ, to prevail upon her to go with him, which relation, duty, and affection, obliged her to do. The invitation is to come with him from Lebanon, which is repeated, to show earnestness and vehemency; not Lebanon, literally taken, a mountain to the north of the land of Canaan, famous for odoriferous trees, and where to be was delightful; but figuratively, the temple, made of the wood of Lebanon, and Jerusalem, in which it was, which in Christ's time was a den of thieves, and from whence Christ called out his people; or this being a pleasant mountain, may signify those carnal sensual pleasures, from which Christ calls his people off. Some render the words, "thou shalt come with me", &c. ^u, being influenced by the powerful grace of Christ, and drawn by his love; and what he invites and exhorts unto, he gives grace to enable to perform;

look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountains of the leopards; Amana is thought by some to be the mountain which divided Cilicia from Syria, taken notice of by several writers ^w; but it seems too distant from Lebanon; perhaps it is the same with Abana, from whence was a river of that name, 2Ki 5:12; where, in the "Keri" or margin, it is read Amana; so the Targum here explains it of the people that dwelt by the river Amana, which washed the country of Damascus: Jarchi takes it to be the same with Hor, a mountain on the northern border of Israel; and indeed, wherever mention is made of this mountain, the Targum has it, Taurus Umanus; and, according to Ptolemy ^x, Amanus was a part of Mount Taurus, with which it is joined by Josephus ^y; and with that and Lebanon, and Carmel, by Aelianus ^z, Shenir and Hermon were one and the same mountain, called by different names; Hermon might be the common name to the whole; and that part of it which belonged to the Sidonians was called by them Sirion; and that which the Amorites possessed Shenir, Deu 3:9; Now all these mountains might be called "dens of lions", and "mountains of leopards"; both because inhabited by such beasts of prey; hence we read of the lions of Syria ^a, and of leopards ^b in those parts; in the land of Moab, and in the tribe of Gad, were places called Bethnimrah, and the waters of Nimrim, which seem to have their names from leopards that formerly haunted those places, Num 32:36; or because inhabited by cruel, savage, and tyrannical persons; particularly Amana, in Cilicia or Syria, as appears from Strabo ^c, Lucan ^d, and Cicero ^e; and Shenir and Hermon were formerly, as Jarchi observes, the dens of those lions, Og king of Bashan, and Sihon king of the Amorites: unless rather these were the names of some places near Lebanon; for Adrichomius ^f says,

"the mountain of the leopards, which was round and high, was two miles from Tripoli northward, three from Arce southward, and one from Lebanon.''

Now these words may be considered as a call of Christ to his people, to come out from among wicked men, comparable to such creatures; and he makes use of two arguments to enforce it: the one is taken from the nature of such men, and the danger of being with them; who are like to lions, for their cruel and persecuting temper; and to leopards, for their being full of the spots of sin; and for their craftiness and malice, exercised towards those who are quiet in the land; and for their swiftness and readiness to do mischief; wherefore it must be both uncomfortable and unsafe to be with such persons: the other argument is taken from their enjoyment of Christ's company and presence, which must be preferable to theirs, for pleasure, profit, and safety, and therefore most eligible. Besides, Christ chose not to go without his church; she was so fair, as before described, and so amiable and lovely in his sight, as follows.

Gill: Sos 4:9

Thou hast ravished my heart, my sister, my spouse,.... Here another new title is given to the church, "my sister", with the repetition of the former, my "spouse": for one and the same person, with the Hebrews, might be sister and spouse; see 1Co 9:5. And this may be used in a love strain, and so not improper in a love poem, as this was ^g; see Son 8:8; likewise the church may be called Christ's sister, because of his incarnation, in virtue of which he is not ashamed to call his people his brethren, and so his sisters, Heb 2:11; and on account of their adoption; in which respect, he that is Christ's Father is theirs; and which is evidenced in regeneration; when they, through grace, do the will of his Father, and so are his brother, and sister, and mother, Mat 12:50. And, upon the whole, it is used to express the great affection of Christ for the church, and his high esteem of her; and which appears by his saying, "thou hast ravished my heart"; which is but one word in the Hebrew text, and nowhere else used, and is variously rendered: the Vulgate Latin version is, "thou hast wounded my heart" ^h: with one of love's darts, Son 2:5; "thou hast drawn my heart unto thee", so some Jewish writers ⁱ; which is surprising, since no love nor loveliness are in her of herself; this shows how free and unmerited the love of Christ is; according to the use of the word with the Talmudists ^k, the sense is, "thou hast coupled mine heart with thine"; the heart of Christ and his church are so closely knit and joined together in love, that they are but one heart, and can never be separated: others, "thou hast seized my heart"; or, "claimed it for thyself" ^l; thou art master over it; it is no more mine, but thine The Septuagint version is, "thou hast unhearted us"; Father, Son, and Spirit; particularly the second Person: or thou hast stolen away my heart; I have no heart left in me; which, as it is the case through fear, is sometimes through love: this sense is approved by Aben Ezra. Some render it just the reverse, "thou hast heartened me" ^m; put heart into me, animated me, made me of good cheer; so the word is used in the Syriac version of Mat 9:2. The sense may be, that such was the love of Christ to his church, and so much was he charmed by her, that the thought of his having her company in heaven to all eternity animated him to endure all sufferings he did for her sake, Heb 12:2; The Targum is,

"thy love is fixed upon the table of my heart;''

where the church herself was fixed, Son 8:6;

thou hast ravished my heart with one of thine eyes; the allusion may be to the custom of the eastern women; who, when they walked abroad or spoke to any, showed but one eye, the other, with the rest of the face, being covered with a veil ⁿ: the eyes of women are ensnaring to lovers ^o; the church has more eyes than one. Mention is made of the eyes of the understanding, Eph 1:18; faith is one of them, and may he here chiefly intended; by which a soul looks on Christ, the glories of his person, and the fulness of his grace; and looks so him for the blessings of grace now, and eternal glory hereafter: and with this Christ's heart is ravished; even with "one look" from it, or "glance" of it, as some ^p render it;

with one chain of thy neck; with the several graces of the Spirit, linked together as in a chain; which were about the neck of the church, and as ornamental to her as a pearl necklace, Son 1:10; and with every link in this chain Christ's heart is ravished and delighted. The Vulgate Latin version is, "with one lock of hair of thy neck": which hung down in it, and looked very beautiful; and with which lovers are sometimes taken ^q.

Gill: Sos 4:10

How fair is thy love, my sister, my spouse!.... Of these titles; see Gill on Son 4:8; See Gill on Son 4:9; and of the love of the church to Christ; see Gill on Son 1:3; here said to be "fair", lovely and delightful, grateful and acceptable; as it is to Christ, in the several acts and effects of it, and therefore the word is plural, "thy loves" ^r; being exceeding beautiful in his eye, and extremely well pleasing to him; therefore says, "how fair!" as admiring it, it being hard to say how fair it was; and this appears from the large manifestations of Christ's love to those that love him; and from his causing all things to work together for the good of such; and from his preparing and laying up things, unseen and unheard of, for them;

how much better is thy love than wine! which is saying the same thing of her love to him she says of his to her, Son 1:2; her love to Christ is more pleasant, more cheering, and more acceptable to him, than the wine of legal sacrifices, or than all burnt offerings; or than any duty whatever, unless that is the principle from whence it flows, Mar 12:33;

and the smell of thine ointments than all spices! the same with Christ's ointments, commended Son 1:3; namely, the graces of the Spirit, which are in Christ without measure, and from him communicated to his people; and when exercised by them, are very delightful to him, and preferred by him to "all spices": even to all those used in the holy anointing oil, typical of them, Exo 30:23.

Commentary -- Verse Notes / Footnotes

NET Notes: Sos 4:1

¹ sn Song 4:1-7 is often compared to ancient Near Eastern wasfs songs sung by the groom to his new bride, praising her beauty from head to foot. Examples have been found in Egyptian, Syrian, Sumerian, and Arabic love literature. The wasfs song is a poetic celebration by the groom of his bride’s physical beauty. The typical form has three parts: (1) introductory words by the wedding guests, (2) invitation by the bride to the groom to celebrate her physical beauty, and (3) the groom’s poetic comparative praise of his bride’s beauty from head to foot – comprising the bulk of the song. The groom’s praise typically is characterized by three movements: (1) introductory summary praise of his bride’s beauty, (2) lengthy and detailed figurative description of her physical beauty, and (3) concluding summary praise which reiterates the introductory words of the song. Although the introductory words of the wedding guests and the invitation by the bride are absent, the form of the Lover’s praise of his bride is identical, as are the types of comparative praise. His song falls into the same three movements: (1) introductory summary praise of his bride’s beauty in 4:1a, (2) lengthy and detailed figurative description of her beauty in 4:1b-6, and (3) concluding summary praise in 4:7. See K&D 18:174-76; S. Krauss, “The Archaeological Background of Some Passages in the Song of Songs,” JQR 32 (1941-42): 125.

² sn The introductory demonstrative particle הִנֵּךְ (hinneh, “Behold!”) is repeated for rhetorical effect. This particle is often used with verbs of seeing or discovering, making the narrative graphic and vivid. It enables the reader to enter into the surprise, wonder, and delight of the speaker (BDB 243 s.v. הִנֵּךְ c).

³ sn The repetition of יָפָה רַעְיָתִי (yafah ra’yati, “You are beautiful, my darling”) in 4:1 and 4:7 forms an inclusion, marking off the song of descriptive praise in 4:1-7.

⁴ sn The expression “your eyes [are] doves” is a metaphor (implied comparison). Like most of the other metaphors in 4:1-7, this is probably a comparison of sight rather than sense: (1) the shape of a woman’s eyes, especially in Egyptian art, resemble the shape of a dove, and (2) the white color of the eyeballs resemble the white color of a dove’s body. On the other hand, many Jewish and Christian interpreters have suggested that this is a comparison of sense, usually suggesting that the dove is a symbol for purity and that the eyes of a person are the windows of their soul or character, that is, the bride has a pure character as can be seen through her eyes.

⁵ tn Heb “flowing down” or “descending.” The verb שֶׁגָּלְשׁוּ (sheggalÿshu, “flowing down”) may be nuanced “descending.” The most recent lexicons define גָּלַשׁ (galash) as “to flow, leap” (DCH 2:357 s.v. גלשׁ); “to hop, move down” (HALOT 195 s.v. גלשׁ); and “to go down, glide down” (E. Klein, Comprehensive Etymological Dictionary of the Hebrew Language, 102). Earlier lexicons suggested the meanings “to sit, sit up, recline” (BDB 167 s.v. גָּלַשׁ). The Hebrew root is probably related to Arabic jalasa “to go up, to go down, sit up” (HALOT 195).

NET Notes: Sos 4:2

¹ tn Alternately, “the watering-hole” or “watering-place.” The noun רַחְצָה (rakhtsah) may be nuanced “washing-place” (BDB 934 s.v. רַחְצָה) or “watering-hole, watering-place” (HALOT 1221 s.v. רַחְצָה). The related verb רָחַץ (rakhats) means “to wash, bathe, rinse off” (BDB 934 s.v. רָחַץ; HALOT 1220-21 s.v. רחץ). The metaphor describing the beautiful teeth of the bride probably pictures freshly washed sheep rather than freshly watered sheep. He praises his bride’s teeth by comparing them to freshly washed sheep. In the ancient Near East it was customary to wash sheep before shearing them. The picture of freshly washed sheep depicts the whiteness of the bride’s teeth.

NET Notes: Sos 4:3

¹ tn The phrase חוּט הַשָּׁנִי (khut hashshani, “thread of scarlet”) is a genitive construct with the genitive functioning adjectivally. This phrase is used three times in classical Hebrew to denote a scarlet colored “thread” or “cord” (Josh 2:18; Song 4:3; 11 QT 49:3) (HALOT 296-97 s.v. חוּט; DCH 3:170-71 s.v. חוּט). This is a comparison of sight, describing the color and shape of her lips.

² tn Alternately, “cheek,” or “temple” (see Judg 4:21).

NET Notes: Sos 4:4

¹ tn The term מִגְּדַל (miggÿdal, “tower”) refers to a military structure, such as a stronghold, arsenal, or defensive tower on the walls of a city (e.g., Judg 8:9, 17; 9:51; 2 Kgs 9:17; 17:9; 18:8; 2 Chr 14:6; 26:15; 27:4; 32:5).

² tn The feminine noun לְתַלְפִּיּוֹת (lÿtalpiyyot) is a hapax legomenon of uncertain etymology. Various attempts have been made to find the origin of this word, but they are all uncertain. LXX εἰς θαλπιωθ (eis qalpiwq) simply transliterated the word, taking it as a proper name of a locality (Tel Pivoth). Similarly, Dom Calmet treated תלפיות as a compound word (תֵּל, tal, “hill,” and פֵּיוֹת, peyot, “mouths”) as a reference to a tower built by David on a height in the valleys of Lebanon. The Talmud suggests that the term refers to Jerusalem as the hill (תֵּל) to which all mouths (פיות) turn (b.Berakhot 30a). Aquila reads εἰς ἐπάλξεις (eis epalxeis) and Symmachus εἰς ὓψη (eis {uyh), while Vulgate has cum propugnaculis. Ibn Ezra redivided לתלפיות as ל תל פיות “for suspending weapons” by taking פֵּיוֹת (“mouths” = edge of swords) as a reference to weaponry. This is reflected in several translations: “armoury” (KJV, AV, ASV), “arsenal” (RSV), and “fortress” (JB). The noun may be related to the Arabic root tlp (“to perish”) in a metonymical sense: “a cause of perishing,” i.e., a weapon. The Hebrew Piel verb תִּלֵּף (tillef) means “to hang up for display,” thus NEB suggests that it is derived from lpy which means “to arrange in courses,” i.e., “layered,” as a reference to the Bride’s layered necklace she wears. The NIV nuances it as “with elegance” and NEB “winding courses.” Perles connects תַלְפִּיּוֹת to Akkadian tilpanu (“bow”), while Haupt connects the word with the Shaphel stem of the Akkadian
labu (“to fortify”). Honeyman suggests that לְתַלְפִּיּוֹת is a feminine plural noun of the taqtilat nominal pattern from the root לפי which means “to arrange in courses.” HALOT notes that the phrase בָּנוּי לְתַלְפִּיּוֹת (banu lÿtalpiyyot) has been rendered in several ways: (1) “built with turrets,” (2) “built with siege-towers,” (3) “built in rows (of stones)” or “built in terraces.” Haupt and Krauss suggest that לְתַלְפִּיּוֹת בָּנוּי denotes “constructed for siege-towers” or “built for an armory.” Honeyman suggests that תַלְפִּיּוֹת is a feminine plural noun with a standard nominative prefix ת and is derived from the verbal root לפא (“to arrange in stones”). Probably, the best solution is to relate this Hebrew root to Akkadian lapu (“to surround, enclose”), Arabic laffa or lifafah (“to envelope”), and Aramaic lpp and lp’ (“to interlace, entwine, plait”). This is the simplest solution and does not demand emending the text. The preposition לְ (lÿ) could denote “in respect to” and the colon בָּנוּי לְתַלְפִּיּוֹת could be translated “built in rows (of stones)” or “built in terraces.” Thus, the phrase “built in rows of stones” refers to the outer walls of a tower built in spiraling rows of stones or built in terraces. This is a comparison of sight: (1) her neck was long and symmetrical or (2) she was wearing a strand of beads or necklaces wrapped around her neck like a tower built in spiraling rows of stones. See P. Haupt, “Heb. talpi’ot, Siege-Towers,” JBL 38 (1919): 186-88; S. Krauss, “The Archaeological Background of Some Passages in the Song of Songs,” JQR 32 (1941-42): 125-29; A. M. Honeyman, “Two Contributions to Canaanite Toponymy,” JTS 50 (1949): 51; B. S. J. Isserlin, “Song of Songs IV, 4: An Archaeological Note,” PEQ 90 (1958): 59-61; K. Crim, “‘Your Neck is Like the Tower of David’ (The Meaning of a Simile in Song of Solomon 4:4),” BT 22:2 (1977): 72-74; E. Klein, Comprehensive Etymological Dictionary of the Hebrew Language, 704.

³ tn Scholars debate whether this refers to (1) the interior walls of a tower upon which warriors would hang their shields when not in use or (2) the external upper wall of a military fortress upon which warriors would hang their shields to add to their protection during battle. A few scholars suggest that what is pictured here are the internal walls of the tower and, on the basis of Ezek 27:10-11, posit that in the ancient world there was a practice in which mercenaries, who had joined themselves to a king, would hang their shields upon his fortress wall as a sign of their allegiance. Following Crim, Deere suggests, “the custom of hanging shields on the tower was symbolic of the warriors’ allegiance to and valor for a particular king.” Crim suggests that the point of comparison of his praise would be something similar to what follows: “Just as the fame of Tyre in Ezek. 27:11 attracted mercenaries, the fame of the tower of David has attracted soldiers to come and enter its service. The shields hanging there show that they have given their allegiance to the tower. Your neck is like that tower. It is so beautiful that it could win the allegiance of a thousand heroic soldiers.” We would then translate something like this: “Your neck attracts men as the tower of David attracts warriors. A thousand heroic soldiers would swear allegiance to your beauty.” J. S. Deere suggests that the point of the comparison is that the bride’s neck was so beautiful and majestic that mighty warriors from near and far would have given their allegiance to her…It is as if he were saying that these soldiers would be willing to surrender their shields to her beauty. On the other hand, most scholars suggest that it refers to the common practice in the ancient Near East of lining the top wall of a military fortress tower with shields, behind which the soldiers could stand for protection leaving both hands free for bow and arrows (Note: It is possible to view Ezek 27:10-11 and 2 Chr 32:5 in this manner). This is supported by ancient Near Eastern art which pictures such a practice, especially by the relief of Sennacherib’s siege of Lachish which shows the top wall of Lachish lined with shields. The Illustrated Family Encyclopedia of the Living Bible, 10:56, notes: “The art of the ancient East often shows us the shields that were, in time of war, set in position on the towers of the city walls, so that defenders could safely fire arrows and hurl stones while standing upright behind them.” Those who see this as the imagery all agree that the point of comparison is to jeweled necklaces with pendants which could be compared to shields, as in 1:10-11 (A. Robert, T. J. Meek, G. Gerlemann, A. M. Honeyman, B. S. J. Isserlin, J. McKenzie). McKenzie expresses this view when he posits that she was wearing jewelry around her neck and that this was being compared to the shields hung around this military tower: “One of the many physical charms that the Beloved finds in his mistress (Song of Sol. 4:1-4) is her long neck which, with its stately poise, reminds him of the lofty tower of David. Just as this tower is hung all round with shields placed there by mighty men of valor, so is his mistress’ neck adorned with chains and strings of jewels. This is supported by the fact that 4:9 explicitly mentions a necklace with a multitude of jewels in it which she was wearing at this time. And Isserlin suggests that the complete image in view fits the evidence of both ancient Near Eastern military towers and jewelry which has been recovered archaeologically: “It seems to the present writer that a reading of the verse…can be taken to refer to the presence not of one, but two elements on the tower: there is the coursed masonry, and on top of it there are the shields. If we keep the idea that a multiple necklace is alluded to, then this should be made up of two kinds of elements: on top there should be a series of beads resembling round shields; below we should find something resembling either the short or the long side of building stones (according to whether the masonry is laid in headers or stretchers). Can necklaces of this type be found in the ancient Near East? It seems to the writer that the well-known sculpture from Arsos in Cyprus (Pl. VI) represents just this type of necklace. The upper beads do look like a row of round shields, as shown on the tower in the relief slab representing Sennacherib’s siege of Lachish, while the lower elements do evoke roughly bossed headers, as found in ancient Palestinian defence works” (B. S. J. Isserlin, The Israelites, 59, and plate VI). Composite necklaces such as this one might be referred to in Prov 1:9. In any case, it is quite unlikely that the point of comparison was that she had a large, muscular neck, as some have suggested (M. Jastrow, L. Waterman, and R. Gordis). See A. M. Honeyman, “Two Contributions to Canaanite Toponymy,” JTS 50 (1949): 51; B. S. J. Isserlin, “Song of Songs IV, 4: An Archaeological Note,” PEQ 90 (1958): 59-61; The Illustrated Family Encyclopedia of the Living Bible, 10:56; K. R. Crim, “Your Neck is Like the Tower of David (The Meaning of a Simile in the Song of Solomon 4:4),” BT 22:2 (April 1977): 70-74.

NET Notes: Sos 4:6

¹ tn Heb “until the day breathes.”

NET Notes: Sos 4:9

¹ tn The Piel denominative verb לבב is derived from the noun לֵבָב (levav, “heart”), and occurs only here. Its meaning is debated: (1) metonymical sense: “you have encouraged me,” that is, given me heart (BDB 525 s.v. לֵב; AV, RSV); (2) intensive sense: “you have made my heart beat faster” (KBL 471 s.v. I לבב); and (3) privative sense: “you have ravished my heart” or “you have stolen my heart” (HALOT 515 s.v. I לבב; GKC 141-42 §52.h) (NIV). While the Niphal stem has a metonymical nuance (cause for effect): to get heart, that is, to get understanding (Job 11:12), the Piel stem may have a privative nuance: to take away heart, that is, to take away the senses. Her beauty was so overwhelming that it robbed him of his senses (e.g., Hos 4:11). This is paralleled by a modern Palestinian love song: “She stood opposite me and deprived me of reason (literally, “took my heart”), your dark eyes slew me while I was singing, your eyebrows drove shame from me…the darkness of your eyes have slain me; O one clad in purple clothes, it is worthwhile falling in love with you, for your eyes are black and sparkle, and have slain me indeed.” Less likely is the proposal of Waldeman who relates this to Akkadian lababu (“to rage, be aroused to fury”), suggesting that Song 4:9 means “to become passionately aroused” or “to be aroused sexually.” See S. H. Stephan, “Modern Palestinian Parallels to the Song of Songs,” JPOS 2 (1922): 13; R. Gordis, Song of Songs and Lamentations, 85-86; N. M. Waldman, “A Note on Canticles 4:9,” JBL 89 (1970): 215-17; H. W. Wolff, Anthropology of the Old Testament, 40-58.

² sn It is clear from Song 8:1 that the young man and his bride were not physical brother and sister, yet he addresses his bride as אֲחֹתִי (’akhoti, “my sister”) several times (4:9, 10, 12; 5:1). This probably reflects any one of several ancient Near Eastern customs: (1) The appellatives “my sister” and “my brother” were both commonly used in ancient Near Eastern love literature as figurative descriptions of two lovers. For instance, in a Ugaritic poem when Anat tried to seduce Aqhat, she says, “Hear, O hero Aqhat, you are my brother and I your sister” (Aqhat 18 i. 24). In the OT Apocrypha husband and wife are referred to several times as “brother” and “sister” (Add Esth 15:9; Tob 5:20; 7:16). This “sister-wife” motif might be behind Paul’s perplexing statement about a “sister-wife” (1 Cor 9:5). (2) In several Mesopotamian societies husbands actually could legally adopt their wives for a variety of reasons. For instance, in Hurrian society husbands in the upper classes sometimes adopted their wives as “sisters” in order to form the strongest of all possible marriage bonds; a man could divorce his wife but he could not divorce his “sister” because she was “family.” At Nuzi a husband could adopt his wife to give her a higher status in society. See M. Held, “A Faithful Lover in Old Babylonian Dialogue,” JCS 15 (1961): 1-26 and S. N. Kramer, The Sacred Marriage Rite, 103-5; T. Jacobsen, “The Sister’s Message,” JANESCU 5 (1973): 199-212; E. A. Speiser, “The Wife-Sister Motif in the Patriarchal Narratives,” Oriental and Biblical Studies, 15- 28; G. R. Driver, Canaanite Myths and Legends, 111.

³ tn Alternately, “eye-stone [of your necklace].” The term עִינַיִךְ (’inayikh, “your eyes”) probably refers to her physical eyes (e.g., 4:1). However, in Sumero-Akkadian literature the term “eye” sometimes refers to the eye-stone of a necklace. Agate-stones were cut so that white stripes appeared around the black or brown core to look like the pupil on the eye. M. H. Pope (Song of Songs [AB], 482-83) suggests that the parallelism between the A and B lines suggests the following: “with one of your eye-stones” and “with one jewel of your necklace.” See W. G. Lambert, “An Eye Stone of Esarhaddon’s Queen and Other Similar Gems,” RA 63 (1969): 65-71.

Geneva Bible: Sos 4:1

Behold, thou [art] ^{( a )} fair, my love; behold, thou [art] fair; thou [hast] doves' eyes within thy locks: thy hair [is] as a ^{( b )} flock of goats, that appear from mount Gilead.

^{( a )} Because Christ delights in his Church, he commends all that is in her.

^{( b )} He has respect for the multitude of the faithful, which are many in number.

Geneva Bible: Sos 4:5

Thy two ^{( c )} breasts [are] like two young roes that are twins, which feed among the lilies.

^{( c )} In which are knowledge and zeal two precious jewels.

Geneva Bible: Sos 4:8

^{( d )} Come with me from Lebanon, [my] spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountains of the leopards.

^{( d )} Christ promises his Church to call his faithful from all the corners of the world.

Geneva Bible: Sos 4:9

Thou hast ravished my heart, my ^{( e )} sister, [my] spouse; thou hast ravished my heart with one of thy ^{( f )} eyes, with one chain of thy neck.

^{( e )} Christ calls his Church sister in respect that he had taken the flesh of man.

^{( f )} In that he made his Church beautiful and rich, he loved his gifts in her.

Commentary -- Verse Range Notes

TSK Synopsis: Sos 4:1-16

1 Christ sets forth the graces of the church.

8 He shews his love to her.

16 The church prays to be made fit for his presence.

MHCC: Sos 4:1-7

If each of these comparisons has a meaning applicable to the graces of the church, or of the faithful Christian, they are not clearly known; and great mistakes are made by fanciful guesses. The mountain of myrrh appears to mean the mountain Moriah, on which the temple was built, where the incense was burned, and the people worshipped the Lord. This was his residence till the shadows of the law given to Moses were dispersed by the breaking of the gospel day, and the rising of the Sun of righteousness. And though, in respect of his human nature, Christ is absent from his church on earth, and will continue to be so till the heavenly day break, yet he is spiritually present in his ordinances, and with his people. How fair and comely are believers, when justified in Christ's righteousness, and adorned with spiritual graces! when their thoughts, words, and deeds, though imperfect, are pure, manifesting a heart nourished by the gospel!

MHCC: Sos 4:8-15

Observe the gracious call Christ gives to the church. It is, 1. A precept; so this is Christ's call to his church to come off from the world. These hills seem pleasant, but there are in them lions' dens; they are mountains of the leopards. 2. As a promise; many shall be brought as members of the church, from every point. The church shall be delivered from her persecutors in due time, though now she dwells among lions, Psa 57:4. Christ's heart is upon his church; his treasure is therein; and he delights in the affection she has for him; its working in the heart, and its works in the life. The odours wherewith the spouse is perfumed, are as the gifts and graces of the Spirit. Love and obedience to God are more pleasing to Christ than sacrifice or incense. Christ having put upon his spouse the white raiment of his own righteousness, and the righteousness of saints, and perfumed it with holy joy and comfort, he is well pleased with it. And Christ walks in his garden unseen. A hedge of protection is made around, which all the powers of darkness cannot break through. The souls of believers are as gardens enclosed, where is a well of living water, Joh 4:14; Joh 7:38, the influences of the Holy Spirit. The world knows not these wells of salvation, nor can any opposer corrupt this fountain. Saints in the church, and graces in the saints, are fitly compared to fruits and spices. They are planted, and do not grow of themselves. They are precious; they are the blessings of this earth. They will be kept to good purpose when flowers are withered. Grace, when ended in glory, will last for ever. Christ is the source which makes these gardens fruitful; even a well of living waters.

Matthew Henry: Sos 4:1-7

Here is, I. A large and particular account of the beauties of the church, and of gracious souls on whom the image of God is renewed, consisting in the beauty of holiness. In general, he that is a competent judge of beauty, whose judgment, we are sure, is according to truth, and what all must subscribe to, he has said, Behold, thou art fair. She had commended him, and called all about her to take notice of his glories; and hereby she recommends herself to him, gains his favour, and, in return for her respects, he calls to all about him to take notice of her graces. Those that honour Christ he will honour, 1Sa 2:30.

1. He does not flatter her, nor design hereby either to make her proud of herself or to court her praises of him; but, (1.) It is to encourage her under her present dejections. Whatever others thought of her, she was amiable in his eyes. (2.) It is to teach her what to value herself upon, not any external advantages (which would add nothing to her, and the want of which would deprive her of nothing that was really excellent), but upon the comeliness of grace which he had put upon her. (3.) It is to invite others to think well of her too, and to join themselves to her: "Thou art my love, thou lovest me and art beloved of me, and therefore thou art fair. "All the beauty of the saints is derived from him, and they shine by reflecting his light; it is the beauty of the Lord our God that is upon us, Psa 90:17. She was espoused to him, and that made her beautiful. Uxor fulget radiis mariti - The spouse shines in her husband's rays. It it repeated, Thou art fair, and again, Thou art fair, denoting not only the certainty of it, but the pleasure he took in speaking of it.

2. As to the representation here made of the beauty of the church, the images are certainly very bright, the shades are strong, and the comparisons bold, not proper indeed to represent any external beauty, for they were not designed to do so, but the beauty of holiness, the new man, the hidden man of the heart, in that which is not corruptible. Seven particulars are specified, a number of perfection, for the church is enriched with manifold graces by the seven spirits that are before the throne, Rev 1:4; 1Co 1:5, 1Co 1:7.

(1.) Her eyes. A good eye contributes much to a beauty: Thou hast doves' eyes, clear and chaste, and often cast up towards heaven. It is not the eagle's eye, that can face the sun, but the dove's eye, a humble, modest, mournful eye, that is the praise of those whom Christ loves. Ministers are the church's eyes (Isa 52:8, thy watchmen shall see eye to eye ); they must be like doves' eyes, harmless and inoffensive (Mat 10:16), having their conversation in the world in simplicity and godly sincerity. Wisdom and knowledge are the eyes of the new man; they must be clear, but not haughty, not exercised in things too high for us. When our aims and intentions are sincere and honest, then we have doves' eyes, when we look not unto idols (Eze 18:6), but have our eyes ever towards the Lord, Psa 25:15. The doves' eyes are within the locks, which area as a shade upon them, so that, [1.] They cannot fully see. As long as we are here in this world we know but in part, for a hair hangs in our eyes; we cannot order our speech by reason of darkness; death will shortly cut those locks, and then we shall see all things clearly. [2.] They cannot be fully seen, but as the stars through the thin clouds. Some make it to intimate the bashfulness of her looks; she suffers not her eyes to wander, but limits them with her locks.

(2.) Her hair; it is compared to a flock of goats, which looked white, and were, on the top of the mountains, like a fine head of hair; and the sight was more pleasant to the spectator because the goats have not only gravity from their beards, but they are comely in going (Pro 30:29), but it was most pleasant of all to the owner, much of whose riches consisted in his flocks. Christ puts a value upon that in the church, and in believers, which others make no more account of than of their hair. He told his disciples that the very hairs of their head were all numbered, as carefully as men number their flocks (Mat 10:30), and that not a hair of their head should perish, Luk 21:18. Some by the hair here understand the outward conversation of a believer, which ought to be comely, and decent, and agreeable to the holiness of the heart. The apostle opposes good works, such as become the professors of godliness, to the plaiting of the hair, 1Ti 2:9, 1Ti 2:10. Mary Magdalen's hair was beautiful when she wiped the feet of Christ with it.

(3.) Her teeth, Son 4:2. Ministers are the church's teeth; like nurses, they chew the meat for the babes of Christ. The Chaldee paraphrase applies it to the priests and Levites, who fed upon the sacrifices as the representatives of the people. Faith, by which we feed upon Christ, meditation, by which we ruminate on the word and chew the cud upon what we have heard, in order to the digesting of it, are the teeth of the new man. These are here compared to a flock of sheep. Christ called his disciples and ministers a little flock. It is the praise of teeth to be even, to be white, and kept clean, like sheep from the washing, and to be firm and well fixed in the gums, and not like sheep that cast their young; for so the word signifies which we translate barren. It is the praise of ministers to be even in mutual love and concord, to be pure and clean from all moral pollutions, and to be fruitful, bringing forth souls to Christ, and nursing his lambs.

(4.) Her lips; these are compared to a thread of scarlet, Son 4:3. Red lips are comely, and a sign of health, as the paleness of the lips is a sign of faintness and weakness; her lips were the colour of scarlet, but thin lips, like a thread of scarlet. The next words explain it: Thy speech is comely, always with grace, good, and to the use of edifying, which adds much to the beauty of a Christian. When we praise God with our lips, and with the mouth make confession of him to salvation, then they are as a thread of scarlet. All our good works and good words must be washed in the blood of Christ, dyed like the scarlet thread, and then, and not till then, they are acceptable to God. The Chaldee applies it to the chief priest, and his prayers for Israel on the day of atonement.

(5.) Her temples, or cheeks, which are here compared to a piece of a pomegranate, a fruit which, when cut in two, has rich veins or specks in it, like a blush in the face. Humility and modesty, blushing to lift up our faces before God, blushing at the remembrance of sin and in a sense of our unworthiness of the honour put upon us, will beautify us very much in the eyes of Christ. The blushes of Christ's bride are within her locks, which intimates (says Mr. Durham) that she blushes when no other sees, and for that which none sees but God and conscience; also that she seeks not to proclaim her humility, but modestly covers that too; yet the evidences of all these, in a tender walk, appear and are comely.

(6.) Her neck; this is here compared to the tower of David, Son 4:4. This is generally applied to the grace of faith, by which we are united to Christ, as the body is united to the head by the neck; this is like the tower of David, furnishing us with weapons of war, especially bucklers and shields, as the soldiers were supplied with them out of that tower, for faith is our shield (Eph 6:16): those that have it never want a buckler, for God will compass them with his favour as with a shield. When this neck is like a tower, straight, and stately, and strong, a Christian goes on in his way, and works with courage and magnanimity, and does not hang a drooping head, and he does when faith fails. Some make the shields of the mighty men, that are here said to hang up in the tower of David, to be the monuments of the valour of David's worthies. Their shields were preserved, to keep in remembrance them and their heroic acts, intimating that it is a great encouragement to the saints to hold up their heads, to see what great things the saints in all ages have accomplished and won by faith. In Heb. 11 we have the shields of the mighty men hung up, the exploits of believers and the trophies of their victories.

(7.) Her breasts; these are like two young roes that are twins, Son 4:5. The church's breasts are both for ornament (Eze 16:7) and for use; they are the breasts of her consolation (Isa 66:11), as she is said to suck the breasts of kings, Isa 60:16. Some apply these to the two Testaments; others to the two sacraments, the seals of the covenant of grace; others to ministers, who are to be spiritual nurses to the children of God and to give out to them the sincere milk of the word, that they may grow thereby, and, in order to that, are themselves to feed among the lilies where Christ feeds (Son 2:16), that they may be to the babes of the church as full breasts. Or the breasts of a believer are his love to Christ, which he is pleased with, as a tender husband is with the affections of his wife, who is therefore said to be to him as the loving hind and the pleasant roe, because her breasts satisfy him at all times, Pro 5:19. This includes also his edifying others and communicating grace to them, which adds much to a Christian's beauty.

II. The bridegroom's resolution hereupon to retire to the mountain of myrrh (Son 4:6) and there to make his residence. This mountain of myrrh is supposed to signify Mount Moriah, on which the temple was built, where incense was daily burnt to the honour of God. Christ was so pleased with the beauty of his church that he chose this to be his rest for ever; here he will dwell till the day break and the shadows flee away. Christ's parting promise to his disciples, as the representatives of the church, answer to this: Lo, I am with you always, even to the end of the world. Where the ordinances of God are duly administered there Christ will be, and there we must meet him at the door of the tabernacle of meeting. Some make these to be the words of the spouse, either modestly ashamed of the praises given her, and willing to get out of the hearing of them, or desirous to be constant to the holy hill, not doubting but there to find suitable and sufficient succour and relief in all her straits, and there to cast anchor, and wish for the day, which, at the time appointed, would break and the shadows flee away. The holy hill (as some observe) is here called both a mountain of myrrh, which is bitter, and a hill of frankincense, which is sweet, for there we have occasion both to mourn and rejoice; repentance is a bitter sweet. But in heaven it will be all frankincense, and no myrrh. Prayer is compared to incense, and Christ will meet his praying people and will bless them.

III. His repeated commendation of the beauty of the spouse (Son 4:7): Thou art all fair, my love. He had said (Son 4:1), Thou art fair; but here he goes further, and, in review of the particulars, as of those of the creation, he pronounces all very good: " Thou art all fair, my love; thou art all over beautiful, and there is nothing amiss in thee, and thou hast all beauties in thee; thou art sanctified wholly in every part; all things have become new (2Co 5:17); there is not only a new face and a new name, but a new man, a new nature; there is no spot in thee, as far as thou art renewed."The spiritual sacrifices must be without blemish. There is no spot but such as is often the spot of God's children, none of the leopard's spots. The church, when Christ shall present it to himself a glorious church, will be altogether without spot or wrinkle, Eph 5:27.

Matthew Henry: Sos 4:8-14

These are still the words of Christ to his church, expressing his great esteem of her and affection to her, the opinion he had of her beauty and excellency, the desire he had of, and the delight he had in, her converse and society. And so ought men to love their wives as Christ loves the church, and takes pleasure in it as if it were spotless and had no fault, when yet it is compassed with infirmity. Now, observe here,

I. The endearing names and titles by which he calls her, to express his love to her, to assure her of it, and to engage and excite her love to him. Twice here he calls her My spouse (Son 4:8, Son 4:11) and three times My sister, my spouse, Son 4:9, Son 4:10, Son 4:12. Mention was made (Son 3:11) of the day of his espousals, and, after that, she is called his spouse, not before. Note, There is a marriage-covenant between Christ and his church, between Christ and every true believer. Christ calls his church his spouse, and his calling her so makes her so. "I have betrothed thee unto me for ever; and, as the bridegroom rejoices over the bride, so shall thy God rejoice over thee."He is not ashamed to own the relation, but, as becomes a kind and tender husband, he speaks affectionately to her, and calls her his spouse, which cannot but strongly engage her to be faithful to him. Nay, because no one relation among men is sufficient to set forth Christ's love to his church, and to show that all this must be understood spiritually, he owns her in two relations, which among men are incompatible, My sister, my spouse. Abraham's saying of Sarah, She is my sister, was interpreted as a denying of her to be his wife; but Christ's church is to him both a sister and a spouse, as Mat 12:50, a sister and mother. His calling her sister is grounded upon his taking our nature upon him in his incarnation, and his making us partakers of his nature in our sanctification. He clothed himself with a body (Heb 2:14), and he clothes believers with his Spirit (1Co 6:17), and so they become his sisters. They are children of God his Father (2Co 6:18) and so they become his sisters; he that sanctifies, and those that are sanctified, are all of one (Heb 2:11); and he owns them, and loves them, as his sisters.

II. The gracious call he gives her to come along with him as a faithful bride, that must forget her own people and her father's house, and leave all to cleave to him. Ubi tu Caius, ibi ego Caia - Where thou Caius art, I Caia will be. Come with me from Lebanon, Son 4:8.

1. It is a precept; so we take it, like that (Son 2:10, Son 2:13), Rise up, and come away. All that have by faith come to Christ must come with Christ, in holy obedience to him and compliance with him. Being joined to him, we must walk with him. This is his command to us daily: " Come with me, my spouse; come with me to God as a Father; come with me onward, heavenward; come forward with me; come up with me; come with me from Lebanon, from the top of Amana, from the lions' dens. "These mountains are to be considered, (1.) As seemingly delightful places. Lebanon is called that goodly mountain, Deu 3:25. We read of the glory of Lebanon (Isa 35:2) and its goodly smell, Hos 14:6. We read of the pleasant dew of Hermon (Psa 133:3) and the joy of Hermon (Psa 89:12); and we may suppose the other mountains here mentioned to be pleasant ones, and so this is Christ's call to his spouse to come off from the world, all its products, all its pleasures, to sit loose to all the delights of sense. All those must do so that would come with Christ; they must take their affections off from all present things; yea, though they be placed at the upper end of the world, on the top of Amana and the top of Shenir, though they enjoy the highest satisfactions the creature can propose to give, yet they must come away from them all, and live above the tops of the highest hills on earth, that they may have their conversation in heaven. Come from those mountains, to go along with Christ to the holy mountain, the mountain of myrrh, Son 4:6. Even while we have our residence on these mountains, yet we must look for them, look above them. Shall we lift up our eyes to the hills? No; our help comes from the Lord, Psa 121:1, Psa 121:2. We must look beyond them, to the things that are not seen (as these high hills are), that are eternal. From the tops of Shenir and Hermon, which were on the other side Jordan, as from Pisgah, they could see the land of Canaan; from this world we must look forward to the better country. (2.) They are to be considered as really dangerous. These hills indeed are pleasant enough, but there are in them lions' dens; they are mountains of the leopards, mountains of prey, though they seem glorious and excellent, Psa 76:4. Satan, that roaring lion, in the prince of this world; in the things of it he lies in wait to devour. On the tops of these mountains there are many dangerous temptations to those who would take up their residence in them; and therefore come with me from them; let us not set our hearts upon the things of this world, and then they can do us no hurt. Come with me from the temples of idolaters, and the societies of wicked people (so some understand it); come out from among them, and be you separate. Come from under the dominion of your own lusts, which are as lions and leopards, fierce upon us, and making us fierce.

2. It may be taken as a promise: Thou shalt come with me from Lebanon, from the lions' dens; that is, (1.) "Many shall be brought home to me, as living members of the church, from every point, from Lebanon in the north, Amana in the west, Hermon in the east, Shenir in the south, from all parts, to sit down with Abraham, Isaac, and Jacob, "Mat 8:11. See Isa 49:11, Isa 49:12. Some from the tops of these mountains, some of the great men of this world, shall give themselves to Christ. (2.) The church shall be delivered from her persecutors, in due time; though now she dwells among lions (Psa 57:4), Christ will take her with himself from among their dens.

III. The great delight Christ takes in his church and in all believers. He delights in them,

1. As in an agreeable bride, adorned for her husband (Rev 21:2), who greatly desires her beauty, Psa 45:11. No expressions of love can be more passionate than these here, in which Christ manifests his affection to his church; and yet that great proof of his love, his dying for it, that he might present it to himself a glorious church, goes far beyond them all. A spouse so dearly bought and paid for could not but be dearly loved. Such a price being given for her, a high value must needs be put upon her accordingly; and both together may well set us a wondering at the height and depth, and length and breadth, of the love of Christ, which surpasses knowledge, that love in which he gave himself for us and gives himself to us. Observe, (1.) How he is affected towards his spouse: Thou hast ravished my heart; the word is used only here. Thou hast hearted me, or Thou has unhearted me. New words are coined to express the inexpressibleness of Christ's surprising love to his church; and the strength of that love is set forth by that which is a weakness in men, the being so much in love with one object as to be heartless to every thing else. This may refer to that love which Christ had to the chosen remnant, before the worlds were, when his delights were with the sons of men (Pro 8:31), that first love, which brought him from heaven to earth, to seek and save them at such vast expense, yet including the complacency he takes in them when he has brought them to himself. Note, Christ's heart is upon his church; so it has appeared all along. His treasure is in it; it is his peculiar treasure (Exo 19:5); and therefore there his heart is also. "Never was love like unto the love of Christ, which made him even mindless of himself, when he emptied himself of his glory, and despised all shame and pain, for our sakes. The wound of love towards us, which he had from eternity in himself, made him neglect all the wounds and reproaches of the cross;"so Bishop Reynolds. Thus let us love him. (2.) What it is that thus affects him with delight. [1.] The regard she has to him: Thou hast ravished my heart with one of thy eyes, those doves' eyes, clear and chaste (which were commended, Son 4:1), with one glance of those eyes. Christ is wonderfully pleased with those that look unto him as their Saviour, and through the eye of faith dart their affections to him, above any rival whatsoever, and whose eyes are ever towards him; he is soon aware of the first look of a soul towards him and meets it with his favours. [2.] The ornaments she has from him, that is, the obedience she yields to him, for that is the chain of her neck, the graces that enrich her soul, which are connected as links in chain, the exercise of these graces in a conversation which adorns both herself and the doctrine of Jesus Christ, which she professes to believe (as a gold chain is an ornament to persons of quality), and an entire submission to the commanding power of his love. Having shaken off the bands of our neck, by which we were tied to this world (Isa 52:2), and the yoke of our transgressions, we are bound with the cords of love, as chains of gold, to Jesus Christ, and our necks are brought under his sweet and easy yoke, to drawn in it. This recommends us to Jesus Christ, for this is that true wisdom which, in his account, is an ornament of grace unto the head and chains about the neck, Pro 1:9. [3.] The affection she has for him: How fair is thy love! how beautiful is it! Not only thy love itself, but all the fruits and products of it, its working in the heart, its works in the life. How well does it become a believer thus to love Christ, and what a pleasure does Christ take in it! Nothing recommends us to Christ as this does. How much better is thy love than wine, than all the wine that was poured out to the Lord in the drink-offerings! Hence the fruit of the vine is said to cheer God and man, Jdg 9:13. She had said of Christ's love, It is better than wine (Son 1:2), and now Christ says so of hers; there is nothing lost by praising Christ, nor will he be behindhand with his friends in kindness. [4.] The ointments, the odours wherewith she is perfumed, the gifts and graces of the Spirit, her good works, which are an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God, Phi 4:18. The smell of thy ointment is better than all spices, such as the queen of Sheba presented to Solomon, camel-loads of them (1Ki 10:2), or, rather, than all the spices that were used in compounding the holy incense which was burned daily on the golden altar. Love and obedience to God are more pleasing to Christ than sacrifice or incense. The smell of her garments too, the visible profession she makes of religion, and relation to Christ, before men, and wherein she appears to the world, this is very grateful to Christ, as the smell of Lebanon. Christ having put upon his spouse the white raiment of his own righteousness (Rev 3:18), and the righteousness of saints (Rev 19:8), and this perfumed with holy joy and comfort, he is well pleased with it. [5.] Her words, both in her devotion to God and her discourses with men (Son 4:11): Thy lips O my spouse! drop as the honeycomb, drop that which is very sweet, and drop it freely and plentifully. If what God speaks to us be sweeter to us than the honey and the honeycomb (Psa 19:10), what we say to him in prayer and praise shall also be pleasing to him: Sweet is thy voice. And if out of a good treasure in the heart we bring forth good things, if our speech be always with grace, if our lips use knowledge aright, if they disperse knowledge, they then, in Christ's account, even drop the honeycomb, out-drop it. Honey and milk (the two staple commodities of Canaan) are under thy tongue; that is, in thy heart, not only reserved there for thy own use as a sweet morsel for thyself, but ready there for the use of others. In the word of God there is sweet and wholesome nourishment, milk for babes, honey for those that are grown up. Christ is well-pleased with those that are full of his word.

2. As in a pleasant garden. And well may a very great delight be compared to the delight taken in a garden, when the happiness of Adam in innocency was represented by the putting of him into a garden, a garden of pleasure. This comparison is pursued, Son 4:12-14. The church is fitly compared to a garden, to a garden which, as was usual, had a fountain in it. Where Solomon made himself gardens and orchards he made himself pools of water (Ecc 2:5, Ecc 2:6), not only for curiosity and diversion, in water-works, but for use, to water the gardens. Eden was well watered, Gen 2:10; Gen 13:10. Observe, (1.) The peculiarity of this garden: It is a garden enclosed, a paradise separated from the common earth. It is appropriated to God; he has set it apart for himself; Israel is God's portion, the lot of his inheritance. It is enclosed for secresy; the saints are God's hidden ones, therefore the world knows them not; Christ walks in his garden unseen. It is enclosed for safety; a hedge of protection is made about it, which all the powers of darkness cannot either find or make a gap in. God's vineyard is fenced (Isa 5:2); there is a wall about it, a wall of fire. It has a spring in it, and a fountain, but it is a spring shut up and a fountain sealed, which sends its streams abroad (Pro 5:16), but is itself carefully locked up, that it may not by any injurious hand be muddied or polluted. The souls of believers are as gardens enclosed; grace in them is as a spring shut up there in the hidden man of the heart, where the water that Christ gives is a well of living water, Joh 4:14; Joh 7:38. The Old Testament church was a garden enclosed by the partition wall of the ceremonial law. The Bible was then a spring shut up and a fountain sealed; it was confined to one nation; but now the wall of separation is removed, the gospel preached to every nation, and in Jesus Christ there is neither Greek nor Jew. (2.) The products of this garden. It is as the garden of Eden, where the Lord God made to grow every tree that is pleasant to the sight and good for food, Gen 2:9. Thy plants, or plantations, are an orchard of pomegranates with pleasant fruits, Son 4:13. It is not like the vineyard of the man void of understanding, that was all grown over with thorns and nettles; but here are fruits, pleasant fruits, all trees of frankincense, and all the chief spices, Son 4:14. Here is a great plenty of fruits and great variety, nothing wanting which might either beautify or enrich this garden, might make it either delightful or serviceable to its great Lord. Every thing here is the best of the kind. Their chief spices were much more valuable, because much more durable, than the choicest of our flowers. Solomon was a great master in botany as well as other parts of natural philosophy; he treated largely of trees (1Ki 4:33), and perhaps had reference to some specific qualities of the fruits here specified, which made them very fit for the purpose for which he alludes to them; but we must be content to observe, in general, the saints in the church, and graces in the saints, are very fitly compared to these fruits and spices; for, [1.] They are planted, and do not grow of themselves; the trees of righteousness are the planting of the Lord (Isa 61:3); grace springs from an incorruptible seed. [2.] They are precious and of high value; hence we read of the precious sons of Zion and their precious faith; they are plants of renown. [3.] They are pleasant, and of a sweet savour to God and man, and, as strong aromatics, diffuse their fragrancy. [4.] They are profitable and of great use. Saints are the blessings of this earth, and their graces are their riches, with which they trade as the merchants of the east with their spices. [5.] They are permanent, and will be preserved to good purpose, when flowers are withered and good for nothing. Grace, ripened into glory, will last for ever.

Keil-Delitzsch: Sos 4:1

1a Lo, thou art fair, my friend! yes, thou art fair!

Thine eyes are doves behind thy veil.

The Gr. Venet. translates, after Kimchi, "looking out from behind, thy hair flowing down from thy head like a mane."Thus also Schultens, capillus plexus ; and Hengst., who compares πλέγμα , 1Ti 2:9, and ἐμπλοκὴ τριχῶν , 1Pe 3:3, passages which do not accord with the case of Shulamith; but neither צמם , Arab. ṣmm , nor ṭmm signifies to plait; the latter is used of the hair when it is too abundant, and ready for the shears. To understand the hair as denoted here, is, moreover, inadmissible, inasmuch as מבעד cannot be used of the eyes in relation to the braids of hair hanging before them. Symm. rightly translates צמה by κάλυμμα veil (in the Song the lxx erroneously renders by σιωπήσεως behind thy silence), Isa 47:2. The verb צמם , (Arab.) ṣmam , a stopper, and (Arab.) alṣamma , a plaid in which one veils himself, when he wraps it around him.

(Note: Regarding this verbal stem and its derivatives, see Theé's Schlafgemach der Phantasie , pp. 102-105.)

The veil is so called, as that which closely hides the face. In the Aram. צמם , Palp. צמצם , means directly to veil, as e.g. , Bereshith rabba c. 45, extr. , of a matron whom the king lets pass before him it is said, פניה צימצמה . Shulamith is thus veiled. As the Roman bride wore the velum flammeum , so also the Jewish bride was deeply veiled; cf. Gen 24:65, where Rebecca veiled herself (Lat. nubit ) before her betrothed. בּעד , constr. בּעד , a segolate noun, which denotes separation, is a prep. in the sense of pone , as in Arab. in that of post . Ewald, sec. 217 m , supposes, contrary to the Arab., the fundamental idea of covering (cogn. בגד ); but that which surrounds is thought of as separating, and at the same time as covering, the thing which it encompasses. From behind her veil, which covered her face ( vid ., Bachmann, under Jdg 3:23), her eyes gleam out, which, without needing to be supplemented by ` עיני , are compared, as to their colour, motion, and lustre, to a pair of doves.

From the eyes the praise passes to the hair.

1b Thy hair is like a flock of goats

Which repose downwards on Mount Gilead.

The hair of the bride's head was uncovered. We know from later times that she wore in it a wreath of myrtles and roses, or also a "golden city"( עיר שׁל זהב ), i.e. , an ornament which emblematically represented Jerusalem. To see that this comparison is not incongruous, we must know that sheep in Syria and Palestine are for the most part white; but goats, for the most part, black, or at least dark coloured, as e.g. , the brown gedi Mamri .

(Note: Burns, the Scottish poet, thinking that goats are white, transfers the comparison from the hair to the teeth:

"Her teeth are like a flock of sheep,

With fleeces newly washen clean,

That slowly mount the rising steep;

And she's twa glancin', sparklin' een.")

The verb גּלשׁ is the Arab. jls , which signifies, to rest upon; and is distinguished from the synon. q'd in this, that the former is used of him who has previously lain down; the latter, of one who first stands and then sits down.

(Note: Ḳ'ad cannot be used of one who sits on the bed farash ; in jalas lies the direction from beneath to above; in ḳ'ad (properly, to heap together, to cower down), from above to beneath.)

The nejd bears also the name jals , as the high land raising itself, and like a dome sitting above the rest of the land. One has to think of the goats as having lain down, and thus with the upper parts of their bodies as raised up. מן in מהר is used almost as in מדּלי מר , Isa 40:15. A flock of goats encamped on a mountain (rising up, to one looking from a distance, as in a steep slope, and almost perpendicularly), and as if hanging down lengthwise on its sides, presents a lovely view adorning the landscape. Solomon likens to this the appearance of the locks of his beloved, which hang down over her shoulders. She was till now a shepherdess, therefore a second rural image follows:

Keil-Delitzsch: Sos 4:2

2 Thy teeth are like a flock of shorn sheep

Which comes up from the washing

All bearing twins,

And a bereaved one is not among them.

The verb קצב is, as the Arab. shows, in the sense of tondere oves , the synon. of גּזז . With shorn (not to be shorn) sheep, the teeth in regard to their smoothness, and with washed sheep in regard to their whiteness, are compared - as a rule the sheep of Palestine are white; in respect of their full number, in which in pairs they correspond to one another, the one above to the one below, like twin births in which there is no break. The parallel passage, Son 6:6, omits the point of comparison of the smoothness. That some days after the shearing the sheep were bathed, is evident from Columella 7:4. Regarding the incorrect exchange of mas. with fem. forms, vid ., under Son 2:7. The part. Hiph . מתאימות (cf. διδυματόκος , Theocr. i. 25) refers to the mothers, none of which has lost a twin of the pair she had borne. In "which come up from the washing,"there is perhaps thought of, at the same time with the whiteness, the saliva dentium . The moisture of the saliva, which heightens the glance of the teeth, is frequently mentioned in the love-songs of Mutenebbi, Hariri, and Deschami. And that the saliva of a clean and sound man is not offensive, is seen from this, that the Lord healed a blind man by means of His spittle.

Keil-Delitzsch: Sos 4:3

The mouth is next praised:

3a Like a thread of crimson thy lips,

And thy mouth is lovely,

As distinguished from red-purple, ארגּמן , שׁני (properly, shining, glistening; for this form has an active signification, like נקי , as well as a passive, like עני ) - fully, שׁני תּולעת - signifies the kermes or worm-colour; the karmese , the red juice of the cochineal. מדבּרך ( מדבּריך ) is translated by the lxx "thy speech;"Jerome, eloquium ; and the Venet. "thy dialogue;"but that would be expressed, though by a ἁπ . λεγ ., by מדבּר דבּוּרך is here the name of the mouth, the naming of which one expects; the preform. is the mem instrumenti : the mouth, as the instrument of speech, as the organ by which the soul expresses itself in word and in manner of speech. The poet needed for פּיך a fuller, more select word; just as in Syria the nose is not called anf , but minchâr (from nachara , to blow, to breathe hard).

Praise of her temples.

3b Like a piece of pomegranate thy temples

Behind thy veil.

רקּה is the thin piece of the skull on both sides of the eyes; Lat., mostly in the plur., tempora ; German, steplang7 schläfe , from steplang7 schlaff , loose, slack, i.e. , weak = רק . The figure points to that soft mixing of colours which makes the colouring of the so-called carnation one of the most difficult accomplishments in the art of painting. The half of a cut pomegranate (Jer. fragmen mali punici ) is not meant after its outer side, as Zöckler supposes, for he gives to the noun rǎkkā , contrary to Jdg 4:21; Jdg 5:26, the meaning of cheek, a meaning which it has not, but after its inner side, which presents

(Note: The interior of a pomegranate is divided by tough, leather-like white or yellow skins, and the divisions are filled with little berries, in form and size like those of the grape, in the juicy inside of which little, properly, seed-corns, are found. The berries are dark red, or also pale red. The above comparison points to the mixing of these two colours.)

a red mixed and tempered with the ruby colour, - a figure so much the more appropriate, since the ground-colour of Shulamith's countenance is a subdued white.

(Note: The Moslem erotic poets compare the division of the lips to the dividing cleft into a pomegranate.)

Up to this point the figures are borrowed from the circle of vision of a shepherdess. Now the king derives them from the sphere of his own experience as the ruler of a kingdom. She who has eyes like doves is in form like a born queen.

Keil-Delitzsch: Sos 4:4

4 Like the tower of David thy neck,

Built in terraces;

Thereon a thousand shields hang,

All the armour of heroes.

The tower of David, is, as it appears, "the tower of the flock,"Mic 4:4, from which David surveyed the flock of his people. In Neh 3:25. it is called the "tower which lieth out from the king's high house," i.e. , not the palace, but a government house built on Zion, which served as a court of justice. But what is the meaning of the ἁπ . λεγ . תּלפּיּות ? Grätz translates: for a prospect; but the Greek τηλωπός , of which he regards תל as the Heb. abstr., is a word so rare that its introduction into the Semitic language is on that account improbable. Hengst. translates: built for hanging swords; and he sees in the word a compound of תּל (from תּלה , with which forms such as יד = jadj , שׁד = shadj , שׁל , 2Sa 6:7, are compared) and פּיּות ; but this latter word signifies, not swords, but edges of the (double-edged) sword; wherefore Kimchi (interpreting תּל as the constr. of תל , as אל , in בּצלאל , is of צל ) explains: an erection of sharp-cornered stones; and, moreover, the Heb. language knows no such nmm. comp. appellativa : the names of the frog, צפרדּע , and the bat, עטלּף (cf. the Beth in [Arab.] sa'lab , fox, with the added Pe ), are not such; and also tsalmāveth , the shadow of death, is at a later period, for the first time, restamped

(Note: Cf. regarding such double words belonging to the more modern Semitic language, Jesurun , pp. 232-236.)

as such from the original tsalmuth (cf. Arab. zalumat = tenebrae ). Gesen. obtains the same meanings; for he explains לתל by exitialibus (sc.,, armis ), from an adj. תּלפּי , from תּלף = Arab. talifa , to perish, the inf . of which, talaf , is at the present day a word synon. with halak (to perish); (Arab.) matlaf (place of going down) is, like ישׁמון , a poetic name of the wilderness. The explanation is acceptable but hazardous, since neither the Heb. nor the Aram. shows a trace of this verb; and it is thus to be given up, if תלף can be referred to a verbal stem to be found in the Heb. and Aram. This is done in Ewald's explanation, to which also Böttcher and Rödig. give the preference: built for close (crowded) troops (so, viz., that many hundreds or thousands find room therein); the (Arab.) verb aff , to wrap together (opp. nashar , to unfold), is used of the packing together of multitudes of troops (liff , plur. lufuf ), and also of warlike hand-to-hand conflicts; תלף would be traced to a verb לפה synon. therewith, after the form תּאניּה . But if תלף were meant of troops, then they would be denoted as the garrison found therein, and it would not be merely said that the tower was built for such; for the point of comparison would then be, the imposing look of the neck, overpowering by the force of the impression proceeding from within. But now, in the Aram., and relatively in the Talm. Heb., not only לפף and לוּף occur, but also לפי (Af. אלפי ), and that in the sense of enclosure, i.e. , of joining together, the one working into the other, - e.g. , in the Targ.: of the curtain of the tabernacle ( בּית לופי , place of the joining together = חברת or מחבּרת of the Heb. text); and in the Talm.: of the roofs of two houses ( Bathra 6 a , לוּפתּא , the joining)

(Note: The Arab. lafa , vi., proceeding from the same root-idea, signifies to bring in something again, to bring in again, to seek to make good again.).

Accordingly Հœתלף , if we interpret the Lamed not of the definition, but of the norm, may signify, "in ranks together."The Lamed has already been thus rendered by Döderl.: "in turns"(cf. לפת , to turn, to wind); and by Meier, Mr.: "in gradation;"and Aq. and Jerome also suppose that תלף refers to component parts of the building itself, for they understand

(Note: Vid ., also Lagarde's Onomastica , p. 202: Θαλπιὼθ ἐπάλξη (read εἰς ) ἤ ὑψηλά .)

pinnacles or parapets ( ἐπάλξεις , propugnacula ); as also the Venet.: εἰς ἐπάλξεις χιλίας . But the name for pinnacles is פּנּהּ , and their points, שׁמשׁות ; while, on the contrary, תלף is the more appropriate name for terraces which, connected together, rise the one above the other. Thus to build towers like terraces, and to place the one, as it were, above the other, was a Babylonian custom.

(Note: Vid ., Oppert's Grundzüge der Assyr. Kunst (1872), p. 11.)

The comparison lies in this, that Shulamith's neck was surrounded with ornaments so that it did not appear as a uniform whole, but as composed of terraces. That the neck is represented as hung round with ornaments, the remaining portion of the description shows.

מגן signifies a shield, as that which protects, like clupeus ( clypeus ), perhaps connected with καλύπτειν and שׁלט , from שׁלט = (Arab.) shalita , as a hard impenetrable armour. The latter is here the more common word, which comprehends, with מגן , the round shield; also צנּה , the oval shield, which covers the whole body; and other forms of shields. המּגן אלף , "the thousand shields,"has the indicative, if not ( vid ., under Son 1:11) the generic article. The appositional כּל שׁלטי הגּ is not intended to mean: all shields of ( von ) heroes, which it would if the article were prefixed to col and omitted before gibborim , or if כּלם , Son 3:8, were used; but it means: all the shields of heroes, as the accentuation also indicates. The article is also here significant. Solomon made, according to 1Ki 10:16., 200 golden targets and 300 golden shields, which he put in the house of the forest of Lebanon. These golden shields Pharaoh Shishak took away with him, and Rehoboam replaced them by "shields of brass,"which the guards bore when they accompanied the king on his going into the temple (1Ki 14:26-28; cf. 2Ch 12:9-11); these "shields of David," i.e. , shields belonging to the king's house, were given to the captains of the guard on the occasion of the raising of Joash to the throne, 2Ki 11:10; cf. 2Ch 23:9. Of these brazen shields, as well as of those of gold, it is expressly said how and where they were kept, nowhere that they were hung up outside on a tower, the tower of David. Such a display of the golden shields is also very improbable. We will perhaps have to suppose that 4 b describes the tower of David, not as it actually was, but as one has to represent it to himself, that it might be a figure of Shulamith's neck. This is compared to the terraced tower of David, if one thinks of it as hung round by a thousand shields which the heroes bore, those heroes, namely, who formed the king's body-guard. Thus it is not strange that to the 200 + 300 golden shields are here added yet 500 more; the body-guard, reckoned in companies of 100 each, 2Ki 11:4, is estimated as consisting of 1000 men. The description, moreover, corresponds with ancient custom. The words are עליו תּלוּי , not בּו תּלוּי ; the outer wall of the tower is thought of as decorated with shields hung upon it. That shields were thus hung round on tower-walls, Ezekiel shows in his prophecy regarding Tyre, Eze 27:11; cf. 1 Macc. 4:57, and supra foris Capitolinae aedis , Pliny, Hist. Nat . xxxv. 3; and although we express the presumption that Solomon's imagination represented David's tower as more gorgeous than it actually was, yet we must confess that we are not sufficiently acquainted with Solomon's buildings to be able to pass judgment on this. These manifold inexplicable references of the Song to the unfolded splendour of Solomon's reign, are favourable to the Solomonic authorship of the book. This grandiose picture of the distinguished beauty of the neck, and the heightening of this beauty by the ornament of chains, is now followed by a beautiful figure, which again goes back to the use of the language of shepherds, and terminates the description:

Keil-Delitzsch: Sos 4:5

5 Thy two breasts are like two fawns,

Twins of a gazelle,

Which feed among lilies.

The dual, originating in the inner differ. of the plur., which denotes in Heb. not two things of any sort, but two paired by nature or by art, exists only in the principal form; שׁדים , as soon as inflected, is unrecognisable, therefore here, where the pair as such is praised, the word שׁני is used. The breasts are compared to a twin pair of young gazelles in respect of their equality and youthful freshness, and the bosom on which they raise themselves is compared to a meadow covered with lilies, on which the twin-pair of young gazelles feed. With this tender lovely image the praise of the attractions of the chosen one is interrupted.

If one counts the lips and the mouth as a part of the body, which they surely are, there are seven things here praised, as Hengst. rightly counts (the eyes, the hair, teeth, mouth, temples, neck, breasts); and Hahn speaks with right of the sevenfold beauty of the bride.

Keil-Delitzsch: Sos 4:6

Shulamith replies to these words of praise:

6 Until the day cools and the shadows flee,

I will go forth to the mountain of myrrh

And to the hill of frankincense.

All those interpreters who suppose these to be a continuation of Solomon's words, lose themselves in absurdities. Most of them understand the mountain of myrrh and the hill of frankincense of Shulamith's attractions, praised in Son 4:5, or of her beauty as a whole; but the figures would be grotesque (cf. on the other hand Son 5:13), and אל לי אלך prosaic, wherefore it comes that the idea of betaking oneself away connects itself with לו הלך (Gen 12:1; Exo 18:27), or that it yet preponderates therein (Gen 22:2; Jer 5:5), and that, for לי אלך in the passage before us in reference to Son 2:10-11, the supposition holds that it will correspond with the French jè m'en irai . With right Louis de Leon sees in the mountain of myrrh and the hill of frankincense names of shady and fragrant places; but he supposes that Solomon says he wishes to go thither to enjoy a siesta, and that he invites Shulamith thither. But we read nothing of this invitation; and that a bridegroom should sleep a part of his marriage-day is yet more unnatural than that, e.g. , Wilh. Budäus, the French philologist, spent a part of the same at work in his study. That not Solomon but Shulamith speaks here is manifest in the beginning, "until the day,"etc., which at Son 2:17 are also Shulamith's words. Anton (1773) rightly remarks, "Shulamith says this to set herself free."But why does she seek to make herself free? It is answered, that she longs to be forth from Solomon's too ardent eulogies; she says that, as soon as it is dark, she will escape to the blooming aromatic fields of her native home, where she hopes to meet with her beloved shepherd. Thus, e.g. , Ginsburg (1868). But do myrrh and frankincense grow in North Palestine? Ginsburg rests on Florus' Epitome Rerum Rom . iii. 6, where Pompey the Great is said to have passed over Lebanon and by Damascus "per nemora illa odorata, per thuris et balsami sylvas ." But by these thuris et balsami sylvae could be meant only the gardens of Damascus; for neither myrrh nor frankincense is indigenous to North Palestine, or generally to any part of Palestine. Friedrich (1866) therefore places Shulamith's home at Engedi, and supposes that she here once more looks from the window and dotes on the mountain of myrrh and the hill of frankincense, "where, at the approach of twilight, she was wont to look out for her betrothed shepherd."But Shulamith, as her name already denotes, is not from the south, but is a Galilean, and her betrothed shepherd is from Utopia! That myrrh and frankincense were planted in the gardens of Engedi is possible, although (Son 1:14) mention is made only of the Al-henna there. But here places in the neighbourhood of the royal palace must be meant; for the myrrh tree, the gum of which, prized as an aroma, is the Arab. Balsamodendron Myrrha , and the frankincense tree, the resin of which is used for incense, is, like the myrrh tree, an Arab. amyrid . The Boswellia serrata ,

(Note: Lassen's Ind. Alterthumskunde , I 334.)

indigenous to the East Indies, furnishes the best frankincense; the Israelites bought it from Sheba (Isa 60:6; Jer 6:20). The myrrh tree as well as the frankincense tree were thus exotics in Palestine, as they are in our own country; but Solomon, who had intercourse with Arabia and India by his own mercantile fleet, procured them for his own garden (Ecc 2:5). The modest Shulamith shuns the loving words of praise; for she requests that she may be permitted to betake herself to the lonely places planted with myrrh and frankincense near the king's palace, where she thinks to tarry in a frame of mind befitting this day till the approaching darkness calls her back to the king. It is the importance of the day which suggests to her this לי אלך , a day in which she enters into the covenant of her God with Solomon (Pro 2:17). Without wishing to allegorize, we may yet not omit to observe, that the mountain of myrrh and the hill of frankincense put us in mind of the temple, where incense, composed of myrrh, frankincense, and other spices, ascended up before God every morning and evening (Exo 30:34.). המּור הר is perhaps a not unintentional accord to הר המּוריּה (2Ch 3:1), the mountain where God appeared; at all events, "mountain of myrrh"and "hill of frankincense"are appropriate names for places of devout meditation, where one holds fellowship with God.

Keil-Delitzsch: Sos 4:7

This childlike modest disposition makes her yet more lovely in the eyes of the king. He breaks out in these words:

7 Thou art altogether fair, my love,

And no blemish in thee.

Certainly he means, no blemish either of soul or body. In Son 4:1-5 he has praised her external beauty; but in Son 4:6 her soul has disclosed itself: the fame of her spotless beauty is there extended to her would no less than to her external appearance. And as to her longing after freedom from the tumult and bustle of court life, he thus promises to her:

Keil-Delitzsch: Sos 4:8

8 With me from Lebanon, my bride,

With me from Lebanon shalt thou come;

Shalt look from the top of Amana,

From the top of Shenir and Hermon,

From dens of lions,

From mountains of leopards.

Zöckl. interprets אתּי in the sense of אלי , and תּשׁוּרי in the sense of journeying to this definite place: "he announces to her in overflowing fulness of expression that from this time forth, instead of the lonely mountainous regions, and the dangerous caves and dens, she shall inhabit with him the royal palace."Thus also Kingsbury. But the interpretation, however plausible, cannot be supported. For (1) such an idea ought to be expressed either by תב אלי or by תשׁבי ואתּי תב , instead of אתּי תּב ; (2) Shulamith is not from Lebanon, nor from the Anti-Libanus, which looks toward Damascus; (3) this would be no answer to Shulamith's longing for lonely quietness. We therefore hold by our explanation given in 1851. He seeks her to go with him up the steep heights of Lebanon, and to descend with him from thence; for while ascending the mountain one has no view before him, but when descending he has the whole panorama of the surrounding region lying at his feet. Thus תשׁ is not to be understood as at Isa 57:9, where it has the meaning of migrabas, but, as at Num 23:9, it means spectabis . With מר the idea of prospect lies nearer than that of descending; besides, the meaning spectare is secondary, for שׁוּר signifies first "to go, proceed, journey,"and then "going to view, to go in order to view."Sêr in Arab. means "the scene,"and sêr etmek in Turkish, "to contemplate"(cf. Arab. tamashy , to walk, then, to contemplate). Lebanon is the name of the Alpine range which lies in the N.-W. of the Holy Land, and stretches above 20 (German) miles from the Leontes ( Nahr el-Kasmîe ) northwards to the Eleutheros ( Nahr el-Kebîr ). The other three names here found refer to the Anti-Libanus separated from the Lebanon by the Coelo-Syrian valley, and stretching from the Banis northwards to the plain of Hamâth.

Amana denotes that range of the Anti-Libanus from which the springs of the river Amana issue, one of the two rivers which the Syrian captain (2Ki 5:12) named as better than all the waters of Israel. These are the Amana and Pharpar , i.e. , the Baradâ and A'wadsh ; to the union of the Baradâ (called by the Greeks Chrysorrhoas , i.e. , "golden stream") with the Feidshe , the environs of Damascus owe their ghuwdat , their paradisaical beauty.

Hermon (from חרם , to cut of; cf. Arab. kharom and makhrim , the steep projection of a mountain) is the most southern peak of the Anti-Libanus chain, the lofty mountains (about 10, 000 feet above the level of the sea) which form the north-eastern border of Palestine, and from which the springs of the Jordan take their rise.

Another section of the Anti-Libanus range is called Senir , not Shenir . The name, in all the three places where it occurs (Deu 3:9; 1Ch 5:23), is, in accordance with tradition, to be written with Sin . The Onkelos Targum writes סריון ; the Jerusalem paraphrases, טורא דמסרי פירוי (the mountain whose fruits become putrid, viz., on account of their superabundance); the Midrash explains otherwise: שהוא שובא הניר (the mountain which resists being broken up by the plough), - everywhere the writing of the word with the letter Sin is supposed. According to Deu 3:9, this was the Amorite name of Hermon. The expression then denotes that the Amorites called Hermon - i.e. , the Anti-Libanus range, for they gave the name of a part to the whole range - by the name Senîr ; Abulfeda uses Arab. snîr as the name of the part to the north of Damascus, with which the statement of Schwarz ( Das h. Land , p. 33) agrees, that the Hermon (Anti-Libanus) to the north-west of Damascus is called Senîr .

נמרים , panthers, to the present day inhabit the clefts and defiles of the Lebanon, and of the Anti-Libanus running parallel to it; whereas lions have now altogether disappeared from the countries of the Mediterranean. In Solomon's time they were to be met with in the lurking-places of the Jordan valley, and yet more frequently in the remote districts of the northern Alpine chains. From the heights of these Alps Solomon says Shulamith shall alone with him look down from where the lions and panthers dwell. Near these beasts of prey, and yet inaccessible by them, shall she enjoy the prospect of the extensive pleasant land which was subject to the sceptre of him who held her safe on these cliffs, and accompanied her over these giddy heights. If "mountain of myrrh,"so also "the top of Amana"is not without subordinate reference. Amana , proceeding from the primary idea of firmness and verification, signifies fidelity and the faithful covenant as it is established between God and the congregation, for He betrothes it to Himself b'mwnh ("in faithfulness"), Hos 2:22 [20]; the congregation of which the apostle (Eph 5:27) says the same as is here said by Solomon of Shulamith. Here for the first time he calls her כלה , not כּלּתי ; for that, according to the usus loq ., would mean "my daughter-in-law."Accordingly, it appears that the idea of "daughter-in-law"is the primary, and that of "bride"the secondary one. כּלה , which is = כּלוּלה , as חלּה , a cake, is = חלוּלה , that which is pierced through (cf. כּלוּלות , being espoused; Jer 2:2), appears to mean

(Note: L. Geiger's Ursprung d. Sprach. p. 227; cf. 88.)

(cf. what was said regarding חתן under Son 3:11 ) her who is comprehended with the family into which, leaving her parents' house, she enters; not her who is embraced = crowned with a garland (cf. Arab. qkll , to be garlanded; tēklîl , garlanding; iklil , Syr. kelilo , a wreath), or her who is brought to completion (cf. the verb, Eze 27:4, Eze 27:11), i.e. , has reached the goal of her womanly calling. Besides, כּלה , like "steplang7 Braut "in the older German ( e.g. , steplang7 Gudrun ), means not only her who is betrothed, but also her who has been lately married.

Keil-Delitzsch: Sos 4:9

All that the king calls his, she now can call hers; for she has won his heart, and with his heart himself and all that is his.

9 Thou hast taken my heart, my sister-bride;

Thou hast taken my heart with one of thy glances,

With a little chain of thy necklace.

The Piel לבּב may mean to make courageous, and it actually has this meaning in the Aram., wherefore the Syr. retains the word; Symm. renders it by ἐθάρσυνάς με . But is it becoming in a man who is no coward, especially in a king, to say that the love he cherishes gives him heart, i.e. , courage? It might be becoming, perhaps, in a warrior who is inspired by the thought of his beloved, whose respect and admiration he seeks to gain, to dare the uttermost. But Solomon is no Antar, no wandering knight.

(Note: A specimen of Böttcher's interpretation: "What is more natural than to suppose that the keeper of a vineyard showed herself with half of her head and neck exposed at the half-opened window to her shepherd on his first attempt to set her free, when he cried, 'my dove in the clefts of the rocks,' etc., and animated him thereby to this present bold deliverance of her from the midst of robbers?"We pity the Shulamitess, that she put her trust in this moonshiny coward.)

Besides, the first effect of love is different: it influences those whom it governs, not as encouraging, in the first instance, but as disarming them; love responded to encourages, but love in its beginning, which is the subject here, overpowers. We would thus more naturally render: "thou hast unhearted me;"but "to unheart,"according to the Semitic and generally the ancient conception of the heart ( Psychol . p. 254), does not so much mean to captivate the heart, as rather to deprive of understanding or of judgment (cf. Hos 4:11). Such denomin. Pi . of names of corporeal members signify not merely taking away, but also wounding, and generally any violent affection of it, as זנּב , גּרם , Ewald, §120 c ; accordingly the lxx, Venet., and Jerome: ἐκαρδίωσάς με , vulnerasti cor meum . The meaning is the same for "thou hast wounded my heart"= "thou hast subdued my heart"(cf. Psa 45:6 ). With one of her glances, with a little chain of her necklace, she has overcome him as with a powerful charm: veni , visa sum , vici . The Kerı̂ changes באחד into בּאחת ; certainly עין is mostly fem. ( e.g. , Jdg 16:28), but not only the non-bibl. usus loq ., which e.g. , prefers רעה or רע עין , of a malignant bewitching look, but also the bibl. ( vid ., Zec 3:9; Zec 4:10) treats the word as of double gender. ענק and צוּרנים are related to each other as a part is to the whole. With the subst. ending ôn, the designation of an ornament designed for the neck is formed from צוּאר , the neck; cf. שׂהרון , the "round tires like the moon"of the women's toilet, Isa 3:18. ענק (connected with אחד ענק , cervix ) is a separate chain (Aram. עוּנקתא ) of this necklace. In the words ענק אחד , אחד is used instead of אחד , occurring also out of genit. connection (Gen 48:22; 2Sa 17:22), and the arrangement ( vid ., under Psa 89:51) follows the analogy of the pure numerals as נשׁים שׁלשׁ ; it appears to be transferred from the vulgar language to that used in books, where, besides the passage before us, it occurs only in Dan 8:13. That a glance of the eye may pierce the heart, experience shows; but how can a little chain of a necklace do this? That also is intelligible. As beauty becomes unlike itself when the attire shows want of taste, so by means of tasteful clothing, which does not need to be splendid, but may even be of the simplest kind, it becomes mighty. Hence the charming attractive power of the impression one makes communicates itself to all that he wears, as, e.g. , the woman with the issue of blood touched with joyful hope the hem of Jesus' garment; for he who loves feels the soul of that which is loved in all that stands connected therewith, all that is, as it were, consecrated and charmed by the beloved object, and operates so much the more powerfully if it adorns it, because as an ornament of that which is beautiful, it appears so much the more beautiful. In the preceding verse, Solomon has for the first time addressed Shulamith by the title "bride."Here with heightened cordiality he calls her "sister-bride."In this change in the address the progress of the story is mirrored. Why he does not say כּלּתי (my bride), has already been explained, under Son 4:8 , from the derivation of the word. Solomon's mother might call Shulamith callathi, but he gives to the relation of affinity into which Shulamith has entered a reference to himself individually, for he says ahhothi callaa (my sister-bride): she who as callaa of his mother is to her a kind of daughter, is as callaa in relation to himself, as it were, his sister.

Keil-Delitzsch: Sos 4:10-11

He proceeds still further to praise her attractions.

10 How fair is thy love, my sister-bride!

How much better thy love than wine!

And the fragrance of thy unguents than all spices!

11 Thy lips drop honey, my bride;

Honey and milk are under thy tongue;

And the fragrance of thy garments is like the fragrance of Lebanon.

Regarding the connection of the pluralet. דּודים with the plur. of the pred., vid ., at Son 1:2 . The pred. יפוּ praises her love in its manifestations according to its impression on the sight; טבוּ , according to its experience on nearer intercourse. As in Son 4:9 the same power of impression is attributed to the eyes and to the necklace, so here is intermingled praise of the beauty of her person with praise of the fragrance, the odour of the clothing of the bride; for her soul speaks out not only by her lips, she breathes forth odours also for him in her spices, which he deems more fragrant than all other odours, because he inhales, as it were, her soul along with them. נפת , from נפת , ebullire ( vid ., under Pro 5:3, also Schultens), is virgin honey, ἄκοιτον ( acetum , Pliny, xi. 15), i.e. , that which of itself flows from the combs ( צוּפים ). Honey drops from the lips which he kisses; milk and honey are under the tongue which whispers to him words of pure and inward joy; cf. the contrary, Psa 140:4. The last line is an echo of Gen 27:27. שׂלמה is שׂמלה (from שׂמל , complicare , complecti ) transposed (cf. עלנה from עולה , כּשׂבּה from כּבשׂה ). As Jacob's raiment had for his old father the fragrance of a field which God had blessed, so for Solomon the garments of the faultless and pure one, fresh from the woods and mountains of the north, gave forth a heart-strengthening savour like the fragrance of Lebanon (Hos 4:7), viz., of its fragrant herbs and trees, chiefly of the balsamic odour of the apples of the cedar.

Constable: Sos 3:6--5:2

III. THE WEDDING 3:6--5:1

Weddings in Israel took place before the local town elders rather than before the priests (e.g., Ruth 4:10-11). They transpired in homes rather than in the tabernacle or temple (or synagogue later). They were civil rather than religious ceremonies.

There were three parts to a wedding in the ancient Near East. First, the groom's parents selected a bride for their son. This involved securing the permission of the bride's parents and the approval of both the bride and the groom themselves. Though the parents of the young people arranged the marriage, they usually obtained the consent of both the bride and the groom. Second, on the wedding day the groom proceeded to the bride's house accompanied by a group of his friends. He then escorted her to the site of the wedding ceremony and finally took her to their new residence accompanied by their friends. Physical union consummated the marriage the night after the wedding ceremony took place. Third, the couple feasted with their friends usually for seven days following the wedding ceremony.⁵⁹

In the section before us (3:6-5:1) the writer mentioned the wedding procession (3:6-11) and the consummation (4:1-5:1).

". . . the book is framed by an inclusio involving the brothers' and the vineyard,' and at the heart of the book is the wedding day, framed by two dream' sections with noticeable parallels."⁶⁰

Constable: Sos 4:1--5:2

B. The Consummation 4:1-5:1

Our attention now turns from the public procession that took place on the wedding day to the private union that followed that night.

Constable: Sos 4:1-7

1. The bride's beauty 4:1-7

His bride's beauty ravished Solomon. His praise in verses 1 and 7 frames his description of her in verses 1-6.

4:1 Women in Solomon's culture did not always wear a veil. Before their wedding they put one on and did not take it off until the wedding night (cf. Gen. 24:65; 29:19-25). From a distance a flock of black goats descending from the mountains at dusk was very attractive and reminded Solomon of his beloved's long black locks rippling and tumbling freely.

4:2-3 Her teeth were white and evenly matched. Her mouth had a beautiful color and shape. Her temples were rosy with robust health, like the outside of a pomegranate.⁶⁴

4:4 A long neck, which gives a stately appearance, may have been a mark of beauty in the ancient world.⁶⁵ On the other hand, this may be a figurative description designed to compliment. It was customary for soldiers to hang their shields on the towers belonging to the lords to whom they pledged allegiance.⁶⁶ What tower of David this was we do not know. It was not David's citadel that now stands on the west side of old Jerusalem because that tower did not exist at this time. The idea is that many of the best people loved and stood by the bride. She enjoyed popular acceptance by Solomon's subjects.

4:5-6 Fawns are soft and lovable. The "mountain" and "hill" are also metaphors for the girl's breasts. Myrrh and frankincense were expensive perfumes, so Solomon may have meant his wife's breasts were precious to him as well as attractive.

4:7 Perhaps she was not really as perfect as Solomon claimed here (cf. 1:5-6). "Beauty is in the eye of the beholder." She was perfect to him.

Probably Solomon drew comparisons between his bride and things common in pastoral settings because rural life was her background and was dominant in Israel. She would have understood his meaning easily.

Constable: Sos 4:8

2. The groom's request 4:8

Solomon appealed to his bride to put all thoughts of her former life away. These included both the pleasant thoughts, such as those of the beautiful mountains of the Anti-Lebanon and Hermon ranges in Lebanon from which she had come, and fearful thoughts, such as those of wild animals. He urged her to give him her attention on this their wedding night.

Constable: Sos 4:9-11

3. The bride's love 4:9-11

In these verses Solomon evidently praised his bride for giving herself wholly to him as he had asked.

4:9 "Sister" was evidently an affectionate term for wife (cf. vv. 10, 12; 5:1-2; Tobit 7:16; 8:4, 7).

4:10 Again the word translated "love" means physical expressions of love (cf. 1:2). Her "oils" were her perfumes.

4:11 Milk and honey not only connote sweet delicacies but also the blessings of God (cf. Exod. 3:8). Lebanon was fragrant because of the many cedar trees that covered its hills.

". . . it is probably better to understand that the sweetness of the passionate kiss is in view."⁶⁷

Introduction / Outline

JFB: The Song of Songs (Book Introduction)

The Song of Solomon, called in the Vulgate and Septuagint, "The Song of Songs," from the opening words. This title denotes its superior excellence, according to the Hebrew idiom; so holy of holies, equivalent to "most holy" (Exo 29:37); the heaven of heavens, equivalent to the highest heavens (Deu 10:14). It is one of the five volumes (megilloth) placed immediately after the Pentateuch in manuscripts of the Jewish Scriptures. It is also fourth of the Hagiographa (Cetubim, writings) or the third division of the Old Testament, the other two being the Law and the Prophets. The Jewish enumeration of the Cetubim is Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra (including Nehemiah), and Chronicles. Its canonicity is certain; it is found in all Hebrew manuscripts of Scripture; also in the Greek Septuagint; in the catalogues of MELITO, bishop of Sardis, A.D. 170 (EUSEBIUS, Ecclesiastical History, 4.26), and of others of the ancient Church.

ORIGEN and JEROME tell us that the Jews forbade it to be read by any until he was thirty years old. It certainly needs a degree of spiritual maturity to enter aright into the holy mystery of love which it allegorically sets forth. To such as have attained this maturity, of whatever age they be, the Song of Songs is one of the most edifying of the sacred writings. ROSENMULLER justly says, The sudden transitions of the bride from the court to the grove are inexplicable, on the supposition that it describes merely human love. Had it been the latter, it would have been positively objectionable, and never would have been inserted in the holy canon. The allusion to "Pharaoh's chariots" (Son 1:9) has been made a ground for conjecturing that the love of Solomon and Pharaoh's daughter is the subject of the Song. But this passage alludes to a remarkable event in the history of the Old Testament Church, the deliverance from the hosts and chariots of Pharaoh at the Red Sea. (However, see on Son 1:9). The other allusions are quite opposed to the notion; the bride is represented at times as a shepherdess (Son 1:7), "an abomination to the Egyptians" (Gen 46:34); so also Son 1:6; Son 3:4; Son 4:8; Son 5:7 are at variance with it. The Christian fathers, ORIGEN and THEODORET, compared the teachings of Solomon to a ladder with three steps; Ecclesiastes, natural (the nature of sensible things, vain); Proverbs, moral; Canticles, mystical (figuring the union of Christ and the Church). The Jews compared Proverbs to the outer court of Solomon's temple, Ecclesiastes to the holy place, and Canticles to the holy of holies. Understood allegorically, the Song is cleared of all difficulty. "Shulamith" (Son 6:13), the bride, is thus an appropriate name, Daughter of Peace being the feminine of Solomon, equivalent to the Prince of Peace. She by turns is a vinedresser, shepherdess, midnight inquirer, and prince's consort and daughter, and He a suppliant drenched with night dews, and a king in His palace, in harmony with the various relations of the Church and Christ. As Ecclesiastes sets forth the vanity of love of the creature, Canticles sets forth the fullness of the love which joins believers and the Saviour. The entire economy of salvation, says HARRIS, aims at restoring to the world the lost spirit of love. God is love, and Christ is the embodiment of the love of God. As the other books of Scripture present severally their own aspects of divine truth, so Canticles furnishes the believer with language of holy love, wherewith his heart can commune with his Lord; and it portrays the intensity of Christ's love to him; the affection of love was created in man to be a transcript of the divine love, and the Song clothes the latter in words; were it not for this, we should be at a loss for language, having the divine warrant, wherewith to express, without presumption, the fervor of the love between Christ and us. The image of a bride, a bridegroom, and a marriage, to represent this spiritual union, has the sanction of Scripture throughout; nay, the spiritual union was the original fact in the mind of God, of which marriage is the transcript (Isa 54:5; Isa 62:5; Jer 3:1, &c.; Eze. 16:1-63; Eze. 23:1-49; Mat 9:15; Mat 22:2; Mat 25:1, &c.; Joh 3:29; 2Co 11:2; Eph 5:23-32, where Paul does not go from the marriage relation to the union of Christ and the Church as if the former were the first; but comes down from the latter as the first and best recognized fact on which the relation of marriage is based; Rev 19:7; Rev 21:2; Rev 22:17). Above all, the Song seems to correspond to, and form a trilogy with, Psalms 45 and 72, which contain the same imagery; just as Psalm 37 answers to Proverbs, and the Psalms 39 and 73 to Job. Love to Christ is the strongest, as it is the purest, of human passions, and therefore needs the strongest language to express it: to the pure in heart the phraseology, drawn from the rich imagery of Oriental poetry, will not only appear not indelicate or exaggerated, but even below the reality. A single emblem is a type; the actual rites, incidents, and persons of the Old Testament were appointed types of truths afterwards to be revealed. But the allegory is a continued metaphor, in which the circumstances are palpably often purely imagery, while the thing signified is altogether real. The clue to the meaning of the Song is not to be looked for in the allegory itself, but in other parts of Scripture. "It lies in the casket of revelation an exquisite gem, engraved with emblematical characters, with nothing literal thereon to break the consistency of their beauty" [BURROWES]. This accounts for the name of God not occurring in it. Whereas in the parable the writer narrates, in the allegory he never does so. The Song throughout consists of immediate addresses either of Christ to the soul, or of the soul to Christ. "The experimental knowledge of Christ's loveliness and the believer's love is the best commentary on the whole of this allegorical Song" [LEIGHTON]. Like the curiously wrought Oriental lamps, which do not reveal the beauty of their transparent emblems until lighted up within, so the types and allegories of Scripture, "the lantern to our path" [Psa 119:105], need the inner light of the Holy Spirit of Jesus to reveal their significance. The details of the allegory are not to be too minutely pressed. In the Song, with an Oriental profusion of imagery, numbers of lovely, sensible objects are aggregated not strictly congruous, but portraying jointly by their very diversity the thousand various and seemingly opposite beauties which meet together in Christ.

The unity of subject throughout, and the recurrence of the same expressions (Son 2:6-7; Son 3:5; Son 8:3-4; Son 2:16; Son 6:3; Son 7:10; Son 3:6; Son 6:10; Son 8:5), prove the unity of the poem, in opposition to those who make it consist of a number of separate erotic songs. The sudden transitions (for example, from the midnight knocking at a humble cottage to a glorious description of the King) accord with the alternations in the believer's experience. However various the divisions assigned be, most commentators have observed four breaks (whatever more they have imagined), followed by four abrupt beginnings (Son 2:7; Son 3:5; Son 5:1; Son 8:4). Thus there result five parts, all alike ending in full repose and refreshment. We read (1Ki 4:32) that Solomon's songs were "a thousand and five." The odd number five added over the complete thousand makes it not unlikely that the "five" refers to the Song of songs, consisting of five parts.

It answers to the idyllic poetry of other nations. The Jews explain it of the union of Jehovah and ancient Israel; the allusions to the temple and the wilderness accord with this; some Christians of Christ and the Church; others of Christ and the individual believer. All these are true; for the Church is one in all ages, the ancient typifying the modern Church, and its history answering to that of each individual soul in it. Jesus "sees all, as if that all were one, loves one, as if that one were all." "The time suited the manner of this revelation; because types and allegories belonged to the old dispensation, which reached its ripeness under Solomon, when the temple was built" [MOODY STUART]. "The daughter of Zion at that time was openly married to Jehovah"; for it is thenceforth that the prophets, in reproving Israel's subsequent sin, speak of it as a breach of her marriage covenant. The songs heretofore sung by her were the preparatory hymns of her childhood; "the last and crowning 'Song of Songs' was prepared for the now mature maiden against the day of her marriage to the King of kings" [ORIGEN]. Solomon was peculiarly fitted to clothe this holy mystery with the lovely natural imagery with which the Song abounds; for "he spake of trees, from the cedar in Lebanon, even unto the hyssop that springeth out of the wall" (1Ki 4:33). A higher qualification was his knowledge of the eternal Wisdom or Word of God (Pro. 8:1-36), the heavenly bridegroom. David, his father, had prepared the way, in Psalms 45 and 72; the son perfected the allegory. It seems to have been written in early life, long before his declension; for after it a song of holy gladness would hardly be appropriate. It was the song of his first love, in the kindness of his youthful espousals to Jehovah. Like other inspired books, its sense is not to be restricted to that local and temporary one in which the writer may have understood it; it extends to all ages, and shadows forth everlasting truth (1Pe 1:11-12; 2Pe 1:20-21).

"Oh that I knew how all thy lights combine, and the configurations of their glorie,

Seeing not only how each verse doth shine, but all the constellations of the storie."--HERBERT.

Three notes of time occur [MOODY STUART]: (1) The Jewish Church speaks of the Gentile Church (Son 8:8) towards the end; (2) Christ speaks to the apostles (Son 5:1) in the middle; (3) The Church speaks of the coming of Christ (Son 1:2) at the beginning. Thus we have, in direct order, Christ about to come, and the cry for the advent; Christ finishing His work on earth, and the last supper; Christ ascended, and the call of the Gentiles. In another aspect we have: (1) In the individual soul the longing for the manifestation of Christ to it, and the various alternations in its experience (Son 1:2, Son 1:4; Son 2:8; Son 3:1, Son 3:4, Son 3:6-7) of His manifestation; (2) The abundant enjoyment of His sensible consolations, which is soon withdrawn through the bride's carelessness (Son 5:1-3, &c.), and her longings after Him, and reconciliation (Son 5:8-16; Son 6:3, &c.; Son 7:1, &c.); (3) Effects of Christ's manifestation on the believer; namely, assurance, labors of love, anxiety for the salvation of the impenitent, eagerness for the Lord's second coming (Son 7:10, Son 7:12; Son 8:8-10, Son 8:14).

TSK: The Song of Songs 4 (Chapter Introduction)

Overview

Son 4:1, Christ sets forth the graces of the church; Son 4:8, He shews his love to her; Son 4:16, The church prays to be made fit for his presence.

Poole: The Song of Songs 4 (Chapter Introduction)

OF SOLOMON CHAPTER 4

Christ commendeth his church for her beauty, Son 4:1-7 . He calleth her to go with him, Son 4:8 , manifesting his love and affection for her, Son 4:9 . A further commendation of her, Son 4:10-15 . She prayeth for the effectual operation of his Holy Spirit on her to make her fruitful, Son 4:16 .

These and the following words are evidently spoken by the Bridegroom to and concerning his spouse.

Thou art fair not in thyself, but by my beauty, being clothed with my righteousness, and adorned with all the graces of my Spirit, which I acknowledge to be in thee.

Thou art fair he repeats it, both to confirm the truth of his assertion, and to show the sincerity and fervency of his affection to her.

Thou hast dove’ s eyes thou art harmless, chaste, &c., as appears by thine eyes, which commonly discover the temper of the mind or person. See more of this phrase Son 1:15 . And whereas the beauty of the spouse is here described in her several parts, we need not labour much about the application of each particular to some distinct member or grace of the church, this being the chief design of this description of a bride which is beautiful in all points, to show that completeness and absolute perfection which the church hath in part received, and shall more fully receive from Christ in the future life. Yet because the church is a body, consisting of divers members, and enriched with variety of gifts and graces, I know no reason but the several parts of this description may have a more special regard to one or other of them. And so her eyes may here note, either,

1. Her teachers, who are instead of eyes to her, as the phrase is, Num 10:31 , whence they are called seers and guides, &c. Or,

2. The disposition of her mind or heart, which is compared to the eye, Mat 6:22,23 , and is oft discerned in the eye.

Within thy locks which being decently composed, make the eyes appear more amiable: withal this intimates the modesty of her looks; her eyes are not wanton, and wandering, or lofty, but sober, and humble, and confined within their proper bounds, looking directly upon her husband, not looking asquint upon other lovers, nor minding other Gods or Christs. If the eyes signify teachers, the locks may note the people assembled together to hear their teachers, to whom they are a great ornament when they thrive by his teaching.

Thy hair the hair of thine head, which is a great ornament to the female sex, 1Co 11:15 . This hair may signify either,

1. The inward thoughts and meditations; or rather,

2. The outward conversation and visible fruits of holiness, which do greatly adorn the professors and profession of religion, as hair doth the head, as is implied, 1Ti 2:9,10 1Pe 3:3-5 .

As a flock of goats which are comely and orderly in going, Pro 30:29,31 , and afford a goodly prospect. Or rather, as the hair (which word is here to be understood, as appears both from the comparison itself, and from divers places where goats are put for goats’ hair, as it is in the Hebrew text, Exo 25:4 26:7 35:26 ) of a flock of goats , which in these parts was of extraordinary length, and thickness, and softness, and comeliness, and much more like to the hair of a man or woman than the hair of our goats is, as is evident both from Scripture, as Gen 27:16 1Sa 19:13 ; and from the testimony of other ancient writers, as Apulcius, Martial, &c.

That appear from Mount Gilead that feeding there, or coming down thence, or going up thither, show themselves evidently to those who stand below it, or near them. Or, as it is rendered in our margin, and by others, that eat , or graze of, or upon . He mentions it as a very fruitful place, and fit for the breeding of all sorts of cattle, as is manifest from Num 32:1 Jer 1 19 Mic 7:14 ; and especially of goats, partly because it was a hilly and woody, country, and partly because it abounded with resinous, and oily, and gummy trees, as appears from Gen 37:25 Jer 8:22 46:11 , wherewith the goats are much delighted, as Dioscorides observes. And some affirm that the hair of these goats was commonly of a yellow colour, as may seem probable from 1Sa 19:13,16 , compared with 1Sa 16:12 , and from Son 7:5 ; which also was in ancient times esteemed a beauty in men or women, as the learned know.

MHCC: The Song of Songs (Book Introduction)

This book is a Divine allegory, which represents the love between Christ and his church of true believers, under figures taken from the relation and affection that subsist between a bridegroom and his espoused bride; an emblem often employed in Scripture, as describing the nearest, firmest, and most sure relation: see Psalms 45; Isa 54:5, Isa 54:6; Isa 62:5; Jer 2:2; Jer 3:1; also in Ezekiel, Hosea, and by our Lord himself, Mat 9:15; Mat 25:1; see also Rev 21:2, Rev 21:9; Eph 5:27. There is no character in the church of Christ, and no situation in which the believer is placed, but what may be traced in this book, as humble inquirers will find, on comparing it with other Scriptures, by the assistance of God the Holy Spirit, in answer to their supplications. Much, however, of the language has been misunderstood by expositors and translators. The difference between the customs and manners of Europe, and those of the East, must especially be kept in view. The little acquaintance with eastern customs possessed by most of our early expositors and translators, has in many cases prevented a correct rendering. Also, the changes in our own language, during the last two or three centuries, affect the manner in which some expressions are viewed, and they must not be judged by modern notions. But the great outlines, rightly interpreted, fully accord with the affections and experience of the sincere Christian.

MHCC: The Song of Songs 4 (Chapter Introduction)

(Son 4:1-7) Christ sets forth the graces of the church.

(Son 4:8-15) Christ's love to the church.

(Son 4:16) The church desires further influences of Divine grace.

Matthew Henry: The Song of Songs (Book Introduction)

An Exposition, with Practical Observations, of The Song of Solomon

All scripture, we are sure, is given by inspiration of God, and is profitable for the support and advancement of the interests of his kingdom among men, and it is never the less so for there being found in it some things dark and hard to be understood, which those that are unlearned and unstable wrest to their own destruction. In our belief both of the divine extraction and of the spiritual exposition of this book we are confirmed by the ancient, constant, and concurring testimony both of the church of the Jews, to whom were committed the oracles of God, and who never made any doubt of the authority of this book, and of the Christian church, which happily succeeds them in that trust and honour. I. It must be confessed, on the one hand, that if he who barely reads this book be asked, as the eunuch was Understandest thou what thou readest? he will have more reason than he had to say, How can I, except some man shall guide me? The books of scripture-history and prophecy are very much like one another, but this Song of Solomon's is very much unlike the songs of his father David; here is not the name of God in it; it is never quoted in the New Testament; we find not in it any expressions of natural religion or pious devotion, no, nor is it introduced by vision, or any of the marks of immediate revelation. It seems as hard as any part of scripture to be made a savour of life unto life, nay, and to those who come to the reading of it with carnal minds and corrupt affections, it is in danger of being made a savour of death unto death; it is a flower out of which they extract poison; and therefore the Jewish doctors advised their young people not to read it till they were thirty years old, lest by the abuse of that which is most pure and sacred ( horrendum dictu - horrible to say! ) the flames of lust should be kindled with fire from heaven, which is intended for the altar only. But, II. It must be confessed, on the other hand, that with the help of the many faithful guides we have for the understanding of this book it appears to be a very bright and powerful ray of heavenly light, admirable fitted to excite pious and devout affections in holy souls, to draw out their desires towards God, to increase their delight in him, and improve their acquaintance and communion with him. It is an allegory, the letter of which kills those who rest in that and look no further, but the spirit of which gives life, 2Co 3:6; Joh 6:63. It is a parable, which makes divine things more difficult to those who do not love them, but more plain and pleasant to those who do, Mat 13:14, Mat 13:16. Experienced Christians here find a counterpart of their experiences, and to them it is intelligible, while those neither understand it nor relish it who have no part nor lot in the matter. It is a song, an Epithalamium, or nuptial song, wherein, by the expressions of love between a bridegroom and his bride, are set forth and illustrated the mutual affections that pass between God and a distinguished remnant of mankind. It is a pastoral; the bride and bridegroom, for the more lively representation of humility and innocence, are brought in as a shepherd and his shepherdess. Now, 1. This song might easily be taken in a spiritual sense by the Jewish church, for whose use it was first composed, and was so taken, as appears by the Chaldee-Paraphrase and the most ancient Jewish expositors. God betrothed the people of Israel to himself; he entered into covenant with them, and it was a marriage-covenant. He had given abundant proofs of his love to them, and required of them that they should love him with all their heart and soul. Idolatry was often spoken of as spiritual adultery, and doting upon idols, to prevent which this song was penned, representing the complacency which God took in Israel and which Israel ought to take in God, and encouraging them to continue faithful to him, though he might seem sometimes to withdraw and hide himself from them, and to wait for the further manifestation of himself in the promised Messiah. 2. It may more easily be taken in a spiritual sense by the Christian church, because the condescensions and communications of divine love appear more rich and free under the gospel than they did under the law, and the communion between heaven and earth more familiar. God sometimes spoke of himself as the husband of the Jewish church (Isa 64:5, Hos 2:16, Hos 2:19), and rejoiced in it as his bride, Isa 62:4, Isa 62:5. But more frequently is Christ represented as the bridegroom of his church (Mat 25:1; Rom 7:4; 2Co 11:2; Eph 5:32), and the church as the bride, the Lamb's wife, Rev 19:7; Rev 21:2, Rev 21:9. Pursuant to this metaphor Christ and the church in general, Christ and particular believers, are here discoursing with abundance of mutual esteem and endearment. The best key to this book is the 45th Psalm, which we find applied to Christ in the New Testament, and therefore this ought to be so too. It requires some pains to find out what may, probably, be the meaning of the Holy Spirit in the several parts of this book; as David's songs are many of them level to the capacity of the meanest, and there are shallows in them learned, and there are depths in it in which an elephant may swim. But, when the meaning is found out, it will be of admirable use to excite pious and devout affections in us; and the same truths which are plainly laid down in other scriptures when they are extracted out of this come to the soul with a more pleasing power. When we apply ourselves to the study of this book we must not only, with Moses and Joshua, put off our shoe from off our foot, and even forget that we have bodies, because the place where we stand is holy ground, but we must, with John, come up hither, must spread our wings, take a noble flight, and soar upwards, till by faith and holy love we enter into the holiest, for this is no other than the house of God and this is the gate of heaven.

Matthew Henry: The Song of Songs 4 (Chapter Introduction)

In this chapter, I. Jesus Christ, having espoused his church to himself (Son 3:11), highly commends her beauty in the several expressions of it, concluding her fair, all fair (Son 4:1-5 and again, Son 4:7). II. He retires himself, and invites her with him, from the mountains of terror to those of delight (Son 4:6, Son 4:8). III. He professes his love to her and his delight in her affection to him (Son 4:9-14). IV. She ascribes all she had that was valuable in her to him, and depends upon the continued influence of his grace to make her more and more acceptable to him (Son 4:15, Son 4:16).

Constable: The Song of Songs (Book Introduction)

Introduction

Title

In the Hebrew Bible the title of this book is "The Song of Songs." It comes from 1:1. The Septuagint and Vulgate translators adopted this title. The Latin word for song is canticum from which we get the word Canticles, another title for this book.

Some English translations have kept the title "Song of Songs" (e.g., NIV), but many have changed it to "Song of Solomon" based on 1:1 (e.g., NASB, AV, RSV, NKJV).

Writer and Date

Many references to Solomon throughout the book confirm the claim of 1:1 that Solomon wrote this book (cf. 1:4-5, 12; 3:7, 9, 11; 6:12; 7:5; 8:11-12; 1 Kings 4:33). He reigned between 971 and 931 B.C.

How could Solomon, who had 700 wives and 300 concubines (1 Kings 11:3), be the same faithful lover this book presents? He could be if he became polygamous after the events in this book took place. That seems a more likely explanation than that he was polygamous when these events occurred but just omitted reference to his other loves. Probably he wrote the book before he became polygamous. We do not know how old Solomon was when he married the second time. The history recorded in Kings and Chronicles is not in strict chronological order. The Shulammite was probably not Pharaoh's daughter (1 Kings 3:1; cf. Song of Sol. 4:8).¹

Interpretation

This book has received more varied interpretations than probably any other book in the Bible.² Some writers believed it presents the reader with the "greatest hermeneutical challenge" in the Old Testament.³ One excellent exegete called it "the most obscure book of the Old Testament."⁴

"Among the books of the Bible, the Song of Solomon is one of the smallest, most difficult, yet one of the most popular with both Jews and Christians. Over the centuries hundreds of books and commentaries have been written and unnumbered sermons preached on these 117 verses."⁵

Bible students have understood the Song of Solomon as an allegory, an extended type, a drama with either two or three main characters, or a collection of wedding songs. Others have thought it is a collection of pagan fertility cult liturgies or an anthology of songs extolling love, to name only the most common interpretations.⁶

Those who interpret the book allegorically--the majority of interpreters--believe that what the writer said is only a symbolic husk for a deeper spiritual meaning that the reader must discover. Jewish interpreters took this deeper revelation to be God's love for Israel. Christian scholars have frequently seen it as Christ's love for the church. However the text itself does not indicate that we should interpret this book differently than any other Bible book.⁷

Those who view it as an extended type believe the events recorded really took place, in contrast to the allegorical interpreters, but their primary significance lies in their illustrative value.⁸ The basic teaching Christian interpreters see is Christ's love for the church. Yet again the text itself does not indicate that this book requires a different interpretation than the other books of the Bible.

A careful analysis of the text has convinced most scholars that the Song of Solomon was not a drama.⁹ We really cannot break it down into acts and scenes in any presentable order. The action is too interwoven. There is also no evidence that the Hebrews had dramas of this type in Solomon's day.¹⁰

Some interpreters believe three main characters are in view, namely, Solomon, the Shulammite girl, and her shepherd lover.¹¹ However, what some scholars have attributed to the shepherd lover can just as easily refer to Solomon. It was not uncommon in ancient Near Eastern literature to refer to kings as shepherds since they served a pastoral function in relation to their people. Furthermore many of them did own many flocks (cf. 2:7).

Probably the Song of Solomon was a single love poem that the writer designed to deal primarily with the subject of human love and marriage. This was the viewpoint of many ancient Jewish rabbis.¹² It is also the conclusion most conservative commentators have come to who have sought to interpret this book in the same way they interpret other Bible books (i.e., literally, historically, and grammatically). It is also the conclusion of some liberal scholars who have analyzed the structure of the book.¹³ Love is an important subject of special revelation, and human love in particular is a central feature of it as well (cf. Lev. 19:18; Matt. 22:36-39; John 13:34-35). Consequently it should not seem incredible that God gave us this book to help us understand this subject better.¹⁴

However, it seems clear that this book also has spiritual value, specifically to clarify divine-human love.

". . . it is widely acknowledged that the Bible is a book of faith and theology, and there is no place in the canon for atheological literature. . . .

"The literal approaches of Dillow, Glickman, and others are much more faithful to the intent of the book [than other approaches]. The limitations of these strictly literal approaches are the tendency to see sexuality as a more prominent feature of the Song than is justified by the text and the propensity to overreact to the absurdities of the allegorical method to the extent of missing justifiable [spiritual] analogy."¹⁵

Evidence of unity within the book argues against its being only a collection of poems that had general similarity to one another that the writer assembled into one song.¹⁶

Purpose

Probably God's primary purpose in inspiring this book of the Bible was to give us revelation concerning the way love between a man and a woman should look.¹⁷ The characters in the book behave toward one another the way men and women in love should conduct themselves in attitudes and activities.

"Solomon was a man of many lovers, and the Song of Songs is a record of one of the relationships that stood out above all others. . . .

"The Song of Songs hearkens back to God's prototypical design in the Garden of Eden of one man and one woman, in marriage, a relationship God designed to be mutually exclusive. This book, then, presents a most relevant and urgent message for today."¹⁸

"The prospect of children is not necessary to justify sexual love in marriage. Significantly, the Song of Solomon makes no reference to procreation. It must be remembered that the book was written in a world where a high premium was placed on offspring and a woman's worth was often measured in terms of the number of her children. Sex was often seen with reference to procreation; yet there is not a trace of that here. The song is a song in praise of love for love's sake and for love's sake alone. This relationship needs no justification beyond itself."¹⁹

The love relationship between a man and a woman is an illustration of the love relationship within the Godhead and between God and Israel and between Christ and the church (cf. Hos. 3:1; Eph. 5:32). Therefore part of the purpose of this book seems to be the revelation of those more basic love relationships for application by the reader.

"The use of the marriage metaphor to describe the relationship of God to his people is almost universal in Scripture. . . .

"Human love is thus a good pedagogical device to cast light on divine love."²⁰

"In creating man--male and female--in his own image and joining them together so that they become one flesh, God makes us copies both of himself in his trinitarian unity and distinction as one God and three persons and of himself in relation to the people of his gracious election. Analogically, what is between Father and Son and Holy Spirit, and what ought to be and is and shall be between God and Israel and Christ and the Church, is also what is meant to be in the relation of man and woman and more specifically of husband and wife. Neither the intratrinitarian relationship nor the union between the heavenly bridegroom and his bride is a good copy of a bad original. Earthly marriage as it is now lived out is a bad copy of a good original."²¹

"There is something proleptic and eschatological in human passion. We deal with symbols that image eternal realities here. Little wonder that this little book is in the canon."²²

Canonicity

There have been three primary reasons that some scholars have thought this book does not deserve to be in the Bible. First, it does not contain the name of God. However, God's name may appear in 8:6. Furthermore, what makes a book theological or religious is not just the presence of the divine name. God's name does not appear in the Book of Esther either.

Second, the presence of frank language describing physical intimacies seems inappropriate in the Bible to some people. Yet the Bible presents marriage as sacred, including its physical aspects.

Third, the difficulty of interpretation has caused some readers to reject it as non-canonical. This criticism fails to recognize that finite and fallen human beings may not easily comprehend the revelations of an infinite and omniscient God.

"Like other portions of the Word of God, this book has its difficulties. But so have all the works of God. Is not the fact that they surpass our unaided powers of comprehension and research a sign-manual' of divinity? Can feeble man expect to grasp divine power, or to understand and interpret the works or the providences of the All-wise? And if not, is it surprising that His Word also needs superhuman wisdom for its interpretation? Thanks be to God, the illumination of the Holy Ghost is promised to all who seek for it: what more can we desire?"²³

Message²⁴

Contemporary culture has affected the interpretation of this book more than that of most other Bible books. For many years believers considered this book to be a revelation of God's love for the believer and the believer's love for God expressed in vivid metaphorical language. This was the predominant viewpoint for centuries during which time most people did not talk about the intimacies of human physical love publicly. With the sexual revolution that began in the 1960s there are many interpreters who now believe this book is a revelation of two human beings' love for each other primarily. Some have even suggested that it is an inspired marriage manual that God has given us to enable us to develop strong marriages.

Personally I believe God gave it to us so that we could understand the nature of love primarily. I think God wanted us to apply that understanding both in our love for our spouses and in our love for our Savior. In other words I believe the purpose is "both . . . and" rather than "either . . . or."

This book emphasizes the supremacy of love. Human life finds its highest fulfillment in the love of a man and a woman. Spiritual life finds its highest fulfillment in the love of a human being and God. Jesus Christ makes the fulfillment of love on both the human and the spiritual levels possible. He manifested God's love to us. Consequently we love Him, and we can love one another.

When Solomon originally wrote this book it was a poem about the love of two people, a man and a woman, for each other. Consequently what it reveals about love is applicable to human love. However since God revealed and inspired it as part of Scripture He also intended us to apply it to our spiritual lives, our relationship with God. That is the purpose of every other book of the Bible, and this was God's purpose in giving us this book as well. In Ephesians, Paul wrote that we should learn about Christ's love for the church from marriage (Eph. 5:32).

Let us look then at the values of this book that are primarily two.

First, the Song of Solomon is a revelation of the true nature of human love. It reveals four things about human love.

1. It reveals the foundation of love. According to this book the foundation of love is mutual satisfaction. The man and the woman in this book find perfect rest in each other. They satisfy one another in every way. Affection relates directly to this ability. We have an affection for people who satisfy some need or desire in us. We have supreme affection for one who satisfies us ultimately. That supreme affection is the basis for marriage. God intended it to be so. This book also reveals that mutual satisfaction is not only complementary, but it is also exclusive. The man and the woman in this book each saw the other as the only one for them (2:2-3). For satisfaction to be complete there must be a commitment to exclusivity. There is usually a promise to forsake all others in the wedding vows. When love is not exclusive, it is diluted (cf. 1 Tim. 3:2). The foundation of love then is mutual satisfaction that is both complementary and exclusive.

2. This book also reveals the strength of love. It is the strongest force in life (8:6-7). People will do for love what they will do for no other reason. However when mutual satisfaction breaks down, the strength of love grows weaker. If you want strong love in your marriage, commit yourselves to satisfying each other more than yourself.

3. This book also reveals how to love. It shows Solomon taking the initiative in reaching out to his loved one with intensity and protecting her. It also shows the Shulammite responding to her beloved by yielding to him and trusting in him. These are the usual actions and reactions of the male and the female in love. Sometimes there is a reversal of roles, but not usually. God intended these methods of expressing love to be instructive for us. They are applicable in both our love for our spouse and in our love for God.

4. Fourth, this book reveals the fruits of love. These are three.

a. In true love there is rest. There is a perfect contentment that turmoil outside or within cannot destroy. The home in which genuine love resides is a haven from the storms of life.

b. In true love there is joy. No matter what other conditions may exist (poverty, misery, etc.) real love fills the heart with song and brightens the darkest day.

c. In true love there is courage. Both individuals gain strength from their love to face circumstances boldly and to recover from their failures and go on. All three of these fruits of love are prominent in this book.

The second value of this book is that it reveals spiritual experience at its highest level.

This was the ultimate intention of the divine Author. This conclusion finds support in the fact that this was the belief of Jewish interpreters as well as Christian scholars in both Old and New Testament times. Furthermore the writers of Scripture used the example of a bride and groom, husband and wife, to describe God's relationship with His people in both Testaments (e.g., Hosea, Isaiah, Jeremiah, Ezekiel, the bride of Christ; Eph. 5:25-32).

It is therefore important that we take these revelations concerning the nature of love and apply them to our relationship with God as well as to our relationship to our spouse.

1. The foundation of our love for God and His love for us is also mutual satisfaction. He satisfies our every need and our every want. Nevertheless He also finds satisfaction in us.

2. We see the strength of God's love for us when we look at Calvary. The strength of our love for God is the extent to which we respond to Him in obedience.

3. We see how to love in God's initiating love for us, His reaching out intensely and protectively. We express our love for Him by yielding to Him and trusting in Him.

4. The fruits of love are the same in our relationship with God as in our relationship with another human being. We enjoy rest, joy, and courage. God does too. He experiences courage in the sense of encouragement (cf. Zeph. 3:17).

Because of these revelations and emphases I would summarize the message of this book as follows. Human life and spiritual life find their greatest fulfillment in the experience of mutual love.

Love is the greatest experience in all human relationships and our spiritual relationship. Consequently God commands us to love Him and to love one another wholeheartedly (Matt. 22:37-39). We must give attention to loving. This is not how the world views love. The world thinks you fall into it and out of it; it comes and goes. The Bible says it requires continuing commitment.

This book also encourages us to view human love in the light of God's love for us and our love for Him. A person who has experienced the love of God can know best how to express and receive love on the human level. Human love is the child of divine love.

The opposite is true too. We can find help in loving God by learning from our human love. Our passion, abandonment, and fidelity to our mate on the human level should help us to practice these things in our relationship with God. I believe God created the family to help us understand our relationship with Himself. When we learn how to respond to one another, we learn how to respond to God, and vice versa.

Constable: The Song of Songs (Outline)

Outline

I. The superscription 1:1

II. The courtship 1:2-3:5

A. The beginning of love 1:2-11

1. Longing for the boyfriend 1:2-4

2. The girl's insecurity 1:5-8

3. Solomon's praise 1:9-11

B. The growth of love 1:12-3:5

1. Mutual admiration 1:12-2:7

2. Increased longing 2:8-17

3. The pain of separation 3:1-5

III. The wedding 3:6-5:1

A. The procession 3:6-11

B. The consummation 4:1-5:1

1. The bride's beauty 4:1-7

2. The groom's request 4:8

3. The bride's love 4:9-11

4. The bride's purity 4:12-15

5. The bride's surrender 4:16-5:1

IV. The maturing process 5:2-8:4

A. The problem of apathy 5:2-6:13

1. Indifference and withdrawal 5:2-8

2. Renewed affection 5:9-16

3. Steps toward reconciliation 6:1-3

4. Restoration of intimacy 6:4-13

B. Communicating affection 7:1-10

1. The wife's charms 7:1-6

2. The husband's desires 7:7-9

3. The ultimate unity 7:10

C. The wife's initiative 7:11-13

D. Increased intimacy 8:1-4

V. The conclusion 8:5-7

VI. The epilogue 8:8-14

A. The past 8:8-12

B. The present 8:13-14

Constable: The Song of Songs

Song of Solomon

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: The Song of Songs (Book Introduction)

SOLOMON'S CANTICLE OF CANTICLES.

INTRODUCTION.

This book is called the Canticle of Canticles, that is to say, the most excellent of all canticles: because it is full of high mysteries, relating to the happy union of Christ and his spouse; which is here begun by love; and is to be eternal in heaven. The spouse of Christ is the Church: more especially as to the happiest part of it, viz., perfect souls, every one of which is his beloved; but above all others, the immaculate and ever blessed Virgin mother [Mary]. (Challoner) --- The bridegroom is Christ, as God and man. His praises and those of his spouse are recorded by various speakers. Solomon has given us three works; for beginners, the more advanced, and the perfect; as the philosophers teach ethics, physics, and metaphysics. All the holy Scriptures contain spiritual food, but they are not all fit for every person, Hebrews v. 13. With what humility ought we not, therefore, to read this most perfect and mystical canticle, as the sentiments of spiritual love are expressed in the same words as that of worldlings, and we are more inclined to follow our own judgment and carnal notions! (Worthington) --- None, therefore, should dare to peruse this work, who has not mastered his passions, having his conversation in heaven. (Haydock) --- The Jews would not allow any ot read it before the age of thirty. (Origen and St. Jerome) --- Some of the fathers and commentators have even asserted that the mystical sense is the only one which pertains to this book, (Theodoret; Durham; Tirinus) and it is certainly the true and principal one, though allusion may be made to the marriage of Solomon with Pharao's daughter, (Calmet; Bossuet; Du Hamel) or with a Tyrian princess, (chap. iv. 8., and 3 Kings xiii. 5.) or with Abisag. (Rabbins) --- Grotius shews the corruption of his own heart in his impure comments, as Theodorus, of Mopsuestra, is blamed by the second Council of Const.[Constantinople?] iv. a. 68. The name of God never, indeed, occurs; as he is represented under the idea of the bridegroom, &c., and the piece is allegorical. It might be divided into seven scenes, or nights, as the marriage feast lasted so long, Genesis xxix. 22. During this time the bridegroom saw his spouse seldom, and with great reserve, (Calmet) as was the custom with the Lacedemonians. (Plut.[Plutarch?] in Lyc.) --- We might also refer all to six nights, or to the six ages of the Church, conformably to the system of De la Chetardie and Bishop Walmesley on the Apocalypse. --- I. Age. Chap i. 2., marks the ascension of Christ, and the propagation of Christianity; ver. 4, 5., persecutions; ver. 6, 7., vocation of the Gentiles; ver. 12., protection granted by Christ. II. Chap. ii. 3., peace under Constantine; ver. 11, 17., troubles excited by Arius. III. Chap. iii. 1., irruption of barbarians; ver. 4., does not overturn the Church; ver. 6., they are converted; ver. 11., and Christ is more glorified, as [in] Apocalypse xix. IV. Chap. iv. 5., the Latin and Greek Churches; ver. 8., the Chaldeans, lions, and Greeks, leopards, (Daniel) are converted; the Turks obtain dominion; ver. 12., the Greek schismatics cut off: ver. 16., the Church is persecuted, but protected. V. Chap. v. 2., Dew marks the cooling of charity, (St. Augustine) when Luther appeared; chap. vi. 3., yet the Church triumphs, particularly after the Council of Trent. VI. Chap. vi. 9., after the sounding of the sixth trumpet, the Jews are converted, and adorn the Church, in spite of antichrist's power; ver. 11., she addresses the synagogue, ver. 12. Chap. viii. 2., obtains leave to go into the house of her mother, as the apostles were of Jewish extraction; ver. 7., the constancy of the martyrs appears; (see Rondet.) ver. 8-14., the Church pants for her speedy union with her beloved. We may justly admire her authority, in preserving this and the former work of the canon, notwithstanding the internal and external evidence, and the ill use made of them by infidels, which seemed to militate against them. The Protestant Chateillon styles this "a wicked book." Several passages may, no doubt, be abused by a corrupt heart: but what is there so holy, which may not be perverted? When we meditate on this canticle, we ought to remember the admonition given by the Church in the Mass: "Let hearts be on high;" and Oh! that all might answer with truth: "We have them to the Lord!"

Gill: The Song of Songs (Book Introduction)

INTRODUCTION TO THE SONG OF SOLOMON

This book is entitled, in the Hebrew copies, "Shir Hashirim", the Song of Songs. The Septuagint and Vulgate Latin versions call it, "the Song"; and the title of it in the Syriac version, is,

"the Wisdom of Wisdoms of the same Solomon;''

that is, the same who wrote the two preceding books. It has always been received and esteemed by the ancient Jews as a valuable part of the sacred writings, calling it "the Holy of Holies" ^a; forbidding their children to read it, because of the sublimity and mysteriousness of it, until they were at years to understand it: nor was there ever any controversy among them about the authenticity of it; but all their writers ^b, ancient and more modern, agree that it was written by the inspiration of the Holy Spirit. The ancient Christian fathers and councils have held it as a part of the holy Scriptures, and have continued it in the canon of them; and it has been received as canonical by Christians in all ages, except a very few, as Theodore of Mopsuest, condemned calling it in question by the second council at Constantinople, in 553; and Castalio, in later times, who for the same was censured and exiled by the senate at Geneva; and Mr. Whiston, in our age, whose objections to it I have attempted to answer, in my larger Commentary on this book, published in 1728, and since republished: and I am very sorry I am obliged to take notice of an objection to the antiquity of it, and to its being Solomon's, made by a learned ^c man, very lately; who observes, that the word David, from its first appearance in Ruth, where it is written דוד, without the "yod", continues to be so written through the books of Samuel, Kings, Psalms, Proverbs, Isaiah, Jeremiah, and Ezekiel; but appears with a "yod", דויד, in the books of Chronicles, Ezra, Nehemiah and Zechariah; wherefore he suggests, that if it was customary to write this word without a "yod" till the captivity, and with one after it; then he thinks a strong argument may be drawn from hence against the antiquity of the Canticles, and its being made by Solomon, since this name is written with a "yod" in Son 4:4; the only place in it in which it is used: but in answer to this it must be said, that it is not fact that the word is invariably without a "yod" in the books mentioned, particularly the book of Kings: for the authors of the Masorah have observed, on 1Ki 3:14, that it is five times written in that book full, as they call it, that is, with a "yod", דויד; three of the places I have traced out, 1Ki 3:14; and have found it so written in all the printed copies I have seen; and so it is read by the eastern Jews, in Eze 37:24. This learned man is aware that it is so written, once in Hosea, and twice in Amos, books written two hundred years before the captivity; but then he observes, that in the two last places, in Bomberg's edition, it has a little circle (o) to mark it for an error, or a faulty word, though none over the word in Hosea: but it should be known, that that circle, in hundreds of places, is not used to point out anything faulty in the copy; but is only a mark referring to the margin, and what is observed there; and be it that it does point out an error, or a faulty word, the same circle is over the word in Canticles, and consequently shows it to be faulty there, and to be corrected and read without the "yod", as it was originally without it there; which observation destroys the argument from it: and so it is read in that place in the Talmud ^d without it, and in the ancient book of Zohar ^e; and indeed it seems as if it was read without the "yod" in the copies seen by the authors of the Little Masorah; since in their note on 1Ki 3:14; besides the five places in the Kings, where it is written full, or with the "yod", they say, it is so written throughout the Chronicles, the twelve minor prophets, and Ezra, which includes Nehemiah; but make no mention of Solomon's Song, which, one would think, they would have done, had it been so written there in the copies before them: so that, upon the whole, the argument, if it has any force in it, turns out for, and not against, the antiquity of Solomon's Song. This book of Canticles has plain marks of a divine original, and proofs of its being of divine inspiration: it was written by, one that was inspired of God, as appears by the books of Proverbs and Ecclesiastes, written by him; the greatness of the matter contained in it, the dignity, sublimity, and majesty of its style, show it to be no human composure; the power and efficacy which it has had over the hearts of men, in reading it, and hearing it explained, is another evidence of its being the word of God, which is quick and powerful; the impartiality of it, the bride, who is introduced speaking in it, confessing and proclaiming her own failings and infirmities, is no inconsiderable proof of the same; to which may be added the agreement between this and other portions of Scripture, as particularly Psa 45:1; and there seem to be many allusions and references to various passages of this book in the New Testament; see Mat 9:13, &c. Joh 3:8 Col 2:17; compared with Son 1:3 Son 5:1. In what time of Solomon's life this book was written is not agreed on: some of the Jewish writers say the book of Proverbs was written first, then the Song of Songs, and last of all Ecclesiastes; others, that the Song was written first, then Proverbs, and then Ecclesiastes ^f; though their chronologer ^g says they were all written in his old age, as indeed the last book seems to be; but the Song rather seems to have been written in the middle part of his life, when in the most flourishing circumstances as to body, mind, and estate. Dr. Lightfoot ^h is of opinion it might be written in the thirtieth year of his reign, about ten years before his death, after he had built his summer house in Lebanon, to which he supposes respect is had in Son 4:8; and upon his bringing Pharaoh's daughter to the house prepared for her, 1Ki 9:24; but be this at it may, it was not a celebration of the amours between Solomon and her, since the literal sense, in many places, would be monstrous and absurd; and besides it must be written twenty years at least after that, if the house of the forest of Lebanon is referred to in the above places; nor does it set forth their amours, and the marriage between them, as typical of the inexpressible love and marriage union between Christ and his church; though there is a resemblance between natural and spiritual marriage, and the love of persons in such a relation to one another, and to which there may be an allusion in some passages. Nor is this book historical and prophetic, expressing either the state of the people of Israel, from the times of Abraham to Solomon, and so to the Messiah; in which way go many Jewish interpreters, as the Targum, Jarchi, Aben Ezra, and others: nor is it to be considered as describing the state of the church: of God, whether legal, from the times of David and Solomon, and before, in and after the captivity, to the birth and death of Christ; or the Gospel church, in its beginning, progress, various changes, and consummation, as Brightman and Cotton nor as setting forth the several ages and periods of the Christian church, in agreement with the seven churches of Asia, as Cocceius, and those that follow him, Horchius, Hofman, and Heunischius; which latter, particularly, makes this distribution of them:

(1) The Ephesian church, Son 1:5; from the ascension of Christ to heaven, A. C. 33, to 370. (2) The Smyrnaean church, Son 2:1; from A. C. 371, to 707; (3) The church at Pergamos, Son 3:1; from A. C. 708, to 1045. (4) The Thyatirian church, Son 4:1, from A. C. 1046, to 1383. (5) The Sardian church, Son 5:2, from A. C. 1384, to 1721. (6) The church at Philadelphia, Son 6:9, from A. C. 1722, to 2059. (7) The Laodicean church, Son 8:1, from A. C. 2060, and onwards.

But these senses are very arbitrary, uncertain, and precarious, and limit the several parts of it to certain periods; whereas it is applicable to believers in all ages of time. The whole is figurative and allegorical; expressing, in a variety of lively metaphors, the love, union, and communion, between Christ and his church; setting forth the several different frames, cases, and circumstances of believers, in this life; so that they can be in no case and condition spiritual whatever, but there is something in this Song suitable to them; and which serves much to recommend it, and shows the excellency of it; and that it justly claims the title it bears, the Song of Songs, the most excellent. M. Bossuet ⁱ is of opinion, that whereas the nuptial feast with the Hebrews was kept seven days, this Song is to be distributed into seven parts, a part to be sung, one each day, during the celebration: The first day, Son 1:1. The second day, Son 2:7. The third day, Son 3:1. The fourth day, Son 5:2. The fifth day, Son 6:10. The sixth day, Son 7:12. The seventh day, Son 8:4. The thought is ingenious, but seems too fanciful, and without foundation.

Gill: The Song of Songs 4 (Chapter Introduction)

INTRODUCTION TO SONG OF SOLOMON 4

In this chapter is contained a large commendation of the church's beauty by Christ; first, more particularly, by an enumeration of several parts, as her eyes, hair, teeth, lips, temples, neck, and breasts, Son 4:1; and more generally, Son 4:7; And having observed where he himself was determined to go, he invites her to go with him; which he enforces, partly from the danger she was exposed unto where she was Son 4:6; and partly from the comeliness of her person and graces in his esteem; with which he was ravished, and therefore was extremely desirous of her company, Son 4:9; And then enters into some new descriptions of her; as a garden and orchard, as a spring and fountain, Son 4:12; all which she makes to be owing to him, Son 4:15; And the chapter is closed with an order from Christ to the winds to blow on his garden, and cause the spices of it to flow out; and with an invitation of the church to Christ, to come into his garden, and relax there, Son 4:16.