Text -- The Song of Songs 7:7-9 (NET)

The Palm Tree and the Palm Tree Climber

7:7 The Lover to His Beloved: Your stature is like a palm tree, and your breasts are like clusters of grapes. 7:8 I want to climb the palm tree, and take hold of its fruit stalks. May your breasts be like the clusters of grapes, and may the fragrance of your breath be like apricots! 7:9 May your mouth be like the best wine, flowing smoothly for my beloved, gliding gently over our lips as we sleep together.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Sos 7:7

tree - Tall and strait, or upright.

Wesley: Sos 7:7

tree, rather than any other, because it is constantly green and flourishing, and grows upward in spite of all pressures.

Wesley: Sos 7:8

Within myself, I resolved.

Wesley: Sos 7:8

Climb up, that so I may take hold of the boughs, which do not grow out of the sides, as in other trees, but only at the top of it.

Wesley: Sos 7:8

Partly to prune and dress them, and partly to gather the fruit.

Wesley: Sos 7:8

Of thy breath; which is often called the breath of a man's nostrils.

Wesley: Sos 7:9

Thy speech, the palate being one of the principal instruments of speech.

Wesley: Sos 7:9

Grateful and refreshing for thee my beloved, who reapest the comfort and benefit of that pleasure which I take in thee.

Wesley: Sos 7:9

The most dull, and stupid, and sleepy persons to speak.

JFB: Sos 7:7

(Psa 92:12). The sure sign of water near (Exo 15:27; Joh 7:38).

JFB: Sos 7:7

Not of dates, as MOODY STUART thinks. The parallelism (Son 7:8), "clusters of the vine," shows it is here clusters of grapes. Vines were often trained (termed "wedded") on other trees.

JFB: Sos 7:8

The daughters are no longer content to admire, but resolve to lay hold of her fruits, high though these be. The palm stem is bare for a great height, and has its crown of fruit-laden boughs at the summit. It is the symbol of triumphant joy (Joh 12:13); so hereafter (Rev 7:9).

JFB: Sos 7:8

(Isa 66:11).

JFB: Sos 7:8

Jesus Christ (Hos 14:7, end; Joh 15:1).

JFB: Sos 7:8

That is, breath; the Holy Ghost breathed into her nostrils by Him, whose "mouth is most sweet" (Son 5:16).

JFB: Sos 7:8

Citrons, off the tree to which He is likened (Son 2:3).

JFB: Sos 7:9

Thy voice (Pro 15:23).

JFB: Sos 7:9

The new wine of the gospel kingdom (Mar 14:25), poured out at Pentecost (Act 2:4, Act 2:13, Act 2:17).

JFB: Sos 7:9

(Son 4:10). Here first the daughters call Him theirs, and become one with the bride. The steps successively are (Son 1:5) where they misjudge her (Son 3:11); Son 5:8, where the possibility of their finding Him, before she regained Him, is expressed; Son 5:9 (Son 6:1; Son 7:6, Son 7:9; Joh 4:42).

JFB: Sos 7:9

(Isa 35:6; Mar 5:19-20; Act 2:47; Eph 5:14). Jesus Christ's first miracle turned water into "good wine kept until now" (Joh 2:10); just as the Gospel revives those asleep and dying under the law (Pro 31:6; Rom 7:9-10, Rom 7:24-25; Rom 8:1).

Clarke: Sos 7:7

Like to a palm tree - Which is remarkably straight, taper, and elegant

Clarke: Sos 7:7

And thy breasts to clusters of grapes - Dates are the fruit of the palm tree; they grow in clusters; and it is these, not grapes, which are intended.

Clarke: Sos 7:8

I will go up to the palm tree - I will take hold on the boughs of this tree, and climb up by them, in order to gather the clusters of dates at the top. The rubric here in the old MS. interprets this of the cross of Christ.

Clarke: Sos 7:9

The roof of thy mouth like the best wine - The voice or conversation of the spouse is most probably what is meant

Clarke: Sos 7:9

Causing the lips of those that are asleep to speak - As good wine has a tendency to cause the most backward to speak fluently when taken in moderation; so a sight of thee, and hearing the charms of thy conversation, is sufficient to excite the most taciturn to speak, and even to become eloquent in thy praises.

TSK: Sos 7:7

thy stature : Psa 92:12; Jer 10:5; Eph 4:13

thy breasts : Son 7:3, Son 7:8, Son 1:13, Son 4:5, Son 8:8; Isa 66:10; Eph 3:17

TSK: Sos 7:8

I will go : Son 4:16, Son 5:1; Jer 32:41; Joh 14:21-23

the smell : Son 1:3, Son 2:3; 2Co 2:14

TSK: Sos 7:9

the roof : Son 2:14, Son 5:16; Pro 16:24; Eph 4:29; Col 3:16, Col 3:17, Col 4:6; Heb 13:15

the best : Isa 62:8, Isa 62:9; Zec 9:15-17; Act 2:11-13, Act 2:46, Act 2:47, Act 4:31, Act 4:32, Act 16:30-34

sweetly : Heb. straightly

those that are asleep : or, the ancient, Son 5:2; Rom 13:11; 1Th 4:13, 1Th 4:14; Rev 14:13

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Sos 7:6-10

A brief dialogue; Son 7:6-9 are spoken by the king, Son 7:9 and Son 7:10 by the bride.

Son 7:6

A general sentiment.

How fair, and what a charm hast thou,

O love! Among delightsome things!

Compare Son 2:7, note; Son 8:6-7, note.

Son 7:7

This thy stature - The king now addresses the bride, comparing her to palm, vine, and apple-tree for nobility of form and pleasantness of fruit; and the utterances of her mouth to sweetest wine.

Son 7:9

For my beloved, that goeth down sweetly - Words of the bride interrupting the king, and finishing his sentence, that goeth smoothly or pleasantly for my beloved. Compare Pro 23:31.

Son 7:10

His desire is toward me - All his affection has me for its object. The bride proceeds to exercise her power over his loving will.

Poole: Sos 7:7

Like to a palm tree tall and straight, or upright, as a tree. And he seems to mention the palm tree rather than any other, partly because it grows more directly upward than other trees; and partly because it is constantly green and flourishing, and groweth upward in spite of all pressures, and therefore was used in festival solemnities, Lev 23:40 Joh 12:13 , and was a symbol of victory, Rev 7:9 ; in all which respects it fitly represents the state of believers.

Clusters large, and round, and full of juice. See Poole "Son 7:3" . This particular is added as an evidence of her maturity and married estate, and of her fruitfulness.

Grapes which word may easily be supplied out of the next verse. Although the fruit of the palm tree also is said to grow in clusters.

Poole: Sos 7:8

I said within myself, I resolved,

I will go up to the palm tree I will climb up, that so I may

take hold as it follows, of the boughs, which do not grow out of the sides, as in other trees, but only at the top of it.

I will take hold of the boughs thereof partly to prune and dress them, and partly to gather the fruit; whereby is signified Christ’ s care of his church, and his delight in her.

Of thy nose of thy breath; which is oft called the breath of or in a man’ s nostrils, Gen 7:22 Isa 2:22 Lam 4:20 .

Like apples either,

1. Common apples, which sometimes yield a very pleasant smell. Or,

2. Odoriferous apples. See Poole "Son 2:5" .

Poole: Sos 7:9

The roof of thy mouth either,

1. Thy speech, the palate being one of the principal instruments of speech; or rather,

2. Thy taste, whereof the palate or roof of the mouth is the most proper and principal instrument, Job 34:3 . But then this is not to be understood actively of her taste, but passively of the taste or relish which her Beloved had of her; as in the foregoing clause, the smell of her nose was not meant subjectively or actively of that sense of smelling which was seated in her nose, but objectively or passively of the breath of her nostrils, which was sweet to the smell of her Beloved.

Like the best wine grateful and refreshing. For my beloved; either,

1. For thee my beloved, who reapest the comfort and benefit of that pleasure which I take in time; or,

2. For me thy Beloved, or, according to thy usual expression,

for my Beloved which words Christ takes as it were out of her mouth, and repeats them emphatically; which agrees very well to the style and usage of these dramatical and amaropious writings. And this clause further intimates the church’ s loyalty or faithfulness to Christ, that she reserves herself and all her loves for Christ alone.

That goeth down sweetly whereas bad wine either goeth down slowly and tediously, or is not permitted to go down at all; Heb. that walketh directly ; or, that moveth itself aright; which is given as the character of good wine, Pro 23:31 .

Causing the lips of those that are asleep to speak causing the most dull, and stupid, and sleepy-headed persons to speak, and that fluently and eloquently, which is a common effect of good wine.

Haydock: Sos 7:7

Grapes. The Church triumphs over her adversaries, and feeds her children. (Calmet)

Haydock: Sos 7:8

Up. Christ shed his blood on the cross, and enabled his Church, composed of Jews and Gentiles, who were before barren, to produce a numerous progeny. (Calmet) ---

Mouth. Hebrew and Septuagint, "nose."

Haydock: Sos 7:9

Lips. Septuagint, "sufficient for my lips and teeth." (Haydock) ---

The wine in that country was very thick, when kept a long time. It here denotes charity, or the gospel truths, Luke v. 37., and Acts ii. 13. Hebrew, "causing the lips of them who sleep to speak," (Calmet) as the apostles did, in transports of zeal. (Theodoret) ---

Yet the reading of the Septuagint, Aquila, &c., seems preferable. (Calmet)

Gill: Sos 7:7

This thy stature is like to a palm tree,.... Made up of the above parts commended, and others had in view, as appears from the relative "this". The word for "stature" properly signifies height, tallness, and erectness; and which were reckoned agreeable in women, as well as men; See Gill on 1Sa 9:2; hence methods are often made use of to make them look taller, as by their head dresses, their shoes, and by stretching out their necks, Isa 3:16; and the simile of a tree is not an improper one: and so Galatea is, for height and tallness, compared to an alder and to a plane tree ^h; and Helena, to a cypress tree in a garden ⁱ, on the same account; and here the church to a palm tree: the Egyptian palm tree is said to be the best ^k; and if Solomon here has any reference to Pharaoh's daughter, his wife, he might think of that, which is described

"of body straight, high, round, and slender ^l,''

and fitly expresses a good shape and stature. The church's stature is no other than the "stature of the fulness of Christ", Eph 4:13; which will be attained unto when all the elect are gathered in, and every member joined to the body, and all filled with the gifts and graces of the spirit designed for them, and are grown up to a just proportion in the body; and in such a state Christ seems to view his church, and so commends her by this simile: saints are oftentimes compared to palm trees in Scripture on other accounts; see Psa 92:12;

and thy breasts to clusters of grapes; on a vine which might be planted by and run up upon a palm tree, as Aben Ezra suggests: though rather clusters of dates, the fruit of the palm tree, are designed, since this fruit, as Pliny ^m observes, grows in clusters; and to clusters of the vine the church's breasts are compared in Son 7:8. And by these "breasts" may be meant either the ministers of the Gospel, who communicate the sincere milk of the word to souls; and may be compared to clusters for their numbers, when there is plenty of them, which is a great mercy to the church; and for their unity, likeness, and agreement in their work, in their ministrations, and in the doctrine they preach, though their gifts may be different; or else the two Testaments, full of the milk of the word; and comparable to "clusters" of grapes or dates, because of the many excellent doctrines and precious promises in them; which, when pressed by hearing, reading, meditation, and prayer, yield both delight and nourishment to the souls of men. Some think the two ordinances of the Gospel, baptism and the Lord's supper, are intended, which are breasts of consolation; and, when the presence of Christ, and the manifestations of his love, are enjoyed in them, they afford much pleasure and satisfaction; and as those breasts are full in themselves, they are beautiful in the eye of Christ, and as such commended; See Gill on Son 4:5.

Gill: Sos 7:8

I said, I will go up to the palm tree,.... Which is easy of ascent; having, in the bark of the trunk or body of the tree, rings like steps, whereby the eastern people climb it with incredible swiftness, as Pliny ⁿ relates: these steps are made by the lower boughs being lopped off, whose knots, or "pollices", as Dr. Shaw ^o calls them, being gradually left upon the trunk of the tree, serve, like so many rungs of a ladder, to climb up the tree; either to fecundate it, or to lop it, or to gather the fruit; and Lucian says ^p,

"those that have seen how men get up into palm trees, in Arabia, Egypt, and other places, must needs understand what he says about climbing the Phalli, in the temple of Hierapolis in Syria, he is describing.''

By the "palm tree" may be meant the church militant, who yet gets the victory over all her enemies, of which the palm tree is an emblem; and Christ's "going up" to it is expressive of his right to it, and property in it, which he has by his Father's gift, his own purchase, and the power of his grace, and may go up to it when he pleases; also of his presence with his church, and of the delight he takes in her, viewing her stature, fruit, and flourishing circumstances;

I will take hold of the boughs thereof; either to crop them, the tops of them, which, of the first year's growth, are very tender and sweet, and may be eaten ^q; the top of the palm tree is said to be very sweet ^r; and which some call the "cerebrum", or brain of it, and is spoken of as very pleasant and nourishing ^s: or to gather the fruit on them; his own grace in exercise, and good works performed under the influence of it; see Son 4:16; or to prune them; which he does by the ministry of the word, reproving sin, and refuting error; and, by afflictive providences, purging away sin; and by suffering persecution to befall his churches, whereby he clears them of carnal professors, and lops off withered and fruitless branches;

now also thy breasts shall be as clusters of the vine; round, full, soft, and succulent, like the berries of the vine tree, the grapes that grow in clusters on it; of these; see Gill on Son 7:7;

and the smell of thy nose like apples; See Gill on Son 7:4. Here it may denote the inward constitution and outward conduct of the church, which were sound and healthful; she had an inward principle of grace, from whence proceeded a savoury conduct, a savoury breath, a holy breathing after divine and spiritual things: or it may intend the things she had a savour of, as divine truths and excellent doctrines, comparable to "apples", Son 2:5; and all spiritual and heavenly things, when they have the presence of Christ, and the quickening influences of his Spirit.

Gill: Sos 7:9

And the roof of thy mouth like the best wine,.... Which may intend, either her taste, as the word is rendered in Son 2:3; by which she can distinguish good wine from bad, truth from error; or her breath, sweet and of a good smell, like the best wine; the breathings of her soul in prayer, which are sweet odours, perfumed with the incense of Christ's mediation; or rather her speech, the words of her mouth; the roof of the mouth being an instrument of speech; the same word is sometimes rendered "the mouth", Son 5:16; and may denote both her speech in common conversation, which is warming, refreshing, comforting, and quickening; and in prayer and praise, which is well pleasing and delightful to Christ; and especially the Gospel preached by her ministers, comparable to the best wine for its antiquity, being an ancient Gospel; for its purity, unadulterated, and free from mixture, and as faithfully dispensed; its delight, flavour, and taste, to such who have their spiritual senses exercised; and for its cheering, refreshing, and strengthening nature, to drooping weary souls. It follows,

for my beloved, that goeth down sweetly; is received and taken down with all readiness, by those who have once tasted the sweetness and felt the power of it. Or, "that goeth to righteousnesses" ^t; leading to the righteousness of Christ for justification, and teaching to live soberly and righteously: or, "that goeth to my beloved, straightway" or "directly" ^u; meaning either to his Father, Christ calls his beloved, to whose love the Gospel leads and directs souls, as in a straight line, as to the source of salvation, and all the blessings of grace; or to himself, by a "mimesis", whom the church calls so; the Gospel leading souls directly to him, his person, blood, righteousness, and sacrifice, for peace, pardon, justification, and atonement: or, "that goeth to my beloved to uprightnesses" ^w; that is, to the church, who is Christ's beloved, consisting of upright men in heart and life, whom Christ calls his beloved and his friends, Son 5:1; and whom Christ treats with his best wine, his Gospel; and which is designed for them, their pleasure, profit, comfort, and establishment:

causing the lips of those that are asleep to speak; either such who are in the dead sleep of sin; who, when the Gospel comes with power, are quickened by it; and it produces in them humble confessions of sin; causes them to speak in praise of Christ, and his grace, and of the salvation which he has procured for lost sinners; it brings them to Zion, to declare what great things God has done for them: or else drowsy professors, in lifeless frames, and much gone back in religion; who, when aroused and quickened by the Gospel, and brought out of their lethargy, are ready to acknowledge their backslidings with shame; to speak meanly and modestly of themselves, and very highly of Christ and his grace, who has healed their backslidings, and still loves them freely; none more ready to exalt and magnify Christ, and speak in praise of what he has done for them. Some render the words, "causing the lips of ancient men to speak" ^x; whose senses are not so quick, nor they so full of talk, as in their youthful days: wherefore this serves to commend this wine; that it should have such an effect as to invigorate ancient men, and give them a juvenile warmth and sprightliness, and make them loquacious, which is one effect of wine, when freely drunk ^y; and softens the moroseness of ancient men ^z: wine is even said to make an ancient man dance ^a.

Commentary -- Verse Notes / Footnotes

NET Notes: Sos 7:7

¹ tn The term קוֹמָתֵךְ (qomatek, “stature”) indicates the height of an object, e.g., tall person (1 Sam 16:7; Ezek 13:8), tall tree (2 Kgs 19:23; Isa 10:33; Ezek 31:3-5, 10-14), a towering vine (Ezek 19:11).

² sn The term תָּמָר (tamar, “palm tree”) refers to the date palm tree (Phoenix dactyliferia) that can reach a height of 80 feet (24 m). It flourished in warm moist areas and oases from Egypt to India. Ancient Iraq was the leading grower of date palms and dates in the ancient world, as today (M. H. Pope, The Song of Songs [AB], 633). There is also a hint of eroticism in this palm tree metaphor because the palm tree was often associated with fertility in the ancient world. The point of comparison is that she is a tall, slender, fertile young woman. The comparison of a tall and slender lady to a palm tree is not uncommon in love literature: “O you, whose height is that of a palm tree in a serail” (Homer, Odyssey vi 162-63) (S. H. Stephan, “Modern Palestinian Parallels to the Song of Songs,” JPOS 2 [1922]: 76).

³ tn Alternately “clusters of figs.” The term אַשְׁכֹּלוֹת (’ashkolot, “clusters”) usually refers to (1) clusters of grapes, that is, the stalk on which the bunch of grapes grow and the bunch of grapes themselves (Gen 40:10; Num 13:23-24; Deut 32:32; Isa 65:8; Mic 7:1) or (2) the berry on a cluster of henna bush (Song 1:14) (HALOT 95 s.v. I אַשְׁכּוֹל). It is possible that this is an anomalous usage in reference to a cluster of dates rather than to a cluster of grapes for three reasons: (1) the תָּמָר (tamar, “palm tree”) referred to in 7:7 is a date palm, (2) the term סַנְסִנִּים (sansinnim, “fruit stalks”) in 7:8a refers to the fruit stalk of dates (Rademus dactylorum), being related to Akkadian sissinnu (“part of the date palm”), and (3) the reference to climbing the palm tree in 7:8a is best understood if it is a date palm and its fruit are dates. The comparison between her breasts and clusters of dates probably has to do with shape and multiplicity, as well as taste, as the rest of this extended metaphor intimates. M. H. Pope (The Song of Songs [AB], 634) notes: “The comparison of the breasts to date clusters presumably intended a pair of clusters to match the dual form of the word for ‘breasts.’ A single cluster of dates may carry over a thousand single fruits and weigh twenty pounds or more. It may be noted that the multiple breasts of the representations of Artemis of Ephesus look very much like a cluster of large dates, and it might be that the date clusters here were intended to suggest a similar condition of polymasty.”

NET Notes: Sos 7:8

¹ tn Heb “I said, ‘I will climb….’” The verb אָמַר (’amar, “to say”) is often used metonymically in reference to the thought process, emphasizing the spontaneity of a decision or of an idea which has just entered the mind of the speaker moments before he speaks (Gen 20:11; 26:9; 44:28; Exod 2:14; Num 24:11; Ruth 4:4; 1 Sam 20:4, 26; 2 Sam 5:6; 12:22; 2 Kgs 5:11). M. H. Pope renders it appropriately: “Methinks” (Song of Songs [AB], 635).

² sn A Palestinian palm tree grower would climb a palm tree for two reasons: (1) to pluck the fruit and (2) to pollinate the female palm trees. Because of their height and because the dates would not naturally fall off the tree, the only way to harvest dates from a palm tree is to climb the tree and pluck the fruit off the stalks. This seems to be the primary imagery behind this figurative expression. The point of comparison here would be that just as one would climb a palm tree to pluck its fruit so that it might be eaten and enjoyed, so too Solomon wanted to embrace his Beloved so that he might embrace and enjoy her breasts. It is possible that the process of pollination is also behind this figure. A palm tree is climbed to pick its fruit or to dust the female flowers with pollen from the male flowers (the female and male flowers were on separate trees). To obtain a better yield and accelerate the process of pollination, the date grower would transfer pollen from the male trees to the flowers on the female trees. This method of artificial pollination is depicted in ancient Near Eastern art. For example, a relief from Gozan (Tel Halaf) dating to the 9th century b.c. depicts a man climbing a palm tree on a wooden ladder with his hands stretched out to take hold of its top branches to pollinate the flowers or to pick the fruit from the tree. The point of this playful comparison is clear: Just as a palm tree grower would climb a female tree to pick its fruit and to pollinate it with a male flower, Solomon wanted to grasp her breasts and to make love to her (The Illustrated Family Encyclopedia of the Living Bible, 10:60).

³ tn Heb “of the vine.”

⁴ tn The Hebrew noun תַּפּוּחַ (tappukha) has been traditionally been translated as “apple,” but modern botanists and the most recent lexicographers now identify תַּפּוּחַ with the “apricot” (BDB 656 s.v. I תַּפּוּחַ). This might better explain the association with the sweet smelling scent,
especially since the term is derived from a Semitic root denoting “aromatic scent.” Apricots were often associated with their sweet scent in the ancient world (Fauna and Flora of the Bible, 92-93).

NET Notes: Sos 7:9

¹ tn The term חֵךְ (khek, “palate, mouth”) is often used as a metonymy for what the mouth produces, e.g., the mouth is the organ of taste (Ps 119:103; Job 12:11; 20:13; 34:3; Prov 24:13; Song 2:3), speech (Job 6:30; 31:30; 33:2; Prov 5:3; 8:7), sound (Hos 8:1), and kisses (Song 5:16; 7:10) (HALOT 313 s.v. חֵךְ; BDB 335 s.v. חֵךְ). The metonymical association of her palate/mouth and her kisses is made explicit by RSV which translated the term as “kisses.”

² tc The MT reads שִׁפְתֵי יְשֵׁנִים (shifte yÿshenim, “lips of those who sleep”). However, an alternate Hebrew reading of שְׂפָתַי וְשִׁנָּי (sÿfata vÿsinna, “my lips and my teeth”) is suggested by the Greek tradition (LXX, Aquila, Symmachus): χείλεσίν μου καὶ ὀδοῦσιν (ceilesin mou kai odousin, “my lips and teeth”). This alternate reading, with minor variations, is followed by NAB, NIV, NRSV, TEV, NLT.

tn Or “his lips as he falls asleep.” Heb “the lips of sleepers.” Alternately, “over lips and teeth” (so NIV, NRSV, NLT).

Commentary -- Verse Range Notes

TSK Synopsis: Sos 7:1-13

1 A further description of the church's graces.

10 The church professes her faith and desire.

MHCC: Sos 7:1-9

The similitudes here are different from what they were before, and in the original refer to glorious and splendid clothing. Such honour have all his saints; and having put on Christ, they are distinguished by their beautiful and glorious apparel. They adorn the doctrine of God their Saviour in all things. Consistent believers honour Christ, recommend the gospel, and convince and awaken sinners. The church resembles the stately and spreading palm; while her love for Christ, and the obedience resulting therefrom, are precious fruit of the true Vine. The King is held in the galleries. Christ takes delight in the assemblies and ordinances of his people; and admires the fruit of his grace in them. When applied to the church and to each faithful Christian, all this denotes that beauty of holiness, in which they shall be presented to their heavenly Bridegroom.

Matthew Henry: Sos 7:1-9

The title which Jesus Christ here gives to the church is new: O prince's daughter! agreeing with Psa 45:13, where she is called the king's daughter. She is so in respect of her new birth, born from above, begotten of God, and his workmanship, bearing the image of the King of kings, and guided by his Spirit. She is so by marriage; Christ, by betrothing her to himself, though he found her mean and despicable, has made her a prince's daughter. She has a princely disposition, something in her truly noble and generous; she is daughter and heir to the prince of the kings of the earth. If children, then heirs. Now here we have,

I. A copious description of the beauty of the spouse, which, some think, is given by the virgins her companions, and that those were they who called upon her to return; it seems rather to be given by Christ himself, and to be designed to express his love to her and delight in her, as before, Son 4:1, etc., and Son 6:5, Son 6:6. The similitudes are here different from what they were before, to show that the beauty of holiness is such as nothing in nature can reach; you may still say more of it, and yet still come short of it. That commendation of the spouse, ch. 4, was immediately upon the espousals (Son 3:11), this upon her return from a by-path (Son 6:13); yet this exceeds that, to show the constancy of Christ's love to his people; he loves them to the end, since he made them precious in his sight and honourable. The spouse had described the beauty of her beloved in ten particulars (Son 5:11, etc.); and now he describes her in as many, for he will not be behindhand with her in respects and endearments. Those that honour Christ he will certainly honour, and make honourable. As the prophet, in describing the corruptions of degenerate Israel, reckons from the sole of the foot even unto the head (Isa 1:6), so here the beauties of the church are reckoned from foot to head, that, as the apostle speaks, when he is comparing the church, as here, to the natural body (1Co 12:23), more abundant honour might be bestowed on those parts of the body which we think to be less honourable, and which therefore lacked honour, 1Co 12:24. 1. Her feet are here praised; the feet of Christ's ministers are beautiful in the eyes of the church (Isa 52:7), and her feet are here said to be beautiful in the eyes of Christ. How beautiful are thy feet with shoes! When believers, being made free from the captivity of sin (Act 12:8), stand fast in the liberty with which they are made free, preserve the tokens of their enfranchisement, have their feet shod with the preparation of the gospel of peace, and walk steadily according to the rule of the gospel, then their feet are beautiful with shoes; they tread firmly, being well armed against the troubles they meet with in their way. When we rest not in good affections, but they are accompanied with sincere endeavors and resolutions, then our feet are beautified with shoes. See Eze 16:10. 2. The joint of the thighs are here said to be like jewels, and those curiously wrought by a cunning workman. This is explained by Eph 4:16 and Col 2:19, where the mystical body of Christ is said to be held together by joints and bands, as the hips and knees (both which are the joints of the thighs ) serve the natural body in its strength and motion. The church is then comely in Christ's eyes when those joints are kept firm by holy love and unity, and the communion of saints. When believers act in religion from good principles, and are steady and regular in their whole conversation, and turn themselves easily to every duty in its time and place, then the joints are like jewels. 3. The navel is here compared to a round cup or goblet, that wants not any of the agreeable liquor that one would wish to find in it, such as David's cup that ran over (Psa 23:5), well shaped, and not as that miserable infant whose navel was not cut, Eze 16:4. The fear of the Lord is said to be health to the navel. See Pro 3:8. When the soul wants not that fear then the navel wants not liquor. 4. The belly is like a heap of wheat in the store-chamber, which perhaps was sometimes, to make show, adorned with flowers. The wheat is useful, the lilies are beautiful; there is every thing in the church which may be to the members of that body either for use or for ornament. All the body is nourished from the belly; it denotes the spiritual prosperity of a believer and the healthful constitution of the soul all in good plight. 5. The breasts are like two young roes that are twins, Son 7:3. By the breasts of the church's consolations those are nourished who are born from its belly (Isa 46:3), and by the navel received nourishment in the womb. This comparison we had before, Son 4:5. 6. The neck, which before was compared to the tower of David (Son 4:4), is here compared to a tower of ivory, so white, so precious; such is the faith of the saints, by which they are joined to Christ their head. The name of the Lord, improved by faith, is to the saints as a strong and impregnable tower. 7. The eyes are compared to the fish-pools in Heshbon, or the artificial fish-ponds, by a gate, either of Jerusalem or Heshbon, which is called Bath-rabbim, the daughter of a multitude, because a great thoroughfare. The understanding, the intentions of a believer, are clean and clear as these ponds. The eyes, weeping for sin, are as fountains (Jer 9:1), and comely with Christ. 8. The nose is like the tower of Lebanon, the forehead or face set like a flint (Isa 50:7), undaunted as that tower was impregnable. So it denotes the magnanimity and holy bravery of the church, or (as others) a spiritual sagacity to discern things that differ, as animals strangely distinguish by the smell. This tower looks towards Damascus, the head city of Syria, denoting the boldness of the church in facing its enemies and not fearing them. 9. The head like Carmel, a very high hill near the sea, Son 7:5. The head of a believer is lifted up above his enemies (Psa 27:6), above the storms of the lower region, as the top of Carmel was, pointing heaven-ward. The more we get above this world, and the nearer to heaven, and the more secure and serene we become by that means, the more amiable we are in the eyes of the Lord Jesus. 10. The hair of the head is said to be like purple. This denotes the universal amiableness of a believer in the eyes of Christ, even to the hair, or (as some understand it) the pins with which the hair is dressed. Some by the head and the hair understand the governors of the church, who, if they be careful to do their duty, add much to her comeliness. The head like crimson (so some read it) and the hair like purple, the two colours worn by great men.

II. The complacency which Christ takes in his church thus beautified and adorned. She is lovely indeed if she be so in his eyes; as he puts the comeliness upon her, so it is his love that makes this comeliness truly valuable, for he is an unexceptionable judge. 1. He delighted to look upon his church, and to converse with it, rejoicing in that habitable part of his earth: The king is held in the galleries, and cannot leave them. This is explained by Psa 132:13, Psa 132:14, The Lord has chosen Zion, saying, This is my rest for ever; here will I dwell; and Psa 147:11, The Lord takes pleasure in those that fear him. And, if Christ has such delight in the galleries of communion with his people, much more reason have they to delight in them, and to reckon a day there better than a thousand. 2. He was even struck with admiration at the beauty of his church (Son 7:6): How fair and how pleasant art thou, O love! How art thou made fair! (so the word is), "not born so, but made so with the comeliness which I have put upon thee."Holiness is a beauty beyond expression; the Lord Jesus is wonderfully pleased with it; the outward aspect of it is fair; the inward disposition of it is pleasant and highly agreeable, and the complacency he has in it is inexpressible. O my dearest for delights! so some read. 3. He determined to keep up communion with his church. (1.) To take hold of her as of the boughs of a palm-tree. He compares her stature to a palm-tree (Son 7:7), so straight, so strong, does she appear, when she is looked upon in her full proportion. The palm-tree is observed to flourish most when it is loaded; so the church, the more it has been afflicted, the more it has multiplied; and the branches of it are emblems of victory. Christ says, " I will go up to the palm-tree, to entertain myself with the shadow of it (Son 7:8) and I will take hold of its boughs and observe the beauty of them."What Christ has said he will do, in favour to his people; we may be sure he will do it, for his kind purposes are never suffered to fall to the ground; and if he take hold of the boughs of his church, take early hold of her branches, when they are young and tender, he will keep his hold and not let them go. (2.) To refresh himself with her fruits. He compares her breasts (her pious affections towards him) to clusters of grapes, a most pleasant fruit (Son 7:7), and he repeats it (Son 7:8): They shall be (that is, they shall be to me) as clusters of the vine, which make glad the heart. "Now that I come up to the palm-tree thy graces shall be exerted and excited."Christ's presence with his people kindles the holy heavenly fire in their souls, and then their breasts shall be as clusters of the vine, a cordial to themselves and acceptable to him. And since God, at first, breathed into man's nostrils the breath of life, and breathes the breath of the new life still, the smell of their nostrils is like the smell of apples, or oranges, which is pleasing and reviving. The Lord smelt a sweet savour from Noah's sacrifice, Gen 8:21. And, lastly, the roof of her mouth is like the best wine (Son 7:9); her spiritual taste and relish, or the words she speaks of God and man, which come not from the teeth outward, but from the roof of the mouth, these are pleasing to God. The prayer of the upright is his delight. And, when those that fear the Lord speak one to another as becomes them, the Lord hearkens, and hears with pleasure, Mal 3:16. It is like that wine which is, [1.] Very palatable and grateful to the taste. It goes down sweetly; it goes straightly (so the margin reads it); it moves itself aright, Pro 23:31. The pleasures of sense seem right to the carnal appetite, and go down smoothly, but they are often wrong, and, compared with the pleasure of communion with God, they are harsh and rough. Nothing goes down so sweetly with a gracious soul as the wine of God's consolations. [2.] It is a great cordial. The presence of Christ by his Spirit with him people shall be reviving and refreshing to them, as that strong wine which makes the lips even of those that are asleep (that are ready to faint away in a deliquium), to speak. Unconverted sinners are asleep; saints are often drowsy, and listless, and half asleep; but the word and Spirit of Christ will put life and vigour into the soul, and out of the abundance of the heart that is thus filled the mouth will speak. When the apostles were filled with the Spirit they spoke with tongues the wonderful works of God (Act 2:10, Act 2:12); and those who in opposition to being drunk with wine, wherein is excess, are filled with the Spirit, speak to themselves in psalms and hymns, Eph 5:18, Eph 5:19. When Christ is thus commending the sweetness of his spouse's love, excited by the manifestation of his, she seems to put in that word, for my beloved, as in a parenthesis. "Is there any thing in me that is pleasant or valuable? As it is from, so it is for my beloved." Then he delights in our good affections and services, when they are all for him and devoted to his glory.

Keil-Delitzsch: Sos 7:7-8

When Solomon now looks on the wife of his youth, she stands before him like a palm tree with its splendid leaf-branches, which the Arabians call ucht insân (the sisters of men); and like a vine which climbs up on the wall of the house, and therefore is an emblem of the housewife, Psa 128:3.

7 Thy stature is like the palm tree;

And thy breasts clusters.

8 I thought: I will climb the palm,

Grasp its branches;

And thy breasts shall be to me

As clusters of the vine,

And the breath of thy nose like apples,

Shulamith stands before him. As he surveys her from head to foot, he finds her stature like the stature of a slender, tall date-palm, and her breasts like the clusters of sweet fruit, into which, in due season its blossoms are ripened. That קומתך (thy stature) is not thought of as height apart from the person, but as along with the person (cf. Eze 13:18), scarcely needs to be remarked. The palm derives its name, tāmār , from its slender stem rising upwards ( vid ., under Isa 17:9; Isa 61:6). This name is specially given to the Phoenix dactylifera , which is indigenous from Egypt to India, and which is principally cultivated ( vid ., under Gen 14:7), the female flowers of which, set in panicles, develope into large clusters of juicy sweet fruit. These dark-brown or golden-yellow clusters, which crown the summit of the stem and impart a wonderful beauty to the appearance of the palm, especially when seen in the evening twilight, are here called אשׁוכלות (connecting form at Deu 32:32), as by the Arabians 'ithkal , plur. 'ithakyl ( botri dactylorum ). The perf. דּמתה signifies aequata est = aequa est ; for דּמה , R. דם , means, to make or to become plain, smooth, even. The perf. אמרתּי , on the other hand, will be meant retrospectively. As an expression of that which he just now purposed to do, it would be useless; and thus to notify with emphasis anything beforehand is unnatural and contrary to good taste and custom. But looking back, he can say that in view of this august attractive beauty the one thought filled him, to secure possession of her and of the enjoyment which she promised; as one climbs ( עלה with בּ , as Psa 24:3) a palm tree and seizes ( אחז , fut. אחז , and אאחז with בּ , as at Job 23:11) its branches ( סנסנּים , so called, as it appears,

(Note: Also that סנסן is perhaps equivalent to סלסל ( זלזל , תלתל ), to wave hither and thither, comes here to view.)

after the feather-like pointed leaves proceeding from the mid-rib on both sides), in order to break off the fulness of the sweet fruit under its leaves. As the cypress ( sarwat ), so also the palm is with the Moslem poets the figure of a loved one, and with the mystics, of God;

(Note: Vid ., Hâfiz, ed. Brockhaus, II p. 46.)

and accordingly the idea of possession is here particularly intended. ויהיוּ־נא denotes what he then thought and aimed at. Instead of בּתּמר , Son 7:9 , the punctuation בּתּמר is undoubtedly to be preferred. The figure of the palm tree terminates with the words, "will grasp its branches."It was adequate in relation to stature, but less so in relation to the breasts; for dates are of a long oval form, and have a stony kernel. Therefore the figure departs from the date clusters to that of grape clusters, which are more appropriate, as they swell and become round and elastic the more they ripen. The breath of the nose, which is called אף , from breathing hard, is that of the air breathed, going in and out through it; for, as a rule, a man breathes through his nostrils with closed mouth. Apples present themselves the more naturally for comparison, that the apple has the name תּפּוּח (from נפח , after the form תּמכוּף ), from the fragrance which it exhales.

Keil-Delitzsch: Sos 7:9

9 a a And thy palate like the best wine.

יין הטּוב is wine of the good kind, i.e. , the best, as רע אושׁת , Pro 6:24, a woman of a bad kind, i.e. , a bad woman; the neut. thought of as adject. is both times the gen. of the attribute, as at Pro 24:25 it is the gen. of the substratum . The punctuation כּיּין הטּוב (Hitz.) is also possible; it gives, however, the common instead of the delicate poetical expression. By the comparison one may think of the expressions, jungere salivas oris (Lucret.) and oscula per longas jungere pressa moras (Ovid). But if we have rightly understood Son 4:11; Son 5:16, the palate is mentioned much rather with reference to the words of love which she whispers in his ears when embracing her. Only thus is the further continuance of the comparison to be explained, and that it is Shulamith herself who continues it.

9 a b Which goes down for my beloved smoothly,

Which makes the lips of sleepers move.

The dramatic structure of the Song becomes here more strongly manifest than elsewhere before. Shulamith interrupts the king, and continues his words as if echoing them, but again breaks off. The lxx had here לדודי in the text. It might notwithstanding be a spurious reading. Hitzig suggests that it is erroneously repeated, as if from Son 7:11. Ewald also ( Hohesl . p. 137) did that before, - Heiligstedt, as usual, following him. But, as Ewald afterwards objected, the line would then be "too short, and not corresponding to that which follows."But how shall לדודי now connect itself with Solomon's words? Ginsburg explains: "Her voice is not merely compared to wine, because it is sweet to everybody, but to such wine as would be sweet to a friend, and on that account is more valuable and pleasant."But that furnishes a thought digressing εἰς ἄλλο γένος ; and besides, Ewald rightly remarks that Shulamith always uses the word דודי of her beloved, and that the king never uses it in a similar sense. He contends, however, against the idea that Shulamith here interrupts Solomon; for he replies to me ( Jahrb . IV 75): "Such interruptions we certainly very frequently find in our ill-formed and dislocated plays; in the Song, however, not a solitary example of this is found, and one ought to hesitate in imagining such a thing."He prefers the reading לדּודים beloved ones, although possibly לדודי , with î , abbreviated after the popular style of speech from îm, may be the same word. But is this ledodim not a useless addition? Is excellent wine good to the taste of friends merely; and does it linger longer in the palate of those not beloved than of those loving? And is the circumstance that Shulamith interrupts the king, and carried forward his words, not that which frequently also occurs in the Greek drama, as e.g. , Eurip. Phoenissae , v. 608? The text as it stands before us requires an interchange of the speakers, and nothing prevents the supposition of such an interchange. In this idea Hengstenberg for once agrees with us. The Lamed in ledodi is meant in the same sense as when the bride drinks to the bridegroom, using the expression ledodi . The Lamed in למישׁרים is that of the defining norm, as the Beth in במי , Pro 23:31, is that of the accompanying circumstance: that which tastes badly sticks in the palate, but that which tastes pleasantly glides down directly and smoothly. But what does the phrase וגו דּובב שׂף mean? The lxx translate by ἱκανούμενος χείλεσί μου καὶ ὀδοῦσιν , "accommodating itself (Sym. προστιθέμενος ) to my lips and teeth."Similarly Jerome (omitting at least the false μου ), labiisque et dentibus illius ad ruminandum , in which דּבּה , rumor , for דובב , seems to have led him to ruminare . Equally contrary to the text with Luther's translation: "which to my friend goes smoothly goes, and speaks of the previous year;"a rendering which supposes ישׁנים (as also the Venet.) instead of ישׁנים (good wine which, as it were, tells of former years), and, besides, disregards שׁפתי . The translation: "which comes at unawares upon the lips of the sleepers,"accords with the language (Heiligst., Hitz.). But that gives no meaning, as if one understood by ישׁנים , as Gesen. and Ewald do, una in eodem toro cubantes ; but in this case the word ought to have been שׁכבים . Since, besides, such a thing is known as sleeping through drink or speaking in sleep, but not of drinking in sleep, our earlier translation approves itself: which causes the lips of sleepers to speak. This interpretation is also supported by a proverb in the Talm. Jebamoth 97 a , Jer. Moeed Katan , iii. 7, etc., which, with reference to the passage under review, says that if any one in this world adduces the saying of a righteous man in his name ( רוחשׁות or מרחשׁות ), שׂפתותיו דובבות בקבר . But it is an error inherited from Buxtorf, that דובבות means there loquuntur , and, accordingly, that דובב of this passage before us means loqui faciens . It rather means ( vid ., Aruch), bullire , stillare , manare (cogn. זב , טף , Syn. רחשׁ ), since, as that proverb signifies, the deceased experiences an after-taste of his saying, and this experience expresses itself in the smack of the lips; and דּובב , whether it be part. Kal or Po . = מדובב , thus: brought into the condition of the overflowing, the after-experience of drink that has been partaken of, and which returns again, as it were, ruminando . The meaning "to speak"is, in spite of Parchon and Kimchi (whom the Venet., with its φθεγγόμενος , follows), foreign to the verb; for דּבּה also means, not discourse, but sneaking, and particularly sneaking calumny, and, generally, fama repens . The calumniator is called in Arab. dabûb , as in Heb. רכיל .

We now leave it undecided whether in דובב , of this passage before us, that special idea connected with it in the Gemara is contained; but the roots דב and זב are certainly cogn., they have the fundamental idea of a soft, noiseless movement generally, and modify this according as they are referred to that which is solid or fluid. Consequently דּבב , as it means in lente incedere (whence the bear has the name דּב ), is also capable of being interpreted leniter se movere , and trans. leniter movere , according to which the Syr. here translates, quod commovet labia mea et dentes meos (this absurd bringing in of the teeth is from the lxx and Aq.), and the Targ. allegorizes, and whatever also in general is the meaning of the Gemara as far as it exchanges דובבות for רוחשות ( vid ., Levy under רחשׁ ). Besides, the translations qui commovet and qui loqui facit fall together according to the sense. For when it is said of generous wine, that it makes the lips of sleepers move, a movement is meant expressing itself in the sleeper speaking. But generous wine is a figure of the love-responses of the beloved, sipped in, as it were, with pleasing satisfaction, which hover still around the sleepers in delightful dreams, and fill them with hallucinations.

Constable: Sos 5:2--8:5

IV. THE MATURING PROCESS 5:2--8:4

In this last major section of the book the married love of Solomon and the Shulammite is in view. This stage of love is not without its share of problems. However the king and his bride worked through them, and these chapters provide insight into dealing effectively with basic marriage difficulties.

"Here we are given the beloved's perspective. Of the 111 lines, 80 in this section are the words of the girl. This is really her book."⁷⁴

Constable: Sos 7:1-10

B. Communicating Affection 7:1-10

This section that provides a window into the intimate relationship of Solomon and his wife shows how their love had matured since their wedding (cf. 4:1-11).

Constable: Sos 7:7-9

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

Even today we speak of "graceful palm trees." Verse 9b voices the wife's eager response. All these verses reflect the increased freedom in sexual matters that is a normal part of the maturation of marital love. A husband has the freedom to enjoy his wife's body (cf. 5:10-16; cf. 1 Cor. 7:3-5), though not to abuse this privilege, of course.

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 7 (Chapter Introduction)

Overview

Son 7:1, A further description of the church’s graces; Son 7:10, The church professes her faith and desire.

Poole: The Song of Songs 7 (Chapter Introduction)

OF SOLOMON CHAPTER 7

A further description of the church’ s graces, Son 7:1-7 . This design to visit the church, with the blessed effect thereof, Son 7:8,9 . She professeth her faith and desire, Son 7:10 . She inviteth him to communion with her, Son 7:11 . The end thereof, Son 7:12,13 .

The Bridegroom, who spake the last words, here continueth his speech, and breaks forth into an elegant and particular description and commendation of the spouse, partly from the parts of her body, and partly from her ornaments; in which the same thing is to be observed which was noted concerning her description of the Bridegroom, that there is no necessity of a distinct application of every parcel of it, the design being only this, to describe the beauty and glory of the church under the representation of a beautiful and noble woman. This also is observable, that in the description of Christ she begins at the head, and so goeth downward, Son 5:11 , &c., but Christ in the description of the spouse proceedeth from the feet upwards.

Feet being the chief instrument of our motion from place to place, is oft used metonymically for the motion itself, and so may here signify either the inward motions, the workings of the affections, or the outward motions, the steps or actions of the life, both which are right and amiable in believers.

Shoes were anciently evidences of a free and comfortable state, whereas slaves and mourners use to go barefoot, 2Sa 15:30 Isa 20:4 , which also in women of high quality were adorned with gold and other ornaments; of which see Isa 3:18 . These may also signify that the feet of believers should be shod with the preparation of the gospel of peace , Eph 6:15 . Prince’ s daughter , both by birth, being born of God, and by disposition and deportment agreeable to that quality.

The joints of thy thighs either,

1. The hollow place in which the hip or thigh-bone moveth and turneth itself; or rather,

2. The hip or thighbone which moveth there; for this is more fitly compared to a jewel well set. Some understand this of some ornaments worn by women upon those parts; for the word rendered joints may signify girdles , or any ornament which encompasseth any part of the body, and the same words which signify thighs are both in Hebrew and other languages sometimes used concerning the legs ; which being admitted, this might seem to be understood of the bride’ s garters, about her legs, which not unfitly follows the shoes upon her feet last mentioned. But this sense seems not to suit so well with the following comparison as the former doth.

Like jewels the work of the hands of a cunning workman ; like jewels orderly and excellently set by a skillful artist. So this signifies the uprightness and decency of her going, which depends very much upon the right situation of the hip or thigh-bone, which when it is dislocated or disordered causeth a lameness or uncomeliness in going; whereby he understands the orderliness and amiableness of her conversation.

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 7 (Chapter Introduction)

(Son 7:1-9) The graces of the church.

(Son 7:10-13) The delight of the church in Christ.

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 7 (Chapter Introduction)

In this chapter, I. Christ, the royal bridegroom, goes on to describe the beauties of his spouse, the church, in many instances, and to express his love to her and the delight he has in her conversation (Son 7:1-9). II. The spouse, the church, expresses her great delight in him, and the desire that she had of communion and fellowship with him (Son 7:10-13). Such mutual esteem and endearment are there between Christ and believers. And what is heaven but an everlasting interchanging of loves between the holy God and holy souls!

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 7 (Chapter Introduction)

INTRODUCTION TO SONG OF SOLOMON 7

In this chapter Christ gives a fresh commendation of the beauty of his church, in a different order and method than before; beginning with her "feet", and so rising upwards to the "hair" of her head, and the roof of her mouth, Son 7:1; And then the church asserts her interest in him, and his desire towards her, Son 7:10; and invites him to go with her into the fields, villages, and vineyards, and offers various reasons, by which she urges him to comply with her invitation, Son 7:11.