Song of Solomon · Chapter 1

V. 1. The song-The most excellent of all songs. And so this might well be called, whether you consider the author of it, who was a great prince, and the wisest of all mortal men; or the subject of it, which is not Solomon, but a greater than Solomon, even Christ, and his marriage with the church; or the matter of it, which is most lofty, containing in it the noblest of all the mysteries contained either in the Old or the New Testament; most pious and pathetical, breathing forth the hottest flames of love between Christ and his people, most sweet and comfortable, and useful to all that read it with serious and Christian eyes.

Verse 1. The song of songs] A song of peculiar excellence. See the Introduction. The rabbins consider this superior to all songs. TEN songs, says the Targum, have been sung; but this excels them all. 1. The first was sung by Adam when his sin was pardoned. 2. The second was sung by Moses and the Israelites at the Red Sea. 3. The third was sung by the Israelites when they drank of the rock in the wilderness. 4. The fourth was sung by Moses when summoned to depart from this world. 5. The fifth was sung by Joshua when the sun and moon stood still. 6. The sixth was sung by Deborah and Barak after the defeat of Sisera. 7. The seventh was sung by Hannah when the Lord promised her a son. 8. The eighth was sung by David for all the mercies given him by God. 9. The ninth is the present, sung in the spirit of prophecy by Solomon. 10. The tenth is that which shall be sung by the children of Israel when restored from their captivities. See the Targum.

Verse 1. The song of songs — The most excellent of all songs. And so this might well be called, whether we consider the author of it, who was a great prince, and the wisest of all mortal men; or the subject of it, which is not Solomon, but a greater than Solomon, even Christ, and his marriage with the church; or the matter of it, which is most lofty, containing in it the noblest of all the mysteries contained either in the Old or the New Testament; most pious and pathetical, breathing forth the hottest flames of love between Christ and his people, most sweet and comfortable, and useful to all that read it with serious and Christian eyes.

Verse 1. The Song of songs, which is Solomon’s. Here our version varies from the Hebrew. The particle prefixed to the noun Solomon is rendered in the genitive, instead of the dative case. The particle so occurring in many other texts is rendered touching, concerning, &c. So Isaiah 5:1. A song touching his vineyard. Psalm 45:1. Things touching the king. Genesis 19:21, where the Lord says to Lot, I have accepted thee concerning this thing.

We must remark also, that the Hebrews often designate the superlative degree by repeating the noun, as “Oh Lord, the heaven and the heaven of heavens cannot contain thee.” 1 Kings 8. So here, the Song of songs is equivalent to a song of the highest strain, or sublimest magnitude. Isaiah says of the church, The Lord thy Maker is thy husband: and St. Paul, Christ hath loved the church, and given himself for her. In this view, the ancient rabbins understood the book when they put it in their canon, and called it in relation to other books, the holy of holies. The sneers at this book are occasioned by not understanding the communion between Christ and the church. In old Hesiod’s theogony or generation of the gods, &c., we have the amours of Jupiter. But these were hallowed mysteries: no one ever understood them in an unhallowed sense. For instance, the brightness of Jupiter consumed Semele. The child Bacchus dropped from the uterus during pregnancy, and was according to the learned French bishop Huet, sewed up in his Father’s queve to complete the time of pregnancy. Our Dr. William Stukely, a principal founder of the Royal Society, says on this part of pagan fable, that the divine and the human geniture of the Messiah are designated. Solomon, no doubt, had ancient models for this kind of composition. The whole poem is highly oriental, with whose languages, or their dialects of the Persic, he appears to have been fully acquainted, and also with their flowery mode of writing.

1. Song of songs — The title is discussed in the Introduction.

V. 2. Let him-The beginning is abrupt; but is suitable to, and usual in writing of this nature, wherein things are not related in an historical and exquisite order, but that which was first done is brought in, as it were accidentally, after many other passages: as we see in Homer, and Virgil, and others. These are the words of the spouse, wherein she breathes forth her passionate love to the bridegroom, whom she does not name; because it was needless, as being so well known to the persons, to whom she speaks, and being the only person who was continually in her thoughts. By kisses, the usual tokens of love and good-will, she means the communications of his love and favour, his graces and comforts breathed into her from the Spirit of Christ. Thy love-This sudden change of the person is frequent, in pathetic discourses. First she speaks of him as absent, but speedily grows into more acquaintance with him, and by ardent desire and faith, embraces him as present. Wine-Than the most delicious meat or drink, or than all sensible delights, one kind being put for all.

Verse 2. Let him kiss me, &c.] She speaks of the bridegroom in the third person, to testify her own modesty, and to show him the greater respect. Thy love is better than wine.] The versions in general translate Ëydd dodeyca, thy breasts; and they are said to represent, spiritually, the Old and New Testaments.

Verse 2. Let him kiss me — The beginning is abrupt; but is suitable to, and usual in, writings of this nature, wherein things are not related in a historical and exquisite order, but that which was first done is brought in, as it were, accidentally, after many other passages; as we see in Homer, and Virgil, and others. These are the words of the spouse, wherein she breathes forth her passionate love to the bridegroom, whom she does not name; because it was needless, as being so well known to the persons to whom she speaks, and being the only person who was continually in her thoughts. By kisses, the usual tokens of love and good-will, she means the communications of his love and favour, his graces and comforts breathed into her from the Spirit of Christ. Thy love — This sudden change of the person is frequent in pathetic discourses. First she speaks of him as absent, but speedily grows into more acquaintance with him, and by ardent desire and faith, embraces him as present. Is better than wine — Than the most delicious meat or drink, or than all sensual delights, one kind being put for all.

2. Let him kiss me — No Greek drama opens with truer words of an enamoured woman, the passionate outbreak of love, devotion, and confidence. No wonder that these warm movings of a human heart affected tenderly even that stern rabbi who daily thanked God that he was not a woman.

V. 3. Ointments-Because of those excellent gifts and graces of God’s Spirit wherewith thou art replenished. Thy name-Thy report, the very mention of thee, and all those things by which thou makest thyself known to men, thy word, particularly thine offers of pardon and salvation to sinners; and all thy works, especially that great work of redemption is most acceptable, and refreshing. The virgins-called the companions of the bride, Psalm 45:14, particular believers, who are called virgins, 2 Corinthians 11:2 Revelation 14:4, who have their senses exercised to perceive this sweetness and fulness of Christ.

Verse 3. Thy name is as ointment poured forth] Ointments and perfumes were, and still are, in great request among the Asiatics. They occur constantly in their entertainments. Thy name is as refreshing to my heart, as the best perfumes diffused through a chamber are to the senses of the guests.

Therefore do the virgins love thee.] She means herself; but uses this periphrasis through modesty.

Verse 3. Because of the savour of thy good ointments — Because of those excellent gifts and graces of God’s Spirit wherewith thou art replenished; thy name — Thy fame or report, the very mention of thee, and all those things by which thou makest thyself known to men; thy word, particularly thine offers of pardon and salvation to sinners; and all thy works, especially that great work of redemption; is as ointment poured forth — Is most acceptable and refreshing. Therefore do the virgins love thee — Called the companions of the bride, Psalm 45:14; particular believers, who are called virgins, 2 Corinthians 11:2; Revelation 14:4; who have their senses exercised, to perceive this sweetness and fulness of Christ.

3. Thy name, etc. — Hebrew, As perfume thou art, thy very name diffuses thee. A difficult passage, the poured forth agreeing with thou, not with “name.” “Thy name” instantly suggests thy character, which, as if compounded of many perfumes, vies with choicest ointment or perfume, an article ever highly valued in the East. The uniform sense of the word virgin in poetical language is candid, not preoccupied. The Enamoured One, to whose longing the Beloved is wrapped in a “light that never was on sea or shore,” thinks that all whose affections are in their own control must love him whom she holds so lovely.

V. 4. Draw me-By thy grace and holy spirit. We-Both I, thy spouse, and the virgins, my companions. And this change of numbers teaches us that the spouse is one great body, consisting of many members. Run-Will follow thee readily, chearfully, and swiftly. The king-Christ, the king of his church, hath answered my prayer. Chambers-Where I may freely converse with him, and enjoy him. He hath taken me into intimate communion with himself. Remember-This shall be the matter of our thoughts and discourses.

Verse 4. Draw me] Let me have the full assurance of thy affection. We will run after thee] Speaking in the plural through modesty, while still herself is meant.

The king hath brought me] My spouse is a potentate, a mighty king, no ordinary person.

Into his chambers] He has favoured me with his utmost confidence. The upright love thee.] The most perfect and accomplished find thee worthy of their highest esteem.

Verse 4. Draw me — By thy grace and Holy Spirit. We will — Both I, thy spouse, and the virgins, my companions. And this change of numbers teaches us, that the spouse is one great body, consisting of many members; run after thee — Will follow thee readily, cheerfully, and swiftly. The king hath brought me, &c. — Christ, the king of his church, hath answered my prayer; into his chambers — Where I may freely converse with him, and enjoy him. He hath taken me into intimate communion with himself. We will remember thy love, &c. — This shall be the matter of our thoughts and discourses.

4. After thee, belongs grammatically to the draw me. The Hebrew, like all oriental languages, is very defective in logical and connective particles, such as abound in English, and give direction to the thought, as but, then, indeed, etc. The king has indeed brought me into his chambers, or pavilions, but I am glad and rejoice in thee, that is, in the Beloved, not “the king.”

This verse is a soliloquy of one who, amid the splendours of a royal tent, finds home to be, not where she lives, but where she loves. The same tells that “the king” has brought her there, apparently that, impressed with the magnificence of his apartments, she may consent to become one of its inmates.

V. 5. Black-I confess, as to myself, I am contemptible and deformed. She alludes to the complexion of Pharaoh’s daughter. Comely-Yet I am glorious within, and comely through the beauty which my husband hath put upon me, by his graces conferred upon me, in justification and sanctification. Daughters-By which she understands particular believers, whose mother, Jerusalem is called, Galatians 4:26. The tents-Of the wild Arabians, the posterity of Kedar, Genesis 25:13, who dwelt in tents, and were black and uncomely. The curtains-As the hangings wherewith Solomon’s house was furnished, which none can doubt were most beautiful and glorious. So these two last clauses answer to the two first, and that in the same order in which they lie.

Verse 5. I am black, but comely] This is literally true of many of the Asiatic women; though black or brown, they are exquisitely beautiful. Many of the Egyptian women are still fine; but their complexion is much inferior to that of the Palestine females. Though black or swarthy in my complexion, yet am I comely-well proportioned in every part. As the tents of Kedar] I am tawny, like the tents of the Arabians, and like the pavilions of Solomon, probably covered by a kind of tanned cloth. The daughters of Jerusalem are said to represent the synagogue; the bride, the Church of Christ. It is easy to find spiritual meanings: every creed will furnish them.

Verse 5. I am black — I confess, as to myself, I am contemptible and deformed. She alludes to the complexion of Pharaoh’s daughter; but comely — Yet I am glorious within, Psalm 45:13; and comely, through the beauty which my husband hath put upon me, by his graces conferred upon me, in justification and sanctification. O ye daughters — By which she understands particular believers, whose mother Jerusalem is called, Galatians 4:26. As the tents of Kedar — Of the wild Arabians, the posterity of Kedar, (Genesis 25:13,) who dwelt in tents, which were black and uncomely. As the curtains of Solomon — As the hangings wherewith Solomon’s house was furnished, which none can doubt were most beautiful and glorious. So these two last clauses answer to the two first, and that in the same order in which they lie.

Ver. 5. I am black, but comely. The rabbins very generally refer these words to the glorious state of the gentile church, as described in the fifty fourth chapter of Isaiah.

5. Daughters of Jerusalem — The “daughters of Jerusalem” are, like the Greek chorus, a group of bystanders in close sympathy with the representation, whose part in it serves to explain and aid the general action. Tents of Kedar — An Arab tribe, that, like the modern gipsies, often intruded itself among the villages of Palestine, was a familiar sight. As the curtains, etc. — The hangings of the pavilions, etc. The contrast would not be between a tent and a palace, but between the coarse hair-cloth tents of Kedar and the summer pavilions of the king, which, as Eastern rulers still do, he might pitch in some attractive spot for change of air and for recreation. In such a pavilion this song opens. Comely — That is, graceful.

V. 6. Look not-With wonder and disdain. Mother’s children-False brethren, who pretend that the church is their mother, when their actions demonstrate, that God, the husband of the church, is not their father; hypocritial professors, who are, and ever were, the keenest enemies; false teachers, and their followers, who by their corrupt doctrines, and divisions, and contentions, bring great mischief to the church. Made me-Having prevailed against me, they used me like a slave, putting me upon the most troublesome services, such as the keeping of the vineyards was esteemed, 2 Kings 25:12 Isaiah 61:5 Matthew 20:1-7. Not kept-They gave me such a full employment in the drudging work about their vineyards, that they left me no time to mind my own; they hindered me from doing my own duty, and from minding my own concerns. And therefore it is no wonder if I be uncomely and scorched by the sun.

Verse 6. Because the sun hath looked upon me] The bride gives here certain reasons why she was dark complexioned. “The sun hath looked upon me.” I am sunburnt, tanned by the sun; being obliged, perhaps, through some domestic jealously or uneasiness, to keep much without: “My mother’s children were angry; they made me keeper of the vineyards.” Here the brown complexion of the Egyptians is attributed to the influence of the sun or climate.

My mother’s children were angry with me] Acted severely. The bringing of a foreigner to the throne would no doubt excite jealousy among the Jewish females; who, from their own superior complexion, national and religious advantages, might well suppose that Solomon should not have gone to Egypt for a wife and queen, while Judea could have furnished him with every kind of superior excellence.

Verse 6. Look not upon me — With wonder and disdain; because the sun hath looked upon me — My blackness is not essential and inseparable, but chiefly caused by the scorching beams of the sun; that is, sore persecutions and tribulations, which, by God’s permission, have befallen me, represented by the sun, Matthew 13:6-21. My mother’s children were angry with me — False brethren, who pretend that the church is their mother, when their actions demonstrate, that God, the husband of the church, is not their father; hypocritical professors, who are, and ever were, the keenest enemies to the true church and people of God; false teachers, and their followers, who, by their corrupt doctrines, and divisions, and contentions, bring great mischief to the church. Made me keeper of the vineyards — Having prevailed against me, they used me like a slave, putting me upon the most troublesome services, such as the keeping of the vineyards was esteemed, 2 Kings 25:12; Isaiah 61:5; Matthew 20:17. Mine own vineyard have I not kept — They gave me such a full employment in the drudging work about their vineyards, that they left me no time to mind my own; they hindered me from doing my own duty, and from minding my own concerns. And therefore it is no wonder if I be uncomely, and scorched by the sun.

6. Look not upon me — Supply thus. She accounts with frank simplicity for her swarthiness, and in half-playful style tells how, while getting her complexion, she lost her heart. A glimpse is given of the family of the speaker, how she was under the control of stern and careful brothers, jealous of the family honour, which now (perhaps from the father’s premature death) seems to have come into their keeping. These, to divert her mind from an attachment which they disapproved, set her to a task not unusual to Eastern women of lower rank. There is a slight double sense in the sentence, Mine own vineyard have I not kept — It may mean, with almost Attic wit, I had never done such work for myself, or, I had been so silly as to fall in love.

V. 7. Tell me-Notwithstanding all these discouragements and afflictions which I suffer for thy sake, and for my love to thee. Being reproached and persecuted by others, I flee to thee, O my only refuge and joy. Feedest-Thy flock, discover to me which is thy true church, and which are those assemblies and people where thou art present. This is the request of particular believers. At noon-In the heat of the day, when the shepherds in those hot countries used to lead their flocks into shady places. Whereby he means the time of persecution, when it is hard to discover the true church, because she is deformed by it, and because she is obscured and driven into the wilderness. That turneth-Or, a wanderer, or vagabond; like a neglected and forlorn creature exposed both to censure and danger. The flocks-The assemblies of corrupt teachers and worshippers. These he calls Christ’s companions because they profess the name of Christ, and their conjunction with him in God’s worship.

Verse 7. Tell me—where thou feedest] This is spoken as if the parties were shepherds, or employed in the pastoral life. But how this would apply either to Solomon, or the princes of Egypt, is not easy to ascertain. Probably in the marriage festival there was something like our masks, in which persons of quality assumed rural characters and their employments. See that fine one composed by Milton, called COMUS.

To rest at noon] In hot countries the shepherds and their flocks are obliged to retire to shelter during the burning heats of the noon-day sun. This is common in all countries, in the summer heats, where shelter can be had.

One that turneth aside] As a wanderer; one who, not knowing where to find her companions, wanders fruitlessly in seeking them. It was customary for shepherds to drive their flocks together for the purpose of conversing, playing on the pipe, or having trials of skill in poetry or music. So VIRGIL:—

Forte sub arguta consederat ilice Daphnis

Compulerantque greges Corydon et Thyrsis in unum:

Thyrsis oves, Corydon distentas lacte capellas;

Ambo florentes ætatibus, Arcades ambo,

Et cantare pares, et respondere parati.

ECL,. vii. v. 1.

“Beneath a holm repair’d two jolly swains:

Their sheep and goats together grazed the plains;

Both young Arcadians, both alike inspired

To sing and answer as the song required.”

DRYDEN.

This does not express the sense of the original: from the different pastures in which they had been accustomed to feed their flocks, they drove their sheep and goats together for the purpose mentioned in the pastoral; and, in course, returned to their respective pasturages, when their business was over.

Verse 7. Tell me, &c. — Notwithstanding all these discouragements and afflictions, which I suffer for thy sake, and for my love to thee. Being reproached and persecuted by others, I flee to thee, O my only refuge and joy, and beg direction and help from thee; where thou feedest thy flock — Discover to me which is thy true church, and which are those assemblies and people where thou art present. This is the request of particular believers. Where thou makest thy flock to rest at noon — In the heat of the day, when the shepherds, in those hot countries, used to lead their flocks into shady places. Whereby he means the time of persecution, when it is hard to discover the true church, because she is deformed by it, and because she is obscured and driven into the wilderness. Why should I be as one that turneth aside? — Or a wanderer, or vagabond; like a neglected and forlorn creature, exposed both to censure and danger. By the flocks of thy companions — The assemblies of corrupt teachers and worshippers. These she calls Christ’s companions, because they profess the name of Christ, and their conjunction with him in God’s worship.

Ver. 7. Where thou feedest thy flock? The meaning here is spiritual and hallowed; for neither Solomon nor his princess ever fed a flock night and day, leading them to pens at night, to shades and to still waters at noon. Sheep will lap a little water in the course of the day, but when there is a heavy dew on the grass in the morning, they are indifferent about water.

7. Tell me, etc. — Turning now from “the daughters,” the Enamoured utters as a soliloquy this beautiful apostrophe. There is an allusion to the resting of the flock in the heat of the day, an idea frequent in pastoral poetry. If she were now to seek him, she would not know where she might find him.

V. 8. If-This is Christ’s answer. Go-Observe and follow the paths which my sheep have trodden before thee, my faithful servants, Abraham, and others. For the church in all ages is one and the same, and there is but one way for the substance, in which all the saints from the beginning of the world walk, Christ being the same yesterday, and to day, and forever. Feed-Take care for the feeding of all, and especially young and weak Christians. Beside-Under the conduct, and according to the instruction of my faithful shepherds, chiefly those who have gone before thee, the prophets and apostles, and in subordination to them, and to their writings, and to others whom I shall raise from time to time to feed my people.

Verse 8. If thou know not] This appears to be the reply of the virgins. They know not exactly; and therefore direct the bride to the shepherds, who would give information.

Verse 8. If thou know not — This is Christ’s answer; go thy way, &c. — Observe and follow the paths which my sheep have trodden before thee, my faithful servants, Abraham and others. For the church in all ages is one and the same, and there is but one way, for the substance, in which all the saints, from the beginning to the end of the world walk, Christ being the same yesterday, and to-day, and for ever. Feed thy kids — Take care for the feeding of all, and especially young and weak Christians. Beside the shepherds’ tents — Under the conduct, and according to the instruction of my faithful shepherds, chiefly those who have gone before thee, the prophets and apostles, and in subordination to them, and to their writings, others, whom I shall raise, from time to time, to feed my people.

8. Go thy way — This verse is spoken by the “daughters of Jerusalem.” Its purport is, “If you have lost him, it is a small matter. Go to your accustomed employment and dismiss this unprofitable longing.” This discouraging intimation is a delicate hint to listen to the blandishments of the king, who now appears.

V. 9. Compared thee-For strength and courage, to overcome all thine enemies. For horses are famous for that property, and the strength of the battle was then thought to consist much in horses, and chariots, especially in a company or multitude of them. And the church in this book is represented not only as fair and beautiful, but also as terrible to her enemies.

Verse 9. I have compared thee-to a company of horses] This may be translated, more literally, “I have compared thee ytssl lesusathi, to my mare, in the chariots or courses of Pharaoh;” and so the versions understood it. Mares, in preference to horses, were used both for riding and for chariots in the East. They are much swifter, endure more hardship, and will go longer without food, than either the stallion or the gelding. There is perhaps no brute creature in the world so beautiful as a fine well-bred horse or mare; and the finest woman in the universe, Helen, has been compared to a horse in a Thessalian chariot, by Theocritus. Idyl. xviii. ver. 28:—

JWde kai crusea JElena diafainetJ en hmin,

Pieirh, megalh, atJ anedramen ogmov aroura,

H kapw kuparissov, h armati Qessalov ippov.

“The golden Helen, tall and graceful, appears as distinguished among us as the furrow in the field, the cypress in the garden, or the Thessalian horse in the chariot.”

This passage amply justifies the Hebrew bard, in the simile before us. See Jeremiah 6:2.

Verses 9-11. I have compared thee — For strength and courage, to overcome all thine enemies; to a company of horses — For horses are famous for that property, and the strength of the battle was then thought to consist much in horses and chariots, especially in a company or multitude of them. And the church in this book is represented not only as fair and beautiful, but also as terrible to her enemies. Thy cheeks, &c., with rows of jewels — Which being fastened to the heads of brides, used to hang down upon their checks in those times. He mentions the cheeks, as the chief seat of beauty. Thy neck with chains of gold — Whereby, as well as by the rows of jewels, he may seem to design all those persons and things wherewith the church is made beautiful in the eyes of God and of men, such as excellent ministers and saints, righteous laws, holy ordinances, and the gifts and graces of God’s Spirit. We — I and my father; will make thee borders of gold — Beautiful and honourable ornaments.

9. I… compared thee — The language of the King. Horses… chariots — Hebrew, To my mare in the chariots of Pharaoh; that is, to one of them. The horses of the East, from the earliest times until now, have been celebrated for grace and beauty, and many an Eastern, and even Greek and Roman, poet, has compared his heroine to the lightly-stepping, bright-haired steed. The King’s alliance with Pharaoh may have brought him those chariots and horses so often mentioned in allusions to Egypt.

V. 10. Jewels-Which being fastened to the heads of brides, used to hang down upon their cheeks, in those times. He mentions the cheeks, as the chief seat of beauty. Chains-Whereby, as well as by the rows of jewels: he may seem to design all those persons and things wherewith the church is made beautiful in the eyes of God, and of men, such as excellent ministers, and saints, righteous laws, holy ordinances, and the gifts and graces of God’s spirit.

Verse 10. Thy cheeks are comely] D’Arvieux has remarked that “the Arabian ladies wear a great many pearls about their necks and caps. They have golds chains about their necks which hang down upon their bosoms with strings of coloured gauze; the gauze itself bordered with zechins and other pieces of gold coin, which hang upon their foreheads and both cheeks. The ordinary women wear small silver coins, with which they cover their forehead-piece like fish scales, as this is one of the principal ornaments of their faces.” I have seen their essence bottles ornamented with festoons of aspers, and small pieces of silver pearls, beads, &c. One of these is now before me.

Verses 9-11. I have compared thee — For strength and courage, to overcome all thine enemies; to a company of horses — For horses are famous for that property, and the strength of the battle was then thought to consist much in horses and chariots, especially in a company or multitude of them. And the church in this book is represented not only as fair and beautiful, but also as terrible to her enemies. Thy cheeks, &c., with rows of jewels — Which being fastened to the heads of brides, used to hang down upon their checks in those times. He mentions the cheeks, as the chief seat of beauty. Thy neck with chains of gold — Whereby, as well as by the rows of jewels, he may seem to design all those persons and things wherewith the church is made beautiful in the eyes of God and of men, such as excellent ministers and saints, righteous laws, holy ordinances, and the gifts and graces of God’s Spirit. We — I and my father; will make thee borders of gold — Beautiful and honourable ornaments.

10. The royal pavilion in which the book opens, and in which the lovers are now standing, is magnificent. Yet the Enamoured claims loftier beauty for her hillside grove. Also our bed is green — Better, But there our couch is verdant. At the close of the verse should be no period.

V. 11. We-I and my father. Will make-Beautiful and honourable ornaments.

Verse 11. Borders of gold] I have observed several of the handkerchiefs, shawls, and head attire of the Eastern women, curiously and expensively worked in the borders with gold and silver, and variously coloured silk, which has a splendid effect.

Verses 9-11. I have compared thee — For strength and courage, to overcome all thine enemies; to a company of horses — For horses are famous for that property, and the strength of the battle was then thought to consist much in horses and chariots, especially in a company or multitude of them. And the church in this book is represented not only as fair and beautiful, but also as terrible to her enemies. Thy cheeks, &c., with rows of jewels — Which being fastened to the heads of brides, used to hang down upon their checks in those times. He mentions the cheeks, as the chief seat of beauty. Thy neck with chains of gold — Whereby, as well as by the rows of jewels, he may seem to design all those persons and things wherewith the church is made beautiful in the eyes of God and of men, such as excellent ministers and saints, righteous laws, holy ordinances, and the gifts and graces of God’s Spirit. We — I and my father; will make thee borders of gold — Beautiful and honourable ornaments.

11. Borders — Better, a circlet. A young woman has naturally a passionate love for the beautiful in dress, and this royal offer must have been very tempting.

V. 12. The king-My royal husband. Sitteth-With me in his ordinances. Spikenard-The graces of his spirit conferred upon me, here compared to those sweet ointments, which the master of the feast caused to be poured out upon the heads of the guests, Luke 7:38, in which ointments, spikenard was a chief ingredient. Sendeth-This denotes the exercise and manifestation of her graces, which is a sweet smelling savour in the nostrils of her husband, and of her companies.

Verse 12. While the king sitteth at his table] wbsmb bimsibbo, in his circle, probably meaning the circle of his friends at the marriage festivals, or a round table.

Verse 12. While the king — My royal husband; sitteth at the table — With me in his ordinances. My spikenard — The graces of his Spirit conferred upon me, here compared to those sweet ointments, which the master of the feast caused to be poured out upon the heads of the guests, (Luke 7:38,) in which ointments spikenard was a chief ingredient; sendeth forth the smell thereof — This denotes the exercise and manifestation of her graces, which are a sweet-smelling savour in the nostrils of her husband, and of her companions.

Ver. 12-14. Spikenard—a bundle of myrrh— a cluster of camphire. These fragrant perfumes were carried in the bosom, or otherwise disposed in the rooms. The Chinese put them in large jars with holes at the top, to perfume the rooms when full of company. These sweet odours are emblematical of the glory and grace of Christ; the perfumes of his merit ascending as sweet incense before the throne of God, and all the graces of his Holy Spirit.

12. While the king sitteth — In spite of these rich offers, as soon as the King has gone within to his table, the Enamoured breaks forth in tender utterances of longing for her Beloved, calling him by titles expressive of many charms. Nard is a perfume yielded by a plant of India, usually procured by way of Arabia, but possibly by Solomon’s fleets, Ophir being India. It was costly. Judas computed that that with which the woman anointed the Saviour’s head at Bethany was worth nearly $50. The Beloved, whose remembrance is so sweet, is called by this lively metaphor.

V. 13. Myrrh-Myrrh, was ever reckoned among the best perfumes. Shall lie-This phrase may denote the churches intimate union with, and hearty affection to Christ.

Verse 13. He shall lie all night betwixt my breasts.] Mr. Harmer contends that it is the bundle of myrrh which the bride says shall lie all night betwixt her breasts, to which she compares the bridegroom, his name being as pleasing and refreshing to her mind, as the myrrh or stacte was to her senses, by its continual fragrance.

Verses 13, 14. A bundle of myrrh — Myrrh was ever reckoned among the best perfumes; shall lie, &c. — This phrase may denote the church’s intimate union with, and hearty affection to Christ. My beloved is as a cluster of camphire — We are not concerned to know exactly what this was; it being confessed that it was some grateful plant, and that it set forth that great delight which the church hath in the enjoyment of Christ; in the vineyards of Engedi — A pleasant and well-watered place in the tribe of Judah, where there were many pleasant plants.

Ver. 12-14. Spikenard—a bundle of myrrh— a cluster of camphire. These fragrant perfumes were carried in the bosom, or otherwise disposed in the rooms. The Chinese put them in large jars with holes at the top, to perfume the rooms when full of company. These sweet odours are emblematical of the glory and grace of Christ; the perfumes of his merit ascending as sweet incense before the throne of God, and all the graces of his Holy Spirit.

13. A bundle — Better, A bag. Several writers mention the usage of eastern women of suspending a bag of myrrh or other perfume from the neck within the dress and in the bosom. Like such constant fragrance is the thought of her Beloved to her. He shall lie all night — This surprising clause is not found in the Hebrew, which merely says, It shall remain, that is, “the myrrh.” The translator of our version must have translated to fit some theory.

V. 14. Camphire-We are not concerned to know exactly what this was; it being confessed, that it was some grateful plant, and that it sets forth that great delight which the church hath in the enjoyment of Christ. Engedi-A pleasant and well-watered place in the tribe of Judah, where there were many pleasant plants.

Verse 14. A cluster of camphire] Mr. Hasselquist supposes this to mean a bunch of the Cyprus grape; but this is supposed to mean a shrub so called, not any production of the isle of Cypress; the best kinds of which were found at En-gedi. This place belonged to the tribe of Judah. Perhaps the poet alludes to the dark colour of the hair, which by the Greeks was not unfrequently compared to the bunches of grapes; by no means an unfit similitude for thick black clustering curls. The following lines represent the same idea:—

[Persian]

[Persian]

“The dark black locks that ornament her neck

Hang thick and clustering like the branchy palm.”

Verses 13, 14. A bundle of myrrh — Myrrh was ever reckoned among the best perfumes; shall lie, &c. — This phrase may denote the church’s intimate union with, and hearty affection to Christ. My beloved is as a cluster of camphire — We are not concerned to know exactly what this was; it being confessed that it was some grateful plant, and that it set forth that great delight which the church hath in the enjoyment of Christ; in the vineyards of Engedi — A pleasant and well-watered place in the tribe of Judah, where there were many pleasant plants.

Ver. 12-14. Spikenard—a bundle of myrrh— a cluster of camphire. These fragrant perfumes were carried in the bosom, or otherwise disposed in the rooms. The Chinese put them in large jars with holes at the top, to perfume the rooms when full of company. These sweet odours are emblematical of the glory and grace of Christ; the perfumes of his merit ascending as sweet incense before the throne of God, and all the graces of his Holy Spirit.

14. Camphire — Hebrew, Cypress flowers. The cypress is very much like our lilac in size and appearance, and in the shape of its flowers. It is very fragrant, and its flowers, white and yellow on a red spike, are a favourite eastern bouquet. Engedi — A very fertile spot on the western shore of the Dead Sea, rich in the palm and the cypress; or, as the latter is sometimes called, the henna.

V. 15. Behold-This is the speech of Christ. The words are doubled to manifest his fervent affection for her. Doves eyes-Which are mild and harmless, chaste and faithful. And by the eyes he seems to design both her outward behaviour, and the inward disposition of her mind.

Verse 15. Thou hast doves’ eyes] The large and beautiful dove of Syria is supposed to be here referred to, the eyes of which are remarkably fine.

Verse 15. Behold, thou art fair — This is the speech of Christ. The words are doubled to manifest his fervent affection for her. Thou hast doves’ eyes — Which are mild and harmless, chaste and faithful. And by the eyes he seems to design both her outward behaviour and the inward disposition of her mind.

15. Behold — The Beloved now appears, not in person, but in rehearsal of tender words now remembered by the Enamoured. So naturally does this reminiscence agree with the uttered longings for him, that the laws of the drama are honoured, and no violent transition is felt. Thou art fair — The repetition gives a sense of emphasis. Thou art very fair. Thou hast doves’ eyes — Hebrew, Thine eyes are doves, not “doves’ eyes.” The dove is the emblem of gentleness, purity, and fidelity.

V. 16. Behold-The church here again speaks, and retorts Christ’s words; thou, and thou only art fair indeed. Pleasant-As thou art beautiful in thyself, so thou art amiable and pleasant in thy condescention to me. Bed-This seems to denote the place where the church enjoys sweet fellowship with Christ, by his spirit accompanying his ordinances. Green-Is pleasant, as that colour to the eye.

Verse 16. Also our bed is green.] cr[ eres, from its use in several places of the Hebrew Bible, generally signifies a mattress; and here probably a green bank is meant, on which they sat down, being now on a walk in the country. Or it may mean a bower in a garden, or the nuptial bed.

Verses 16, 17. Behold, thou art fair — The church here again speaks, and retorts Christ’s words; thou, and thou only, art fair indeed; yea, pleasant — As thou art beautiful in thyself, so thou art amiable and pleasant in thy condescension to me. Also, our bed — This seems to denote the place where the church enjoys sweet fellowship with Christ, by his Spirit accompanying his ordinances; is green — Is pleasant, as that colour to the eye. The beams of our house are cedar — Not only strong, but also fragrant and delightful; and our rafters of fir — Or, rather, as the ancients and others render µytwrb, of cypress; which also was strong and fragrant, and therefore suits well with cedar.

V. 17. Cedar-Not only strong, but also fragrant and delightful. Cypress-Which also was strong and fragrant, and therefore suits well with cedar.

Verse 17. The beams of our house are cedar] Perhaps it was under a cedar tree, whose vast limbs were interwoven with the twrb beroth, a tree of the cypress kind, where they now sat. And this natural bower recommended itself to the poet’s attention by its strength, loftiness, and its affording them a shady cover and cool retreat. How natural to break out into the praise of a bower, by whose branches and foliage we are shielded from the intense heat of the sun! Even the shelter of a great rock to a weary land is celebrated by the pen of the first of prophets and greatest of poets, Isaiah 32:2.

With this chapter the first day of the marriage ceremonies is supposed to end.

SONG OF SOLOMON

Verses 16, 17. Behold, thou art fair — The church here again speaks, and retorts Christ’s words; thou, and thou only, art fair indeed; yea, pleasant — As thou art beautiful in thyself, so thou art amiable and pleasant in thy condescension to me. Also, our bed — This seems to denote the place where the church enjoys sweet fellowship with Christ, by his Spirit accompanying his ordinances; is green — Is pleasant, as that colour to the eye. The beams of our house are cedar — Not only strong, but also fragrant and delightful; and our rafters of fir — Or, rather, as the ancients and others render µytwrb, of cypress; which also was strong and fragrant, and therefore suits well with cedar.

17. The beams, etc. — Better, The arches of our house are cedar, and its roof-work of cypress. A summer retreat which, in its coolness and fragrance and templed trees, may vie with the king’s canopies as a home for love.