Song of Solomon · Chapter 7

V. 1. Shoes-Were anciently evidences of a free and comfortable state, whereas slaves and mourners used to go bare-foot.

Verse 1. How beautiful are thy feet with shoes] “How graceful is thy walking.” In the sixth chapter the bridegroom praises the Shulamite, as we might express it, from head to foot. Here he begins a new description, taking her from foot to head.

The shoes, sandals, or slippers of the Eastern ladies are most beautifully formed, and richly embroidered. The majestic walk of a beautiful woman in such shoes is peculiarly grand. And to show that such a walk is intended, he calls her a prince’s daughter.

The joints of thy thighs] Must refer to the ornaments on the beautiful drawers, which are in general use among ladies of quality in most parts of the East.

Verse 1. How beautiful are thy feet, &c. — The bridegroom, who spake the last words, here continues his speech, and breaks forth into a particular description and commendation of the spouse, partly from the parts of her body, and partly from her ornaments. With respect to which the same thing is to be observed which was remarked concerning her description of the bridegroom, namely, that there is no necessity of a distinct application of every particular article 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, (Song of Solomon 5:11, &c.,) but Christ, in the description of the spouse, proceeds from the feet upward. With shoes — Shoes were anciently evidences of a free and comfortable state, whereas slaves and mourners used to go barefoot.

Verse 1. How beautiful are thy feet with shoes, oh prince’s daughter! We find the term “king’s daughter,” in Psalm 45:13. The church has assurance that the Lord her Maker is her husband. She and her children are the sole heirs of the kingdom. The “feet,” the walk of the church, is beautiful in all the paths of righteousness. Wisdom, virtue and glory, are greater beauties than the splendour and decorations of nuptial dresses. Delicacy, as well as propriety, obliges us to restrict the words thighs, navel, and belly solely to the outward splendour of dress, which the whole succession of commentators turn to the beauty of holiness, the divine adornings of the church.

1. In the Hebrew Bible this chapter begins with the last verse of the preceding, and such seems to be the better arrangement. If the first and last periods of that verse were spoken by the Chorus, still the speaker now must be the King. In the compliments of these following verses nothing is noticed more than it has always been allowed to painters and sculptors to portray. The King, as is most fitting to his well-known character, takes greater license in his praises, and this goes to prove the naturalness of the Song. It is far from necessary to suppose that all the parts of the person here described were exposed to view. The modesty of the maiden, unaffected by the warm and amorous language of the King, is seen to recoil from all these blandishments as being distasteful. They have the same effect on her as on any pure and highminded girl in any land or age. It is a masterstroke on the part of the writer of the Song to show thus delicately the amorousness which was the king’s undoing here failing to win its object, and appearing odious in the light of truth and virtue, however artfully disguised in poetic flatteries. Shoes — Better, sandals. The sandals of Eastern ladies are often highly ornamented, and are much noticed. O prince’s daughter — Hebrew, noble girl. There is no allusion to her pedigree, but to her character. Like jewels — That is, delicately wrought and highly finished.

Verse 2. Thy navel is like a round goblet] This may also refer to some ornamental dress about the loins. These suppositions are rendered very probable from hundreds of the best finished and highly decorated drawings of Asiatic ladies in my own collection, where every thing appears in the drawings, as in nature.

A heap of wheat set about with lilies.] This is another instance of the same kind. The richly embroidered dresses in the above drawings may amply illustrate this also. Ainsworth supposes the metaphor is taken from a pregnant woman; the child in the womb being nourished by means of the umbilical cord or navel string, till it is brought into the world. After which it is fed by means of the mother’s breasts, which are immediately mentioned. Possibly the whole may allude to the bride’s pregnancy.

2. Which wanteth not liquor — Hebrew, Spiced wine should not be lacking. Set about, etc. — Grain threshed in the fields and left in a heap was “set about” with thorn bushes, to protect it from animals. From that usage this figure is taken, lilies, fair and white, being substituted for thorns. Plumpness and corpulency have always been reckoned in the East as elements of beauty in the feminine person. There can be no doubt that the writer here represents the King’s fatal disregard of the moral sentiment stated by our Lord, Matthew 5:28.

Verse 3. Thy two breasts] Where the hair and breasts are fine, they are the highest ornaments of the person of a female.

3. Thy two breasts, etc. — This figure has already been explained, as used by another speaker, in Song of Solomon 4:5.

V. 4. Like fishpools-Full, and clear, and quiet, and pleasant. Heshbon-A pleasant and well watered city, beyond Jordan. The tower-Which was in all probability built by Solomon in the mountain of Lebanon, the northern border of the land of Israel towards Damascus; and therefore a very fit place for a watch-tower. Which looketh-There was another tower or building in or near Jerusalem, which was called the house of the forest of Lebanon, 1 Kings 7:2.

Verse 4. Thy neck—as a tower of ivory] High, white, and ornamented with jewellery, as the tower of David was with bucklers. See on Song of Solomon 4:4.

The fish-pools in Heshbon] Clear, bright, and serene. These must have been very beautiful to have been introduced here in comparison. These two fountains appear to have been situated at the gate that led from Heshbon to Rabba, or Rabboth Ammon. There is a propriety in this metaphor, because fountains are considered to be the eyes of the earth.

Thy nose—as the tower of Lebanon] There was doubtless a propriety in this similitude also, which cannot now be discerned. If we are to understand the similitude as taken from the projecting form of the nose, even here I see nothing striking in the metaphor; for surely the tower of Lebanon did not project from the mountain as the human nose does from the face. It is better to acknowledge that there was undoubtedly some fit resemblances; but in what circumstance we know not. But some commentators are always extolling the correctness of the imagery in those very difficult places, where no soul sees the similitude but themselves.

Verse 4. Thine eyes like the fish-pools — Full, and clear, and quiet, and pleasant; in Heshbon — A pleasant and well-watered city beyond Jordan; as the tower of Lebanon — Which was, in all probability, built by Solomon in the mountain of Lebanon, the northern border of the land of Israel; and therefore a very fit place for a watch-tower; which looketh toward Damascus — There was another tower or building, in or near Jerusalem, which was called the house of the forest of Lebanon, 1 Kings 7:2.

Ver. 4. Thine eyes are like the fishpools in Heshbon; two lakes on the same descending stream, whose beauty augmented the cosmography of the country. Those waters which reflected the glory of the sun by day, and the pale beauty of the moon by night, swell supremely the powers of figurative language in describing the brightness of the eye. So Christ is delighted with the chrystal aspects of a church that reflects his glory, and looks to him alone.—Thy nose is as the tower of Lebanon. Here again we must rebut the carnal wisdom of Arian writers, who say that this song describes the seven happy days of Solomon’s marriage with Pharaoh’s daughter; for Solomon did not build this tower till about the twentieth year of his reign. This far-famed tower, the ornament of the country by its elevation, by its symmetry and its beauty, might, in its just proportions, bear a comparison with the nose of a beautiful face; yet we must look higher, to the towers and bulwarks of Zion, whose glory was the Lord, and whose defence were hosts of angels.

4. Thy neck, etc. — Not that any tower was ever known to be built of ivory. The translation might be “thy neck, which is like a tower, is ivory;” that is, like a tower for symmetry and stateliness and as ivory for whiteness. Poets, from Anacreon until now, have used the complimentary phrase, “ivory neck.” Heshbon was twenty miles east of the mouth of the Jordan, and was in the possession, sometimes of the Jews and sometimes of the Moabites. Its pools, receiving their waters from living springs, were clear and sparkling, and the vegetation around, fed by them, was luxuriant, making the city and its environs “the pride of Moab.” The gate of Bath-rabbim — That is, the gate where many are passing. What gate of Heshbon this may have been is unknown. The tower of Lebanon — No “tower” of this description is known. The suggestion is agreeable; a “tower” or, the noble “Lebanon,” looking down the course of the Abana and Pharpar, “rivers of Damascus,” upon the plain which their waters render green and charming. So the nose is a graceful watchtower, commanding a view of a lovely face and a sweet and queenly form.

V. 5. Carmel-Eminent and pleasant to the eye, and fruitful as mount Carmel was. Which may denote that her mind was replenished with knowledge, and other excellent gifts of the Holy Ghost. Purple-Which colour was anciently much esteemed. Is held-In which he walks, and having once espied thee, is unable to take off his eyes from thee.

Verse 5. Thine head—like Carmel] Rising majestically upon thy neck, and above thy shoulders, as Mount Carmel does in its district. Carmel was the name of the mountain where Elijah had his contest with the prophets of Baal. See 1 Kings 18:19, &c.

The hair of thine head like purple] Ornamented with ribbons and jewellery of this tint.

The king is held in the galleries.] Or is detained in the antechamber. His heart is captivated by thy person and conduct. Some understand the ringlets of the bride’s hair.

Verses 5, 6. Thy head is like Carmel — Eminent and pleasant to the eye, and fruitful as mount Carmel was: which may denote that her mind was replenished with knowledge, and other excellent gifts of the Holy Ghost. The hair of thy head like purple — Which colour was anciently much esteemed. The king is held in the galleries — In which he walks, and, having once espied thee, is unable to take off his eyes from thee. How fair, &c., for delights — For those various and lovely features which are in thee.

5. Like Carmel — This beautiful promontory, jutting boldly into the sea, seems to have received its name from “the crimson fringes of the evening” lingering so long upon its summit. The fish found near it, which yields colouring matter, may take its name from the mountain. Like purple — Pliny says, that the ancient purple was glossy, and inclining to black. The curious linguist will find in all ancient tongues — the Greek as well as the Hebrew — a singular poverty and obscurity of words to express colours, and here “Carmel” may mean “purple,” which the following clause only makes more emphatic. The king, etc. — Hebrew, The king is charmed with thy flowing ringlets.

V. 6. Delights-For those various lovely features which, are in thee.

Verse 6. How fair and how pleasant] Thou art every way beautiful, and in every respect calculated to inspire pleasure and delight.

Verses 5, 6. Thy head is like Carmel — Eminent and pleasant to the eye, and fruitful as mount Carmel was: which may denote that her mind was replenished with knowledge, and other excellent gifts of the Holy Ghost. The hair of thy head like purple — Which colour was anciently much esteemed. The king is held in the galleries — In which he walks, and, having once espied thee, is unable to take off his eyes from thee. How fair, &c., for delights — For those various and lovely features which are in thee.

6. O love — That is, O lovely one. Admiration is expressed for the general effect of the special qualities now enumerated. The aggregate of the whole is most fascinating.

V. 7. Palm-tree-Tall and strait, or upright. And he seems to mention the palm-tree, rather than any other, because it is constantly green and flourishing, and grows upward in spite of all pressures.

Verse 7. Like to a palm tree] Which is remarkably straight, taper, and elegant.

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.

Verses 7, 8. Thy stature is like to a palm-tree — Tall and straight, or upright. And he seems to mention the palm-tree rather than any other, because it is constantly green and flourishing, and grows upward in spite of all pressures. I said — Within myself, I resolved; I will go up to the palm tree — 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. I will take hold, &c. — Partly to prune and dress them, and partly to gather the fruit. The smell, &c. — Of thy breath; which is often called the breath of a man’s nostrils.

Ver. 7. Thy stature is like to a palm-tree, as described in Exodus 15.; and thy breasts are like clusters of grapes. The breasts in the superior formations of a female, are among the first beauties of nature; and in the church, the breast of consolation nourishes her children; who are also fed with grapes, and with all the rich fruits of the garden of the Lord.

7. Palm tree — The palm, rising majestically to a lofty height, and wearing its crown of verdure visible from a distance, is the most striking in its appearance of all the trees of the East. An Indian prince, visiting London, came upon a palm in a royal greenhouse, and clasping it as a dear fellow-stranger and countryman, burst into tears. So in the medals representing Judea captured by Titus, the country is represented by a female sitting mournfully beneath a palm tree. Clusters — The word may mean clusters of any kind, but here evidently clusters of dates, which are a well-known fruit, bright, fragrant, and delicious.

V. 8. I said-Within myself, I resolved. I will-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. Take hold-Partly to prune and dress them, and partly to gather the fruit. The smell-Of thy breath; which is often called the breath of a man’s nostrils.

Verse 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.

Verses 7, 8. Thy stature is like to a palm-tree — Tall and straight, or upright. And he seems to mention the palm-tree rather than any other, because it is constantly green and flourishing, and grows upward in spite of all pressures. I said — Within myself, I resolved; I will go up to the palm tree — 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. I will take hold, &c. — Partly to prune and dress them, and partly to gather the fruit. The smell, &c. — Of thy breath; which is often called the breath of a man’s nostrils.

8. Again we notice the King using a boldness of speech too great for that feeling of reverence which true love holds toward its object. “He comes too near, who needs to be denied.” I said — That is, “I said” in thought; equivalent to purposed. The past tense, however, implies the present continuance of the purpose, as the connexion shows. The smell of thy nose — Better, the fragrance of thy breath. It is compared to the sweet perfume of ripe apples.

V. 9. Thy mouth-Thy speech, the palate being one of the principal instruments of speech. Wine-Grateful and refreshing for thee my beloved, who reapest the comfort and benefit of that pleasure which I take in thee. Causing-The most dull, and stupid, and sleepy persons to speak.

Verse 9. The roof of thy mouth like the best wine] The voice or conversation of the spouse is most probably what is meant. 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.

Verse 9. The roof of thy mouth — Thy speech, the palate being one of the principal instruments of speech; like the best wine — Grateful and refreshing; for my beloved — Who reapest the comfort and benefit of that pleasure which I take in thee. Causing the lips, &c., to speak — The most dull, and stupid, and sleepy persons to speak.

Ver. 9. The best wine—causing the lips of those that are asleep to speak. The presence of the bridegroom gives a new countenance to the church. The saints go forth as giants refreshed with new wine. His love constrains the heart to sing, and the tongue to speak. The love of Christ shed abroad in the heart is the flame of evangelical preaching. We love his name, we love his work, we love his people.

9. The roof of thy mouth — Hebrew, thy palate; that is, thy speech. For my beloved — That is, Such wine as I would offer to a dear friend. Causing the lips, etc. — It so quickens the blood that even silent lips grow talkative under its influence.

Into these few verses is thrown a faithful display of the character of Solomon, confirmed by his other Scriptural portraitures. We have seen the splendour of his pavilion and his train, the gorgeousness of his palace, the throngs of beautiful women that, like stars, adorn his court. We see the proud owner of all this, arrayed in all his glory and with arts of address, compress temptation to its intensest form by declaring his passionate attachment and preference for this Shulamite. But her bearing is firm, independent, and something more. She has placed her affection on one whose love is to her a vital need.

“The mind has a thousand eyes,

And the heart but one,

And the light of a whole life dies

When love is done.”

V. 10. I am-This and the following verses contain the words of the bride, in answer to the bridegroom’s endearing expressions delivered in the foregoing verses.

Verse 10. I am my beloved’s, and his desire is toward me.] It is worthy of remark that the word which we translate his desire is the very same used Genesis 3:16: Thy desire, thy ruling appetite, Ëtqwvt teshukathech, shall be to thy husband, and he shall rule over thee. This was a part of the woman’s curse. Now here it seems to be reversed; for the bride says, I am my beloved’s, and his desire or ruling appetite and affection, wtqwvt teshukatho, is yl[ ali, UPON ME. The old MS. translates this with considerable force:—I to my leef, and to me the turnynge of him.

Verses 10, 11. I am my beloved’s — This and the following verses contain the words of the bride, in answer to the bridegroom’s endearing expressions delivered in the foregoing verses. Let us go forth into the field — That, being retired from the crowd, we may more freely and sweetly converse together.

Ver. 10. I am my beloved’s. I am his spouse and his garden, in which he delights. Therefore I am bold to say, let us go forth into the fields, and survey all the enlivened scenery of nature, perfumed with the balm of spring; the tendrils of the grape, the beautiful bud of the pomegranate, and smell the fragrant mandrake. Let us go forth and see all nature, full of the goodness, power and love of God; preparing the early and the latter fruits of the earth to nourish all the living beings that people the whole face of the terrestrial globe. He gives us cooling fruits in summer, and the more substantial food for winter.

10. Her reply is modest but decisive. His desire is toward me — Hebrew, Desire of him is for me, that is, “I ought to desire him.” This is a definite refusal of the proposals of the King, who, baffled and mortified, disappears from view. The Beloved reappears. At this point the Song clearly treats of presence after espousal. After the trial which she has endured so well, and the conflicting emotions which must have heaved her bosom under the words of the King, the feelings of the Enamoured sink to natural calm and quietude.

“So beautiful comes on

The stilly hour when storms are gone.”

V. 11. Go forth-That being retired from the crowd, we may more freely and sweetly converse together.

Verse 11. Let us go forth into the field] It has been conjectured that the bridegroom arose early every morning, and left the bride’s apartment, and withdrew to the country; often leaving her asleep, and commanding her companions not to disturb her till she should awake of herself. Here the bride wishes to accompany her spouse to the country, and spend a night at his country house.

Verses 10, 11. I am my beloved’s — This and the following verses contain the words of the bride, in answer to the bridegroom’s endearing expressions delivered in the foregoing verses. Let us go forth into the field — That, being retired from the crowd, we may more freely and sweetly converse together.

11. Let us go… into the field — Hebrew, country. She longs to return to the country, —

“To its glow of summer gladness,

To its hush of golden silence.”

Let us lodge — Better, Let us abide.

V. 12. Early-The church having lost her beloved by her former laziness, now doubles her diligence. Vineyards-To particular congregations. Let us see-Let us inquire into the success of our labours, what souls are brought in and built up, and how they prosper and grow in grace. There-There I will discover the fervency of my affections to thee, and maintain communion with thee in thy holy ordinances.

Verse 12. Let us get up early to the vineyards] When in the country, we shall have the better opportunity to contemplate the progress of the spring vegetation; and there she promises to be peculiarly affectionate to him.

Verse 12. Let us get up early — The church having lost her beloved, by her former laziness, now doubles her diligence; to the vineyards — To particular congregations. Let us see if the vines, &c. — Let us inquire into the success of our labours, what souls are brought in and built up, and how they prosper and grow in grace. There will I give thee my loves — There I will discover the fervency of my affections to thee, and maintain communion with thee in thy holy ordinances.

12. Let us get up, etc. — Better, Early, will we stroll in the vineyards; we will see, etc. My loves — My affections. She speaks as a queen. “With a regal grace

In her sun-kissed face,

And a light in her beaming eye.”

she assures him that he shall have what she refused to the King.

V. 13. Mandrakes-This Hebrew word is used Genesis 30:14, 15, and the signification of it is very much doubted and disputed by interpreters. The word here signifies sweet and pleasant flowers, and therefore if it be understood of mandrakes, they were of another sort than ours, as flowers of the same kind in several climates have very different natures and qualities. At our gates-Brought thither by divers persons to congratulate our nuptials. All fruits-Fruits of this year and of the former. Which seems to be meant of the various fruits and operations of the Spirit, and degrees of grace in several believers.

Verse 13. The mandrakes give a smell] See Clarke’s note on

“Genesis 30:14”, where the mandrake is particularly described; from which this passage will receive considerable light. The reader is requested to consult it.

All manner of pleasant fruits] Fruits new and old; flowers and herbs of every kind which the season could yield. The literal sense, allowing for the concealing metaphors, is, I believe, of a widely different nature from what is generally given. But this must be left to the reader’s sagacity and prudence.

SONG OF SOLOMON

Verse 13. The mandrakes — This Hebrew word is used Genesis 30:14, 15, and the signification of it is very much doubted and disputed by interpreters. The word here signifies sweet and pleasant flowers, and therefore if it be understood of mandrakes, they were of another sort than ours, as flowers of the same kind, in several climates, have very different natures and qualities. At our gates — Brought thither by divers persons to congratulate our nuptials. New and old fruits — Fruits of this year and of the former; which seems to be meant of the various fruits and operations of the Spirit, and degrees of grace in several believers.

13. The mandrakes give a smell — Mandrakes are a bright, ruddy, and fragrant fruit, like a small apple, agreeable and exhilarating. At our gates — “In the garden near our door.” All these pleasures are described in lively anticipation. Her love has pruned and cherished many a plant that he might share its fruit.