Verse-by-Verse Bible Commentary
Song of Solomon 4:1

Clarke's Commentary

CHAPTER IV

The bridegroom's description of his bride, her person, her

accomplishments, her chastity, and her general excellence,

1-16.

NOTES ON CHAP. IV

Verse Song of Solomon 4:1. Thou hast doves' eyes within thy locks — Perhaps this refers rather to a sort of veil worn by many of the Eastern women, but especially in Egypt. It is a species of black cloth made of the hair of some animal, probably the black goat; is suspended from the head by silken cords, one of which comes from the crown of the head, down the forehead, to the upper part of the nose, just under the eyes, at which place the veil begins; for the forehead and the eyes are uncovered, except the cord above mentioned, which is ornamented with gold, silver, and precious stones, according to the circumstances of the wearer. This partial veil not only covers all the face, the eyes and forehead excepted, but the neck also, and hangs loosely down over the bosom. One of them, lately brought from Egypt, now lies before me.

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

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

Bridgeway Bible Commentary

A wedding procession (3:6-5:1)

As the wedding day approaches, the girl pictures the coming of the bridegroom for her as a royal wedding procession - King Solomon in all his glory coming to this humble country town to claim his bride. She pictures the scene as the procession approaches amid clouds of perfumed incense. The centre of attraction is the king himself, carried on his gold and silver carriage and surrounded by fully armed royal guards in brilliant uniforms (6-11).
The bridegroom meets his bride and praises her in the most extravagant language (4:1-5). He looks forward to the first night with this one who, to him, is flawless, the one who fulfils all his ideals (6-7). In making his bride his own, he feels like a conqueror who has taken a person from a well defended stronghold. Yet he feels also like one who has himself been conquered, for his bride has stolen his heart (8-11). Everything about her is pure and lovely. She is like a fragrant garden where he can find delight and refreshment for ever (12-15).
In response the bride wishes that the wind would blow upon her ‘garden’, so that her lover might smell its fragrance and come into it (16). The bridegroom accepts the invitation, comes to his ‘garden’ (his bride) and takes the girl as his own. Friends then announce their blessing on the bridal couple (5:1).

Coffman's Commentaries on the Bible

Solomon’s Love Song to the Shulamite

“Behold, thou art fair, my love; behold, thou art fair; Thine eyes are doves behind thy veil. Thy hair is as a flock of goats, That lie along the slope of mount Gilead. Thy teeth are like a flock of ewes that are newly shorn, Which are come up from the washing, Whereof every one hath twins, And none is bereaved among them. Thy lips are like a thread of scarlet, And thy mouth is comely. Thy temples are like a piece of pomegranate Behind thy veil. Thy neck is like the tower of David builded for an armory, Whereon they hang a thousand bucklers, All the shields of the mighty men. Thy two breasts are like two fawns That are twins of the roe, Which feed among the lilies. Until the day be cool, and the shadows flee away, I will get me to the mountains of myrrh, And to the hill of frankincense. Thou art all fair, my love; And there is no spot in thee Come with me from Lebanon, my bride, With me from Lebanon, Look from the top of Amana, From the top of Senir and Hermon, From the lion’s dens, From the mountains of the leopards.”

“Cook regarded this whole chapter as Solomon’s love song to the maiden.”Barnes’ Notes on the Old Testament (Grand Rapids: Baker Book House, 1989 reprint of 1878 Edition), Song of Solomon, p. 128. Balchin agreed with this in the first seven verses, but wrote that, “The song of the shepherd lover may appear in Song of Solomon 4:8 ff.”The New Bible Commentary, Revised, p. 593. Bunn ascribed Song of Solomon 4:9-15, “To the shepherd who pleads his case to the maiden with renewed zeal.”Broadman Bible Commentary (Nashville: Broadman Press, 1972), Vol. 5, p. 140. Redford saw the whole chapter as, “The conversation of the bridegroom and the bride as they travel together in the procession.”The Pulpit Commentary, 9d, p. 91. We cannot accept the view that the maiden accepted Solomon. Also Sierd Woodstra made these first fifteen verses of the chapter, “The bridegroom’s praise of the bride’s beauty.”Wycliffe Old Testament Commentary, p. 600. Several scholars agree that there is a division in this chapter between two love songs; but, “It is not certain where the division should be made.”Peake’s Bible Commentary by Arthur S. Peake (Edinburgh: T. C. and E. C. Jack, Ltd., 1924), p. 421. This writer accepts Song of Solomon 4:8 as part of Solomon’s plea, and Song of Solomon 4:9-15 as the shepherd’s love-song. Bunn also allotted Cant. 4:9.15 to the shepherd.Broadman Bible Commentary, op. cit., p. 140.

Here again we are confronted with inexplicable mysteries and contradictions. What is Solomon doing in Lebanon? Lebanon is in Syria; it pertains to the ruler of Tyre, and is completely out of Solomon’s jurisdiction.”George Frederick Wright in International Standard Bible Encyclopedia (Chicago, Illinois: The Howard-Severance Company, 1915), p. 1864 Are we to suppose that Solomon is here chasing this woman into a foreign country? Admittedly, Solomon was capable of a folly like that; but still this does not explain it. Several scholars speak of “Solomon’s court in northern Israel,” here; but Lebanon is not “northern Israel”; it is Syria. Solomon had to buy “cedars of Lebanon” from Hiram the king of Tyre. (1 Kings 5).

Two separate and dramatically different pictures appear in these two love songs: (1) that of Solomon (Song of Solomon 4:1-8), and (2) that of the maiden’s true lover, the shepherd, in Song of Solomon 4:9-15.

In the one ascribed to Solomon, the maiden is compared to animals, namely, goats, ewes and fawns. It must be remembered also that Solomon also mentioned Pharaoh’s chariot horse in another comparison. The true lover’s song mentions no animals, but sweet smelling spices, fountains, gardens, honey, orchards and `all the chief spices.’ Solomon’s love song suffers greatly in this comparison. How can we account for this on any other thesis than that which assumes that Solomon looked upon every woman as merely an animal?

As for the Jewish and Christian interpretations of these first eight verses, we have this from Pope.The Anchor Bible Commentary (Garden City, New York: Doubleday and Company, 1972), Vol. 7c, pp. 460-478.

“The veil” (a) The Jews related this to the sacrifices of Solomon at the dedication of the Temple. (b) Tertullian said it represented the modesty of Christian maidens and the bride’s submission to her husband (Christ to the Church). It was also interpreted as a token of virginity and chastity.

“The teeth” (a) The Targumists made these to be the Priests and Levites who ate the sacrifices. (b) A Christian interpreter made these to be the Doctors of the Church who chew up the hard doctrines so the laity can understand them.

“The scarlet lips” (a) These were the prayer of the High Priest on the Day of Atonement. (b) Some Christian scholars applied it to Rahab the harlot and the red string hanging out her window!

“The tower of David… the shields… etc.” (a) The Targum applied the tower to the Head of the Academy, and the weaponry they thought was the learning of the Law. (b) The shields were taken by Gregory of Nyssa to be the angelic guardians of the church.

“Thy two breasts are like two fawns” (a) The Jews saw the maiden’s two breasts as representing the two Messiah’s (one the Suffering Servant, and the other as the Glorious Conqueror), and the two brethren who led Israel, Moses and Aaron. (b) Christian writers saw these as the Old Testament and the New Testament, the outer and the inner man, or the blood and water from the side of Jesus on the Cross!

“Until the day be cool and the shadows flee away” In warm climates, the day becomes cool only at daybreak, when the sun rises and the shadows flee. The best translation of this line we have ever seen is inscribed upon a tombstone in Cache, Oklahoma:

Here Lies

QUANAH PARKER

Last Chief of the Comanches

“Until Day Breaks and Shadows Flee Away”

That this is actually the meaning appears in the RSV, the Today’s English Version, and the Moffatt translation.

(a)    The Targum (Jewish) explained the fleeing shadows as demons expelled by the incense of the Temple.

(b)    Christian interpreters saw the passage as a reference to the resurrection (as on Parker’s tomb).

“I will get me to the mountain of myrrh and the hill of frankincense” Waddey applied this to the maiden’s breasts;James Waddey, p. 107. which is undoubtedly correct. What Solomon is saying here is that he will come and lie between her breasts all night long, that being the only thing Solomon ever had in mind where women were concerned. “There is no hint here of any interest of

Solomon other than in corporeal beauty.”The Anchor Bible Commentary, op. cit., p. 473. Another interpretation (probably Jewish) considered the hill of bitter myrrh as a reference to the Gentiles and the frankincense as a reference to the Jews. That was the traditional Jewish estimate of themselves and Gentiles.

“Thou art all fair, my love; there is no spot in thee” (a) The Jews, of course applied this to Israel. (b) Christian interpreters applied it to the Church, not the Church Militant struggling with sins and sorrows, but to the Church Triumphant in heaven where she is presented, “having neither spot nor wrinkle” (Ephesians 5:27). One may only laugh at the idea that any such thoughts as these were in the mind of Solomon as he said this!

“Come with me from Lebanon, my bride” This does not mean that any marriage had occurred. Such expressions as “my bride” and “my sister” were customary expressions found in all the ancient love songs of that period.The New Bible Commentary, Revised, p. 584. “Such expressions indicate friendly relations without implication of consanguinity.”The Anchor Bible Commentary, op. cit., p. 480 These words are a gentle invitation from Solomon for the Shulamite to leave the security and protection that she enjoyed in Lebanon and to go with him to Jerusalem. Why did Solomon not command her? She was not within his jurisdiction; she was a citizen of another country.

“From the top of Amana” This was the same as Abana one of the rivers of Syria mentioned by Naaman (2 Kings 5:12).

“From the top of Senir and Herman” Senir is the Amorite designation of Mount Hermon (Deuteronomy 4:48).

“From the lions’ dens” The leopards are also mentioned here; and what Solomon was saying meant, “Come with me out of this wild and dangerous country to Jerusalem.”

(a) The Jewish interpretation recognized the bride here as Israel. (b) “The Christian interpretation saw Christ in this passage in the person of Solomon (!) calling the Gentiles to the Church.”Ibid., op. cit., p. 478. This is precisely the interpretation that outrages and disgusts this writer. Solomon, a type of Christ! Judas Iscariot would serve just as well. The great error of many interpreters in this is their false understanding of Israel’s earthly kingdom as God’s Israel. It was no such thing. The prophets called it “The Sinful Kingdom”; and the true Israel was always a righteous remnant.

Barnes' Notes on the Whole Bible

Thou hast doves’ eyes ... - Thine eyes are doves behind thy veil. So also in Song of Solomon 4:3; Song of Solomon 6:7; Isaiah 47:2, “veil” is better than “locks.”

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

Smith's Bible Commentary

Chapter 4

And now the bridegroom speaks.

Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes within thy locks: thy hair is as a flock of goats, that appear from mount Gilead. Thy teeth are like a flock of sheep that are even shorn, which came up from the washing; whereof every one bears twins, [and you're not missing any] there is none is barren among them ( Song of Solomon 4:1-2 ).

Now I don't know that if you would try to express your love to your girlfriend like this how well she might take it. "Your teeth are like sheep that are all evenly shorn, that just came up from their washing; and every one bearing twins." Well, that means your teeth are matched, you know, as you go across they're even. They match and so forth, which is important, I guess.

Thy lips are like a thread of scarlet, and thy speech is comely: thy temples are like a piece of pomegranate within thy locks. Thy neck is like the tower of David builded for an armory, whereon there hang a thousand bucklers, all the shields of mighty men. Thy two breasts are like two young roes that are twins, which feed among the lilies. Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense. Thou art all fair, my love; there is no spot in thee ( Song of Solomon 4:3-7 ).

And people, of course, is a bridegroom speaking of his bride and as you make the spiritual analogy of Christ to the church. Which, of course, is a correct and proper analogy, Christ's view of the church, "Thou art all fair, there is no spot in thee." The Bible speaks of the church as being without spot or blemish or any such thing. The way the Lord views us, and that's to me a glorious thing that the Lord views me that way, because He views me through love. And the Bible says that love covers a multitude of sins. And God sees us through the eyes of love, and as He sees us through the eyes of love, He sees us not in our imperfect state, but He sees us in that completed, perfect state in Christ Jesus. And it's so comforting for me to realize that God looks upon me and sees no fault. Sees no sins. Sees no blemish. Looking upon me through love, seeing me in Christ Jesus. I stand before Him without fault in Christ.

Come with me from Lebanon, my spouse, with me from Lebanon: look from the top of Amana, and from the top of Shenir and from Hermon, from the lions' dens, and from the mountains of the leopards. Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck. How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thine ointments than all spices! Thy lips, O my spouse, drop as the honeycomb: honey and milk are under thy tongue; and the smell of thy garments is like the smell of Lebanon. A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed. Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard, Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with the chief spices: A fountain of gardens, a well of living waters, and streams from Lebanon ( Song of Solomon 4:8-15 ).

All right. The bridegroom is very expressive. It's like the French say, "You Americans are so... you have only one way to tell a woman you love her. We Frenchmen have a hundred ways." And it would seem that we macho American men are poor lovers, I guess, as far as really expressing our love, our adulation for our wives.

This Song of Songs which is Solomon's, as he expresses his love, uses figures of speech that I would never think of in seeking to express the beauty that I see in my wife. I just...she says, "Honey, do I look all right?" And I say, "Yeah, you look fine, you know." And, "Well, are you sure I look all right?" "Sure, you look great, you know." "Well, do you like this?" "Yeah, I like the dress, it's nice." "Well?" And I say, "Well, you're beautiful!" She says, "Well, thank you." And we go out, you know.

I think that we could probably take some lessons from Solomon and learn a little bit about how to express. It's interesting how that women, wives, do need a constant assurance of love. "Do you love me, Honey?" "Sure, I told you last year I love you, you know. I haven't changed. I still come home." But it doesn't satisfy. They need a continual assuring of that love. The continual assuring of their attractiveness to us, our love for them, that our desire is for them. And it's a smart husband who will give to his wife that continued assurance that she needs. It's a dumb cluck that tells her once a year he loves her and thinks that she'll be satisfied.

So he has just described now, "Oh, she's like a garden. The fragrances that come forth from her body are like spices. It's just glorious." And so she, picking up his phrases of love and the garden concept, sings back.

Awake, O north wind; and come, thou south; and blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits ( Song of Solomon 4:16 ).

Beautiful response to the declaration of the bridegroom as he describes the beauty of his bride. A garden kept for itself has little value. The work of God in our lives is never just subjective. The real purposes of God are not really accomplished in us until there is a flowing out. "Awake, O north wind; come, thou south." Those who see now the spiritual allegories here, seeing the spirit, which in the Hebrew the word wind and spirit are, or in Greek the word wind and spirit are the same. In Hebrew the word breath and spirit are the same. But in Greek, pneuma, which is wind or air or spirit.

That through the Spirit there might come the outflow of the beauty of the work of Christ in our lives that it might touch others. That others might benefit from the work that God has done in me. And that is always the purpose of God--objective. Subjective first, He wants to work in you, but then He wants that work that has been accomplished in your life to flow out and be a benefit to others. "Let the spices flow out and then let my beloved come into his garden and eat of his pleasant fruits." The invitation of Christ into the church that He might come into our midst and partake of the pleasant fruit of His garden, as we bear forth and bring forth fruit unto Him. "

Dr. Constable's Expository Notes

Women in Solomon’s culture did not always wear a veil. Before their wedding they put one on and did not take it off for some time after that (cf. Genesis 24:65; Genesis 29:19-25). From a distance, a herd of black goats descending from the mountains at dusk was very attractive and reminded Solomon of his beloved’s long black locks rippling and tumbling freely.

"The hair of goats in ancient Israel was commonly black or dark colored, whereas that of sheep, used for comparison in the next verse, was commonly white." [Note: Exum, Song of . . ., p. 162.]

Dr. Constable's Expository Notes

1. The bride’s beauty 4:1-7

His bride’s beauty ravished Solomon. His praise in Song of Solomon 4:1; Song of Solomon 4:7 frames his description of her in Song of Solomon 4:1-6.

Gill's Exposition of the Whole Bible

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

thou [hast] doves' eyes within thy locks; the same comparison,

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

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

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

The women m in Homer, are described by their beautiful hair; nor is it unusual to compare the hair of women, and represent it as superior to a fleece of the choicest flock n. And here the church's hair is said to be like the hair of goats, for that is the sense of the expression; and which is thought to be most like to human hair,

1 Samuel 19:13; and it is compared to that, not so much for its length and sleekness, as for its colour, being yellowish; which, with women formerly, was in esteem, and reckoned graceful o; this being the colour of the hair of some of the greatest beauties, as Helena, Philoxena, and others, whose hair was flaxen and yellow; hence great care was taken to make it look so, even as yellow as gold p: the Jewish women used to have their perukes, or false hair, of goats' hair, and still have in some places to this day q; and it should seem the Roman women also had, to which the poet r refers. And the church's hair here is said to be like the hair of a flock of goats,

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

"leading to water early in the morning;''

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

i לצמתך "intra ligamina tua", some in Vatablus; "vittam suam", Cocceius; "constrictam comam tuam", Michaelis, so Jarchi. Vid. Horat. Carmin. l. 2. Ode 11. v. 23, 24. k Vid. Barthii Animadv. ad Claudian. Nupt. Honor. Ode 1. v. 12. l Metamorph. l. 2. m Juno, Iliad. 10. v. 5. Diana, Odyss. 20. v. 80. Minerva, Iliad. 6. v. 92. Latona, Iliad. 1. v. 36. 19. v. 413. Circe, Odyss. 10. v. 136, 220, 310. Calypso, Odyss. 5. v. 30. Helena, Iliad. 3. v. 329. & passim Thetis, Iliad. 18. v. 407. & 20. v. 207. Ceres, Odyss. 5. v. 125. Nymphs and others, Odyss. 6. v. 222, 238. & 12. v. 132. & 19. v. 542. So Venus is described by Claudian. de Nupt. Honor. v. 99. "Casariem tunc forte Venus subnixa corusco fingebat solio". n "Quae crine vincit Boetici gregis vellus", Martial. l. 5. Ep. 38. o "Nondum illi flavum", &c. Virgil. Aeneid. 4. prope finem. Vid. Horat. Carmin. l. 1. Ode 5. v. 4. Martial. Epigr. l. 5. Ep. 65. p "Aurea Caesaries", Virgil. Aeneid. 8. v. 659. Vid. Barthii Animadv. ad Claudian. de Rapt. Proserp. l. 3. v. 86. q Vid. Braunium de Vest. Sacerdot. l. 1. c. 9. p. 201. r "Hoedina tibi pelle", &c. Martial. Epigr. l. 12. Ep. 38. s Theocrit. Idyll. 3. v. 1, 2. t Animadv. in loc. u Hierozoic. par. 1. l. 2. c. 5. col. 628.

Henry's Complete Commentary on the Bible

      1 Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes within thy locks: thy hair is as a flock of goats, that appear from mount Gilead.   2 Thy teeth are like a flock of sheep that are even shorn, which came up from the washing; whereof every one bear twins, and none is barren among them.   3 Thy lips are like a thread of scarlet, and thy speech is comely: thy temples are like a piece of a pomegranate within thy locks.   4 Thy neck is like the tower of David builded for an armoury, whereon there hang a thousand bucklers, all shields of mighty men.   5 Thy two breasts are like two young roes that are twins, which feed among the lilies.   6 Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.   7 Thou art all fair, my love; there is no spot in thee.

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

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

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

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

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

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

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

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

      (6.) Her neck; this is here compared to the tower of David,Song of Solomon 4:4; Song of Solomon 4:4. This is generally applied to the grace of faith, by which we are united to Christ, as the body is united to the head by the neck; this is like the tower of David, furnishing us with weapons of war, especially bucklers and shields, as the soldiers were supplied with them out of that tower, for faith is our shield (Ephesians 6:16): those that have it never want a buckler, for God will compass them with his favour as with a shield. When this neck is like a tower, straight, and stately, and strong, a Christian goes on in his way, and works with courage and magnanimity, and does not hang a drooping head, and he does when faith fails. Some make the shields of the mighty men, that are here said to hang up in the tower of David, to be the monuments of the valour of David's worthies. Their shields were preserved, to keep in remembrance them and their heroic acts, intimating that it is a great encouragement to the saints to hold up their heads, to see what great things the saints in all ages have accomplished and won by faith. In Hebrews 11:1-40 we have the shields of the mighty men hung up, the exploits of believers and the trophies of their victories.

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

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

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