Song of Solomon 5:9
Ver. 9. What is thy beloved more than [another] beloved, O thou fairest among women?.... The same title Christ gives her, So 1:8; and from whom these daughters seem to have taken it; and, in giving it to her, might be assured they were right, since he, who knew her perfectly well, so calls her; in what sense she was so fair, See Gill on "So 1:8": and this they used, to show their esteem of her, and that they were willing to do all the service they could for her; and what made them so attentive to her charge, and so desirous of knowing her beloved; since they concluded he must be some extraordinary person that one so fair and beautiful as she was should make the object of her love and choice: for this question they put, not in a scornful and disdainful way; nor to shift off any trouble from themselves, through the charge she gave them; nor as altogether ignorant of her beloved, for some knowledge they had, though but small; but as desirous of knowing more of him, and of hearing his excellencies set forth, and especially those which distinguished him from the beloveds of all others: with some, the world, its riches and grandeur, are their beloved; with others, the sinful lusts and pleasures of this life; with others, the praises and applause of men; and with others near and dear relations; and, with all, self: but with a true believer in Christ, he is preferable to them all; to riches, pleasures, honours; to all creatures, and creature enjoyments; and self, in every sense of it, is parted with for him; he is fairer, wiser, and richer, than all others. And this question is repeated by the daughters,
what [is] thy beloved more than [another] beloved? to show their surprise it the charge given them; the suspicion they had of peculiar excellencies in her beloved; and to declare their seriousness and earnestness to know more of Christ; and their importunity to have a speedy answer; and the rather for what follows:
that thou dost so charge us? so awfully and solemnly, so seriously and strictly, with so much warmth and vehemence. Song of Solomon 5:10Ver. 10. My beloved [is] white and ruddy,.... This, and the following verses, contain the church's answer to the question of the daughters; she first gives a general description of her beloved, and then descends to particulars: the description of him in general is, that he is "white and ruddy"; having the whiteness of the lily, and the redness of the rose, So 2:1; which make a perfect beauty. Some understand this of the two natures in Christ, divine and human; with respect to his divine nature, "white", expressive of his simplicity, purity and holiness; which colour, Cicero says {r}, is chiefly becoming God, it being simple, and having no mixture and composition in it: with respect to his human nature, "red", being a partaker of the same flesh and blood with his people. Others, only of the human nature; "white" denoting the purity and holiness of it, being without either original or actual sin; "red", or "ruddy", his bloody sufferings in it for the sins of his people. But it may denote, in general, his fairness, beauty, and glory; being, as a divine Person, the brightness of his Father's glory; as man; fairer than the children of men; as the Mediator, full of grace and truth; and in all his offices, as Prophet, Priest, and King, and in all the relations he stands in to his, as Father, Husband, Brother, and Friend, he appears most lovely and amiable;the chiefest among ten thousand; whether angels or men; he is the Creator of angels, the object of their worship; and has a more excellent name and nature than they, to whom they are subject, and are ministering spirits; he is superior to men, good and bad, high and low; Lord of all, King of kings, and Head of saints, and has the pre-eminence over all creatures. The Septuagint version is, "chosen out of" or "from ten thousand"; Christ, as man, is chosen of God, from among the myriads of the individuals of human nature, to union with the divine Word, or Son of God; see Ps 89:19; as God-man and Mediator, to be the alone Saviour and Redeemer of his people; to be the Head of the body, the church; and to be the Judge of quick and dead; and he is chosen by sensible sinners to be the object of their love; to be their only Saviour; and to be their Ruler and Governor, whose laws, commands, and ordinances, they choose to obey; see Ps 73:24; The words may be rendered, "the standard bearer", or "one standarded by" or "over ten thousand" {s}; the church is militant, and has many enemies; in the name of the Lord, she sets up her banners against them, and the banner over her is the "love" of Christ, So 2:4; and he is the standard bearer, who has a multitude of angels and saints under his standard; and how stately and majestic does he look, and what a noble sight is it to see him bearing the standard before such a company! Re 7:9. Or the sense is, Christ is a more excellent standard bearer than all others {t}; there may be ten thousand persons that carry a flag, but none to be compared with him, for comeliness, strength, and courage: or he is lifted up, as a standard, above others, angels and men; as he was upon the cross, and now, in the ministry of the word, that souls may gather unto him, and enlist themselves in his service; see Isa 11:10.{r} De Legibus, l. 2. {s} hbbrm lwgd "vexillatus a decem millibus", Montanus; "sub signis habens exercitum decem millium", Tigurine version. {t} "Insignis prae decem millibus", Pagninus, so Cocceius, Marckius. Song of Solomon 5:11Ver. 11. His head [is as] the most fine gold,.... Here the church enters into a particular description and commendation of her beloved, which continues to the end of the chapter; and she begins with his "head", which she compares to the most fine gold. Some think that some ornament of the head is meant, as a diadem or crown of gold; or else the hair of the head, which, though afterwards said to be black, yet being powdered with gold dust, looked of the colour of gold, especially in the rays of the sun upon it; as did the hair of Solomon's youths that attended him, being thus decorated, as Josephus {u} relates; and which custom of powdering the hair with gold dust was used by some of the Roman emperors {w}. The gold here is called "gold of Phaz", or "Uphaz", as in Da 10:5. "Fez", with the Arabs, signifies gold; the city of Fez had its name from hence; in a place where it was built, a quantity of gold was found in it, which gave it its name {x}: according to Schultens {y}, gold is called "phaz", from its leaping as it were out of the clods of the earth, and shining forth and glistering after a shower of rain falling on the earth, where there is a mine of it, by which means it is discovered; and of such gold, as the finest and purest, Diodorus Siculus {z} speaks, as found in Arabia; and which, from the purity of it, was called "apyron", because it needed no purifying by fire: and this being the best and finest, is used to express the superlative excellence of Christ; for it may be rendered, "the gold of gold" {a}, there is none like it. By Christ's "head" some understand the Father of Christ, said to be the Head of Christ, 1Co 11:3 not as Christ is a divine Person, but as man and Mediator; who, as such, was subject to his Father, supported and upheld by him; and who, for his excellent glory, is compared to the most fine gold, there being no glory like his. Or else the divine nature in Christ may be meant, which is the head, the chief and principal nature in him; which puts a glory on him, and an efficacy in all he did and suffered; and which is like pure, fine, shining gold, in which all the perfections of deity shine resplendently. Or rather the headship of Christ over his church is meant; as Nebuchadnezzar's monarchy is represented by a head of gold, Da 2:32; so Christ's, because his kingdom is great and glorious, pure and spiritual, solid and substantial, lasting and durable, yea, everlasting;his locks [are] bushy, [and] black as a raven; which figures are used to set forth the beauty and comeliness of Christ: thick, bushy, well set hair, or "pendulous" {b}, as some render the word, hanging down upon the forehead and cheeks in a beautiful manner, makes very comely; and black hair was reckoned comely {c}; and the blackness of a raven is accounted a very fine black: and naturalists {d} say, that the eggs, brains, and blood of ravens, have been used to make the hair black. By these "bushy [and] black locks" of Christ some understand the thoughts and purposes of God, the Head of Christ; which, like hair, and like black bushy hair, are intricate, dark, and obscure, unsearchable and incomprehensible; and yet, so far as known, are beautiful and delightful; especially as they appear in the scheme of salvation, drawn in the eternal mind: or rather, as by others, believers in Christ are meant, for their numbers, dependence on Christ, and nourishment from him; See Gill on "So 4:1"; and, being like "locks" of hair beautifully set, as when congregated and united together in Gospel order, are an ornament to Christ the Head, and afford a delightful sight to spectators, Col 2:5; and these being like "crisped" or "curled" hair {e}, as some render the word, may denote the hardiness and strength of believers, to perform duty, withstand enemies, and endure hardness, as good soldiers of Christ; curled hair being the hardest and strongest {f}. But it seems best to understand by them the administrations of Christ's kingly office; which are executed with the utmost prudence, vigour, and strength; for curled hair is a sign of a dry brain {g}, which produces acuteness and sharpness of wit, as well as of vigour, strength, and courage; and which, how dark and obscure they may seem to be, and to carry in them severity to enemies; yet being managed with wisdom, as before observed, and also according to the rules of justice and equity, look very beautiful when made manifest, and are admired by the saints, Re 15:3.{u} Antiqu. l. 8. c. 7. s. 3. {w} Vid. Bochart. Hierozoic. par. 1. l. 3. c. 9. col. 154. {x} Leo African. Descript. Africae, l. 3. p. 273. {y} Comment. in Prov. viii. 19. & xxi. 5. {z} Bibliothec. l. 2. p. 133. & l. 3. p. 179. {a} zp Mtk "aurum auri", Mercerus. {b} Myltlt "penduli", Arabic, Bochart, so Jarchi. {c} "Spectandum----nigroque capillo", Horat. de Arte Poet. v. 37, "nigroque crine decorum", ib. Sermon. l. 1. Ode 32. v. 11. {d} Plin. Nat. Hist. l. 29. c. 6. Aelian de Animal. l. 1. c. 48. {e} "Crispi", Pagninus, Montanus, Piscator, Cocceius; "crispaturae", Buxtorf. Marckius. {f} Aristot. de Gen. Animal. l. 5. c. 3. {g} Ibid. Song of Solomon 5:12Ver. 12. His eyes [are] as [the eyes] of doves,.... the church's eyes are said to be, So 1:15; which are her ministers, endowed with dove like gifts in measure, as Christ is without measure, in fulness; but these are Christ's eyes, which may signify his omniscience, who has seven eyes, Zec 3:9; especially as that has respect unto and is concerned with his people in a way of grace and mercy, and so must look very beautiful in their view: his eyes are like "doves' eyes"; not fierce and furious, but loving and lovely; looking upon his people, under all their trials and afflictions, with sympathy and concern, to deliver them out of them: and like the eyes of dovesby rivers of waters: Sanctius thinks the allusion is to the humours in which the eye is enclosed, and, as it were, swims in; hence the eyes are called "natantia lumina", by Virgil {h}; but it denotes eyes like those of doves, quick and lively, as clean as milk white doves, as if they had been "washed in milk"; clear and perspicuous, sharp sighted, and behold all persons and things, in all places, and at once; and as doves look only to their mates, so Christ's eyes of love are only on his church; he looks to none but her with his eye of special and peculiar love. Moreover, his eyes are like the eyes of doves "by the rivers of waters"; which denotes the fixedness and constancy of them: doves, by the river side, keep their eyes fixed on the purling streams, and in drinking, as Pliny {i} observes, do not erect their necks, and lift up their heads, but, keeping their eyes upon the water, drink a large draught, in the manner the beasts do; and they delight in clean water, of which they drink, and with which they wash {k}: Christ, being greatly delighted with his people, has fixed his eyes on them, and he never withdraws them from them; for these waters may point at the object of Christ's love, even Gospel churches, consisting of such as are justified and sanctified by his grace, compared to "clean water"; among whom the doctrines of the Gospel are powerfully preached, the ordinances purely administered, the waters of the sanctuary flow, by which souls are delighted and refreshed; and to these Christ looks, Isa 66:2; and his eyes being like doves' eyes,washed with milk, may denote the purity of them, being purer eyes than to behold iniquity; and the meekness and mildness of them, not red and wrathful, but full of mercy, pity, and compassion, as if they had been washed with milk. And they are said to be,fitly set; or "sitting in fulness" {l}; such as exactly fill up their holes; are set neither too, high nor too low; neither sunk in too much, nor stand out too far; but are like precious stones, in an enclosure of gold or silver, to which the allusion is; as diamonds set in a ring; or as the precious stones in the high priest's breast plate, which exactly filled the cavities made for them, and hence are called "stones of fulness", Ex 25:7; or, "set by fulness" {m}; that is, by full channels of water, where doves delight to be; and may denote the fulness of grace, and the flows of it, by which Christ sits and dwells, and leads his people to, Re 7:17; or, "setting upon fulness" {n}; on the world, and the fulness of it, which is his, and he gives as much of it to his people as he think fit; and on the vast numbers of persons and things in it, and the vast variety of actions done therein; which shows the extensiveness of his omniscience: and on the "fulness" of time, fixed by him and his Father, for his coming into the world, to do the great work of redemption in it; and which, before it came, he was looking, waiting, and watching, and as it were longing till it came: and on his "fulness", the church, which is the fulness of him that filleth all in all, until he has gathered them all in, and filled them with all the gifts and graces of the Spirit, designed for them: and on the "fulness" of the Gentiles, until they are all brought in: and on his own "fulness"; both personal, "the fulness of the Godhead", which he had his eyes upon, when he undertook the work of redemption, and which supported him in it, and carried him through it; and upon his dispensatory "fulness", or fulness of grace, as Mediator, to supply the wants of his people, under all their straits and difficulties, temptations and afflictions: all which must make him exceeding lovely in the eyes of his people.{h} Aeneid. l. 5. So Ovid. Fast. l. 6. "animique oculique natabant". {i} Nat. Hist. l. 10. c. 34. {k} Varro de Rustic. c. 3. s. 7. {l} talm le "siti insitione", Junius & Tremellius, Piscator. {m} "Ad plenitudinem", Tigurine version, Bochart; "juxta plenitudinem", Vatablus; so some in Brightman; "juxta fluenta plenissima" V. L. Septuagint, Syriac, and Arabic versions. {n} "Super plenitudinem", Montanus, Mercerus. Song of Solomon 5:13Ver. 13. His cheeks [are] as a bed of spices, [as] sweet flowers,.... Which may intend the presence of Christ with his people in his word and ordinances; often called his "face", which he shows, and they seek after, than which nothing is more desirable; walking in the light of his countenance is preferable to walking among spicy beds, where fragrant plants and odoriferous flowers grow: or the cheeks, being the seat of modesty and blushing, may denote the great humility of Christ, seen in his assumption of our nature, throughout the whole course of his life, and especially at his death, and which renders him very delightful to his people; how lovely does the meek and lowly Jesus look! how beautiful are those blushing cheeks of his, who, being equal with God, took upon him the form of a servant! The cheeks may intend not bare cheeks, but with the hair growing upon them, the hair of the beard; which puts forth itself, and grows upon the cheeks or "jaws" {o}, as it may be rendered, which makes a man look graceful and majestic; so Aben Ezra interprets the word of the beard, and so many Christian {p} interpreters, which puts out like aromatic plants on spicy beds. This was literally true of Christ, who was a grown man when he suffered, and gave his cheeks to the smiters, and who plucked off the hair of his beard: and in a mystical sense it may intend either believers in Christ, who are the hair of his cheeks, as well as of his head; and who, like spicy beds and fragrant flowers, are odoriferous to Christ and to one another; or "[as] towers of perfumes" {q} as some, which ascend upwards in the exercise of faith, hope, and love: or rather the graces of the Spirit in Christ, as man and Mediator; which, like the hair of the beard, are in Christ, in great numbers, without measure, and make him very lovely and graceful; and are like beds of spices and sweet flowers, for the variety and sweet smelling savour of them. Though it seems, best of all, to be expressive of the manliness, courage, prudence, gravity, and majesty of Christ; of which the beard, thick set and well grown, is an indication; all which appeared in the whole conduct and deportment of Christ among men; in his ministry, in his life and conversation, at his apprehension, arraignment, condemnation, sufferings, and death. The cheeks rising, and being a little elevated, are fitly described by beds in a garden, by "towers of perfumes", or fragrant flowers and fruit trees, reared up in the form of towers, or pyramids; or by a dish of fruit preserves, placed in such a figure: and the hair of the cheeks, or beard, are aptly represented by spices, rising up from a bed of them; and all denote the beauty, savour, and majesty of Christ. Or, as the Vulgate Latin version, "as beds of spices set by confectioners"; not as aromatic plants, set in rows by the gardener; but the spices themselves, set in rows by the confectioner in vessels {r}, placed in his shop in rows to be sold; which being of various colours, especially white and red, the cheeks, for colour and eminence, are compared unto them;his lips [like] lilies dropping sweet smelling myrrh; by which are meant the words of Christ, which drop from his lips; which are like lilies, for their purity, thinness, and beautiful colour: the words of Christ are pure words, free from all pollution, deceit, and human mixtures; nor are his lips big with his own praises, but with expressions of regard for his Father's glory; and are very pleasant, gracious, and graceful. But then the comparison is not between them and white lilies, for not white, but red lips, are accounted the most beautiful; see So 4:3; wherefore rather red or purple lilies are respected, such as Pliny {s}, and other writers {t}, speak of; such as grew in Syria {u}, a neighbouring country; and also in Egypt {w} grew lilies like to roses. Some {x} think the allusion is to crowns, made of red or purple lilies, wore at nuptial festivals, on which were poured oil of myrrh, and so dropped from them; but the phrase, "dropping sweet smelling myrrh", is not in construction with "lilies", but with "lips": signifying, that the lips or words of Christ were like to lilies; not so much or not only for their thinness and colour, as for the sweet smell of them, very odorous, grateful, and acceptable; as are the doctrines of peace, pardon, righteousness, life, and salvation, to sensible souls, delivered in the ministry of the word: the manner of which delivery of them is expressed by "dropping"; gradually, by little and little, as Christ's church and people can bear them; seasonably, and at proper times, as their wants require constantly, as while Christ was here or, earth, so now he is in heaven, by his ministers, in all ages, to the end of the world; and yet sweetly and gently refreshing, and making fruitful; see De 32:2. Moreover, the kisses of Christ's lips, or the manifestations of his love, may be taken into the sense of this clause; which together with the grateful matter and graceful manner of his words, render him very acceptable to his church; see So 1:2; and such a sentiment is expressed, in much the same language, by others {y}.{o} wyyxl "maxillae ejus", Pagninus, Montanus, Marckius, Michaelis. {p} Sanctius, Cocceius, Ainsworth, Marckius, Michaelis. {q} Myxqrm twldgm "turribus pigmentorum", Marckius; "condimentorum", Schmidt, Michaelis. {r} Vid. Fortunat. Scacchi Eleochrys. Sacr. l. 1. c. 18. p. 90. {s} Nat. Hist. l. 21. c. 5. {t} Theophrast. apud Athenaei Deipnosophist. l. 15. c. 8. p. 681. Maimon. in Misn. Sheviith, c. 7. s. 6. & Alshech in loc. Midrash Esther, s. 4. fol. 91. 1. {u} Dioscorides, l. 1. c. 163. Apud Fortunat. Scacch. ut supra, (Eleochrys. Sacr.) l. 1. c. 27. p. 134. {w} Herodot. Euterpe, sive l. 2. c. 92. {x} Scacch. ibid. l. 1. c. 28. p. 138, 139. {y} "Olent tua basia myrrham", Martial. Epigr. l. 2. Ep. 10. Song of Solomon 5:14Ver. 14. His hands [are as] gold rings, set with the beryl,.... Beryl is with great propriety mentioned, because it was usual to wear it on the fingers {z}. This was one of the precious stones in the breastplate of the high priest, a type of Christ, Ex 28:20; one of the pearl foundations of the New Jerusalem, Re 21:20; the appearance of the wheels in Ezekiel's vision was like it, Eze 1:16; the body of the glorious person, seen by Daniel, is said to be as that, Da 10:6; so that it is no wonder the hands of Christ should be compared to gold rings set with it. The word "tarshish", here rendered by "beryl", is sometimes used for the "sea"; and naturalists {a} tell us, that the best beryl is that which most resembles the colour of the sea; so all the three Targums, on Ex 28:20; call it amy Mwrk, from its sea colour; and some versions have it here, "the sea coloured beryl" {b}. Some think the chrysolite is meant, so called from Tarshish, a city in the Indian sea, from whence it was brought, 1Ki 10:22; which is a precious stone, of a golden colour. Others take it to be the "hyacinth", or "jacinth", which is of a violet or purple colour. Cocceius is of opinion that the "sardonyx" in intended, a composition of the "sardius" and "onyx" stones; and is of a white and ruddy colour, and much resembles the nail of a man's hand; which it was usual to set in rings wore on the hand; and a hand adorned with a ring set with a sardonyx, Martial calls "sardonychata manus" {c}. Now Christ's hands, which are the instruments of action, may be compared to "gold rings", set with one or other of these stones; because of the variety of his works in nature, providence, and grace; and because of the preciousness and value of them; and because of their perfection and completeness; the circular form being reckoned the most perfect: and never do the hands of Christ appear as thus described, and look more beautiful and lovely, than when he is beheld as grasping, holding, and retaining his people in his hands, out of which they never be plucked; and who are as so many gold rings, jewels, pearls, and precious stories, in his esteem; and as holding the bright stars, the ministers of the word, in there, who sparkle in their gifts and graces, like so many gems there: and particularly this may be expressive of the munificence and liberality of Christ, in the distribution of his gifts and graces to his people, so freely and generously, so largely and plenteously, and so wisely and faithfully, as he does; and a beautiful sight it is, to the eye of faith, to behold him with his hands full of grace, and a heart ready to distribute it;his belly [is as] bright ivory, overlaid [with] sapphires: which most of the ancient interpreters understand of the human nature of Christ, described by one part of it, because of its frailty and weakness in itself; and is compared to bright ivory, partly because of its firmness and constancy in suffering, and partly because of its purity, holiness, and innocence; and is said to be "overlaid with sapphires", because of its exaltation and glory at the right hand of God. The words may be rendered, "his bowels are as bright ivory", &c. {d}; as in So 5:4; and may express the love, grace, mercy, pity, compassion of Christ to the sons of men; compared to "ivory", or the elephant's teeth, for the excellency of it, Christ's love being better than life itself; and for the purity and sincerity of it, there being no hypocrisy in it; and for the firmness, constancy, and duration of it, it being from everlasting to everlasting, without any change or variation; and to an overlay or enamel of "sapphires", for the riches, worth and value of it, it being preferable to all precious stones, or that can be desired. Some interpreters are of opinion, that not any part of the body, the belly or bowels, are here meant, but rather some covering of the same; for seems not so agreeable with the rules of decency, nor consistent with the spouse's modesty, to describe her beloved by those parts to the daughters of Jerusalem; nor with the scope of the narration, which is to give distinguishing marks and characters, by which they might know him from another. Aben Ezra thinks the girdle is meant; which either may be his royal girdle, the girdle of righteousness and faithfulness; or his priestly girdle, said to be of gold; see Isa 11:5; or his prophetic girdle, the girdle of truth. The allusion may be to the embroidered coat of the high priest: in the holes and incisures of which, as Jarchi says, were put jewels and precious stones: or rather to the ephod with the breastplate, in which were twelve precious stones, and among these the sapphire; and which may represent Christ, as the great High Priest, bearing all his elect upon his heart in heaven; having entered there, in their name, to take possession of it for them, until they are brought into the actual enjoyment of it.{z} "Et solitum digito beryllum adederat ignis", Propert. l. 4. Eleg. 7. v. 9. {a} Plin. Nat. Hist. l. 37. c. 5. Solin. Polyhistor. c. 65. Ruaeus de Gemmis, l. 9. c. 8. De Boot Hist. Gemm. l. 2. c. 70. bhrullouglaukhn liyon, Dionys. Perieg. v. 1012. {b} vyvrtb "beryllo thalassio", Junius & Tremellius, Piscator. {c} Epigr. l. 2. Ep. 25. {d} wyem "viscera ejus", Marckius, Michaelis. Song of Solomon 5:15Ver. 15. His legs [are as] pillars of marble, set upon sockets of fine gold,.... The allusion may be to the "femoralia", or garments on the thighs of the high priest when he ministered in holy things, who was a type of Christ; which were made of thee twined linen, and, as the Rabbins say {e}, of thread six times doubled; and so must sit very full and stiff, and be like pillars of marble, for colour, firmness, and stiffness; and below which was the hem of the holy robe: and, round about that, were pomegranates and golden bells, and which may be alluded to in the next clause, "set upon sockets of fine gold"; or else the allusion may be to the custom {f} of the eastern countries, where they sandals, bound about the feet with golden ribbons; or had their shoes adorned with gold and precious stones; or were made of gold, as were those which Demetrius wore: snow white feet, with golden knots, as Manilius {g} expresses it, must look very beautiful; and marble legs or feet, as the poet {h} calls them, with golden shoes, suggest the same idea. Now if a covering of the thighs is alluded to, this may respect the pure and spotless righteousness of Christ, and the glory and excellency of it; which covers the nakedness of saints; hides all their impurities, their sins, original and actual; and renders them acceptable in the sight of God: or the legs of Christ being thus compared may denote the strength and power of Christ, to bear up and support what has been or is laid upon him; as the whole universe, the earth, and all that is in it; the covenant of grace, its blessings and promises, which he is the basis and foundation of; the whole church, the persons of all the elect, whom he represented in eternity, and now in time; all their sins and transgressions, laid upon him and bore by him, in his body on the cross; the government of his people on his shoulder; their burdens, and them under all their trials, temptations, and afflictions; and as all the vessels, so all the glory of his Father's house: and these may set forth also the power of Christ, in treading under and trampling upon all his and his people's enemies, both when on the cross, and now in heaven, where he must reign until all enemies are put under his feet. Or legs, being the instruments of walking, may intend either his ways of love, grace, and mercy, in the covenant before time, in favour of his people; and which, like marble pillars, are pure, firm, and constant, and like such, in golden sockets, glorious and excellent: or his walk and conversation, when incarnate and in his state of humiliation; which was always upright, even, and constant; and upon which were a beauty, glory, and lustre, answerable to the metaphors here used: or his walks in the churches, his golden candlesticks; among whom he delights to be, and to whom his presence is desirable, beautiful, and glorious: or his providential dispensations towards his people; which are straight, upright, and equal, holy and righteous, firm and sure; the basis of which are his eternal purposes and decrees;his countenance [is] as Lebanon: his shape, form, personage, appearance, and mien; which was a goodly mountain on the north of Judea, high, pleasant, and set with fruitful and fragrant trees, and made a very delightful appearance; to which Christ may be compared for his height, being higher than the kings of the earth, than the angels of heaven, and than the heavens themselves; and for pleasantness, being more glorious and excellent than that or any other mountain; and for the fruitful and fragrant trees of righteousness that grow upon him, have their root in him, and their fruitfulness from him; and which diffuse a grateful odour, by their graces and good works, to Christ and his saints; and who himself more especially, like this mountain, emits a fragrant smell, in his person, grace, righteousness, and sacrifice, to all passers-by, and true believers in him. It is added,excellent as the cedars; which grew on Lebanon; being the choicest, and preferable to all others: to which Christ may be compared, for tallness, stateliness, fragrancy, and durableness {i}; especially the former, which is always thought to add gracefulness and majesty to men;See Gill on "1Sa 9:2".{e} Kimchi Sepher Shorash. rad. rzv, Maimon. Hilchot Cele Hamikdash, c. 8. s. 14. Jarchi in loc. {f} Vid. Plin. Nat. Hist. l. 9. c. 35. & l. 37. c. 2. {g} De Margaritis, l. 5. {h} "Litora marmoreis pedibus signanda puellae", Ovid. Amor. l. 2. Eleg. 11. v. 5. {i} "Et cedro digna locutus", Persii Satyr. 1. v. 42. Song of Solomon 5:16Ver. 16. His mouth [is] most sweet,.... Or sweetness itself {k}; yea, "sweetnesses" {l}; exceeding sweet. That is, the words of his month, the doctrines of the Gospel, the precious promises of it, the kind invitations given, and the comfortable things spoken in it; yea, the commands of Christ in his word are not grievous, but pleasant and delightful: or the kisses of his mouth may be meant, the sensible manifestations of his love, So 1:2; Some think the voice of Christ is intended, and the sound of it {m}, whether the word be translated "mouth", "throat", or "roof of the mouth", as it may signify either; all which are instruments of the voice, and nothing is more common with lovers than to admire each other's voice; see So 2:14; and may be applied to the voice of the Gospel, which is sweet, delightful, charming, and alluring, being a voice of love, grace, and mercy, peace, pardon, life, and salvation. The word may be rendered "taste", as in So 2:3; and which may be taken, either actively, for the distinguishing taste of Christ between things perverse and good, and between carnal and spiritual ones, and so for the provision of savoury food he makes for his people; or passively, of his being, in his person, offices, and grace, sweet to the taste of a believer. Some interpret it of the breath of his mouth; which being "most sweet", recommends him to the affections of his people; and may design the expressions of his love to them, and his intercession for them;yea, he [is] altogether lovely; in his person, offices, people, word, and ordinances; his loveliness is perfect, nothing wanting in it; he is so to all, to his Father, angels, and saints: or, he is "all desires" {n}; exceeding desirable, having all excellencies, perfections, and fulness in him; and being so in all his characters, offices, and relations, he stands in to his people; to whom he is all things {o}, even all in all; they desire none but him. And now, by this description of him, the daughters of Jerusalem could not be at a loss to know who he was, and that he must be preferable to all other beloveds. And the church closes the account by claiming interest in him; her faith in him, and love to him, being increased, while she was speaking of him:this [is] my beloved; whom she had often called so; and still was her beloved; for though she had suffered much for him, nothing could separate from her love to him: and she adds another endearing character,and this [is] my friend: which appeared by his espousal of her; by his becoming a surety for her; by his assumption of her nature, and suffering in her room and stead; by paying her debts, and purchasing her person; by entering into heaven in her name, taking possession of it for her, and acting the part of an advocate on her account; by gracious visits to her, and familiar converse with her; by granting her large supplies of grace, and affording her help and relief in, all times of need; by giving good and wholesome counsel to her, and by disclosing the secrets of his heart unto her, Joh 15:15; and he is such a friend that sticks closer than a brother; that loves at all times; is constant and faithful, and always to be confided in; he is a rich, powerful, everlasting, and unchangeable friend. All this the church says, in the strength of faith, with the greatest affection, in the most exulting strains, and as glorying in him, and boasting of him: and now, as if she should say,O ye daughters of Jerusalem, is not this enough to describe my beloved to you, to distinguish him from all others? can you blame me for my affection to him, making such a strict inquiry after him, and giving such a solemn charge to you concerning him? is it not enough to draw out your love unto him, and set you a seeking after him with me? And such an effect it had upon them, as appears from the following chapter.{k} So glukeron stoma is used of lovers by Solon in Plutarch. in Erotica, p. 751. and in Apulei Apolog. p. 192. {l} Myqtmm "dulcedines", Pagninus, Montanus, Marckius, Michaelis. {m} adu ti stoma &c. Theocrit Idyll. 8. v. 82. {n} Mydmxm wlkw "et totus ipsa desideria", Marckius, Michaelis. {o} "Omnia Caesar erat", Lucan. Pharsal. l. 3. v. 108. "Id unum dixero, quam ille omnibus omnis fuerit", Paterculus, l. 2.
John Gill's Exposition of the Entire Bible.