1How beautiful are your feet in sandals, prince’s daughter! Your rounded thighs are like jewels, the work of the hands of a skillful workman.
2Your body is like a round goblet, no mixed wine is wanting. Your waist is like a heap of wheat, set about with lilies.
3Your two breasts are like two fawns, that are twins of a roe.
4Your neck is like an ivory tower. Your eyes are like the pools in Heshbon by the gate of Bathrabbim. Your nose is like the tower of Lebanon which looks toward Damascus.
5Your head on you is like Carmel. The hair of your head like purple. The king is held captive in its tresses.
6How beautiful and how pleasant you are, love, for delights!
7This, your stature, is like a palm tree, your breasts like its fruit.
8I said, “I will climb up into the palm tree. I will take hold of its fruit.” Let your breasts be like clusters of the vine, the smell of your breath like apples.
9Your mouth is like the best wine, that goes down smoothly for my beloved, gliding through the lips of those who are asleep.
10I am my beloved’s. His desire is toward me.
11Come, my beloved! Let’s go out into the field. Let’s lodge in the villages.
12Let’s go early up to the vineyards. Let’s see whether the vine has budded, its blossom is open, and the pomegranates are in flower. There I will give you my love.
13The mandrakes produce fragrance. At our doors are all kinds of precious fruits, new and old, which I have stored up for you, my beloved.
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~918 words.
John Gill. This heap of wheat is said to be "set about", or "hedged, with lilies" (s); which suggests, that it was not a heap of wheat on the corn floor which is meant, but a field of standing wheat, enclosed and fenced, not with thorns, but lilies; and these lilies may signify grown saints, who are often compared to lilies in this book, by whom young converts are encompassed and defended; or the beauties of holiness, in which they appear as soon as born again, Psalm 110:3. (n) Eleochrysm. Some render the word, "as crimson", or "scarlet" (b); which may set forth his royal dignity and majesty, this colour being wore by kings and great personages; or the ardent love of Christ to his body, the church, and the members of it; or his bloody sufferings for them; and the hair of thine head like purple; purple coloured hair has been in great esteem. Of this colour was the hair of King Nysus, according to the fable (c); and so the hair of Evadne, and of the Muses (d), were of a violet colour; the hair of Ulysses is said (e) to be like to the hyacinth flower, which is of a purple or violet colour; and Milton (f) calls the first Adam's hair hyacinthine locks; and here, in a figurative sense, the second Adam's hair is said to be like purple. Of the "fairness" of the church, and of this title, "love", see Sol 1:9; and here she is said also to be "pleasant" to him, as his spouse and bride, in whom he takes infinite delight and pleasure, loving her with a love of complacency and delight; and therefore adds, "for delights", which he had in her before the world was, Proverbs 8:31. These are the words of the King in the galleries, wondering at the church's beauty, it being incomparable and inexpressible, it could not be said well how great it was; and expressing the strength of his love to her, which was invariably the same as ever. Some think the two ordinances of the Gospel, baptism and the Lord's supper, are intended, which are breasts of consolation; and, when the presence of Christ, and the manifestations of his love, are enjoyed in them, they afford much pleasure and satisfaction; and as those breasts are full in themselves, they are beautiful in the eye of Christ, and as such commended; See Gill on Sol 4:5. (h) Ovid. Her requests follow; let us go forth into the field; from the city, where she had been in quest of Christ, and had now found him, Sol 5:7; into the country, for recreation and pleasure: the allusion may be to such who keep their country houses, to which they retire from the city, and take their walks in the fields, to see how the fruits grow, and enjoy the country air. Some (d) render the words, "by", "in", or "among the Cyprus trees"; see Sol 1:14; by which may be meant the saints, comparable to such trees for their excellency, fragrancy, and fruitfulness; and an invitation to lodge by or with these could not be unwelcome to Christ, they being the excellent in the earth, in whom is all his delight. (c) Shir Hashirim Rabba in loc. (d) Junius & Tremellius, Piscator, Brightman, Michaelis. Or, "those lovely flowers", as Junius and Tremellius, and Piscator, translate the words; even those the church proposed to give to her beloved, when in the fields Some take them to be violets; others, jessamine; others, more probably, lilies (g); as the circumstances of time and place, when and where they flourished, and their fragrant smell, and figure like cups, show.
Jonathan Edwards. The word signifies mixture or temperament, or wine mixed or tempered; that is, wine that is so prepared as to make it the most agreeable and wholesome; (see Prov. xxiii. 30. and ix. 2.;) probably the same may be meant that is called spiced wine, in chap. viii. 2. “Thy navel is like a round goblet; which wanteth not liquor.” The navel, according to the ancient notions they had of things, was the seat of health. “Thy nose is as the tower of Lebanon, which looketh towards Damascus.” The tower of Lebanon, looking towards Damascus, was probably some tower built in Lebanon, on the frontier next to the kingdom of Damascus, to watch over that country, and for the defence of Israel from its inhabitants. “Let her breasts satisfy thee at all times, and be thou ravished always with her love.” Christ’s love is compared to wine, chap. i. “How much better is thy love than wine!” And here her breasts are compared to clusters of grapes. “And thy breasts to clusters of grapes.” By her breasts here, most probably, is intended the grace of love, or spiritual complacency; affection to her husband and his children. Persons’ breath commonly smells of the food which they eat; thus the breath of the spouse is represented as smelling like apples. “And the roof of thy mouth like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak.” By the roof of the mouth is here probably meant his discourse, which is like excellent wine that goes sweetly down, and so refreshes and enlivens other saints whom here Christ calls his beloved, that it causes those of them that are asleep, and in the dullest frame, to speak; it enlivens their hearts and tongues in divine things.
John Gill
1
How beautiful are thy feet with shoes,.... It is no unusual thing to describe the comeliness of women by their feet, and the ornaments of them; so Hebe is described by Homer (d) as having beautiful feet, and Juno by her golden shoes: particular care was taken of, and provision made for, the shoes of queens and princesses in the eastern countries; Herodotus (e) tells us, that the city of Anthylla was given peculiarly to the wife of the king of Egypt, to provide her with shoes; which custom, he says, obtained when Egypt became subject to Persia; See Gill on Esther 2:18. Shoes of a red, or scarlet, or purple colour, were in esteem with the Jews; and so the Targum here is, "purple shoes:'' the word used is thought by some (f) to signify a colour between scarlet and purple; see Ezekiel 16:10; and also with the Tyrian virgins (g); and so with the Romans (h); and with whom likewise white shoes (i) were much in use. That this is said of the church, is plain from the appellation of her, O Prince's daughter! the same with the King's daughter, Psalm 45:13; the daughter of the King of kings; for, being espoused to Christ, his Father is her Father, and his God her God: besides, she is born of him who is the Prince of the kings of the earth, 1 John 2:28; she is both a Prince's wife and a Prince's daughter. It may be rendered, "O noble", or "princely daughter" (k)! being of a free princely spirit, in opposition to a servile one, Psalm 51:12; of a bountiful and liberal spirit, as in, Isaiah 32:5; in distributing temporal things to the necessities of the poor; and in communicating spiritual things to the comfort and edification of others. Some take these to be the words of the daughters of Jerusalem, wondering at the church's beauty, on turning herself to them as they desired: but they are rather the words of Christ; who, observing the church speak so meanly of herself, in order to encourage her, gives a high commendation of her in this and some following verses, and begins with her "feet"; not her ministers, who are "shod with the preparation of the Gospel of peace", Ephesians 6:15, and who appear beautiful in the eyes of those who have any knowledge of the good things they publish and proclaim; for they are set in the highest place in the church: but here the lowest and meanest members of the church are meant; whose outward walk, the feet are the instruments of, may be said to be "beautiful with shoes", when they are ready to every good work; when their conversation is ordered aright, is agreeably to the word of God, and as becomes the Gospel of Christ; and which, like shoes, is a fence against the briers and thorns, the reproaches and calumnies, of the world; and when there is such a lustre upon it that it cannot but be seen and observed by spectators, by which they are excited to glorify God, it is so beautiful in the eyes of Christ, that to such he shows the salvation of God; the joints of thy thighs are like jewels, the work of the hands of a cunning workman; a skilful artificer, a goldsmith or jeweller: the allusion seems to be to some ornaments about the knees or legs, wore by women in those times; see Isaiah 3:18; and this may serve to set off the lustre and beauty of the church's conversation. And since it seems not so decent to describe the parts themselves mentioned, the words may rather design the "femoralia", or garments, with which they were covered; and may signify the garments of salvations and robe of Christ's righteousness, whereby the church's members are covered, so that their nakedness is not seen; but with them are as richly adorned bridegroom and bride with their ornaments and which are not the bungling work of a creature, but of one that is God as well as man, and therefore called the righteousness of God. Some have thought that the girdle about the loins is meant, the thighs being put for the loins, Genesis 46:26; and so may intend the girdle of truth, mentioned along with the preparation of the Gospel of peace the fe…
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2
Thy navel is like a round goblet,.... According to some, not the navel itself is meant; but a covering of it, a jewel or plate of gold in the shape of it; and because the word for "round", in the Chaldee language, signifies the "moon", and so Ben Melech interprets it, some have thought of the "round tire like the moon", Isaiah 3:18; though that was rather an ornament about the neck. Bishop Patrick is of opinion that it refers to "the clothing of wrought gold", Psalm 45:13; which had, on the part that covered the belly, a raised embossed work, resembling a heap or sheaves of wheat; about which was an embroidery of curious flowers, particularly lilies; and, in the midst of the whole, a fountain or conduit, running with several sorts of liquor, into a great bowl or basin: and Fortunatus Scacchus (n) interprets it of a garment, covering this part, embroidered with lilies. All which may represent the beautiful robe of Christ's righteousness the church is adorned with. But rather the part itself is meant, and designs the ministers of the Gospel; who, in the administration of the word and ordinances, are that to the church as the navel is to a human body; that is in an eminent part of it, is the strength of the intestines, conduces much to the health of the body, and by which the child in the womb is supposed to receive its nourishment: ministers are set in the highest place in the church; are strong in themselves, through the grace and power of Christ and the means of strengthening others; and of keeping the church a good plight and healthful state, by the wholesome words and sound doctrines they preach; and also of nourishing souls in embryo, and when new born, with the sincere milk of the word: and as the navel is said to be like a "round goblet", cup, bowl, or basin, this aptly describes that part; and may express the perfection of Gospel ministers, their gifts and grace, not in an absolute, but comparative sense, the round or circular form being reckoned the most perfect; and also the workmanship bestowed on them, the gifts and grace of the Spirit, a round goblet being turned and formed by some curious artist; and likewise their capacity to hold and retain Gospel truths. And they are compared, not to an empty one, but to one which wanteth not liquor; meaning the large and never failing supplies of gifts and grace from Christ; so that they never want the liquor, the oil and wine of Gospel truths, to communicate to others, Zechariah 4:12. The word used signifies a "mixture", or a "mixed liquor" (o), as of wine and milk, Sol 5:1; or rather of wine and water, much used in the eastern countries; so the wine of Sharon used to be mixed, two parts water and one wine (p): and this designs, not a mixture of divine truths and human doctrines, which ought not to be made; but the variety of Gospel truths ministers deliver to others, and that in a manner they are most capable of receiving them. Some (q) render the words as a wish, "let there not want", &c. and so they declare the tender concern of Christ, that his church might have a continual supply in the ministry of the word; thy belly is like a heap of wheat; which denotes the fruitfulness of the church in bringing souls to Christ, comparable to a pregnant woman; and whose fruit, young converts born in her, are compared to "a heap of wheat" for their number, choiceness, and solidity, being able to bear the fan of persecution: it was usual with the Jews to scatter wheat on the heads of married persons at their weddings, three times, saying, "increase and multiply" (r); see Isaiah 66:8. This heap of wheat is said to be "set about", or "hedged, with lilies" (s); which suggests, that it was not a heap of wheat on the corn floor which is meant, but a field of standing wheat, enclosed and fenced, not with thorns, but lilies; and these lilies may signify grown saints, who are often compared to lilies in this book, by whom young converts are encompassed and defended; or the beauties of holiness, …
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3
Thy two breasts are like two young roes that are twins. See Gill on Sol 4:5.
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4
Thy neck is as a tower of ivory,.... Two things recommend the neck, erectness and whiteness; both are here expressed, the one by a "tower", the other by "ivory"; hence a fine beautiful neck is called an ivory one (t); and for the same reason it sometimes has the epithet of "snowy" (u), and sometimes of "marble" (w). Of the church's neck, as it may design either the ministers of the word, or the Scriptures of truth; see Gill on Sol 4:4; where it is compared to "the tower of David", and here to "a tower of ivory": Marckius conjectures that they may be the same, or that this is the name of, vine ancient structure known at this time; however, it is used as expressive of the purity of the lives of Gospel ministers, and the evenness of their doctrines, and of the purity, beauty, glory, axial harmony of the Scriptures; thine eyes like the fish pools in Heshbon, by the gate of Bathrabbim; Heshbon was formerly the seat of Sihon, king of the Amorites, Numbers 22:26; of which Bathrabbim was one of its gates; so called, either because it led to Rabbath, a city near it, and mentioned with it, Jeremiah 49:3; or because of the great numbers that went in and out by it; for it may be rendered, "the daughter of many", or "of great ones" (x): near this gate, it seems, were very delightful fish pools, to which the eyes of the church are compared. In the Hebrew language, the word for eyes and fountains is the same; the eyes having humours in them, and so fitly compared to fish pools. Of the eyes of the church, as they may design either the ministers of the word, or the eyes of her understanding, particularly faith; see Gill on Sol 1:15; here they are said to be like "fish pools", whose waters are clear, quiet, constant and immovable; and, seen at a distance, between trees and groves, look very beautiful: and, if applied to ministers, may denote the clearness of their sight in discerning the truths of the Gospel; and their being filled with the fulness of the blessing of the Gospel of Christ; and their being blessings to the churches of Christ, and to the souls of men the word for "fish pools" comes from a word which signifies "to bless" (y); and such being observed as were near the gate of Bathrabbim, may have respect to the multitude that attend their ministry, and receive benefit by it; in which they are constant and invariable, and all of a piece, and appear very beautiful to those to whom they are useful. And if applied to the church's eyes of understanding, those of faith and knowledge, may denote the perspicuity of them, in the discernment of spiritual things; and the fixedness and immovableness of them on the person, blood, and righteousness of Christ; looking alone to him, and off of every other object, and so very attractive to him, and beautiful in his sight, as well as their abounding with the waters of evangelic repentance and humiliation; see Sol 4:9; thy nose is as the tower of Lebanon, which looketh towards Damascus; a tower on that part of Mount Lebanon which faced Damascus, which lay in a plain, and so open to view, as well as exposed to winds; hence called, by Lucan (z), Ventosa Damascus; which tower was so high, as Adrichomius (a) says, that from thence might be numbered the houses in Damascus: by which also may be meant the ministers of the word; nor need it seem strange that the same should be expressed by different metaphors, since the work of ministers is of different parts; who, as they are as eyes to see, so like the nose to smell; and having a spiritual discerning of Gospel truths, both savour them themselves, and diffuse the savour of them to others; and are both the ornament and defence of the church: the former is signified by the "nose", which is an ornament of the face, and the latter by the "tower of Lebanon", and this is looking towards Damascus, the inhabitants of which were always enemies to the people of Israel; and so may denote the vigilance and courage of faithful ministers, who watch the church's enemies, an…
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5
Thine head upon thee is like Carmel,.... Set with hair, thick and long, as Carmel with plants and trees. Now Christ is the church's Head in various senses; he is her federal and representative Head in eternity and time; her political Head, as a King to his subjects; an economical Head, as the husband to the wife, as parents to their children, and a master to servants; and, as such, may be compared to Carmel; for the multitude dependent on him, whom he represents, and is connected with under various relations; for his height, being higher than the kings of the earth, and all other heads; and for fruitfulness, all the fruits of the church, and of all true believers, coming from him. Some render the word, "as crimson", or "scarlet" (b); which may set forth his royal dignity and majesty, this colour being wore by kings and great personages; or the ardent love of Christ to his body, the church, and the members of it; or his bloody sufferings for them; and the hair of thine head like purple; purple coloured hair has been in great esteem. Of this colour was the hair of King Nysus, according to the fable (c); and so the hair of Evadne, and of the Muses (d), were of a violet colour; the hair of Ulysses is said (e) to be like to the hyacinth flower, which is of a purple or violet colour; and Milton (f) calls the first Adam's hair hyacinthine locks; and here, in a figurative sense, the second Adam's hair is said to be like purple. By which believers that grow on Christ, the Head of the church, nay be meant, who have their dependence on him, and their strength and nourishment from him; see Sol 4:1; and these may be said to be like "purple", because of their royal dignity, being made kings unto God by Christ; and because of their being washed in the purple blood of Christ; and because of the sufferings they endure for his sake; and especially such may be so compared, who have spilt their blood and laid down their lives on his account; the king is held in the galleries; the same with the Head of the church, the King of Zion, and King of saints, whose kingdom is a spiritual and everlasting one: and by the "galleries" in which he is held may be meant the ordinances of the Gospel; where Christ and his people walk and converse together; where he discloses the secrets of his heart to them, leads them into a further acquaintance with his covenant, and the blessings and promises of it; and from whence they have delightful views of his person and fulness; see the King in his beauty, and behold the good land which is afar off: the same word as here is rendered "rafters", and by some "canals", in Sol 1:17; See Gill on Sol 1:17. Now Christ being said to be "held in these galleries" may signify his fixed habitation in his house and ordinances; where he has promised to dwell, and delights to be; and where he is as it were fastened to them, and hatred in them. (b) "veluti coccinum", Pagninus, Vatablus, Mercerus; "simile est coccineo", Junius & Tremellius; "est ut coccus", Piscator; so Ainsworth; "sicut carmesinum", Schindler. (c) Ovid. Metamorph. l. 8. Fab. 1. v. 301. De Arte Amandi, l. 1. & de Remed. Amor. l. 1. v. 68. Hygin. Fab. 198. Pausan. Attica, p. 33. (d) Pindar. Olymp. Ode 6. Pyth. Ode 1. v. 2.((e) Homer. Odyss. 6. v. 231. & 23. v. 155. (f) Paradise Lost, Book 4.
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6
How fair and how pleasant art thou, O love, for delights! These are the words of the King in the galleries, wondering at the church's beauty, it being incomparable and inexpressible, it could not be said well how great it was; and expressing the strength of his love to her, which was invariably the same as ever. Of the "fairness" of the church, and of this title, "love", see Sol 1:9; and here she is said also to be "pleasant" to him, as his spouse and bride, in whom he takes infinite delight and pleasure, loving her with a love of complacency and delight; and therefore adds, "for delights", which he had in her before the world was, Proverbs 8:31. She was all delight (g) to him; her words, her actions and gestures, her comely countenance, her sweet and pleasant voice in prayer and praise, her ravishing looks of faith and love, her heavenly airs, and evangelic walk; in all which she appeared beautiful and delightful, beyond all human thought and expression. (g) "Meae deliciae", Plauti Stichus, Acts 5. Sc. 5.
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7
This thy stature is like to a palm tree,.... Made up of the above parts commended, and others had in view, as appears from the relative "this". The word for "stature" properly signifies height, tallness, and erectness; and which were reckoned agreeable in women, as well as men; See Gill on 1 Samuel 9:2; hence methods are often made use of to make them look taller, as by their head dresses, their shoes, and by stretching out their necks, Isaiah 3:16; and the simile of a tree is not an improper one: and so Galatea is, for height and tallness, compared to an alder and to a plane tree (h); and Helena, to a cypress tree in a garden (i), on the same account; and here the church to a palm tree: the Egyptian palm tree is said to be the best (k); and if Solomon here has any reference to Pharaoh's daughter, his wife, he might think of that, which is described "of body straight, high, round, and slender (l),'' and fitly expresses a good shape and stature. The church's stature is no other than the "stature of the fulness of Christ", Ephesians 4:13; which will be attained unto when all the elect are gathered in, and every member joined to the body, and all filled with the gifts and graces of the spirit designed for them, and are grown up to a just proportion in the body; and in such a state Christ seems to view his church, and so commends her by this simile: saints are oftentimes compared to palm trees in Scripture on other accounts; see Psalm 92:12; and thy breasts to clusters of grapes; on a vine which might be planted by and run up upon a palm tree, as Aben Ezra suggests: though rather clusters of dates, the fruit of the palm tree, are designed, since this fruit, as Pliny (m) observes, grows in clusters; and to clusters of the vine the church's breasts are compared in Sol 7:8. And by these "breasts" may be meant either the ministers of the Gospel, who communicate the sincere milk of the word to souls; and may be compared to clusters for their numbers, when there is plenty of them, which is a great mercy to the church; and for their unity, likeness, and agreement in their work, in their ministrations, and in the doctrine they preach, though their gifts may be different; or else the two Testaments, full of the milk of the word; and comparable to "clusters" of grapes or dates, because of the many excellent doctrines and precious promises in them; which, when pressed by hearing, reading, meditation, and prayer, yield both delight and nourishment to the souls of men. Some think the two ordinances of the Gospel, baptism and the Lord's supper, are intended, which are breasts of consolation; and, when the presence of Christ, and the manifestations of his love, are enjoyed in them, they afford much pleasure and satisfaction; and as those breasts are full in themselves, they are beautiful in the eye of Christ, and as such commended; See Gill on Sol 4:5. (h) Ovid. Metamorph. l. 13. Fab. 8. (i) Theocrit. Idyll. 18. v. 30. (k) A. Gellii Nect. Attic. l. 7. c. 16. Vid. Strabo. Geograph. l. 17. p. 563. (l) Sandys's Travels, l. 2. p. 79. (m) Nat. Hist. l. 13. c. 4.
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8
I said, I will go up to the palm tree,.... Which is easy of ascent; having, in the bark of the trunk or body of the tree, rings like steps, whereby the eastern people climb it with incredible swiftness, as Pliny (n) relates: these steps are made by the lower boughs being lopped off, whose knots, or "pollices", as Dr. Shaw (o) calls them, being gradually left upon the trunk of the tree, serve, like so many rungs of a ladder, to climb up the tree; either to fecundate it, or to lop it, or to gather the fruit; and Lucian says (p), "those that have seen how men get up into palm trees, in Arabia, Egypt, and other places, must needs understand what he says about climbing the Phalli, in the temple of Hierapolis in Syria, he is describing.'' By the "palm tree" may be meant the church militant, who yet gets the victory over all her enemies, of which the palm tree is an emblem; and Christ's "going up" to it is expressive of his right to it, and property in it, which he has by his Father's gift, his own purchase, and the power of his grace, and may go up to it when he pleases; also of his presence with his church, and of the delight he takes in her, viewing her stature, fruit, and flourishing circumstances; I will take hold of the boughs thereof; either to crop them, the tops of them, which, of the first year's growth, are very tender and sweet, and may be eaten (q); the top of the palm tree is said to be very sweet (r); and which some call the "cerebrum", or brain of it, and is spoken of as very pleasant and nourishing (s): or to gather the fruit on them; his own grace in exercise, and good works performed under the influence of it; see Sol 4:16; or to prune them; which he does by the ministry of the word, reproving sin, and refuting error; and, by afflictive providences, purging away sin; and by suffering persecution to befall his churches, whereby he clears them of carnal professors, and lops off withered and fruitless branches; now also thy breasts shall be as clusters of the vine; round, full, soft, and succulent, like the berries of the vine tree, the grapes that grow in clusters on it; of these; see Gill on Sol 7:7; and the smell of thy nose like apples; See Gill on Sol 7:4. Here it may denote the inward constitution and outward conduct of the church, which were sound and healthful; she had an inward principle of grace, from whence proceeded a savoury conduct, a savoury breath, a holy breathing after divine and spiritual things: or it may intend the things she had a savour of, as divine truths and excellent doctrines, comparable to "apples", Sol 2:5; and all spiritual and heavenly things, when they have the presence of Christ, and the quickening influences of his Spirit. (n) Ibid. So Sandys's Travels, l. 2. p. 79. (o) Travels, tom. 1. p. 142. Edit. 2.((p) De Dea Syria. (q) Vid. Buxtorf. Lex. Talmud. in rad. col. 2005. (r) Plutarch. de San. Tuend. vol. 2. p. 133. Plin. Nat. Hist. l. 13. c. 4. (s) Athenaei Deipnosophist. l. 2. c. 28. p. 71.
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5 more notes on this passage are in the library.
Jonathan Edwards
1 · Notes on the Bible
[490] Cant. vii. 1. “How beautiful are thy feet with shoes, O prince’s daughter!” This is to signify the amiableness of her conversation, and that her conversation is not naturally amiable, but that this beauty of conversation is put upon her. And another thing implied is, that she was prepared for travel, as the people in Egypt were to have their shoes on their feet. Exod. xii. 11. So the apostle directs that Christians should have their feet shod with the preparation of the gospel of peace, Eph. vi. 15. i. e. a preparation for travel according to the gospel, and by the gospel of peace.
To the same scope is what follows “The joints of thy thighs are like jewels, the work of the hand of a cunning workman. Cant. vii. 1.
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2 · Notes on the Bible
[491] Cant. vii. 2. “Thy navel is like a round goblet; which wanteth not liquor.” The navel, according to the ancient notions they had of things, was the seat of health. Prov. iii. 8. “It shall be health to thy navel.” Job xl. 16. “His force is in the navel of his belly.” So that the thing which is here most probably represented is the spiritual health of the church: her navel is compared to a goblet which wanteth not liquor, i. e. full of wine, that enlivening, invigorating liquor. The word signifies mixture or temperament, or wine mixed or tempered; that is, wine that is so prepared as to make it the most agreeable and wholesome; (see Prov. xxiii. 30. and ix. 2.;) probably the same may be meant that is called spiced wine, in chap. viii. 2.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
4 · Notes on the Bible
[492] Cant. vii. 4. “Thine eyes are like the fish-pools in Heshbon, by the gate of Bath-rabbim.” It seems there were two or more noted fish-pools near to the city of Heshbon, the chief city in the country of Moab, by one of the gates of that city, called the gate of Bath-rabbim, i. e. the gate of the house of the multitude, probably so called because at that gate was a house for the resort of the multitudes that resorted to these pools for the sake of the water of that pool, and fish which were caught there, and to wash themselves there; and perhaps these pools might be remarkable for the clearness of the water, and their fitness to exhibit a true and distinct image of the multitudes that resorted thither, wherein men might see themselves as they were, and might see the spots and filth which they would wash off, and wherein was a true representation of other things. So that the thing signified by the eyes of the spouse may be the spiritual knowledge and understanding of the church, by which she has a true knowledge of herself and her own pollutions, and also a true representation or idea of other things. And also hereby may be signified the benevolence and bountifulness of the eyes of a true saint, so that they as it were yield meat and drink to a multitude, as it is probable these fish-pools did. Prov. xxii. 9.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
4 · Notes on the Bible
[493] Cant. vii. 4. “Thy nose is as the tower of Lebanon, which looketh towards Damascus.” The tower of Lebanon, looking towards Damascus, was probably some tower built in Lebanon, on the frontier next to the kingdom of Damascus, to watch over that country, and for the defence of Israel from its inhabitants. By the account which history gives of Damascus, it was a magnificent city, and an exceeding pleasant, delightful place, like a mere garden of pleasure, and therefore, it is called the city of praise and joy, Jer. xl. 25. and in Amos i. 2. is called Beth-Eden, or the house of Eden. Men of carnal minds would prefer the land to the land of Israel, that God calls the pleasant land, and the glory of all lands. Naaman, the Syrian, contemned the waters of Israel in comparison of Abana and Pharpar, rivers of Damascus. And it seems their religion and worship was exceedingly pompous, tending much to please a vain carnal mind that savours the things of men more than the things of God. King Ahaz was greatly taken up with the curious fashion and workmanship of the altar he saw there, and he sent to Urijah the priest a pattern of it, that he might make one like it in the courts of God’s house, and chose rather to offer his sacrifice on this new altar than on the altar of the Lord. 2 Kings xvi. 10,. &c.
The nose is the organ of smelling; therefore here the church is commended for her spiritual scent, which was a good defence to her from corrupt doctrine, and false ways of worship of men’s invention, however specious and fair, and tending much more to please a carnal taste than the true religion of Jesus Christ.
Pomp and magnificence, and the curious inventions of men, and the things which men’s wisdom teaches, please men of corrupt minds; but a true saint, through a spiritual taste or scent, nauseates those things, and is defended from them. This spiritual scent is the best defence from those things that would corrupt her mind from the simplicity that is in Christ.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
5 · Notes on the Bible
[494] Cant. vii. 5. “Thine head upon thee is like Carmel, (or crimson, as it is in the margin,) and the hair of thine head like purple.” If by head here be understood the eldership of the church; then her head is compared to Carmel, probably because Carmel was a very fruitful hill, and a high hill, whose fruits were seen at a distance, as Christ compares his disciples to a city set on a hill, whose works could not be hid. (See Note on chap. iv. 1.) The hair is the fruit of the head, and may represent both the doctrine and conversation of faithful ministers, who know nothing, and savour of nothing either in their doctrine or life, but Jesus Christ, and him crucified, and so their preaching and walk is, as it were, coloured with his blood. And this also may be signified by it, that the holy doctrine and conversation of ministers are a princely ornament to them, purple being the colour of the robes of princes.
But, perhaps, by the head of the spouse, here may be meant the doctrine which she holds, the doctrine of the gospel, which is represented as a glorious crown on her head in Rev. xii. 1. This may be compared to Carmel, that fruitful hill, because it is the doctrine that is according to godliness or to crimson, because Jesus Christ and him crucified, or Christ’s shedding his blood, is the sum and substance of it.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
7 · Notes on the Bible
[495] Cant. vii. 7. “And thy breasts to clusters of grapes.” By her breasts here, most probably, is intended the grace of love, or spiritual complacency; affection to her husband and his children. The bosom is put for love; so Christ is said to be in the bosom of the Father. This agrees with that in Prov. v. 19. “Let her breasts satisfy thee at all times, and be thou ravished always with her love.” Christ’s love is compared to wine, chap. i. And so is the love of the spouse, chap. iv. 10. “How much better is thy love than wine!” And here her breasts are compared to clusters of grapes. See No. 488.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
8 · Notes on the Bible
[496] Cant. vii. 8. “And the smell of thy nose like apples.” As by the roof of the mouth in the next verse, is not intended simply the roof of the mouth itself, as though that were exceedingly pleasant to the bridegroom, this being a part of the body that is hidden; but thereby is probably meant the speech which comes from the mouth: so here, by the nose, is not meant the nose itself, but the breath; so the bridegroom would hereby signify that the smell of her breath was sweet, her vitals being sound, and pure, and sweet, being made so by the food she ate, viz. apples, the food she from time to time desires to be refreshed with, it being the fruit that he yields, who is as the apple-tree among the trees of the wood, whose fruit was sweet to her taste. Persons’ breath commonly smells of the food which they eat; thus the breath of the spouse is represented as smelling like apples.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
9 · Notes on the Bible
[497] Cant. vii. 9. “And the roof of thy mouth like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak.” By the roof of the mouth is here probably meant his discourse, which is like excellent wine that goes sweetly down, and so refreshes and enlivens other saints whom here Christ calls his beloved, that it causes those of them that are asleep, and in the dullest frame, to speak; it enlivens their hearts and tongues in divine things.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)