THE
SONG OF SOLOMON

1 It seems that the friends of the bride have made this description of the body of the bride. For, verses 5 and 9 is spoken of Solomon or Christ as of a third person. Notwithstanding some hold them to be the words of the Bridegroom.

2 Understand hereby her walk in faith in Jesus Christ, also namely, that her feet are shod with the preparation of the Gospel of peace, manifesting thereby, that she is born of God, Eph. 6:15. See also Isa. 52:7.

3 Compare herewith John 1:13; James 1:18. This bride or the church is also called a king’s daughter, Psalm 45:13; for, God is a great King.

4 The Hebrew word (which is only found in this place) comes from a word which signifies turning or turning about, and it signifies the hollowness wherein the hip or thigh bone is moved or turned about. These turning about are compared to precious chains or jewels, signifying the sure, upright and fair stature, conduct in life of this princely or noble daughter, well becoming the Gospel, whereof she makes profession. Others translate the Hebrew word here with girdles and understand thereby the girdle of truth, which is made by the inspiration of the Spirit of truth, Who is the chiefest Workman of all good and perfect gifts. This girdle is compared to chains of gold, which are joined together with many links, for, truth has many parts, but they all suit with one another like the links of a chain.

5 Or, like neck-chains or bracelets, or such similar ornaments. See Prov. 25 on verse 12.

6 Understand by this skillful workman, the Holy Spirit. See 1 Cor. 12:4. It is stated in James 1:17: Every good gift and every perfect gift is from above, and cometh down from the Father of lights.

7 The navel is the instrument whereby the little child is fed and nourished, while it is shut up in its mother’s womb. Understand here the navel of regeneration, whereby we are made partakers of spiritual life, when we are conceived in the womb of the church by the seed of the Word of God. This gift is compared to a round goblet or bowl, which lacks no drink, that is, which is never emptied or dried up, because by regeneration we receive the Spirit of adoption, Who never departs from the elect, John 14:16, but He becomes in them a well of water, springing up unto everlasting life, John 4:14.

8 Hebr. which wanteth no mixture. Drink or liquor is often called by the Hebrews mixture, because they did not always drink the wine as pure as it came from the grape or winepress, but they mingled it with water or also with spices. See Prov. 9:2; Cant. 5:1. And mention is made in Cant. 8:2 of wine mingled with spices.

9 The spiritual gifts of the bride or church of Christ are also fruitful, converting others, in such abundance and plenty, as wheat that bears and brings forth much fruit, Psalm 72:16.

10 Hebr. fenced. Hereby is shown that the fruitfulness of the church is crowned with the blessing of God and a spiritual joy. It seems to have respect to the new fruits, which they were used to crown or adorn with flowers or green garlands. See Hosea 14:6.

11 See the interpretation of this verse at Cant. 4 on verse 5.

a Cant. 4:5.

12 By the neck is meant the power and glory of the church of Christ. Others understand by the neck, hope and patience.

13 That is, beautiful, strong and upright. See Cant. 4:4, and the annotation there.

14 Namely, the eyes of your understanding and of your faith; they are full of wisdom and knowledge of the Lord, as the fish pools are full of clear and pure water, being clear to see and discern the truth, and to consider her own ways and goings, and the ways and goings of others. See Cant. 4:1.

15 In the city of Heshbon king Sihon formerly kept his court, Num. 21:26. It was situated in a goodly fat meadow-land, which fell by lot unto the Reubenites, Num. 32:3-37. It seems that there were in this city very fair ponds, which beautified and adorned it, as the eyes do the body. Other, like fish pools with consideration, or, with thought, that is, curiously made.

16 That is, by the gate, where many people go in and out, or, by the gate where many people meet together. Some perceive that there was a gate at Jerusalem called Bath-rabbim, at which gate there were fair ponds. Some take it for the sheep gate, Neh. 3:1, or the gate of the fountain, Neh. 3:15. Others take it to be a gate of the city of Heshbon.

17 Here by way of similitude is described the beauty of the nose and consequently of the whole face. Some take the words thus: because the nose is the instrument of smell, whereby we are able to discern the virtue of many things, therefore they understand by it the judgment and the spirit of discernment, whereby we are able to discern the things that differ, Philip. 1:10. See also Isa. 11:3.

18 This may be understood of the tower of the house which Solomon built in the forest of Lebanon, or of the trees of Lebanon, 1 Kings 7:2; 10:17.

19Damascus was in those times the most famous city of Syria, Isa. 7:8, situated northward of mount Lebanon; a very fair city, Jer. 49:24, 25. This city was commonly enemy to, and made often war with, the people of God. See 1 Kings 11:24, 25; 1 Chron. 18:5, 6; Isa. 7:5, 8; Amos 1:3, so that the tower of Lebanon, looking toward Damascus, may here signify the vigilant and watchful care of the bride for the rest of herself and her children against her enemies. For which looketh toward Damascus, others have: seeing with the face toward Damascus.

20 Hebr. Dammesek, 2 Kings 16:10. In 1 Chron. 18:5, 6 in Hebrew it is Darmesek, but in Acts 9:2 Damascus.

21 See of Mount Carmel 1 Sam. 25:2, 5; 1 Kings 18:19-42, and more elsewhere. Now these words: Thine head upon thee is like Carmel, may signify that the bride is excellently endowed with wisdom and understanding; as mount Carmel, being very fruitful, brought forth many good fruits. Others render here the word carmel by crimson, as a similar word, namely, carmil, is so rendered, 2 Chron. 3:14.

22 Understand here such hair lace or binding, wherewith they bind up the dressing or ornament of the head. The Hebrew word dallath properly signifies thinness, tenderness, daintiness, so that it may also signify here thin or smooth hair. See Cant. 4:1.

23 This color, as also the crimson color, kings and princes did wear in ancient times, and therefore the same did well befit this bride, who is called a prince’s daughter, verse 1. And these colors are representations of the blood of Jesus Christ.

24 Understand here by the king, king Solomon, who was a type and figure of Christ. The meaning is: When the King intends to go over the gallery from one chamber into the other, and observes thee in His goings, He must stand still to look upon thee, no otherwise than as if He were bound and tied fast to the gallery. Other, the king is thereby tied to the goings.

25 The Hebrew word rehatim is rendered in Gen. 30:38, 41 and Exod. 2:16 gutters; but a similar word in Cant. 1:17 is rendered galleries, as it must likewise be taken as such in this place. And understand by the word galleries buildings which go all along the houses. And to be bound upon or in the galleries signifies here that Christ has a sure and firm habitation or abode in the house of His church, where this King is bound and continues to be bound with the bands and cords of love, which He bears unto His beloved bride, the church, Rom. 8:35. See also Psalm 45:11; Isa. 62:4; Ezek. 37:25, 26; 48:35; Hosea 2:19; John 14:23; 2 Cor. 6:16; Rev. 22:3, 5.

26 Here the Bridegroom gives a reason why He is bound, and continues still to be bound with or by love unto His bride, as He has affirmed in verse 5. See Cant. 1:15, 16; 4:9, 10.

b Psalm 45:11; Cant. 1:15; 4:1.

27 That is, in all manner of amusement, in order that all those, who love this bride, may rejoice with her and be glad in the beauty of her glory, as Isa. 66:10, 11.

28 Or, length, shape.

29 This is a fair tall tree, growing straight up, always green and blossoming, and bearing fair and excellent fruit. Therefore the condition of the godly is compared unto it, Psalm 92:12. See also 1 Kings 6:29; 7:36.

30 Namely, to such clusters of grapes, as are full of sap and moisture, from which the believers may drink, receiving from this heavenly comforts and consolations unto satiety, Cant. 4:5; Isa. 66:11.

31 Namely, within Myself, that is, I thought; I am firmly resolved.

32 Namely, from which to gather the fruits. Take these words as being spoken by the Bridegroom, intimating that He has greatly delighted in the spiritual fruits of His bride. See Cant. 5:1.

33 That is, I will take the boughs of this palm tree unto Myself, and I will purge and keep them, that they may bring forth better fruit, John 15:2.

34 This is a promise which the Bridegroom makes to His bride, namely, that He will bless her, filling her with the sap or moisture of His grace, so that she shall not be barren or unfruitful in the knowledge of Christ, 2 Peter 1:8. See also Isa. 27:6. But others take the words of the text to be a wish, in this sense: That thy breasts might be, etc., that is, that thou be no empty or an unprofitable vine, as it is written of Israel, Hosea 10:1. But that thou art full of the Spirit, that the babes and infants might drink, and be filled with the breasts of consolation, Isa. 66:11.

35 Compare verse 4 with the annotation.

36 Which have a pleasant fragrance among other tree-fruits, of what sort so ever they may be. But some understand here pomanders or sweet apples, of which the apothecaries make several sweet smelling spices.

37 That is, the doctrine of the church is like good wine, to comfort and cheer the sad and heavy hearts, Prov. 31:6. See likewise this similitude taken from wine, Prov. 9:5; Isa. 55:1.

38 That is, to each of My members.

39 Hebr. according to the uprightness, that is, straight on, as we commonly say. Also as such Prov. 23:31. Other, which goeth accordingly to the uprightness to my beloved, that is, whose words tend thereunto to bring others unto Christ, and consequently to righteousness, that is, to all good works, wherein He will have us to walk.

40 The meaning is: As wine makes men talkative and fluent in words, Prov. 23:29, so the Spirit of God makes those who have Him dwelling richly in themselves, to speak of the mysteries of God and to relate the great and wonderful works of the Lord, Acts 2:4, 11, 13, etc.

41 That is, of those who are awakened out of the sleep of sin by the preaching of the Divine Word, Eph. 5:14.

42 These are the words of the bride, being filled with the wine of grace and comfort, which she had received of her Bridegroom. She testifies and confesses her assurance by faith that she belongs to Christ. See Gal. 3:29. See also the annotations at Cant. 2 on verse 16; Cant. 6 on verse 3.

c Cant. 2:16; 6:3.

43 Or, his desire tendeth unto me.

44 The bride requests the company of Christ, for, without Him we can do nothing, John 15:5.

45 The bride petitions the Bridegroom for leave to go into the field and into the villages, namely, to visit her tillage to see what success it had and whether the trees brought forth good and plentiful fruit, as is said in verse 12. This signifies the love and care of Christ and of His church for the propagation of the Holy Gospel, and the increase and augmentation of the church throughout the entire world (for, the field is the world, Mat. 13:38), as in the days of His flesh Christ Himself went into all the cities and towns, preaching the Gospel, Mat. 9:35; Mark 6:6. So likewise the apostles are sent forth to preach the Gospel to all the nations of the world, Mat. 28:19. See also Acts 15:36. The edification of the church is also compared to husbandry, 1 Cor. 3:9, and the faithful pastors and teachers are also called there God’s co-workers.

46 Hereby is shown the vigilant care or carefulness of the church, which even by night watches keeps guard over her vineyard.

47 Consult the 45th annotation.

48 This is again proof of diligent carefulness. See 2 Chron. 36:15; Jer. 25:3, 4.

49 That is, to the churches and places where the Gospel is planted or preached. For, the house of Israel is the Lord’s vineyard, Isa. 5:7.

50 See Cant. 2:13, 15.

51 Or, have opened themselves. Other, blossom. See Cant. 6:11.

52 Namely, in the vineyards of the church, in the assemblies of the saints; there will I offer up unto Thee my soul and body for an acceptable and sweet smelling sacrifice.

53 That is, the enjoyment of the fruits of my faith, profession, thankfulness, good works, etc. See Isa. 27:3, 6; 65:9; Ezek. 20:40, 41.

54 The right signification of this word is unknown to us. See Gen. 30 on verse 14. It cannot be the mandragora, such as is known among us, as some perceive, because our mandragora has a stinking smell, which makes the head heavy and sleepy. The bride does intimate here, that there is already some good hope of repentance and conversion in her, as the sprouting out or blossoming of flowers is a good beginning and preparation of fruit to come. See Cant. 2:12.

d plants with narcotic roots

55 Namely, a pleasant and acceptable fragrance. The meaning is: that the fame of the gifts and graces of God poured forth upon His people, is spread abroad into all places both far and near.

56 Or, by our gates. Other, at our doors. Compare Mat. 24:32, 33.

57 See Cant. 4:13, 16.

58 This phrase signifies variety and abundance of fruits. See Lev. 26 on verse 10. See also Mat. 13:52. By the old fruits understand the first gifts and works, which they formerly received, Rev. 2:5. By the new fruits may be understood the fresh graces, which they had but lately or newly received, for, he who makes a right use or improvement of the gifts of regeneration, shall by the grace and blessing of God receive still more and more, Mat. 25:29; Rev. 2:19. Some do understand hereby double fruits upon trees, old, ripe and decaying fruits, and new, green, and coming on, as may be seen in the orange trees, and in sundry other fruit trees.

59 As the good, which the Lord has laid up for them who fear Him, is wondrous great, Psalm 31:19; so likewise must all the good fruits, which flow from His people, be directed and employed to His praise and glory. For of him, and through him, and to him, are all things: to whom be glory for ever, Amen, Rom. 11:36; Prov. 16:4.