John Gill Commentary Song of Solomon 4

Behold, you are fair, my love; behold, you are 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 has passed between that time and this;

you have doves' eyes within your locks ;
the same comparison, (See Gill on 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 ^F9 , 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;

your 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) (6:5) (7:5) ; and so in all poems of this kind ^F11 ; and one part of the comeliness of women lies in their hair; ``let a woman, says Apuleius ^F12 , 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 ^F13 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 ^F14 .

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 ^F15 ; 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 ^F16 : the Jewish women used to have their perukes, or false hair, of goats' hair, and still have in some places to this day ^F17 ; and it should seem the Roman women also had, to which the poet ^F18 refers. 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 ^F19 ; 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 ^F20 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 ^F21 .

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 5:1–5) .

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.

FOOTNOTES:

• F9: (Ktmul) "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.
• F11: Vid. Barthii Animadv. ad Claudian. Nupt. Honor. Ode 1. v. 12.
• F12: Metamorph. l. 2.
• F13: 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".
• F14: "Quae crine vincit Boetici gregis vellus", Martial. l. 5. Ep. 38.
• F15: "Nondum illi flavum" Virgil. Aeneid. 4. prope finem. Vid. Horat. Carmin. l. 1. Ode 5. v. 4. Martial. Epigr. l. 5. Ep. 65.
• F16: "Aurea Caesaries", Virgil. Aeneid. 8. v. 659. Vid. Barthii Animadv. ad Claudian. de Rapt. Proserp. l. 3. v. 86.
• F17: Vid. Braunium de Vest. Sacerdot. l. 1. c. 9. p. 201.
• F18: "Hoedina tibi pelle" Martial. Epigr. l. 12. Ep. 38.
• F19: Theocrit. Idyll. 3. v. 1, 2.
• F20: Animadv. in loc.
• F21: Hierozoic. par. 1. l. 2. c. 5. col. 628.

Your teeth [are] like a flock [of sheep]
That is, like the teeth of a flock of sheep; as her eyes were like the eyes of doves, and her hair like the hair of goats: and Galen long ago observed, that human teeth are much like the teeth of sheep, in figure, order, and structure, as well as are small and white; neatly set, innocent and harmless, not ravenous and voracious, cropping herbs and grass only {w}; the whiteness of the teeth is chiefly intended, in which the beauty of them lies, for which they are sometimes compared ^F24 to Parian marble for whiteness.

The Targum interprets these teeth of the priests and Levites; but it is much better to understand them of the ministers of the Gospel: teeth are bony, solid, firm, and strong, sharp to cut and break the food, and prepare it for the stomach: all which well agree with ministers; who are strong in the Lord, and in his grace, to labour in the word and doctrine; to oppose gainsayers, withstand Satan's temptations; bear the reproaches of the world, and the infirmities of weaker saints; and remain firm and unmoved in their ministry; unshaken by all they meet with, from without and from within: they are sharp to rebuke such who are unsound in the faith, or corrupt in their morals, and to penetrate into Gospel truths; to cut and rightly divide the word of truth, and break the bread of life to others, and so chew and prepare spiritual food for souls; not raw and crude; not hard and difficult of digestion, but plain and easy to be understood. And they are like to a flock of sheep,

[that are even] shorn ;
on which no wool is left, sticking out here and there; which is another good property of teeth, that are of equal size and bigness, do not stand out, nor rise up one above another; and are as if they had been "cut [and] planed, [and made] alike" ^F25 , as some render the word: which may denote the equality of Gospel ministers in power and authority; one having no superiority over another; all having the same mission and commission, employed in the same work, preaching the same Gospel; and though their gifts are different, yet there is a harmony and agreement in the doctrines they preach;

which came up from the washing ;
white and clean, which is another property of good teeth; as the teeth of sheep be, and they themselves are, when just come up out of the washing pit: this may signify the washing of regeneration, and renewing of the Holy Ghost, which are necessary to ministers of the word, in order to preach it; and more especially the purity of their lives and conversations, in which they should be examples to the flock;

whereof everyone bear twins, and none [is] barren among them ;
the figures are just and beautiful; it is common with sheep to bear twins, or more, in the eastern countries, as the philosopher observes ^F26 ; frequent mention is made of goats bearing twins ^F1 : these may answer to the two rows of teeth, and the word for "teeth" is in the dual number; and when these are white and clean, and equal, are well set, and not one wanting, none rotten, nor shed, nor fallen out, look very beautiful. This may express the fruitfulness and success of Gospel ministers, in bringing many souls to Christ; and was particularly true of the apostles, and first ministers of the Gospel, who were instrumental in the conversion of many; and who bore twins to Christ, Jews and Gentiles; and none were without their usefulness.

Likewise all this may be understood of believers in general, and of meditation and faith in them; by meditation they feed upon Christ, his Gospel, doctrines, and promises; they chew the end, and ruminate on the word of God; and are equal, alike partakers of the same grace, and blessings of it; and are sanctified, and, in some measure, cleansed, from the pollution of their minds and actions; ascend heavenwards in their thoughts, desires, and affections; and are not "barren" and unfruitful in the knowledge of Christ and his Gospel; and generally, through meditation, bring forth the "twins" of prayer and praise: by faith also they feed on Christ and his grace; and which is "alike", precious faith in all, as to nature and quality; is "pure", sincere, and unfeigned; is always fruitful, and bears the "twins" of love to Christ, and of love to his saints; and is not "barren", but attended with the fruits of righteousness.

FOOTNOTES:

• F24: Theocrit. Idyll. 6. v. 37, 38.
• F25: (twbwuq) "caesae vel dedolatae", Bochart. Hierozoic. par. 1. I. 2. c. 45. col. 493. "aequarum", Junius & Tremellius; "statura aequalium", Cocceius.
• F26: Aristot. de Animal. Hist. l. 6. c. 19.
• F1: Theocrit. Idyll. 1. v. 25. & 3. v. 34. & 5. v. 54. & 8. v. 44.

Your lips [are] like a thread of scarlet
To a "thread" for thinness, to "scarlet" for colour; thin red lips being beautiful, as well as white teeth; so the beautiful Aspasia had red lips ^F2 , and teeth whiter than snow; hence we read of red and purple lips ^F3 . Now as lips are the instruments of speech, the words of the church, and of all true believers, may be designed; what is said by them in their prayers, which are filled, not with great swelling words of vanity, exalting themselves, and magnifying their works, like the Pharisee; but with humble confessions of sin, and acknowledgments of their unworthiness of mercy; and they are constant, like one continued thread, they go on praying all their days: and the scarlet colour may denote the fervency of them, whereby they become available with God; and the acceptableness of them to God, through the mediation of Christ, whose blood, and not any worthiness of theirs, is pleaded in them: their words of praise also may be signified hereby; which are not filled with big swollen encomiums of themselves, and of what they have done; but with expressions of the goodness and grace of God to them; and with thankfulness for all mercies, both temporal and spiritual, bestowed upon them; and these are hearty and sincere, coming from a heart inflamed with the love of God, which make such lips look like scarlet; and that being in great esteem may intimate the acceptableness of them to God, through the blood and sacrifice of Christ. To which may be added, that the doctrines of the Gospel, delivered by the ministers of the church, who are her lips, may be taken into the sense of this clause; which are like a "thread", spun out of the Scriptures, and are harmonious and all of a piece, consistent and closely connected; the subject and matter of which are the blood, sufferings, and death of Christ, and the blessings that come thereby; and which also, like scarlet, are valuable and precious;

and your speech [is] comely ;
which explains the preceding clause; and shows, that by her lips her speech is meant, which is "comely", that is, graceful and amiable; as it is when believers speak of Christ, of his person, offices, and grace; and for him, in vindication of his truths and ordinances; when they speak to him, in prayer or in praise; and when, in common conversation, their speech is with grace;

Your temples [are] like a piece of a pomegranate within your locks ;
not like a piece of the tree, but of the fruit, when the shell of it bursts of itself, through the abundance of liquor in it; such the Israelites found at one of their stations, and therefore called it "Rimmonparez", the pomegranate of rupture, or the bursted pomegranate; and in the tribe of Zebulun was a city called Remmonmethoar, the beautiful pomegranate, (Joshua 19:13) ; now the rind being broken ^F4 it appears full of grains or kernels, of a white colour, interspersed with a reddish purple juice, like blood, as Pausanias remarks ^F5 , and looks very beautiful; and is aptly used to set forth the church's beauty, who, like her beloved, is "white and ruddy", (Song of Solomon 5:10) : by which may be meant ecclesiastical officers, placed on an eminence in the church; to take care, among other things, of the discipline of it, according to the laws of Christ, (1 Timothy 5:17) (Hebrews 13:17) (Romans 12:8) ;

The temples, in the Hebrew tongue ^F6 , have their name from the thinness and tenderness of them, having but little flesh on them, and covered with a thin skin; and, in the Greek tongue ^F7 , from the evident beating of the pulse in them; and their situation is between the ear and the eye: all which denote, that such officers should be spiritual men, and have as little carnality in them as may be; that they should use great tenderness in the administrations of their office, particularly in giving admonitions and reproofs: and, as by the beating of the pulse the state of a constitution is discerned, whether healthy or not; so the state of the church may be judged of by the discipline of it; if that is neglected, it is in a bad state, and in a declining condition; but if strictly observed, it is in a healthful and flourishing one: and the temples being between the eye and the ear may teach, that, in the management of church affairs, the officers are to make use of both; their ears are to be open to all; and they are not to shut their eyes against clear and plain evidence:

and being said to be "within [your] locks", may be expressive of the meekness and humility of such officers, who are not to lord it over God's heritage; and of the private manner in which admonitions are to be given, in case of private offences; and of the affairs and concertos of a church being kept private, and not blazed abroad.

And these may be compared to "a piece of a pomegranate", because of their being full of gifts, and grace, and good works, visible to men; and for their harmony and union among themselves, and with the church and its members; and the strict regard that, in all things, is had to the rules and laws of Christ; all which make the officers of the church, and the discipline of it, acceptable to him.

It may be further observed, that the temples, taken largely, include the "cheeks" also; and so some render the word ^F8 here; and the purple juice of the pomegranate well expresses the colour of them; hence we read of purple cheeks ^F9 : and this may denote the beauty and modesty of the church; whose blushing looks, and ruddy cheeks, made her extremely beautiful in the eye of Christ.

FOOTNOTES:

• F2: Aelian. Var. Hist. l. 12. c. 1.
• F3: (ceilea purra) , Theocrit. Idyll. 15. "Purpureis labellis", Ovid. Amor. l. 3. Eleg. 13.
• F4: (xlpk) (wv lepuron) , Sept. "sicut fragmen", V. L. Pagninus, Montanus, Junius & Tremellius; "pars vel frustum", Michaelis.
• F5: Boeotica, sive l. 9. p. 578.
• F6: (Ktqr) "tenuis faciei pars", Marckius; "tenuior", Michaelis. Vid. Kimchii Sepher Shorash. rad. (qqr) .
• F7: (krotafoi para to krotein thn afhn) .
• F8: (mhlon sou) , Sept. "genae tuae", Pagninus, Cocceius.
• F9: "Purpureas genas", Ovid. Amor. l. 1. Eleg. 4. Statii Thebaid. l. 1. v. 538. Ausonii Parental. 23. v. 16. "Purpurissatae buccae", Plauti Trucul. Act. 2. Sc. 2. v. 35. "genre", Apulei Apolog. p. 239.

Your neck [is] like the tower of David, builded for an armoury ,
&c.] This was either the strong hold of Zion; or some tower erected by David for an armoury, wherein his worthies or mighty men bring up their shields; Mr. Sandys ^F11 says, it stood aloft in the utmost angle of a mountain, whose ruins are yet extant: though the neck is compared to this, not for its height, seeing a high and outstretched neck is a token of pride and haughtiness with the Jews, (Isaiah 3:16) ; see (Psalms 74:5) ; and so the phrase is used in Latin writers ^F12 ; but for its being ornamented with spoils hung up in it, as golden shields after mentioned, as the neck is with pearls, jewels, and chains of gold, (Song of Solomon 1:10) ;

The word for "armoury" is from "alaph" , "to teach"; not as being a pattern to teach artificers, as Jarchi; nor to show passengers their way, as R. Jonah and others, who think this tower was built as a "pharus", for such a purpose ^F13 ; but it was as an arsenal, in which young learners of the art of war laid up their weapons, as well as what were taken from an enemy; or what were made and laid up here, as a store in time of need.

By the church's neck may be meant either the ministers of the word, set in the highest part of the body, the church, next to Christ the Head, and in subjection to him; to whom they hold, and whose name, cause, and interest, they bear up and support in the world; and are the means of conveying spiritual food from him to the souls of men; and are adorned with the gifts and graces of the Spirit: and may be compared to the "tower of David", for their integrity and uprightness, and for their strength and immovableness, standing firm and unmoved against the batteries of Satan and the world, and for the defence of the Gospel; and to that "built for an armoury", they being furnished with the whole armour of God.

An ancient writer ^F14 supposes the Apostle Paul is particularly meant; that eminent exalter of Christ the Head, and who was set for the defence of the Gospel: or it may be rather the Scriptures themselves are meant; which point out and hold forth Christ the Head, and make him manifest to the sons of men; and are a means of conveying spiritual breath; when attended with a divine power, then are they spirit and life; and of conveying food to the souls of men, very nourishing and satisfying; and are bespangled with glorious truths and precious promises; where every truth is a golden link, and every promise a pearl, to a believer: and they may be compared to the "tower of David" for their sublimity, being out of the reach and above the capacity of a natural man; and for their firmness and immovableness, which Satan and all his emissaries will never be able to remove out of the world; and like to that as "built for an armoury",

whereon there hang a thousand bucklers, all shields of mighty men :
no other armour is mentioned, as in this armoury, but shields; they being a principal part of armour, and are especially ^F15 so called, as in the Septuagint version of (1 Kings 14:26 1 Kings 14:27) ; these shields are armour of mighty men; mighty, through God and his grace, to perform mighty actions, and do great exploits; being furnished from the spiritual armoury with the whole armour of God, to repel Satan's temptations, to defend the Gospel, and refute error; particularly the ministers of the word are those mighty men; though it is applicable to all saints.

FOOTNOTES:

• F11: Travels, p. 139. Vid. Adrichom. Theatrum Terrae Sanctae, p. 168.
• F12: Vid. Barthii Animadv. ad Claudian. in Rufin. l. 1. v. 53. & l. 2. v. 294.
• F13: Vid. Castell. Lexic. col. 3904. so Pagninus and Tigurine version.
• F14: Psellus in ioc.
• F15: Vid. Cuperi Observ. l. 1. c. 7. p. 42. & Gutberleth. de Saliis, c. 12. p. 69.

Your two breasts [are] like two young roes that are twins
Or, "two fawns, the twins of a doe": Providence, as Plutarch observes ^p, has given to women two breasts, that, should they have twins, both might have a fountain of nourishment; and are fitly compared to twins of the doe. The hind, for the most part, brings but one roe at a time; but there are some, the philosopher says ^F17 , bring twins; by which the beauty of the breasts is expressed: "young roes" may point at the smallness of them, large breasts are not accounted handsome; and "twins", at their equal size and shape, not one larger nor higher than the other, that would be a deformity; twins are generally alike;

which feed among the lilies ;
and are fat and plump: the allusion may be to the putting of lilies in the bosom, between the breasts, as other flowers; lilies are reckoned among the decorations of women, in the Apocryha:

``And pulled off the sackcloth which she had on, and put off the garments of her widowhood, and washed her body all over with water, and anointed herself with precious ointment, and braided the hair of her head, and put on a tire upon it, and put on her garments of gladness, wherewith she was clad during the life of Manasses her husband.'' or rather to the creatures mentioned, the roes and hinds, which feed among lilies, in fields where lilies grow; for these grow in fields as well as in gardens, and are called the "lilies of the field", (Matthew 6:28) ; and we read ^F18 sometimes of harts and hinds among lilies.

By "breasts" may be meant, either the ministers of the word, who impart "the sincere milk of the word", and who deliver out the nourishing doctrines of grace, like milk out of the breast, (1 Corinthians 3:2) (1 Peter 2:2) ; and may be like to "roes" for their affection to those who are under their ministry; and pleasant to them, to whom they are made useful; and for their sharp sightedness and penetration into the mysteries of grace; and for their quick dispatch in doing their work, though through many difficulties, which, like young roes, they leap and skip over: and "two" of them show a sufficient number of them Christ provides for his church; and being "twins" express their equal authority, and harmony of doctrine; and feeding "among lilies" is where Christ himself feeds, (Song of Solomon 2:16) ; where Christ feeds they feed, and where they feed Christ feeds, even among his saints, comparable to lilies, (Song of Solomon 2:2) ;

or these "breasts" may design the two Testaments, the Old and New, which contain the whole sincere milk of the word; are like "young roes", pleasant and delightful to believers; and, as "twins", are alike, agree in their doctrines concerning Christ, and the blessings of grace through him; the types, figures, prophecies, and promises of the one, have their completion in the other; and both abound with the lilies of Gospel doctrines and promises:

though rather these "breasts" may point at the two ordinances of the Gospel, baptism, and the Lord's supper; which are breasts of consolation to believers, out of which they suck, and are satisfied; and through feeding on Christ in both, they receive much nourishment and strength; and are very amiable and lovely to the saints, when they enjoy the presence of Christ in them, and have the discoveries of his love to them; and may be said to be "twins", being both instituted by Christ, and both lead unto him, and require the same subjects; and are received and submitted to by saints, comparable to lilies, as before.

FOOTNOTES:

• F17: Aristot. de Animal. l. 6. c. 29.
• F18: "En aspicis ilium, candida qui medius cubat inter lilia, cervum?" Calphurnius apud Bochart. Hierozoic. par. 1. l. 3. c. 24. col. 924.