John Gill Commentary Song of Solomon 7

How beautiful are your 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 ^F4 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 ^F5 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 ^F6 to signify a colour between scarlet and purple; see (Ezekiel 16:10) ; and also with the Tyrian virgins ^F7; and so with the Romans ^F8; and with whom likewise white shoes ^F9 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, (Psalms 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" ^F11 ! being of a free princely spirit, in opposition to a servile one, (Psalms 51:12) ; of a bountiful and liberal spirit, as in, (Isaiah 32:5–8) ; 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 your 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 feet are said to be shod with, (Ephesians 6:14Ephesians 6:15) ; and the metaphor of girding is used when a Gospel conversation is directed to, (Luke 12:35) (1 Peter 1:13) .

But it seems best by these "joints", or "turnings of the thighs" ^F12 , by which they move more orderly and regularly, to understand the principles of the walk and conversation of saints, as one observes ^F13 ; without which it cannot be ordered aright; for principles denominate actions, good and bad; and the principles of grace, by which believers move in their Christian walk, are as valuable and as precious as jewels, such as faith and love, and a regard to the glory of God; and which are curiously wrought by the finger of God, by his Holy Spirit, who "works [in them] both to will and to do of his good pleasure", (Philippians 2:13) .

FOOTNOTES:

• F4: Odyss. 11. v. 602, 603. "Auratos pedes", Ovid. Amor. l. 3. Eleg. 12.
• F5: Euterpe, sivw l. 2. c. 98.
• F6: Vid. Braunium de Vest. Sacerd. Heb. l. 1. p. 295, 306.
• F7: "Virginibus Tyrriis mos est" Virgil. Aeneid. 1.
• F8: Vid. Persii Satyr. 5. v. 169. Virgil. Bucolic. Eclog. 7. v. 32.
• F9: "Pes maslus in niveo" Ovid. de Arte Amandi, l. 3. Vid. Martial. l. 7. Epigr. 27.
• F11: (bydn tb) "puella nobills", Castalio; "filia voluntarie", Marckius; "principalis, nobills, et ingenua virgo, sc. filia", so some in Michaelis.
• F12: (yqwmx) "vertebra", Pagninus, Montanus, Vatablus; "signat illam agilem versatilem juncturam, qua capite femorum in suis foraminibus expedite moventur", Brightman.
• F13: Durham in loc.

Your 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", (Psalms 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 ^F14 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, (Song of Solomon 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 ^F16 : 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 ^F17 render the words as a wish, "let there not want" and so they declare the tender concern of Christ, that his church might have a continual supply in the ministry of the word;

your 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" ^F18 ; see (Isaiah 66:8) (Matthew 3:12). This heap of wheat is said to be "set about", or "hedged, with lilies" ^F19 ; 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, (Psalms 110:3).

FOOTNOTES:

• F14: Eleochrysm. Sacr. l. 3. p. 1016.
• F16: T. Bab. Sabbat, fol. 77. 1. Nidda, fol. 19. 1.
• F17: So Junius & Tremellius, Ainsworth.
• F18: Vid. Selden. Uxor. Heb. l. 2. c. 15. p. 195.
• F19: (hgwo) (pefragmhnh) , Sept. "vallatus", V. L. "circumseptus", Tigurine version, Michaelis; "septus", Pagninus, Montanus, Brightman, Cocceius, Marckius, & alii.

Your two breasts [are] like two young roes [that are] twins .
] (See Gill on Song of Solomon 4:5).

Your 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 ^F20 ; and for the same reason it sometimes has the epithet of "snowy" ^F21 , and sometimes of "marble" ^F23 . Of the church's neck, as it may design either the ministers of the word, or the Scriptures of truth, (See Gill on Song of Solomon 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, some 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.

Your 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" ^F24 : 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 Song of Solomon 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" ^F25 ; 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 (Song of Solomon 4:9) (6:5) ;

Your 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 ^F26 , Ventosa Damascus; which tower was so high, as Adrichomius ^F1 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, and their motions, and, with a manful courage, face and attack them.

Moreover, this description may respect the majesty and magnanimity of the church herself; the former may be intimated by her nose, which, when of a good size, and well proportioned, adds much grace and majesty to the countenance; and the latter by its being compared to the impregnable tower of Lebanon, looking towards Damascus, signifying that she was not afraid to look her worst enemies in the face: or the whole may express her prudence and discretion in spiritual things: by which she can distinguish truth from error, and espy dangers afar off, and guard against them.

FOOTNOTES:

• F20: "Eburnea cervix", Ovid. Epist. 20. v. 57. "Eburnea colla", ib. Metamorph. l. 3. Feb. 6. v. 422. & l. 4. Fab. 5. v. 335.
• F21: Ovid. Amor. l. 2. Eleg. 4. v. 41.
• F23: Ib. Fasti, l. 4. v. 135. Virgil. Georgic. 4. in fine.
• F24: (Mybr tb) (yugatrov pollwn) Sept. "filiae muititudinis", V. L. "magnatum", Montanus; "nobilium", Pagninus.
• F25: (twkrb) a rad. (Krb) "benedixit".
• F26: Pharsal. l. 3. v. 215.
• F1: Theatrum Terrae Sanctae, p. 100.

Your head upon you [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" ^F2; 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 your head like purple;
purple coloured hair has been in great esteem. Of this colour was the hair of King Nysus, according to the fable ^F3; and so the hair of Evadne, and of the Muses ^F4, were of a violet colour; the hair of Ulysses is said ^F5 to be like to the hyacinth flower, which is of a purple or violet colour; and Milton ^F6 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, may be meant, who have their dependence on him, and their strength and nourishment from him; see (Song of Solomon 4:1) (5:11); 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 which 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 (Song of Solomon 1:17); (See Gill on Song of Solomon 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. Here he is as it were fastened to them, and hatred in them.

FOOTNOTES:

• F2: (lmrkk) "veluti coccinum", Pagninus, Vatablus, Mercerus; "simile est coccineo", Junius & Tremellius; "est ut coccus", Piscator; so Ainsworth; "sicut carmesinum", Schindler.
• F3: 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.
• F4: Pindar. Olymp. Ode 6. Pyth. Ode 1. v. 2.
• F5: Homer. Odyss. 6. v. 231. & 23. v. 155.
• F6: Paradise Lost, Book 4.