69 lines
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69 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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Title = 'The Song of Solomon';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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SubTitle3 = 'CHAPTER 7';
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<p id="Chapter7" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 7
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<p id="So7_1"><a onclick="return mV('Sgs',7,'1-13');">Sgs 7:1-13</a>.
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<p><b>1. thy feet</b>—rather, "thy goings" (<a onclick="return mV('Psa',17,5);">Psa 17:5</a>). Evident allusion to <a onclick="return mV('Isa',52,7);">Isa 52:7</a>: "<i>How beautiful</i>...are the <i>feet</i> of him...that publisheth <i>peace</i>" (Shulamite, <a onclick="return mV('Sgs',6,13);">Sgs 6:13</a>).
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<br><br><b>shoes</b>—Sandals are richly jewelled in the East (<a onclick="return mV('Luk',15,22);">Luk 15:22</a>; <a onclick="return mV('Eph',6,15);">Eph 6:15</a>). She is evidently "on the mountains," whither she was wafted (<a onclick="return mV('Sgs',6,12);">Sgs 6:12</a>), <i>above</i> the daughters of Jerusalem, who therefore portray her <i>feet</i> first.
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<br><br><b>daughter</b>—of God the Father, with whom Jesus Christ is one (<a onclick="return mV('Mat',5,9);">Mat 5:9</a>), "children of (the) God" (of <i>peace</i>), equivalent to Shulamite (<a onclick="return mV('Psa',45,'10-15');">Psa 45:10-15</a>; <a onclick="return mV('2Cr',6,18);">2Cr 6:18</a>), as well as bride of Jesus Christ.
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<br><br><b>prince's</b>—therefore princely herself, freely giving the word of life to others, not sparing her "feet," as in <a onclick="return mV('Sgs',5,3);">Sgs 5:3</a>; <a onclick="return mV('Exd',12,11);">Exd 12:11</a>. To act on the offensive is defensive to ourselves.
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<br><br><b>joints</b>—rather, "the rounding"; the full graceful curve of the hips in the female figure; like the <i>rounding of a necklace</i> (as the <i>Hebrew</i> for "jewels" means). Compare with the <i>English Version,</i> <a onclick="return mV('Eph',4,'13-16');">Eph 4:13-16</a>; <a onclick="return mV('Col',2,19);">Col 2:19</a>. Or, applying it to the girdle binding together the robes round the hips (<a onclick="return mV('Eph',6,14);">Eph 6:14</a>).
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<br><br><b>cunning workman</b>— (<a onclick="return mV('Psa',139,'14-16');">Psa 139:14-16</a>; <a onclick="return mV('Eph',2,10,22);">Eph 2:10, 22</a>; a onclick="return mV('Eph',5,29,30,32);">5:29-30, 32</a>).
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<p id="So7_2"><b>2. navel</b>—rather, "girdle-clasp," called from the part of the person underneath. The "shoes" (<a onclick="return mV('Sgs',7,1);">Sgs 7:1</a>) prove that <i>dress</i> is throughout presupposed on all parts where it is usually worn. She is "a bride adorned for her husband"; the "uncomely parts," being most adorned (<a onclick="return mV('1Cr',12,23);">1Cr 12:23</a>). The girdle-clasp was adorned with red rubies resembling the "round goblet" (crater or <i>mixer</i>) of spice—mixed wine (not "liquor," <a onclick="return mV('Sgs',8,2);">Sgs 8:2</a>; <a onclick="return mV('Isa',5,22);">Isa 5:22</a>). The wine of the "New Testament in His blood" (<a onclick="return mV('Luk',22,20);">Luk 22:20</a>). The spiritual exhilaration by it was mistaken for that caused by new wine (<a onclick="return mV('Act',2,'13-17');">Act 2:13-17</a>; <a onclick="return mV('Eph',5,18);">Eph 5:18</a>).
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<br><br><b>belly</b>—that is, <i>the vesture</i> on it. As in <a onclick="return mV('Psa',45,13,14);">Psa 45:13-14</a>, gold and needlework compose the bride's attire, so golden-colored "wheat" and white "lilies" here. The ripe grain, in token of harvest joy, used to be decorated with lilies; so the accumulated spiritual food (<a onclick="return mV('Jhn',6,35);">Jhn 6:35</a>; <a onclick="return mV('Jhn',12,24);">12:24</a>), free from chaff, not fenced with thorns, but made attractive by lilies ("believers," <a onclick="return mV('Sgs',2,2);">Sgs 2:2</a>; <a onclick="return mV('Act',2,46);">Act 2:46-47</a>; <a onclick="return mV('Act',5,13,14);">5:13-14</a>; in common partaking of it). Associated with the exhilarating wine cup (<a onclick="return mV('Zec',9,17);">Zec 9:17</a>), as here.
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<p id="So7_3"><b>3.</b> The daughters of Jerusalem describe her in the same terms as Jesus Christ in <a onclick="return mV('Sgs',4,5);">Sgs 4:5</a>. The testimonies of heaven and earth coincide.
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<br><br><b>twins</b>—faith and love.
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<p id="So7_4"><b>4. tower of ivory</b>—In <a onclick="return mV('Sgs',4,4);">Sgs 4:4</a>, Jesus Christ saith, "a tower of David builded for an armory." Strength and conquest are the main thought in His description; here, beauty and polished whiteness; contrast <a onclick="return mV('Sgs',1,'1-17');">Sgs 1:1-17</a>.
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<br><br><b>fishpools</b>—seen by BURCKHARDT, clear (<a onclick="return mV('Rev',22,1);">Rev 22:1</a>), deep, quiet, and full (<a onclick="return mV('1Cr',2,10,15);">1Cr 2:10, 15</a>).
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<br><br><b>Heshbon</b>—east of Jordan, residence of the Amorite king, Sihon (<a onclick="return mV('Num',21,25);">Num 21:25</a>, etc.), afterwards held by Gad.
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<br><br><b>Bath-rabbim</b>—"daughter of a multitude"; a crowded thoroughfare. Her eyes (<a onclick="return mV('Sgs',4,1);">Sgs 4:1</a>) are called by Jesus Christ, "doves eyes," waiting on Him. But here, looked on by the daughters or Jerusalem, they are compared to a placid lake. She is calm even amidst the crowd (<a onclick="return mV('Pro',8,2);">Pro 8:2</a>; <a onclick="return mV('Jhn',16,33);">Jhn 16:33</a>).
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<br><br><b>nose</b>—or, face. <br><b>tower of Lebanon</b>—a border-fortress, watching the hostile Damascus. Towards Jesus Christ her face was full of holy shame (see on JFB for <a href="./Comm/jfb/Sgs/Sgs004.html#So4_1">Sgs 4:1</a>; JFB for <a href="./Comm/jfb/Sgs/Sgs004.html#So4_3">Sgs 4:3</a>); towards spiritual foes, like a watchtower (<a onclick="return mV('Hab',2,1);">Hab 2:1</a>; <a onclick="return mV('Mar',13,37);">Mar 13:37</a>; <a onclick="return mV('Act',4,13);">Act 4:13</a>), elevated, so that she looks not up from earth to heaven, but down from heaven to earth. If we retain "nose," discernment of spiritual fragrance is meant.
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<p id="So7_5"><b>5. upon thee</b>—the headdress "upon" her.
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<br><br><b>Carmel</b>—signifying a well-cultivated field (<a onclick="return mV('Isa',35,2);">Isa 35:2</a>). In <a onclick="return mV('Sgs',5,15);">Sgs 5:15</a> He is compared to <i>majestic</i> Lebanon; she hero, to <i>fruitful</i> Carmel. Her headdress, or crown (<a onclick="return mV('2Ti',4,8);">2Ti 4:8</a>; <a onclick="return mV('1Pe',5,4);">1Pe 5:4</a>). Also the souls won by her (<a onclick="return mV('1Th',2,19,20);">1Th 2:19-20</a>), a token of her fruitfulness.
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<br><br><b>purple</b>—royalty (<a onclick="return mV('Rev',1,6);">Rev 1:6</a>). As applied to hair, it expresses the glossy splendor of black hair (literally, "pendulous hair") so much admired in the East (<a onclick="return mV('Sgs',4,1);">Sgs 4:1</a>). While the King compares her hair to the flowering hair of goats (the token of her <i>subjection</i>), the daughters of Jerusalem compare it to <i>royal</i> purple.
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<br><br><b>galleries</b>—(so <a onclick="return mV('Sgs',1,17);">Sgs 1:17</a>, <i>Margin;</i> <a onclick="return mV('Rev',21,3);">Rev 21:3</a>). But MAURER translates here, "flowing ringlets"; with these, as with "thongs" (so LEE, from the <i>Arabic</i> translates it) "the King is held" bound (<a onclick="return mV('Sgs',6,5);">Sgs 6:5</a>; <a onclick="return mV('Pro',6,25);">Pro 6:25</a>). Her purple crowns of martyrdom especially captivated the King, appearing from His galleries (<a onclick="return mV('Act',7,55,56);">Act 7:55-56</a>). As Samson's strength was in his locks (<a onclick="return mV('Jdg',16,17);">Jdg 16:17</a>). Here first the daughters see the King themselves.
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<p id="So7_6"><b>6.</b> Nearer advance of the daughters to the Church (<a onclick="return mV('Act',2,47);">Act 2:47</a>; <a onclick="return mV('Act',5,13);">5:13</a>, end). Love to her is the first token of love to Him (<a onclick="return mV('1Jo',5,1);">1Jo 5:1</a>, end).
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<br><br><b>delights</b>—fascinating charms to them and to the King (<a onclick="return mV('Sgs',7,5);">Sgs 7:5</a>; <a onclick="return mV('Isa',62,4);">Isa 62:4</a>, Hephzi-bah). Hereafter, too (<a onclick="return mV('Zep',3,17);">Zep 3:17</a>; <a onclick="return mV('Mal',3,12);">Mal 3:12</a>; <a onclick="return mV('Rev',21,9);">Rev 21:9</a>).
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<p id="So7_7"><b>7. palm tree</b>— (<a onclick="return mV('Psa',92,12);">Psa 92:12</a>). The sure sign of <i>water near</i> (<a onclick="return mV('Exd',15,27);">Exd 15:27</a>; <a onclick="return mV('Jhn',7,38);">Jhn 7:38</a>).
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<br><br><b>clusters</b>—not of dates, as MOODY STUART thinks. The parallelism (<a onclick="return mV('Sgs',7,8);">Sgs 7:8</a>), "clusters of the vine," shows it is here clusters of grapes. Vines were often trained (termed "wedded") on other trees.
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<p id="So7_8"><b>8.</b> The daughters are no longer content to admire, but resolve to lay hold of her fruits, high though these be. The palm stem is bare for a great height, and has its crown of fruit-laden boughs at the summit. It is the symbol of triumphant joy (<a onclick="return mV('Jhn',12,13);">Jhn 12:13</a>); so hereafter (<a onclick="return mV('Rev',7,9);">Rev 7:9</a>).
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<br><br><b>breasts</b>— (<a onclick="return mV('Isa',66,11);">Isa 66:11</a>).
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<br><br><b>the vine</b>—Jesus Christ (<a onclick="return mV('Hsa',14,7);">Hsa 14:7</a>, end; <a onclick="return mV('Jhn',15,1);">Jhn 15:1</a>).
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<br><br><b>nose</b>—that is, breath; the Holy Ghost breathed into her <i>nostrils</i> by Him, whose "mouth is most sweet" (<a onclick="return mV('Sgs',5,16);">Sgs 5:16</a>).
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<br><br><b>apples</b>—citrons, off the tree to which He is likened (<a onclick="return mV('Sgs',2,3);">Sgs 2:3</a>).
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<p id="So7_9"><b>9. roof of thy mouth</b>—thy voice (<a onclick="return mV('Pro',15,23);">Pro 15:23</a>).
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<br><br><b>best wine</b>—the <i>new</i> wine of the gospel kingdom (<a onclick="return mV('Mar',14,25);">Mar 14:25</a>), poured out at Pentecost (<a onclick="return mV('Act',2,4,13,17);">Act 2:4, 13, 17</a>).
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<br><br><b>for my beloved</b>— (<a onclick="return mV('Sgs',4,10);">Sgs 4:10</a>). Here first the daughters call Him theirs, and become one with the bride. The steps successively are (<a onclick="return mV('Sgs',1,5);">Sgs 1:5</a>) where they misjudge her (<a onclick="return mV('Sgs',3,11);">Sgs 3:11</a>); <a onclick="return mV('Sgs',5,8);">Sgs 5:8</a>, where the possibility of their finding Him, before she regained Him, is expressed; <a onclick="return mV('Sgs',5,9);">Sgs 5:9</a> (<a onclick="return mV('Sgs',6,1);">Sgs 6:1</a>; <a onclick="return mV('Sgs',7,6,9);">7:6, 9</a>; <a onclick="return mV('Jhn',4,42);">Jhn 4:42</a>).
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<br><br><b>causing...asleep to speak</b>— (<a onclick="return mV('Isa',35,6);">Isa 35:6</a>; <a onclick="return mV('Mar',5,19);">Mar 5:19-20</a>; <a onclick="return mV('Act',2,47);">Act 2:47</a>; <a onclick="return mV('Eph',5,14);">Eph 5:14</a>). Jesus Christ's first miracle turned water into "good wine kept until now" (<a onclick="return mV('Jhn',2,10);">Jhn 2:10</a>); just as the Gospel revives those asleep and dying under the law (<a onclick="return mV('Pro',31,6);">Pro 31:6</a>; <a onclick="return mV('Rom',7,9,10,24,25);">Rom 7:9-10, 24-25</a>; <a onclick="return mV('Rom', 8,1);">8:1</a>).
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<p id="So7_10"><b>10.</b> Words of the daughters of Jerusalem and the bride, now united into one (<a onclick="return mV('Act',4,32);">Act 4:32</a>). They are mentioned again distinctly (<a onclick="return mV('Sgs',8,4);">Sgs 8:4</a>), as fresh converts were being added from among enquirers, and these needed to be charged not to grieve the Spirit.
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<br><br><b>his desire is toward me</b>—strong assurance. He so desires us, as to give us sense of His desire toward us (<a onclick="return mV('Psa',139,17,18);">Psa 139:17-18</a>; <a onclick="return mV('Luk',22,15);">Luk 22:15</a>; <a onclick="return mV('Gal',2,20);">Gal 2:20</a>; <a onclick="return mV('1Jo',4,16);">1Jo 4:16</a>).
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<p id="So7_11"><b>11. field</b>—the country. "The tender grape (MAURER translates, flowers) and vines" occurred before (<a onclick="return mV('Sgs',2,13);">Sgs 2:13</a>). But here she prepares for Him all kinds of fruit old and new; also, she anticipates, in going forth to seek them, communion with Him in "loves." "Early" implies immediate earnestness. "The villages" imply distance from Jerusalem. At Stephen's death the disciples were scattered from it through Judea and Samaria, preaching the word (<a onclick="return mV('Act',8,'4-25');">Act 8:4-25</a>). Jesus Christ was with them, confirming the word with miracles. They gathered the <i>old</i> fruits, of which Jesus Christ had sown the seed (<a onclick="return mV('Jhn',4,'39-42');">Jhn 4:39-42</a>), as well as <i>new</i> fruits.
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<br><br><b>lodge</b>—forsaking <i>home</i> for Jesus Christ's sake (<a onclick="return mV('Mat',19,29);">Mat 19:29</a>).
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<p id="So7_12"><b>12.</b> (<a onclick="return mV('Mar',1,35);">Mar 1:35</a>; <a onclick="return mV('Jhn',9,4);">Jhn 9:4</a>; <a onclick="return mV('Gal',6,10);">Gal 6:10</a>). Assurance fosters diligence, not indolence.
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<p id="So7_13"><b>13. mandrakes</b>—<i>Hebrew, audaim,</i> from a root meaning "to love"; love apples, supposed to exhilarate the spirits and excite love. Only here and <a onclick="return mV('Gen',30,'14-16');">Gen 30:14-16</a>. <i>Atropa mandragora</i> of LINNAEUS; its leaves like lettuce, but dark green, flowers purple, root forked, fruit of the size of an apple, ruddy and sweet-smelling, gathered in wheat harvest, that is, in May (<i>Mariti,</i> ii. 195).
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<br><br><b>gates</b>—the entrance to the kiosk or summer house. Love "lays up" the best of everything for the person beloved (<a onclick="return mV('1Cr',10,31);">1Cr 10:31</a>; <a onclick="return mV('Phl',3,8);">Phl 3:8</a>; <a onclick="return mV('1Pe',4,11);">1Pe 4:11</a>), thereby really, though unconsciously, laying up for itself (<a onclick="return mV('1Ti',6,18,19);">1Ti 6:18-19</a>).
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