Exegetical and Hermeneutical Commentary of Song of Solomon 1:15
Behold, thou [art] fair, my love; behold, thou [art] fair; thou [hast] doves’ eyes.
15. thou hast doves’ eyes ] Rather, as R.V., thine eyes are (as) doves, i.e. are dove-like. As a rule in such comparisons the particle of comparison ke = as stands before the predicate (see Ges. Gramm. 141 d, note). But this form is more emphatic. The absence of the particle does not consequently compel us to translate as Oettli following the LXX does, thy eyes are doves, i.e. are glancing and shimmering in various colours, so as to resemble doves. That seems an improbable simile; more probably it is the innocence which is associated with doves’ eyes which is the point of comparison.
Fuente: The Cambridge Bible for Schools and Colleges
15 17. In these verses the king continues his praises of the Shulammite, while she continues to think only of her absent lover. In Son 1:15 the pronouns and the corresponding adjectives are feminine, while in Son 1:16 they are masculine. Consequently in Son 1:15 Solomon is represented as addressing the Shulammite, while in Son 1:16 the Shulammite speaks, addressing however not Solomon but her absent lover.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 15. Thou hast doves’ eyes] The large and beautiful dove of Syria is supposed to be here referred to, the eyes of which are remarkably fine.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Behold, thou art fair: this is the speech of Christ. The words are doubled, partly to note the certainty of the thing, notwithstanding her mean and modest opinion of herself; and partly to manifest his high esteem and fervent affection for her, and to assure her that, notwithstanding all her infirmities, he was very well pleased with her.
Thou hast doves eyes; which are,
1. Comely and pleasant.
2. Modest and humble, not lofty, as the looks of some other creatures are.
3. Mild and harmless, not fierce and fiery, not looking and watching for prey, as the eyes of ravenous birds are.
4. Chaste and faithful, looking only to their mates; so that if any of them cast a lustful eye upon another, her companions are enraged against her, and quickly tear her in pieces; as some natural historians write. And such are the churchs eyes said to be. And by the eyes he seems to design partly her looks and outward behaviour or conversation, and partly and chiefly the inward disposition of her mind, which is commonly discovered, and in Scripture is oft signified, by the eye; in which sense we read of an evil eye, Pro 23:6 Mat 6:23, of a bountiful eye, Pro 22:9, of a single eye, Luk 11:34, of a proud or lofty look, all which signify such tempers of mens minds.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. fairHe discerns beauty inher, who had said, “I am black” (So1:5), because of the everlasting covenant (Psa 45:11;Isa 62:5; Eph 1:4;Eph 1:5).
doves’ eyeslarge andbeautiful in the doves of Syria. The prominent features of her beauty(Mt 10:16), gentleness,innocence, and constant love, emblem of the Holy Ghost, who changesus to His own likeness (Gen 8:10;Gen 8:11; Mat 3:16).The opposite kind of eyes (Psa 101:5;Mat 20:15; 2Pe 2:14).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Behold, thou [art] fair, my love,…. These are the words of Christ, commending the beauty and comeliness of the church, expressing his great affection for her, and his high esteem of her; of her fairness and beauty, [See comments on So 1:5],
[See comments on So 1:8]; of the title of Christ’s love, as given her by him, [See comments on So 1:9]; a “behold” is prefixed to this account her, as a note of attention, to consider her complete comeliness in Christ, and not pore on her own blackness; and as a note of admiration, that she who was so black and uncomely in herself should be so fair and beautiful in his eyes, through his blood, righteousness, and grace; and as a note of asseveration, assuring her of the truth of it, which she might be apt to call in question; and, to prevent which, it is also repeated,
behold, thou [art] fair; exceeding fair, really so, both inwardly and outwardly; both with respect to justification and sanctification;
thou [hast] doves’ eyes; or “eyes like doves” d; these are taken notice because much beauty lies in the eyes, either in the size or colour of them e; similes taken from doves are frequently used in this sacred poem, both with respect to the bride and bridegroom; see So 2:14; and it may easily be observed, that this creature furnishes much matter for poets f, which they apply to lovers: and here the eyes of the bride are compared to the eyes of doves; meaning either the ministers of the Gospel, who are to the church what eyes are to the body; are set in the more eminent part in the church, to order, guide, and direct the members of it; to watch over them, lest any hurt come to them, and give warning of danger; to hold forth the word of light to them, and instruct them how to behave in the church and in the world: and they may be compared to the eyes of doves, for their clearness and perspicuity in discerning Gospel truths; and for their sincerity and simplicity, uprightness and faithfulness, in preaching them; and for the dove like gifts of the Spirit, whereby they are qualified for it; and for, their meekness and humility; or rather the eyes of her understanding are meant, being spiritually enlightened; and particularly the eye of faith by which believers take a view of Christ, of his glory, fulness, and suitableness, and look to him alone for life and salvation. And it may be compared to the eyes of doves for the clearness and quickness, of it, being the evidence of things not seen; and, for its singleness and chastity, the dove looks only to its mate, and destroys those that look with lustful eyes on others g; believers, being espoused as a chaste virgin to Christ, look only to him as their beloved, to him only for acceptance, righteousness, pardon, and eternal life; and for its modesty and humility, excluding all boasting in the creature, and giving all glory to Christ; and for its beautifulness in the sight of Christ, so that he is even ravished with it, So 4:9.
d “oculi tui veluti columbarum”, Pagninus, Munster, so Ben Melech. e So Juno is called “the large-eyed Juno”, and Minerva “the blue-eyed goddess”, and Chryseus “the black-eyed maid”, Homer. Iliad. 1. v. 99, 206, 551. f Vid. Barthii Animadv. ad Claudian. in Nupt. Honor. Ode 4. v. 21. g Plin. Nat. Hist. l. 10. c. 34. Aelian. Hist. Animal. l. 3. c. 5. p. 44.
Fuente: John Gill’s Exposition of the Entire Bible
In this ardour of loving devotion, she must appear to the king so much the more beautiful.
15 Lo, thou art fair, my love.
Lo, thou art fair; thine eyes are doves.
This is a so-called comparatio decurtata , as we say: feet like the gazelle, i.e., to which the swiftness of the gazelle’s feet belongs (Hab 3:19); but instead of “like doves,” for the comparison mounts up to equalization, the expression is directly, “doves.” If the pupil of the eye were compared with the feathers of the dove (Hitz.), or the sprightliness of the eye with the lively motion hither and thither of the dove (Heiligst.), then the eulogium would stand out of connection with what Shulamith has just said. But it stands in reference to it if her eyes are called doves; and so the likeness to doves’ eyes is attributed to them, because purity and gentleness, longing and simplicity, express themselves therein. The dove is, like the myrtle, rose, and apple, an attribute of the goddess of love, and a figure of that which is truly womanly; wherefore (the Arab. name of a dove), Columbina, and the like names of women, columba and columbari, are words of fondness and caressing. Shulamith gives back to Solomon his eulogium, and rejoices in the prospect of spending her life in fellowship with him.
Fuente: Keil & Delitzsch Commentary on the Old Testament
ANTICIPATED EXCHANGES BETWEEN THE SHEPHERD AND SHULAMITE
Verse 15 expresses further anticipated praise by the shepherd which repeat the first thought of Verse 8 and also compliment the beauty of the Shulamite’s eyes.
Verse 16 is the Shulamite’s response praising the shepherd’s handsome appearance and reflecting thoughts of the time they will be together as man and wife.
Verse 17 suggests anticipation that the shepherd’s thoughts are also of a house where they will be together in a married relationship.
Fuente: Garner-Howes Baptist Commentary
Bride and Bridegrooms Mutual Commendations.
I. THE KINGS COMMENDATION OF SHULAMITE
(Son. 1:15-17)
Behold, thou art fair, my love;
Behold, thou art fair;
Thou hast doves eyes (Son. 1:15).
The language earnest and emphatic. Behold: expressive of admiration. Repeated with the declarationthou art fair,as indicative of strong emotion and deep conviction, as well as of the desire to assure the bride of its truth, and the difficulty of doing so. The assurance all the more necessary from Shulamites own sense of her blackness, and the depreciation of her by the ladies of the Court on that account. Observe
(1) Believers eyes more readily fixed on their own corruption than on Christs grace in them.
(2) Love delights in expressing high esteem for and admiration of its object.
(3) Believers never fairer in Christs eyes than when blackest in their own, and meekly enduring the contempt of others.
(4) Believers not only beautiful in the eyes of others (Son. 1:8), but very specially in the eyes of Christ Himself. Christ looks not at the blemishes, but the beauties of His people. The beauties His, the blemishes their own. He seeth no iniquity in Jacob. Christ the best judge of beauty. To be beautiful in His eyes is to be beautiful indeed, and blessed as well as beautiful. Beautiful in His eyes, it matters little what we are in the eyes of others. Let them curse, but bless thou. Christ looks not only at what believers are now, but at what they shall be hereafter. Views past, present, and future at one glance. Christ takes delight in His peoples beauty (Psa. 45:10-11). Rejoices over them as the Bridegroom over the Bride (Isa. 62:5). The double assertion: Thou art fair, probably intended to express the greatness as well as the reality of Shulamites beauty. A two-fold beauty in believers: beauty of the inward spirit and of the outward life; beauty in doing and in suffering; beauty in imputed righteousness and imparted grace. The repeated assertion of Shulamites beauty, accompanied with the Kings assurance of His love to her, and her relation to Him: My love. Sweet and comforting, as well as strengthening and sanctifying to believers, to be assured of Christs love, and of their relation to Him as His bride.
A special feature in Shulamites beauty noted: Thou hast doves eyes, or Thine eyes are doves. The eyes of Syrian doves distinguished for their softness, tenderness, and lustrous beauty. The eye especially the seat of beauty. The eyes of Syrian females particularly beautiful. The eye the expression of the soul. More especially the expression of inward affection. Hence the power of the eye in captivating the heart (chap. Son. 4:9; Son. 6:5). Observe
(1) Christ notices not only the beauty of believers in general, but their single graces in particular; more especially He notices their love which has Himself for its object.
(2) The eyes of believers those of doves, or doves themselves. The dove distinguished for (i) gentleness and meekness; (ii.) affection and fidelity to its mate; (iii.) purity and cleanliness; (iv.) timidity and retiring disposition. Its character indicated in its eyes. The eyes of believers not those of the tiger, or the fox, or the hawk; but of the dove. The contrast of the believers eyes indicated in Mat. 20:15; 2Pe. 2:14; Psa. 131:1. Believers learn of Jesus to be meek and lowly in heart. The gentleness of Christ to be a distinguishing feature in their character. Gentleness is love holding intercourse with those around us. Implies tenderness of feeling; readiness of sympathy; considerateness of others. Gentleness is love in its depth and in its delicacy. Believers chosen in Christ to be holy and without blame before God in love (Eph. 1:4). Not to be drawn away from Christ by any suffering or persecution. Pass the time of their sojourning here in fear. Work out their salvation with fear and trembling (1Pe. 1:17; Php. 2:12).
2. SHULAMITE TO THE KING
(Son. 1:16)
Behold thou art fair, my beloved; Yea, pleasant.
The Bride returns her Beloveds commendation. Every good word from Christ to be turned to His own praise. What the believer is made, he is made to the praise of the glory of His grace. The title also reciprocated: My Beloved. The believer made conscious both of His love to Christ and his relation to Him. Brides commendation also commences with a note of exclamation: Behold. Implies the reality and greatness of the Kings beauty. His beauty a thing to be contemplated and dwelt upon. The ascription of beauty to the Bride returned as belonging rather to Himself. The believers beauty only a reflection of Christs. Shulamite commends her beloved as
I. FAIR. Observe
1. Jesus supremely beautiful in the eyes of believers. Their eyes anointed with Divine eye-salve to see His beauty. Able to testify with John we beheld His glory. Their blessedness, to behold even now, by the eye of faith, the King in His beauty. Christ formerly to them as to others, a root out of a dry ground, without form or comeliness: now the chief among ten thousand, and altogether lovely.
2 Jesus in Himself transcendently beautiful. Observe, in reference to the
Beauty of Christ
1. Its greatness. His beauty such as no angels hand could pourtray, or tongue describe. The exclamation of the prophet: How great is His beauty! (Zec. 9:17.) Of the Psalmist: Thou art fairer than the children of men; grace is poured into thy lips (Psalms 45).
(2) His beauty a glory such as becomes the Son of God: We beheld His glory; the glory as of the only begotten of the Father (Joh. 1:14). All beauty summed up and centered in Jesus. Whatever is beautiful in the creature, found in Him in an infinitely greater degree. All creature beauty only a ray or emanation from His own. Christ the fountain and ocean of beauty; all beauty in the creature, whether angel, man, or nature, only a stream from that fountain, or a drop from that ocean His an essential beauty; theirs a derived one. All beautiful things in nature only made to reflect something of His beauty, and to lead up to it.
2. Its character. His beauty mainly a moral and spiritual one: Full of grace and truth. His countenance, doubtless, indicative of that spiritual beauty. Not the less beautiful because, for our sakes, marred more than any mans, and soiled with blood and tears His beauty in His soul, but manifesting itself in His words, looks, and actions. Seen both in what He is in Himself, and in what He is to others, especially to poor sinners of mankind. His soul free from all sin, and full of all grace. All its powers and faculties in complete order and perfect harmony. His beauty seen not only in the separate graces of His character, but in their combination, proportion, and symmetry. Displayed in His love and lovingnessHis self-forgetting, and self-denying benevolence, sympathy, and compassion; in His gentleness and tenderness, His meekness and humility; in His kindness and condescension to the poor, the ignorant, and the despised; in His wisdom and intelligence, combined with forbearance and child-like simplicity; in His patience in suffering and submission to His Fathers will; in his fearlessness in regard to Himself with the tenderest care and consideration for others; in His manliness combined with meekness; in His firmness of principle with flexibility of manners; in His purity combined with pity; in His hatred of sin with love to the sinner; in His ardent affection for His friends with the most generous forgiveness of his enemies; in His supreme love to God combined with untiring self-sacrificing love to man.
II. PLEASANT. Shulamite addsYea, pleasant or comely. Yea, indicating the difficulty she finds in expressing her appreciation of the Kings excellence, and the delight she found in Him. Not only fair, but pleasant besides. The most beautiful not always the most pleasant. Christ not only beautiful but pleasant. Observe in regard to the
Pleasantness of Christ:
In Him the greatest moral excellence combined with the greatest pleasantness. Pleasantness a special quality, and superadded to excellence. Indicates what a person is in relation to others. That which renders a man amiable, agreeable, and enjoyable to those around him. The quality in an individual that affords pleasure and delight in his presence and society. Has special reference to ones spirit and temper, manners and deportment,a persons looks, and the tone of hit voice, as well as his words and actions. Implies a combination of graces as well as virtues; of charms, as well as excellencies; of agreeable as well as solid qualities, fitting their possessor for imparting pleasure as well as profit to those in contact with him. Such pleasantness in Jesus. Jesus fair in Himself; pleasant to others. Such that not only angels but mennot only the godly but sinnersmay find pleasure in Him. The evidence of His pleasantness seen in His disciples who so fondly adhered to Him and so closely followed Him; in John the fisherman, who was wont to pillow his head on His bosom; in the multitudes that everywhere thronged about Him; in the publicans and sinners that drew near to hear Him; in the children that followed Him with their parents, and sang His praise in the temple-courts; in the infants that He took up in His arms, putting His hands on their head and blessing them. Davids testimony in regard to Jonathan that of every believer in regard to Jesus: Very pleasant hast thou been unto me. Jesus very pleasant to believers now while conversed with through a veil. What when they see Him face to face?
3.
SHULAMITE REJOICES IN THE KINGS FELLOWSHIP AND THE PLACE OF ITS ENJOYMENT
Son. 1:16-17
Also our bed is green;
The beams of our house are cedar,
And our rafters of fir.
The scene now the grounds of the palace. Shulamite has found the King at the shepherds tents. Intensely happy in each others society and love, they sit down and repose on a green and flowery bankthe resting-place at noon (Son. 1:7). The cedars spread their shady branches over them like the beams of a palace, while the fragant fir trees form a gallery for their walk. Shulamite notices these things, and in her delighted enjoyment of the Kings fellowship, and her fine appreciation of the objects of nature, expresses her gratification in these agreeable surroundings. Brought up in the country, she is everywhere exhibited in the Song as an enthusiastic admirer of natural beauty. In this way as well as others, a meet companion for him who spake of trees, from the cedar tree that is in Lebanon, even unto the hyssop that springeth out of the wall (1Ki. 4:33). Enjoyment of a dear ones fellowship gives of itself a charm to the place which is the scene of it. The place where a believer has enjoyed sweet and hallowed communion with his Saviour, especially in the season of his first love, rendered beautiful in his eyes, and endeared to his heart. All the more so when this has been in the midst of natural scenery. With the joy of a souls deliverance from bondage and possession of a newly found Saviour, all surrounding nature seems to be in harmony. By a law of our mental constitution, the joy transfuses itself over all surrounding objects. The mountains and hills break forth into singing, and all the trees of the field clap their hands (Isa. 55:12). Christs graciously manifested person sheds a beauty and sweetness over every thing around us. Himself fair and pleasant, the very place becomes such where He is found and enjoyed. Where He treads, lilies and roses bloom. Hence the sweetness of Divine ordinances. Christs fellowship usually most enjoyed in connection with the ordinances of His own institution. Gospel ordinances the shepherds tents where the Chief Shepherd is found, and where He makes His flock to rest at noon. The promise,I will commune with them from off the mercy seat. Hence, the very place of these ordinances, beautiful and delightful to a loving believer. How amiable are Thy tabernacles; Strength and beauty are in His sanctuary. A day in Thy courts is better than a thousand. Hence his longing desire after them. My soul longeth, yea even fainteth, for the courts of the Lord.; One thing have I desired of the Lord, and that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord and inquire in His temple (Psalms 84; Psalms 96; Psalms 63; Psalms 27). This sweetness and charm connected with the sanctuary something very different from mere outward attraction; though it may be desirable that even that should not be altogether wanting. Nothing lost when that which meets the bodily eye is somewhat in harmony with the spiritual beauty of the sanctuary, which only the eye of the living soul can perceive and the renewed heart delight in.
Shulamite commends both the beauty of the grassy couch on which they reposed, and the agreeableness of the shade afforded by the trees which spread their branches over their heads like the beams of sylvan chambers. Our bed (or couch) is green (or flourishing); the beams of our house (Heb. houses) are of cedar (or cedars are the beams of our chambers); and our rafters (or galleries) are of fir (or fir trees are our rafters or galleries). Suggesting, in regard to
Divine Ordinances,
1. Community of interest and participation on the part of Christ and His people. Our bed; our house; as pertaining both to the bride and bridegroom. So Divine ordinances the joint property of Christ and His people. The temple at Jerusalem spoken of as both Gods house and that of the people: Our beautiful house; Your house is left unto you desolate. The sacrifices participated in both by God and the offerer. Called the bread of their God, the food of the offering made by fire unto the Lord (Lev. 3:11; Lev. 21:6; Lev. 21:8, &c.). Christian ordinances intended both for the enjoyment of Christ and His people. If any man hear my voice and open the door, I will come in unto him, and will sup with him and he with me (Rev. 3:21).
2. Repose as well at comfort to the soul. Christ found in the ordinances of his house as the rest and the refreshing wherewith the weary are to be made to rest, and as the shadow of a great rock in a weary land (Isa. 28:12; Isa. 32:2). One thing have I desired of the Lord, that I may dwell in the house of the Lord all the days of my life: For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me. There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most high, (Psa. 46:4; Psa. 27:4-5).
3. Freshness and life. Our bed is green or flourishing. The ordinances of the Christian Church, wherever two or three are gathered together in the Masters name, as fresh and lively, as full of blessing and as precious to believers note as when after Pentecost the disciples continued steadfast in the Apostles fellowship and doctrine, and in breaking of bread, and in prayers (Act. 2:42). These ordinances as sweet and refreshing to the believer at the close of his earthly pilgrimage as at the beginning of it. The promised presence of Christ and the operation of His Spirit, that which keeps the couch green and flourishing. There is a river, &c.
4. Strength and permanence. The beams of our house are cedars. Strength as well as beauty in Gods sanctuary (Psa. 96:6). Christs promised presence gives permanence, as well as life and freshness, to ordinances. The Lords Supper, the central ordinance of Christian worship, to continue till He come again. These ordinances have continued throughout eighteen centuries in almost all parts of the known world, and are, to a great extent, the same even in form at this day as when originally instituted and observed by the earliest converts. One precious fruit of the Reformation, the restoration of these ordinances to their primitive simplicity, after having been overlaid and disfigured both in the Eastern and Western Churches with rites and ceremonies of mere human invention. What is Divine in ordinances permanent as the cedars; what is merely human, perishable, and to be put away.
5. Fragrance and beauty. Our rafters (or galleries) of fir (or, are firs or cypresses). The fir or cypress distinguished for its beauty as well as its fragrance. Instead of the thorn shall come up the fir tree. Promised in connection with the sanctuary in Gospel times. The glory of Lebanon shall come unto thee, the fir tree and the pine tree and the box together, to beautify the place of my sanctuary (Isa. 60:13; Isa. 55:13). Beauty, as well as strength, in God a sanctuary (Psa. 96:6). The fragrance and beauty of Divine ordinances not in the fumes of incense, or in external decoration, whether of place or persons; but in the truths of the Gospel exhibited, the presence of Christ enjoyed, and the power of the Spirit experienced in them.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
TEXT 1:152:6
c.
Description of a conversation between the Shepherd and the Shepherdess, Son. 1:15 to Son. 2:6.
Dialogue: Shepherd, Son. 1:15
15. Behold, thou art fair, my love; behold thou art fair; thine eyes are as doves.
Shulammite, Son. 1:16 to Son. 2:1
16. Behold, thou art fair, my beloved, yea pleasant: also, our couch is green. 17. The beams of our house are cedars, and our rafters are firs. Son. 2:1. I am a rose of Sharon, a lily of the valleys.
THOUGHT QUESTIONS 1:152:6
43.
Are we to conclude that the shepherd has made an actual appearance? Discuss.
44.
The words of the shepherd are so important to the shepherdess that she has remembered them verbatimis this the thought?
45.
In what particular manner were the eyes of the Shulammite like doves?
46.
How is the term pleasant used in Son. 1:16?
47.
Where was the green couch?
48.
The description of beams and rafters is poeticwhat is actually involved?
49.
In the context the rose of Sharon and the lily of the valley is in reference to the maiden. Why is it so often applied to our Lord? Discuss.
PARAPHRASE 1:152:1
Dialogue: Shepherd, Son. 1:15
15.
Lo, thou art fair, O my companion!
Lo, thou art fair, thine eyes are dove-like!
Shulammite, Son. 1:16Son. 2:1
16.
No, thou art the fair and pleasing one, my beloved, See, our couch is green;
17.
The beams of our apartments are of cedar, and our rafters of cypress.
Son. 2:1
I am but a wild flower of the Sharon plain, a common anemone of the valleys.
COMMENT 1:152:1
Exegesis Son. 1:15 to Son. 2:1
The shepherd speaks again of his rapture in the presence of his bride. Actually all of this dialogue is but a soliloquy on the part of the bride. She in imagination hears him say these words to her. Perhaps she had heard them often before so it was easy to repeat them. Constant companionship is a large part of courting. As he once again looked into the eyes of his beloved he sees in their open, transparent, soft expression something similar to what he often observed in the eyes of a dove. The total impression of the dove is included in the comparison. The altertness, the quick perception, the softness are all involved in what he sees. Doves are thought of as emblematic of gentleness and guilelessness (Mat. 10:16). They are noted also for constancy, having but one mate for life, and are said to mourn when the mate is absent. (Clarke)
The bride reciprocates, she says in effect, you are the fair one. The term fair refers to physical appearance, she adds a wordnot only are you acceptable to the eyesyour personality is most pleasing. Both the outward and the inward view are a source of happiness. In her heart, the green couch of the woodland is much to be desired over the luxuriant divans in Solomons palace. In but recent days they had sat together and shared the communion of lovers.
To the Shulammites poetic fancy the interlacing boughs of cedar and cypress trees formed overhead the ceiling of their house. It is no uncommon thing for lovers to dream of their future house. She may be intentionally suggesting a contrast with the splendors of Solomons grand house (1Ki. 7:1 ff). House (houses the Hebrew plural of excellence). The thrice repeated ours shows a sweet consciousness of a shared possession. (Clarke)
We should ignore the chapter divisions. The bride is still speakingshe considers herself as but a wild flower. She identifies herself with one of the two most common flower varieties. The rose of the plain of Sharon was most probably a narcissus or meadow saffron.
The term lily is used six times in this bookSon. 2:1-2; Son. 2:16; Son. 4:5; Son. 5:13; Son. 6:2-3; Son. 7:2. It most likely refers to the scarlet anemone which grows in such profusion in several places in Samaria and Galilee. Mat. 6:28 seems to be a reference to such a lily.
A not too covert comparison is being made in such a reference. She is sayingHow could you find me among the many maidens of the village?I am so small and ordinary.
Marriage Son. 1:15 to Son. 2:1
Our wife will never know how she appears in our eyes unless we tell her! Our compliments must not only be sincere but distinctively individual. If your wifes eyes do not look like those of a dove do not use this as a compliment. There is indeed a metaphor or simile especially applicable to her. You can be sure your wife will respond very much like the Shulammiteshe hardly knows how to handle it, except that she is pleased and returns the compliment. Once again, we must be reminded that environment is so important to our wife. She does not remember your kisses only, but also the green couch and the beautiful ceiling where they were given. As much as at all possible we should prepare the place for her. Comfort, and natural beauty are a much more meaningful gift than a multitude of things which many times have no personal meaning.
So many wives have a very low self-imagethey want to believe they are indeed the fair one in the eyes of their husbands, but many times they feel much more like a very ordinary rose among ten thousand more on the wide plain of Sharon; or like a humble lily hidden away in a valley. How fondly do they hope someone will notice them and lift them out of obscurity and anonymity. Each person has an important identity of themselves but your wife to a large extent has her identity with you and of you. The person who cannot appreciate another will themselves fail to be appreciated.
Communion Son. 1:15 to Son. 2:1
We believe the words of these verses can have a wonderful meaning for the believer and his Lord. Can we imagine our Lord speaking of us in the words of Son. 1:15?Lo, thou art fair, O my companion! Beauty is in the eye of the beholder, when our Lord considers us as justified, sanctified, redeemed, adopted, saved, are indeed fair. It is an imputed beautybut a beauty none-the-less.
That He would condescend to be our companion is a wonder of all wonders. As we abide in Him and with Him does He see in our eyes the dove-like quality of trust and purity and fidelity? The eyes are the windows of the soulwhat would it be to have Him look fully into our eyes? He does, He is! Companionship with Him can allow the dove within us i.e., the Other Comforter to develop His life within ussome-day it will be no longer self who looks out of this house but heavens dove.
It is easy for us to lavish praise upon Himwe are quick to return the compliment and at the same time we are humbled by His attention to us. Our beloved is indeed fair and pleasant. We read of His beauty in the gospel accounts and find it true in our experience. He is not only fair to observe but pleasant to live with. We offer no sensual association in our communion with our Lord, for He is Spirit and not flesh and bones. We feel none-the-less a strong attachment to Him and count the times and places of deep communion and meditation as a trysting place of love. As the maiden remembers her house which became our house, we can remember many occasions and places we could call Bethel i.e., the house of God and the gate of heaven.
All of this for one who is but a poor rose and unnoticed lily!
FACT QUESTIONS 1:152:1
69.
Did the shepherd ever actually say what is attributed to him in Son. 1:15?
70.
In what way were the eyes of the maid dove-like?
71.
Doves are emblematic of what?
72.
What is meant by the term fair as used here?
73.
Why add the term pleasant to the description of the shepherd?
74.
Where and what was the green couch?
75.
To what does she refer in reference to the cedar and cypress?
76.
How is the terms rose of Sharon and lily of the valley used?
77.
Should we make up compliments for our wives? Discuss.
78.
In our attendance to our wife what is she the most likely to remember?
79.
Do some wives have the wrong self-image? What should we do to help? Discuss.
80.
Can we really imagine our Lord describing us as in Son. 1:15? Discuss.
81.
What happens when we are willing to have our Lord as our constant companion?
82.
How is our beloved both fair and pleasant? Discuss.
83.
Have we exaggerated the comparison in our discussion of Son. 1:16-17 as related to the communion of the Holy Spirit? Discuss.
TEXT 2:22:7
Dialogue: Shepherd Son. 2:2
Son. 2:2. Like a lily among the thorns, so is my darling among the maidens.
Shulammite, Son. 2:3 a
Son. 2:3 a. Like an apple tree among the trees of the forest, so is my beloved among the young men.
Aside to Court Ladies, Son. 2:3 b Son. 2:4
Son. 2:3 b. In his shade I took great delight and sat down, and his fruit was sweet to my taste. 4. He has brought me to his banquet hall, and his banner over me is love.
Appeal to Court Ladies, Son. 2:5-6
5. Sustain me with raisin cakes, refresh me with apples, because I am lovesick. 6. Let his left hand be under my head and his right hand embrace me.
Adjuration to Court Ladies, Son. 2:7 (first)
7. I adjure you, O daughters of Jerusalem, by the gazelles or by the hinds of the field, that you will not arouse or awaken my love, until she pleases.
THOUGHT QUESTIONS 2:27
50.
The shepherd accepts his brides estimate of herself but turns it to her advantage. Why? Was it true?
51.
The shepherd is compared to an apple treedo apples grow in the Holy Land? What is meant by the comparison to the other trees?
52.
Two thoughts seem prominent in 3b. What are they?
53.
What type of banquet house could a humble shepherd afford? What kind of meal would be served?
54.
How is the term banner used? (What was the purpose of the banner? This is the crucial question).
55.
The maiden is in distress as stated in verse five. What is her problem and what assistance does she suggest?
56.
How does verse six relate to verse five?i.e., does verse six offer a solution to the maids problem as stated in verse five?
57.
Verse seven is repeated twice more in the text (cf. Son. 3:5 and Son. 8:4). Please attempt an interpretation of your own. Is there any application in this for us? Discuss.
PARAPHRASE 2:27
Dialogue: Shepherd Son. 2:2
2.
As an anemone growing among brambles
so is my companions among the maidens.
Shulammite Son. 2:3 a
3(a)
As a citron tree among the trees of the forest,
So is my beloved among the young men.
Shulammite to Court Ladies Son. 2:3 b Son. 2:4
3(b)
In his shade I delight to sit down,
And his fruit is sweet to my taste.
4.
He has brought me into his banqueting house,
And his banner waving over me is inscribed, love.
5.
Sustain me with raisin-cakes,
Refresh me with citrons,
For I am lovesick.
6.
Oh, that his left hand were under my head,
And his right hand supporting me!
Adjuration to Court Ladies Son. 2:7 (first)
7.
I adjure you, O daughters of Jerusalem,
By the gazelles and the hinds of the field
That ye arouse not nor stir up love
Until itself is pleased to awaken.
COMMENT 2:27
Exegesis Son. 2:2-7
The shepherd picks up the figure used by the Shulammite and once again turns it to her advantage. He says in essence: You are indeed a lily or flower but compared to those among whom you live you are like a lovely bloom among brambles. He could be emphasizing the jealousy engendered by her beauty in his reference to thorns or brambles.
The word translated apple in the American Standard version is much better thought of as a citron tree. Apples do not grow well in the Holy Land. An orange tree seems to fit the description perfectly. Such a tree with its evergreen heavy foliage and golden fruit would indeed stand out amid the cypress, fir or cedar trees. Among the other young men so did her beloved stand out. It might be of import to notice the contrast: she is a flower, he is a tree. This is a subtle compliment on her part.
It is so refreshing to contemplate the transparent sincerity of this country lass in the affluence of Solomons palace. She turns to the women of the harem, and with the direct simplicity of youth she describes her relationship to the shepherd. In contrast to the trees with no fruit is my beloved who offers fruit and shade. The orange tree blossoms and bears fruit at the same time. Refreshment and rest amid lovely fragrance are both offered by my beloved. She takes great delight in his presence and is satisfied with what he offers her of himself.
The maiden is in the banquet room of Solomonbut she much prefers the banquet hall of her beloved. And just what would that be? A humble, but beautiful vine arbor in the midst of the vineyards. Read 1Ki. 4:7; 1Ki. 4:22-23; 1Ki. 10:21, for a description of the gold vessels Solomon used in his feasts. A canopy was often spread above the host and principle guests at a feast and richly decorated according to the means of the former. (Clarke) Perhaps this is the banner referred to by the maid. It could be that banner is to be thought of as a standard of protection such as those used in battle. Cf. Num. 1:52; Num. 5:10; Num. 6:4; Num. 6:10; Num. 10:14; Num. 10:18; Num. 10:23; Num. 10:25. It was a rallying-point and guide to give encouragement and confidence to those on a weary march or those amid extreme conflict. So the bride, transplanted from her lowly station to new scenes of unwanted splendor, finds support and safety in the known attachment she has with her beloved. (Cook)
Are we to imagine that this bride-to-be is actually physically ill from her loss of her loved one? It is possibleshe has lost her appetite and has not eatenshe is weak and in need of refreshment. Sustain me with raisin-cakes, refresh me with citrons, for I am lovesick. There was someone else who was sustained by raisin-cakesread 1Sa. 30:12 to find out who it was. Orange blossoms were once used in the East to revive the bridemuch like we would use smelling salts. It is from this custom that orange blossoms have been associated with marriage. It would seem that Solomon and his court and courting made her weak and sick but not of love.
As we attempt an understanding of verse six it would seem difficult to imagine a posture for the maiden and her lover in which his left hand could be under her head and his right hand supporting her unless they were lying down. This is an obvious reference to the intimate embrace of the marriage bed, it is repeated in Son. 8:3. With this kind of total involvement in the mind of the maid, Solomon has but a superficial interest for her.
The seventh verse is most interesting inasmuch as it is repeated in Son. 3:5 and Son. 8:4. It seems to be a faithful axiom to which we should give heed. What does it say? It is an adjuration that no attempt to kindle love by unworthy means should be made, for true love awakens spontaneously. It should owe nothing to improper stimulation by others, but be as free and unfettered as the life of the gentle creatures here mentioned. (Clarke) It would seem the ladies of the court were attempting to get her to accept the affections of the King much as they had. No doubt those members of the harem were quite proficient in the art of sex stimulation. Where such desires are aroused apart from the person for whom they are reserved disappointment and frustration is the inevitable result. Genuine love is a shy and gentle affection which dreads intrusion and scrutiny (here the reference to the gazelles and hinds, shy and timid creatures) but dangerous in its strength and vehemence, if heedlessly awakenedas strong as death and as cruel as the grave (Son. 8:4-5). Be shy of love, lest, like the silly fawn that runs to look the lion in the face, one heedless gaze betray thee to thy death. (Cook)
Marriage Son. 2:2-7
How could we possibly find a more practical passage for present day marriage relationship? Believe it or not you could never, never tell your wife often enough that she is the fairest of women to you. (Of course, she must have been or you would not have made her your choice.) If we look closely she will become more fair each passing day. But she will never know it until we express itand with evident feeling! Once we convince our wife that she is indeed in our eyes all we say she is we shall not wait long for a reciprocal response from her. We can easily be a stand out winner with our wifewho else has access to her heart like her husband? Do we offer protection and refreshment? We are thinking of much more than physical protection and refreshment. A constant consistent solicitous attitude about every relationship along with planned times of mental and physical refreshment will create a genuine appetite for a repeated visit to the shade of your tree and refreshment from your hand. How easy it would be to expand on this section until we had a sizeable marriage manual. We cannot do this but we do want to say every husband (beginning with the writer) must have a banquet room for his wifehe must often lead her to itover it all is the lovely canopy inscribed Love. We are thinking of all that nourishesyour wordswhich is food for the mind and heartfood also for the body, a sense of abundance in more than sharinga total giving of self for the needs and enjoyment of your beloved.
Of all persons our wives know the meaning of verse seven. When artificial or crude means are used in a vain attempt to awaken love the results might be disastrous! If we are not willing to accept the nature of love as possessed by our wives we had best leave the lovely creature in the seclusion of her own forest. She is willing to come out, nay she wants to be foundbut not with a bull horn! If courtship is not continued beyond marriage we are due to find out just how strong and cruel love can beand we deserve it! I shall not leave here instructions on how to attract your gazelle or lure your deer. After all she belongs to you.
Communion Son. 2:2-7
As much as we see in this text for help in a happy marriage we see even more in a happy relationship with our Lord. Project yourself into this dialogue: My Love to You:
As a lovely flower amid the brambles of the earth so art thou my companion to me. In the midst of the many, yea multitudes who are lost I see each and every one who is saved. I would love to transform every thorn into a flowerbut I want you to know that I am looking intently, with great fond interest on youI can also identify every bramble and its relation to you. How beautiful you appear to me. How deeply I want your constant companionship. We can hardly believe this. It is only true because in love He looks at us through grace. We Respond to His Love:
As an evergreen tree who constantly bears delicious fruit and delightful blossoms in the midst of a forest of trees with no foliage or fruit art thou to me. I have found much more than a refuge in your presence. In the contemplation of your beauty is the fullness of joy. We Advertise to Others:
Relish these wordsrethink each one lest they become commonplace. In the calmness that is mine through my awareness of your love and omnipotence I delight to sit down. When I eat the words you leave me in your book they are so nourishing and sweet to my taste. The more I am willing to sit in your heavenly places the more overwhelmed I am with your abundant provisions. I find in my contemplation of just the four accounts of your love through your Life a whole expansive banquet room. The table is laiden with all my favorite food. Upon entering the room I saw emblazoned over the whole wall a banner and on it were these wordsI love you.
A Warning to Those Who Might Think to Presume Upon His Love:
I adjure you by all the meekness and tenderness of the lovely One: do not push into His presence and demand He express His love for you. Foolish One! How could He more fully show you His heart?it was pierced for you! Stay with Him until in your meditation and exchange of conversation, emotions are awakened. Praise Him and sing of HimHe is love and you shall know it.
FACT QUESTIONS 2:27
82.
What was intended as deprecation was turned to a compliment? How?
83.
Show how the orange tree with its golden fruit perfectly fulfills the figure of speech here used.
84.
There is a sharp contrast between the shepherd and other menmuch like the contrast of treeswhat is it?
85.
What was the banquet room of her beloved?
86.
What was the banner of the banquet room?
87.
Are we to imagine the bride is actually physically ill with love? How was she to be helped?
88.
To what act does verse six refer?
89.
Give your own interpretation of verse seven.
90.
Is it really necessary to tell our wives how attractive they are to us? Discuss.
91.
We can easily be a stand out winner with our wife.
Explain. How? Why?
92.
Every husband must have a banquet room for his wife. Explain and discuss.
93.
Discuss the positive and negative qualities involved in discussing husbands among women.
94.
Of all persons wives know the meaning of verse seven. Explain and discuss.
95.
Love can be strong and cruel as well as soft and gentle. Explain.
96.
Do you really believe our Lord looks upon us as we have described Him under My Love To You?
97.
How can we compare our Lord to other persons?
98.
Discuss the meaning and application of the thoughts expressed under We Advertise to Others.
99.
Isnt the thought exaggerated beyond meaning under the heading A Warning to Those Who Might Think to Presume Upon His Love? Discuss.
100.
What is the warning of verse seveni.e., as it relates to our Lord?
Fuente: College Press Bible Study Textbook Series
(15) Behold, thou art fair.The song is now transferred to a male speakerthe advocates for the dramatic theory cannot agree whether Solomon or the shepherd; and no wonder, since the poem gives no indication.
My love.Marg., companion, LXX. , in Heb. rayati, is used for the female, ddi being her usual term for her lover. Beyond this the terms of endearment used cannot safely be pressed for any theory.
Thou hast doves eyes.Literally, thine eyes are doves. The same image is repeated (Son. 4:1), and adopted in return by the heroine (Son. 5:12). The point of the comparison is either quickness of glance or generally tenderness and grace. The dove, a favourite with all poets as an emblem of love, is especially dear to this bard. Out of about fifty mentions of the bird in Scripture, seven occur in the short compass of this book. For general account of the dove in Palestine, see Psa. 55:6, and for particular allusions Notes below to Son. 2:11-12; Son. 2:14. (Comp. Shakespeares Coriolanus, v. 3:
Or those doves eyes
That can make gods forsworn.
Tennysons Maud:
Do I hear her sing as of old,
My bird with the shining head,
My own dove, with her tender eye?)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. Behold The Beloved now appears, not in person, but in rehearsal of tender words now remembered by the Enamoured. So naturally does this reminiscence agree with the uttered longings for him, that the laws of the drama are honoured, and no violent transition is felt.
Thou art fair The repetition gives a sense of emphasis. Thou art very fair.
Thou hast doves’ eyes Hebrew, Thine eyes are doves, not “doves’ eyes.” The dove is the emblem of gentleness, purity, and fidelity.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Behold, you are fair, my love, behold you are fair. Your eyes are as doves.”
The beloved speaks to her of her fairness, and likens her eyes to a dove. This was a tender compliment for doves’ eyes were well known for their appealing and gentle look. He was clearly very attracted to her.
In similar terms did God sometimes speak to Israel as He appealed for her to return to Him. She too had once been the delight of His eyes, ‘the apple of His eye’ (Deu 32:10), and He wanted to give her every opportunity to seek Him (Isa 55:6-7). And so speaks Christ to the church in which He delights, for He has ‘chosen us in Himself before the foundation of the world that we might be holy and without blame before Him in love’ (Eph 1:4), so that He can declare, ‘I know whom I have chosen’ (Joh 13:18). ‘You have not chosen Me, but I have chosen you, and appointed you to go forth and bring forth fruit, and that your fruit might remain’ (Joh 15:16). And He has chosen us to be ‘as harmless as doves’ in a cruel world (Mat 10:16), and to be so fair that we show forth His excellencies (1Pe 2:9).
The YOUNG MAIDEN replies, revealing her country origins.
Fuente: Commentary Series on the Bible by Peter Pett
Son 1:15 Behold, thou art fair, my love; behold, thou art fair; thou hast doves’ eyes.
Son 1:15
Son 1:15 Literal Interpretation In Son 1:15 the king responses by expressing his attraction to her beauty, especially her attractive eyes.
Figurative Interpretation – The eyes of man are figurative of man’s heart (Mat 6:22-23; Mat 13:15, Luk 11:34). Watchman Nee suggests the dove’s eyes symbolize the spiritual perception that she has acquired. [108] Luk 24:16 says that “their eyes were holden that they should not know him.” This means the two on the road to Emmaus could not discern what was taking place in their midst. The dove may represent the believer who is born again by the Spirit of God.
[108] Watchman Nee, Song of Songs (Fort Washington, Pennsylvania: CLC Publications, c1965, 2001), 32.
This metaphor is used again in Son 4:1, but with a lengthy description of her beauty. This suggests that as the relationship grows between the king and the Shulamite, his love grows deeper. Figuratively interpreted, this suggests that God’s love grows deeper for those who come aside in communion with Him.
Son 4:1, “Behold, thou art fair, my love; behold, thou art fair; thou hast doves’ eyes within thy locks: thy hair is as a flock of goats, that appear from mount Gilead.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Son 1:15. Thou hast doves’ eyes To conceive the force of this expression, we must not refer it to our common pigeons, but to the large and beautiful eyes of the doves of Syria. They who have seen that fine eastern bird, the carrier-pigeon, will need no commentary on this place. See Brown’s Observations.
Fuente: Commentary on the Holy Bible by Thomas Coke
Behold, thou art fair, my love; behold, thou art fair; thou hast doves’ eyes. (16) Behold, thou art fair, my beloved, yea, pleasant: also our bed is green.
I include in one reading these verses, because the beauty of them is in my apprehension, heightened in being read together. The former, I conceive to be the words of Christ: the latter, those of his Church. Both are introduced with a behold, as if to intimate their importance, Jesus speaks of the fairness of his love; and he repeats it for her comfort: and he ascribes to her the eyes of the dove.
There is a vast comprehension in those few words to show the complacency and delight which Jesus hath in the person of his people, Christ himself is fairer than the children of men, for grace is poured into his lips: Psa 45:2 . And as Christ and his Church are one, through his comeliness, which he hath put upon her, she is lovely also. But what is particularly intended to be set forth by the a scribing to the Church doves’ eyes, is not perhaps so easy to determinate. It hath been supposed by some that the ministers of the gospel are thus represented; for their office is to be eyes to the blind, and feet to the lame: to go in and out before the people, and to act as stewards, watchmen, and guides, to the Lord’s Zion. But whether there be a peculiar reference to them, or a general reference to all the redeemed of the Lord, the representation is alike beautiful; for the eye of the dove is supposed to be chaste, and meek, and gentle; not beholding so much the blemishes of others, as earnest in humbleness to discover her own. The weeping eye of a penitent is suited also to the dove; for the Prophet describes holy mourners as the sorrowful dove of the valley. Eze 7:16 . And in another part of this Song the Church describes the eyes of her Lord, as by the rivers, washed with milk and fitly set. Son 5:12 . But if Jesus commends her love under these characters as a perfection of beauty, the Church, with all suited humbleness, takes his own gracious words and makes application of all that is truly lovely to him in the verse that follows; and to her view Jesus is all in all: as God and as man, and as both God and man in one person. She beholds him as the disciples beheld him, when he manifested forth his glory and they believed in him. Joh 2:11 . She adds, as a further commendation, that he was pleasant; meaning, no doubt, that everything in him, and on him, was blessed to her soul: his cross, as well as his crown; his Person, blood, righteousness; all his promises, his providences, doctrines, ordinances, people, interest, communion, fellowship, exercises; yea, all belonging to Christ, and in Christ. The bed here spoken of, and which is said to be the mutual property, both of Christ and his Church, may probably mean the human nature; but some have supposed it refers to Zion herself. Certain it is, that it must have respect to what both parties are equally interested in. In this the Church is equally so with Christ, by virtue of her connection with him; for he is the Head of her body the Church, the fulness of Him that filled all in all. Eph 1:23 . The greenness of it may be designed to set forth the everlasting verdure and fruitfulness of the Church in Christ. The seed of Christ are promised by Jehovah to spring up in the gospel Church as among the grass, as willows by the water courses. Isa 44:4 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Son 1:15 Behold, thou [art] fair, my love; behold, thou [art] fair; thou [hast] doves’ eyes.
Ver. 15. Behold thou art fair, my love. ] Or, My fellow friend. as Son 1:9 And as she is his love, so he is her beloved, Son 1:16 and as he commends her, so she him no less. This should be all the strife between married couples, who should outstrip the other in mutual melting heartedness, and all loving respects either to other, in all passages, carriages, and behaviours whatsoever between them; accustoming themselves, as here, to speak kindly and cheerfully one to the other. This is that which will infinitely sweeten and beautify the married estate; it will make marriage a merry age, which else will prove a mar-age. And here let “husbands learn to love their wives, as Christ loved the Church,” Eph 5:25 celebrating her beauty in a song, repeating her just praises, to show his heartiness therein, and inviting others with an Ecce, Behold, to the due contemplation thereof. “Behold, thou art all fair, my love! behold, thou art fair!” Non est ficta aut frigida haec laudatio, This is no feigned or frigid commendation, but such as proceeds from entire affection, and breathes, abundance of goodwill. Full well might the prophet tell the Church, “Surely, as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.” Isa 62:5 And again, “The Lord thy God will rejoice over thee with joy; he will rest in his love (and seek no further), he will joy over thee with singing.” Zep 3:17 The Church had acknowledged Son 1:5 that she was “black,” or at least blackish, and yet, by way of apology too, she had pleaded that she was “comely,” and so not to be slighted. But Christ affirms her “fair,” yea, “twice fair,” yea, the “fairest among women” – sic suum cuique pluchrum, so doth he even “err in her love,” as the wise man phraseth it Pro 5:9 – as himself is said to be the “fairest among men,” Psa 45:2 where the Hebrew word likewise is of double form – Thou art fair, thou art fair above the sons of Adam, to note out double, that is, excellent beauty, such as draweth love and liking. a Now it is a maxim in the civil law, Uxor fulget radiis mariti, The wife shineth with her husband’s beams, so doth the Church with Christ’s graces, wherewith she is decked, as Rebecca did wish Isaac’s jewels. Read Eze 16:2-5 , &c., and you will see that all the Church’s beauty is borrowed. The maids that were brought to Ahasuerus, besides their own native beauty, they were first purified and perfumed before he chose one Est 2:3 But here it is otherwise altogether, for when the Church was “in her blood, in her blood, in her blood” – three several times it is so said, that we might the better observe it, and be affected with it – Christ “sanctified and cleansed her with the washing of water by the word, that he might present her to himself a glorious church, holy and without blemish.” Eph 5:26-27 But a bloody spouse she was to him, who “loved her, and washed her with his blood.” Rev 1:5
Thou hast doves’ eyes.] Sweet, amiable, single, and chaste. In the eyes beauty sits, and shines more than in any part of the body besides, , &c., apud Homerum. The Turks tell their desperate devotees of beautiful women, with full eyes, in their fools’ paradise; and thereby hearten them on to bold attempts. b The Hebrews say that in oculis, loculis, poculis, the heart of a man shows itself. The Church is here said not to have eagles’, vultures’, foxes’, apes’ eyes, but doves’ eyes. Now,
“ Felle columba caret, rostro non caedit, et ungues
Possidet innocuos, puraque grana legit. ”
The dove hath her name in the Hebrew, c
“ Qum mode pugnarunt, iungunt sua rostra columbae,
Quarum blanditias, verbaque murmur habet. ”
Differences may arise between Christ and his spouse (she may thank herself, for he grieves her not willingly
a . – Theog.
b Blunt’s Voyages.
c [Jonah] of
d .
e ab a simul et , traho.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Son 1:15
15How beautiful you are, my darling,
How beautiful you are!
Your eyes are like doves.
Son 1:15 How beautiful you are This phrase is repeated for emphasis. This term (BDB 421) is used often:
1. in the phrase, most beautiful of women, Son 1:8; Son 5:9; Son 6:1
2. in the phrase, How beautiful you are, Son 1:15(twice); Son 4:1(twice),7; Son 6:4
3. in the phrase, beautiful one, Son 2:10; Son 2:13
4. in the term, handsome, Son 1:16 (used only here in the OT to describe the man)
5. in Son 6:10 it describes the moon
Your eyes are like doves The allusion here is possibly to (1) mate loyalty; (2) gentleness; (3) a sweet melodious song; (4) a symbol of peace, love or innocence; or (5) color. This phrase is used again in Son 4:1; Son 5:12. It is repeated by the woman in Son 1:16. Dove (BDB 401 I) is used several times in comparisons (cf. Son 1:15; Son 2:14; Son 4:1; Son 5:2; Son 5:12; Son 6:9).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
my love. Here it is Feminine, showing that the shepherd lover is replying to his betrothed. See note on Son 1:9.
Fuente: Companion Bible Notes, Appendices and Graphics
Son 1:15-17
Son 1:15-17
SOLOMON CONTINUES HIS FLATTERY
“Behold, thou art fair, my love;
Behold thou art fair;
Thine eyes are as doves.
Behold, thou art fair, my beloved, yea, pleasant:
Also our couch is green.
The beams of our house are cedars,
And our rafters are firs
(Son 2:1)
I am a rose of Sharon,
A lily of the valleys.”
“The adjectives in this verse are feminine,” therefore they cannot apply to Solomon, who must be understood as the speaker here, not the one spoken to. He is thus continuing his flattery of the Shulamite maiden.
Balchin sees this verse as the Shulamite’s loving remembrance of her true love, thus construing the house of cedars with rafters of firs as the scene of their love-making outdoors. This writer cannot accept that, because there is no evidence that the maiden here is speaking. Oh yes, the adjectives are masculine; but so what? Solomon was applying the words to himself in order to impress the maiden. Of course, he would have used masculine pronouns. That Solomon is the one spoken of here is inherent in the mention of the cedar palace, the triple flattery, “Behold, thou art fair my love,” and in the fact that there has been no change in the maiden’s identification of her lover back in Son 1:7. It is impossible to suppose that, suddenly, Solomon is her true love here. Also, the proposition that the maiden would have referred to herself as the rose of Sharon and the lily of the valley is not half as attractive as the one that makes the words Solomon’s conceited flattery of himself (Someone was certainly flattering himself here). He was still trying to overwhelm the maiden with his persistent advances. We also believe that Son 2:2 proves Solomon is the speaker here.
Exegesis Son 1:15 to Son 2:1
The shepherd speaks again of his rapture in the presence of his bride. Actually all of this dialogue is but a soliloquy on the part of the bride. She in imagination hears him say these words to her. Perhaps she had heard them often before so it was easy to repeat them. Constant companionship is a large part of courting. As he once again looked into the eyes of his beloved he sees in their open, transparent, soft expression something similar to what he often observed in the eyes of a dove. The total impression of the dove is included in the comparison. The altertness, the quick perception, the softness are all involved in what he sees. Doves are thought of as emblematic of gentleness and guilelessness (Mat 10:16). They are noted also for constancy, having but one mate for life, and are said to mourn when the mate is absent. (Clarke)
The bride reciprocates, she says in effect, you are the fair one. The term fair refers to physical appearance, she adds a word-not only are you acceptable to the eyes-your personality is most pleasing. Both the outward and the inward view are a source of happiness. In her heart, the green couch of the woodland is much to be desired over the luxuriant divans in Solomons palace. In but recent days they had sat together and shared the communion of lovers.
To the Shulammites poetic fancy the interlacing boughs of cedar and cypress trees formed overhead the ceiling of their house. It is no uncommon thing for lovers to dream of their future house. She may be intentionally suggesting a contrast with the splendors of Solomons grand house (1Ki 7:1 ff). House (houses the Hebrew plural of excellence). The thrice repeated ours shows a sweet consciousness of a shared possession. (Clarke)
We should ignore the chapter divisions. The bride is still speaking-she considers herself as but a wild flower. She identifies herself with one of the two most common flower varieties. The rose of the plain of Sharon was most probably a narcissus or meadow saffron.
The term lily is used six times in this book-Son 2:1-2; Son 2:16; Son 4:5; Son 5:13; Son 6:2-3; Son 7:2. It most likely refers to the scarlet anemone which grows in such profusion in several places in Samaria and Galilee. Mat 6:28 seems to be a reference to such a lily.
A not too covert comparison is being made in such a reference. She is saying-How could you find me among the many maidens of the village?-I am so small and ordinary.
Marriage Son 1:15 to Son 2:1
Our wife will never know how she appears in our eyes unless we tell her! Our compliments must not only be sincere but distinctively individual. If your wifes eyes do not look like those of a dove do not use this as a compliment. There is indeed a metaphor or simile especially applicable to her. You can be sure your wife will respond very much like the Shulammite-she hardly knows how to handle it, except that she is pleased and returns the compliment. Once again, we must be reminded that environment is so important to our wife. She does not remember your kisses only, but also the green couch and the beautiful ceiling where they were given. As much as at all possible we should prepare the place for her. Comfort, and natural beauty are a much more meaningful gift than a multitude of things which many times have no personal meaning.
So many wives have a very low self-image-they want to believe they are indeed the fair one in the eyes of their husbands, but many times they feel much more like a very ordinary rose among ten thousand more on the wide plain of Sharon; or like a humble lily hidden away in a valley. How fondly do they hope someone will notice them and lift them out of obscurity and anonymity. Each person has an important identity of themselves but your wife to a large extent has her identity with you and of you. The person who cannot appreciate another will themselves fail to be appreciated.
Communion Son 1:15 to Son 2:1
We believe the words of these verses can have a wonderful meaning for the believer and his Lord. Can we imagine our Lord speaking of us in the words of Son 1:15?-Lo, thou art fair, O my companion! Beauty is in the eye of the beholder, when our Lord considers us as justified, sanctified, redeemed, adopted, saved, are indeed fair. It is an imputed beauty-but a beauty none-the-less.
That He would condescend to be our companion is a wonder of all wonders. As we abide in Him and with Him does He see in our eyes the dove-like quality of trust and purity and fidelity? The eyes are the windows of the soul-what would it be to have Him look fully into our eyes? He does, He is! Companionship with Him can allow the dove within us i.e., the Other Comforter to develop His life within us-some-day it will be no longer self who looks out of this house but heavens dove.
It is easy for us to lavish praise upon Him-we are quick to return the compliment and at the same time we are humbled by His attention to us. Our beloved is indeed fair and pleasant. We read of His beauty in the gospel accounts and find it true in our experience. He is not only fair to observe but pleasant to live with. We offer no sensual association in our communion with our Lord, for He is Spirit and not flesh and bones. We feel none-the-less a strong attachment to Him and count the times and places of deep communion and meditation as a trysting place of love. As the maiden remembers her house which became our house, we can remember many occasions and places we could call Bethel i.e., the house of God and the gate of heaven.
All of this for one who is but a poor rose and unnoticed lily!
The Wedding Day – Son 1:1 to Son 2:7
Open It
1. Why do you agree or disagree with the saying that “beauty is in the eye of the beholder”?
2. What is your favorite part of the wedding ceremony? Why?
3. How is love generally depicted in television programs, movies, and romance novels?
4.Why do you think people read romance novels or watch romantic movies?
Explore It
5. Who are the three speakers in these verses? (Son 1:1 to Son 2:7)
6. What is the relationship between the Lover and the Beloved? (Son 1:1 to Son 2:7)
7. How did the Beloved describe her Lover? (Son 1:1-4; Son 1:16)
8. Where did the Beloved want her Lover to take her? (Son 1:4)
9. How did the Beloved describe herself? (Son 1:5-7)
10. How did the Lover describe his Beloved? (Son 1:9-11; Son 1:15)
11. To what did the Lover compare his Beloved? (Son 2:2)
12. To what did the Beloved compare her Lover? (Son 2:3)
13. Where did the Lover take his Beloved? (Son 2:4)
14. What did the Beloved ask her Lover to do? (Son 2:5)
15. What did the Beloved tell the Daughters of Jerusalem they should do? (Son 2:7)
Get It
16. What stage in the Lover and Beloveds relationship is described in these verses?
17. How is romantic love depicted in these verses?
18. What types of words did the Lover and the Beloved use in speaking to each other?
19. How might the Beloveds description of herself be an indication that others may not have found her as attractive as did her Lover?
20. Why did the Lover and the Beloved praise each others physical attractiveness?
21. Why is it important to compliment a persons physical appearance?
22. How do you think the compliments given by the Lover and the Beloved made the other person feel about himself or herself and about their relationship?
23. How important is mutual physical attraction in a relationship?
24. Besides physical attractiveness, what other characteristics did the Lover and the Beloved praise?
25. What qualities besides physical attractiveness should a potential marriage partner possess?
Apply It
26. How can you make the person you are in a relationship with feel loved and accepted today?
27. What one thing can you do this week to add a bit of romance to your relationship?
Fuente: Old and New Testaments Restoration Commentary
thou art fair: Son 1:8, Son 4:1, Son 4:7, Son 4:10, Son 5:12, Son 7:6
my love: or, my companion, Mal 2:14
thou hast: Son 4:1, Son 5:12, 2Co 11:2, 2Co 11:3, Eph 1:17, Eph 1:18
Reciprocal: Gen 8:8 – a dove Son 4:9 – with one of
Fuente: The Treasury of Scripture Knowledge
Son 1:15. Behold, thou art fair This is the speech of Christ. The words are doubled to manifest his fervent affection for her. Thou hast doves eyes Which are mild and harmless, chaste and faithful. And by the eyes he seems to design both her outward behaviour and the inward disposition of her mind.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Solomon returned her praise by commending her beauty and tranquil character. Doves were examples of tranquillity in eastern literature (cf. Gen 2:18-25).
"According to Rabbinic teaching, a bride who has beautiful eyes possesses a beautiful character; they are an index to her character." [Note: S. M. Lehrman, "The Song of Songs," in The Five Megilloth, p. 4.]
"The dramatic image is that of the couple staring deeply and lovingly into one another’s eyes." [Note: Hess, p. 72.]