Exegetical and Hermeneutical Commentary of Song of Solomon 1:3
Because of the savor of thy good ointments thy name [is as] ointment poured forth, therefore do the virgins love thee.
3. Because of the savour of thy good ointments ] Lit. ‘For fragrance thy ointments are good,’ i.e. as R.V. Thine ointments have a goodly fragrance. This clause is a continuance of the praise begun in Son 1:2, not the reason for it. The particle translated because of in the A.V. stands here in its common sense of as to, or with regard to. Ointments means unguents or perfumes.
the virgins ] Or maidens. There is probably here a reference to the Shulammite, for another word would probably have been used had the women of the hareem been meant. So noble is Solomon that even maidens as unsophisticated as she loved him. Or the reference may be to young women who were about to be taken into the hareem, hardly to slave girls already there, as Grtz suggests.
Fuente: The Cambridge Bible for Schools and Colleges
Son 1:3
Because of the savour of Thy good ointments, Thy name is as ointment poured forth, therefore do the virgins love Thee.
The preciousness of Christ
In Christ are contained all those attractive beauties–those excellencies, which are adapted to win souls to Himself, and to God in Him. The rose and the lily, every flower of the garden, and every tree of the forest, are brought together at once, to illustrate to us the rich and varied excellence of Him who is altogether lovely. The rays of the sun are sometimes collected together by a burning-glass, and made to rest on a certain point, and there to burn with great fervour. Oh! the rays of the Sun of Righteousness seem to be gathered together here.
I. The Anointing of the Lord Jesus Christ, with the Holy Ghost,–Because of the savour of Thy good ointment. Now, this anointing of Christ implies two things, His call and qualification,–His call to, and qualification for, all the offices entrusted to Him by His Father. Christ, being set forth to us, as anointed by the Holy Ghost to all His offices, invites and claims all our confidence that we should come to God, through Him, and repose unlimited trust in Him as our Prophet, Priest, and King.
II. Because of this anointing, His name is as ointment poured forth because of His covenant offices, His name is sweet and fragrant to the perception of all those who believe in His name. The name of the Lord implies everything whereby God is made known to us, even all the attributes of God. Before Christ became incarnate, the ointment, as it were, was shut up in a box, it was not poured forth; the only begotten Son was in the bosom of the Father, so that there was not that full development of the gracious purposes of God to sinners which afterwards took place in His incarnation. Even after His incarnation, and during the days of His flesh in this world, the fragrance of His name was little perceived, the ointment was not fully discovered, some little perfume rejoiced the hearts of the few disciples who had grace to wait upon Him. It was when Christ was lifted up on the cross, when the vial which held the precious ointment was broken, that the dying thief was quickened to newness of life by the fragrance of it, and acknowledged his anointed King in his expiring agonies. But there was a still further manifestation after the resurrection, and the outpouring of the Spirit. That was the day indeed when the name of Jesus was as ointment poured forth. The apostles are now filled with its sweetness, and ravished with its fragrance, and now, their own souls being possessed with the unspeakable preciousness of the Lord Jesus as the Saviour of sinners, they show forth that knowledge to others, they proclaim the name of Jesus.
III. therefore do the virgins love thee. Virgin souls are attracted to Christ by the fragrance of Christs sweet name, so that they love Christ. Now what is signified by the expression, virgins? You have the same word in Psa 45:14, where the Church as a bride is brought to the bridegroom. Individual believers are called by that name of virgins which indicates purity, holiness, Blessed are the pure in heart, for they shall see God. And how shall their hearts be purified? You have it in Act 15:1-41. that God purifies their hearts by faith; they believed in the Son of God, and their hearts were purified; their hearts, which before were like a sepulchre full of dead mens bones, and all uncleanness, are cleansed. Now, where the heart is purified by faith in Christ, that heart will embrace Christ and love Him. (H. Verschoyle, M. A.)
As ointment poured forth
1. First, it may be taken to intimate the greater discoveries of the riches of His grace which have been made to us under the Gospel. Adam had a savour of the ointment in the promise made to him of the seed of the woman; Abraham had, as it were, drops of the precious unguent granted to him when, rejoicing in the day of Christ, he saw it and was glad. But now, in these Gospel times, the box containing the ointment is broken. As bees to a garden of spices, all nations flow to this Divine compound of myrrh, aloes, and cassia.
2. Again, the expression seems to intimate that a right apprehension of Christ in His work, character, and offices, will conduce to religious cheerfulness and joy. The use of ointments in the East, on account of their cooling and refreshing properties, often furnishes the sacred writers with an expressive image for all that is bright, and beautiful, and happy. To know Christ, then–what He is, what He says, what He has done for us, what He is doing now; to know Him as our Shepherd to guide, our Staff to uphold, our Rock to flee to, from storms a Shelter, and from heat a Shade;–to know Christ in all these beneficent and happy relations, should make the heart glad, and the hands strong, and the tread firm.
3. Another reflection arising out of this passage is the obligation which lies upon us to make Christ known to others. The savour of Thy name is as ointment; but then not ointment as it is pent up, hoarded, not suffered to escape from its case of alabaster, but ointment as it is poured forth, diffused far and wide, reviving all who come near to it with the odour of its perfumes, and having life and healing on its wings. (D. Moore, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. Thy name is as ointment poured forth] Ointments and perfumes were, and still are, in great request among the Asiatics. They occur constantly in their entertainments. Thy name is as refreshing to my heart, as the best perfumes diffused through a chamber are to the senses of the guests.
Therefore do the virgins love thee.] She means herself; but uses this periphrasis through modesty.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Because of the savour of thy good ointments; because of those excellent gifts and graces of Gods Spirit wherewith thou art replenished, and which flow from thee upon thy members,
Thy name; either,
1. Thou thyself;
names being oft put for persons, as Act 1:15; Rev 3:4. Or rather,
2. Thy fame or report, the very mention of thee, and all those things by which thou makest thyself known to men, thy word, and particularly thine offers and promises of pardon and salvation made to sinners, and all thy works, both ordinary and miraculous, especially that great work of redemption.
Is as ointment poured forth; most lovely, and acceptable, and refreshing.
The virgins, called the companions of the bride, Psa 45:14, particular believers, who are called virgins, 2Co 11:2; Rev 14:4, who have their senses exercised to perceive this sweetness and fulness of Christ.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. Rather, “As regards thesavor of thy ointments, it is good” [MAURER].In Son 4:10; Son 4:11,the Bridegroom reciprocates the praise of the bride in the sameterms.
thy nameChrist’scharacter and office as the “Anointed” (Isa 9:6;Isa 61:1), as “the savor ofointments” are the graces that surround His person(Psa 45:7; Psa 45:8).Ec 7:1, in its fullest sense,applies to Him. The holy anointing oil of the high priest, which itwas death for anyone else to make (so Ac4:12), implies the exclusive preciousness of Messiah’s name(Exo 30:23-28; Exo 30:31-38).So Mary brake the box of precious ointment over Him, appropriately(Mr 14:5), the broken boxtypifying His body, which, when broken, diffused all grace:compounded of various spices, c. (Col 1:19Col 2:9); of sweet odor (Eph5:2).
poured (Isa 53:12;Rom 5:5).
thereforebecause ofthe manifestation of God’s character in Christ (1Jn 4:9;1Jn 4:19). So the penitent woman(Luk 7:37; Luk 7:38;Luk 7:47).
virginsthe pure inheart (2Co 11:2; Rev 14:4).The same Hebrew is translated, “thy hidden ones” (Ps83:3). The “ointment” of the Spirit “poured forth”produces the “love of Christ” (Ro5:5).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Because of the savour of thy good ointments,…. It was usual for lovers to anoint themselves, their hair, garments, c. to commend themselves to each other and it was common to commend each other’s ointments, and the grateful smell of them q none being like them, or so agreeable as theirs: by these ointments may be meant the grace of Christ, the fulness of it, the oil of gladness with which he is anointed above his fellows, and without measure; and which so greatly recommends him to his church and people, Ps 45:7;
thy name [is as] ointment poured forth; which emits the greater odour for its being poured forth out of the box. The very names of lovers are dear to one another, sweeter than nectar itself r; the very mention of them gives an inexpressible pleasure. This may respect not merely the fame of Christ spread abroad in the world through the ministry of the word; nor the Gospel only, which is his name, Ac 9:15; and is like a box of ointment broke open, which diffuses the savour of his knowledge everywhere; but some precious name of his, as Immanuel, God with us; Jesus, a Saviour; but more particularly his name Messiah, which signifies anointed, the anointed Prophet, Priest, and King of his church;
therefore do the virgins love thee: for the preciousness of his person, the fulness of grace in him, and the truths of his Gospel: and which love shows itself in a desire of his presence, and communion with him; in a regard to his word and worship, to his truths and ordinances; and to his people, to conversation and communion with them. By these virgins are meant either congregational churches that strictly adhere to Christ, and to his pure worship; or particular believers, for their inviolate attachment to him; for the singleness and sincerity of their love to him; for their uncorruptness in the doctrine of faith; for the truth and spirituality of their worship; for the purity of their lives and conversations; for their beauty and comeliness through Christ; for their colourful and costly attire, being clothed with his righteousness; and for their modest behaviour, having the ornament of a meek and quiet spirit.
q “Nam omuium unguentum odos prae tua nautea est”, Plauti Curculio, Act. 1. Sc. 2. v. 5. r “Nomen nectari dulcius beato”, Martial. l. 9. Epigr. 9.
Fuente: John Gill’s Exposition of the Entire Bible
This comparison suaves prae vino , as well as that which in line 3 of the pentastich, Son 1:3,
To smell thy ointments are sweet
shows that when this song is sung wine is presented and perfumes are sprinkled; but the love of the host is, for those who sing, more excellent than all. It is maintained that signifies fragrance emitted, and not smell. Hence Hengst., Hahn, Hlem., and Zck. explain: in odour thy ointments are sweet. Now the words can certainly, after Jos 22:10; Job 32:4; 1Ki 10:23, mean “sweet in (of) smell;” but in such cases the word with Lamed of reference naturally stands after that to which it gives the nearer reference, not as here before it. Therefore Hengst.: ad odorem unguentorem tuorum quod attinet bonus est , but such giving prominence to the subject and attraction (cf. 1Sa 2:4; Job 15:20) exclude one another; the accentuation correctly places out of the gen. connection. Certainly this word, like the Arab. ryh , elsewhere signifies odor, and the Hiph. ( arah ) odorari ; but why should not be also used in the sense of odoratus , since in the post-bibl. Heb. means the sense of smell, and also in Germ. “ riechen ” means to emit fragrance as well as to perceive fragrance? We explain after Gen 2:9, where Lamed introduces the sense of sight, as here the sense of smell. Zckl. and others reply that in such a case the word would have been ; but the art. is wanting also at Gen 2:9 (cf. Son 3:6), and was not necessary, especially in poetry, which has the same relation to the art. as to asher, which, wherever practicable, is omitted.
Thus in line 4:
An ointment poured forth is thy name.
By “thy ointments,” line 3, spices are meant, by which the palace was perfumed; but the fragrance of which, as line 4 says, is surpassed by the fragrance of his name. (name) and (fragrance) form a paranomasia by which the comparison is brought nearer Ecc 7:1. Both words are elsewhere mas.; but sooner than , so frequently and universally mas. (although its plur. is , but cf. ), may be used as fem., although a parallel example is wanting (cf. devash , mor , nopheth , kemah , and the like, which are constantly mas.). Ewald therefore translates as a proper name: “O sweet Salbenduft ” Fragrance of Ointment; and Bttcher sees in turak a subst. in the sense of “sprinkling” [ Spreng-Oel ]; but a name like “ Rosenoel ” [oil of roses] would be more appropriately formed, and a subst. form is, in Heb. at least, unexampled (for neither nor , in the name Tubal-Cain, is parallel). Frst imagines “a province in Palestine where excellent oil was got,” called Turak ; “Turkish” Rosenl recommends itself, on the contrary, by the fact of its actual existence. Certainly less is hazarded when we regard shemen , as here treated exceptionally, as fem.; thus, not: ut unguentum nomen tuum effunditur , which, besides, is unsuitable, since one does not empty out or pour out a name; but: unguentum quod effunditur (Hengst., Hahn, and others), an ointment which is taken out of its depository and is sprinkled far and wide, is thy name. The harsh expression is intentionally avoided; the old Heb. language is not (fond of participles); and, besides, sounds badly with , to rub off, to wash away. Perhaps, also, is intentionally avoided, because of the collision of the weak sounds n and j. The name Shem is derived from the verb shama , to be high, prominent, remarkable: whence also the name for the heavens ( vid., under Psa 8:2). That attractive charm (lines 2, 3), and this glory (line 4), make him, the praised, an object of general love, line 5, Son 1:3:
Therefore virgins love thee.
This “therefore” reminds us of Ps 45. (sing. Isa 7:14), from (Arab.), ghalima , pubescere , are maidens growing to maturity. The intrans. form , with transitive signification, indicates a pathos. The perf. is not to be translated dilexerunt, but is to be judged of according to Gesen. 126. 3: they have acquired love to thee (= love thee), as the of the Greek translators is to be understood. The singers themselves are the evidence of the existence of this love.
With these words the first pentastich of the table-song terminates. The mystical interpretation regards it as a song of praise and of loving affection which is sung to Christ the King, the fairest of the children of men, by the church which is His own. The Targum, in line first, thinks of the “mouth to mouth” [Num 12:8] in the intercourse of Moses with God. Evidence of divine love is also elsewhere thought of as a kiss: the post-bibl. Heb. calls the gentlest death the death , i.e., by which God takes away the soul with a kiss.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(3) Because of the savour.The general sense of this verse is plain, though grammatical difficulties render the literal translation doubtful. It should be divided into three clauses, not into two only, as in the Authorised Version: Because of their odour (or, with regard to their fragrance) thy ointments (are) sweet. There is no authority for taking riach = sense of smell, or we should naturally translate to the smell thy ointments are sweet. The rendering of the next clause, thy name is (like) oil poured forth, is to be preferred, though it necessitates making either shemen = oil, or shem = name, feminine, for which there is no example, since the alternative, which takes trak = poured forth, second masculine instead of third feminine, is harsh: Thou art poured forth like oil with regard to thy name. The image is an obvious one (comp. Ecc. 7:1). There is a play on words in shemen and shemka.
Virgins.Heb., alamth; young girls. (See Note, Son. 6:8.) Those who understand Solomon to be the object of the desire expressed in these verses understand by alamth the ladies of the harem. In the original these three verses plainly form a stanza of five lines
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Thy name, etc. Hebrew, As perfume thou art, thy very name diffuses thee. A difficult passage, the poured forth agreeing with thou, not with “name.” “Thy name” instantly suggests thy character, which, as if compounded of many perfumes, vies with choicest ointment or perfume, an article ever highly valued in the East. The uniform sense of the word virgin in poetical language is candid, not preoccupied. The Enamoured One, to whose longing the Beloved is wrapped in a “light that never was on sea or shore,” thinks that all whose affections are in their own control must love him whom she holds so lovely.
Fuente: Whedon’s Commentary on the Old and New Testaments
Son 1:3. Because of the savour, &c. The eastern nations, and indeed the ancients in general, dealt much in unguents, which in the hot countries are necessary to brace and close up the pores of the body: fragrant ointments were especially used on nuptial and other festival occasions. See Psa 45:8.; Pro 7:17.; Amo 6:6.; 2Sa 12:20. Hence the odour of sweet ointments became a common metaphor, to express the extensive acceptableness of a good name. Ecc 7:1. Houbigant connects this sentence with the preceding words thus, For thy love is more excellent than wine, and thy fragrance than fine ointments. New Translation.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 848
THE CHURCHS LOVE TO CHRIST
Son 1:3-4. Thy name is as ointment poured forth; therefore do the virgins love thee. Draw me: we will run after thee.
THIS divine song was admitted into the sacred canon soon after the Babylonish captivity (most probably by Ezra,) and has been admitted both by Jews and Christians from that time as constituting an important part of the inspired volume. It is called the Song of Songs, because of its peculiar excellence, there being no other to be compared with it, as delineating and describing the love which subsists between Christ and his Church. There are indeed similar images used in other parts of holy writ, and particularly in the 15th Psalm; but there is a richness and variety in this, by which it is pre-eminently distinguished. True it is, that the representations contained in it render it unfit for the carnal eye, which would be more likely to be injured by it, through the influence of a polluted imagination, than to derive from it the good which to a spiritually enlightened mind it is calculated to convey. Many of the expressions, which, at the time they were written, were clear and intelligible, are, for want of a more intimate knowledge of the various circumstances which would elucidate them, inexplicable to us: but the general purport of the whole is evident enough: it is a kind of allegory written in the form of a pastoral poem, in which different persons are introduced, and bear a part, relieving, as it were, occasionally, the dialogue betwixt Christ and his Church; the one under the character of a Bridegroom; and the other, of a Bride, espoused to him in this world, and waiting for the consummation of her nuptials in the world to come.
The abruptness with which the poem opens is very remarkable. The spouse, having her mind full of her Beloved, breaks forth without any mention of his name, Let him kiss me with the kisses of his mouth. She is ready to think that the minds of all must of necessity be occupied with his excellencies, and must therefore of necessity know to whom she refers. She then commends his love, as better, and more exhilarating, than wine, because of the savour of his good ointments [Note: That seems the more proper place for the stop.]; and assigns this as the reason of her love towards him, and her ardent desire after him.
These are the two points for our consideration at this time:
I.
The reason of the Churchs love to Christ
His name is as ointment poured forth
[A rich ointment poured forth will fill a whole house with its odour [Note: Joh 12:3.], so that all who are within it shall be refreshed with its fragrance: and such is the delight which the whole Church derives from the mention of the name of her Beloved.
Consider his name, Emmanuel: it was a name given him eight hundred years before he came into the world: and the interpretation of that name is given us by the sacred historian, that we may know all the riches of grace and love contained in it. Its import is, God with us [Note: Mat 1:23.]. Wonderful name! God, the mighty God, with us, worms of the earth; with us, who have been all our days rebels against his Divine Majesty, and who might well have expected to have been made everlasting monuments of his righteous indignation. In some respect indeed he might bear that name, even in the regions of darkness and misery: since he is there by his power inflicting his heavy judgments on all who inhabit those dreary mansions: but he is with us by his love; yea, he is with us in our very nature; bone of our bone, flesh, of our flesh: God and man in one person! Stupendous mystery! Can it be so? Is it true, that the God of heaven and earth has so condescended to assume our nature, and to sojourn upon earth, that he might commend himself to us as our Beloved? Say, ye who have any spiritual senses, does not a fragrance go forth at this name Emmanuel, sufficient to fill the whole universe with its odours?
But take another name, the name of Jesus. This was given him by the Angel, when he was conceived in the womb; and the giving it was considered as a completion of the prophecy that assigned to him the name Emmanuel [Note: Mat 1:21-23.]. And a fulfilment of the prophecy it was; for Jesus is Jah Hosea, or Divine Saviour. Here, in addition to his Godhead, as united to the manhood, we have the end of his incarnation plainly announced: it was, to save a ruined world: yes, he came, not to condemn the world, but that through him, even through his meritorious blood and righteousness, the world might be saved. Think of this, ye who have destroyed your own souls, and are trembling for fear of the Divine judgments: your God has become a man, on purpose that he might fulfil the law which you have broken, and endure the curse which you have merited; and by this substitution of himself in your place, might deliver you from death and hell, and make you partakers of his own eternal kingdom and glory. Does not this name refresh and animate your souls? Can you hear it without receiving from it sensations which it is not in the power of language to express?
Consider yet one other name, that name whereby we are particularly instructed to call him, The Lord our Righteousness [Note: Jer 23:6.]. Here you have the same blessed intimations as in the former names, respecting his Godhead, and the gracious ends of his incarnation; with this additional suggestion, that his righteousness was wrought out for you, yea, that he himself is your Righteousness. A creatures righteousness would not have sufficed for you: you needed the righteousness of God himself: and God himself has become a man, that in your nature he might work out a righteousness, that should be imputed to you, and put upon you, and constitute your justifying righteousness at the bar of judgment. Tell me, Brethren, can you hear this unmoved? What spiritual perception can you have, if you are not even ravished with delight at the sound of such a name as this? Surely it is the out-pouring of this ointment that makes heaven to be the place it is: yea, to be within the reach of this atmosphere, is heaven.
We forbear to mention any other of his glorious names, lest we distract your attention by the variety [Note: See Isa 9:6.]: sufficient have been mentioned to justify the Churchs attachment to this adorable Saviour.]
On account of the fragrance diffused by his name, the virgins love him
[By the virgins we understand, all that are pure in heart, and have been betrothed to him in righteousness and truth [Note: Hos 2:19-20.]. Of all such the Apostle says, I have espoused you to one husband, that I may present you as a chaste virgin to Christ [Note: 2Co 11:2.]. These all love the Lord Jesus Christ. In the eyes of others, this adorable Being has no beauty or comeliness for which to be desired [Note: Isa 53:2.]: but in the eyes of the Church he is truly precious [Note: 1Pe 2:7.], fairer than ten thousand, and altogether lovely: and the one desire of her heart is, to be able to say, This is my Friend and my Beloved [Note: Son 5:10; Son 5:16.]. In comparison of him, all other suitors are utterly despised. The whole universe presents no other object to her view that deserves a thought: the constant state of her soul towards him is, How great is thy goodness! how great is thy beauty [Note: Zec 9:17.]! Whom have I in heaven but thee? and there is none upon earth that I desire beside thee [Note: Psa 73:25.]. Sweet as created excellencies once appeared to her, she has now no eye to see them, no taste to enjoy them. She is altogether occupied with the savour of her Beloveds name, the perfume of which makes every other odour worthless at least, if not nauseous and offensive. In a word, so entirely does this beloved object fill her soul, that with him a dungeon would be heaven; and without him, heaven itself would be a dungeon or a desert.]
From hence naturally follows,
II.
Her ardent desire after him
Conscious that his gifts are his own, and that without his gracious assistance she can do nothing, she presents before him,
1.
Her supplication
[Our blessed Lord himself has said, No man can come unto me, except the Father, who hath sent me, draw him [Note: Joh 6:44.]. And this total insufficiency for every thing that is good, the Church confesses in this short but ardent petition, Draw me! None but Jesus himself can open for us the box in which this ointment is contained, or give the spiritual perception whereby alone its fragrance can be discovered. How many, in the days of his flesh, were rather incensed against him, than drawn to him, by all the wonders of his love! and how many at this day are like the idols which they worship! they have eyes, and see not; ears, and hear not; noses, and smell not [Note: Psa 115:5-8.]. But these have had spiritual senses given unto them; and therefore they pant after communion with their blessed Lord.
Observe, it is not the carnal unregenerate man alone that needs to offer this petition: it is here offered by the virgins, the upright [Note: See the close of ver. 4.], who already love their Lord; and it is necessary to be offered by all, as long as they continue in the body. There are times and seasons when the most favoured of mankind are comparatively dead and dull: even the Wise Virgins, as well as the Foolish ones, for a time slumbered and slept. Again and again does every member of the Church need to be awakened, and to have his sluggishness overcome by fresh communications of divine grace, and fresh manifestations of the Saviours love. Continually do we need to be drawn with the cords of a man, and with the bands of love [Note: Hos 11:4.]: and therefore we must continually renew the same petition as the Church offers in our text.]
2.
Her resolution
[It is no reluctant service which the Bride will render, when once she feels the attractions of the Bridegrooms love. No: she will run after him: she will run with all her might: she will regard no obstacles without; she will yield to no impediments within: she will run and not be weary; she will press forward, and not faint [Note: Isa 40:29-31.]. The space she has already passed, she will account nothing; forgetting the things that are behind, she will press forward for that which is before, if by any means she may apprehend that, for which she has been apprehended of God in Christ Jesus [Note: Php 3:12-14.].
The change of person also is here remarkable: Draw me, and we will run after thee. Not only will the Church summon all the powers of her soul, and unite them all in the service of her Lord, but she will bring all she can along with her. When once she feels the constraining influence of Christs love, she will not be content to come alone: she would impress every creature that she beholds, with the same love which she herself feels, and would bring all others into the very same union with him which she herself affects. And herein her love differs from that which is here used to set it forth: the love which is felt towards an earthly object, admits not of participation with others: it would engross all the affections of its beloved object, and not endure a rival: but the Churchs love to Christ is enhanced by the most extended communication of the blessings which she herself enjoys. She would have all the earth to know, and love him. Just as Andrew and Philip, as soon as they found the Messiah, invited Peter and Nathanael to come and participate their joy, so does every member of the Church of Christ: he will, like Abraham, command his household to fear and love his Lord, and will use all possible means to extend the kingdom of his Redeemer throughout all the earth.]
From this subject we may learn,
1.
What reason we have to seek the knowledge of Christ
[Who is there that has such a title to our affections as he? Who is there so excellent in himself, or such a source of blessedness to them that love him? Go through the universe; survey every thing that stands in competition with him; and see what it can do for your souls. Take that highest of earthly bliss, which is here used to shadow forth the blessedness of union with Christ: how often have they been disappointed who have most passionately sought, and fondly hoped that they had attained, the summit of human happiness! And where it has been enjoyed in its utmost perfection, how soon has it been cut short by the hand of death! But nothing can damp, and nothing can terminate, the blessedness of those who are united to Christ. On the contrary, in the midst of the deepest distresses, his love will fill you with the richest consolation. When a fainting fit has come upon the body, a strong and pungent odour will revive it: and so will the fragrance of Jesus name refresh the soul, when nothing else under heaven will reach, and resuscitate, its languid powers. O let every one of you seek this union, and never rest till you can say, My Beloved is mine, and I am his [Note: Son 2:16.]!
Yet let me remind you of a most important distinction that must ever be made between the knowledge of Christ, and the savour of the knowledge of him [Note: 2Co 2:14.]. That which resides in the head will be of no avail, as bringing you into union with him: it is that only which diffuses a fragrance through the whole soul, that will terminate in the everlasting enjoyment of him in heaven.]
2.
In what way we should testify our regard for him
[Seek him continually, and with your whole hearts; and whenever you find sluggishness creeping upon you, renew your cry to him, Draw me, draw me! Your hearts are bent to backslide from him, yea, prone too to alienate from him the affections that should centre in him alone: but strive that you may be able at all times to say with David, My soul followeth hard after thee: and if at any time you are enabled to lay hold on your Beloved, let him not go, but cleave to him with full purpose of heart.
At the same time see what you can do in your families, in your neighbourhood, and in the world at large, to bring others also to him. Commend him to them: endeavour to bring them into the assemblies, where he manifests his presence: entreat him to extend his attractive influences to them also, even as he has done to you: and labour that, if possible, all the world may behold his beauty, and be comforted with his love.
As for yourselves, look to the final consummation of your love in a better world, when your fruition of him shall be more intimate than it can be in this world, and shall continue without intermission or alloy through all eternity.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Because of the savour of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee.
It is the Church which is here addressing herself to Jesus. And the substance of what this verse contains seems to be, that there is in her esteem so much fragrancy and preciousness in the very name of her Lord, that, like the holy ointment of the sanctuary, which was both costly and odorous, her spiritual senses were gratified by it. And not only the Church, but the heart of the virgins were sweetly influenced by the same. It may be proper to remind the Reader, that the Lord himself gave Moses the prescription for making the holy ointment, to be used in the sanctuary, with which Aaron and his sons, and the tabernacle were to be anointed. See Exo 30:22-30 . And we find in after ages, that the consecration of kings, and priests, and prophets, as well as the vessels of the tabernacle was by this ointment. Hence, therefore, the Lord Jesus Christ is said to be anointed, both as King in Zion, as Priest after the order of Melchisedek, and as Prophet, when he was anointed to preach the gospel to the poor. He as our great Head and Mediator, was anointed with the oil of gladness above his fellows, when, like another Aaron, (and whom Aaron typified), the holy oil of the Spirit was poured out without measure upon his sacred head, which ran down to the skirts of his garments, even to the humblest and poorest of the members of his mystical body, who are said thereby to have an unction from the Holy One, and to know all things. 1Jn 2:20 ; Psa 45:7Psa 45:7 ; Isa 61:1 ; Psa 133:2 . Reader! how sweet is it to observe, that our Lord Jesus Christ, whose name for his redemption-work to his Church and people becomes so precious and savoury, was thus anointed as the God-man Mediator from all eternity. Well may his name be as ointment poured forth, when we behold him as the anointed of the Father, full of grace and truth, and engaging before all worlds for our redemption, anointed by the Holy Ghost from the womb in his human nature, at his baptism, through his whole offices and ministry, and, when returning triumphant to glory, receiving all the gifts of the Holy Ghost for his people, and all power as Mediator both in heaven and in earth. Reader! is not his name as ointment poured forth to you? – But here is another sweet part in this verse to be noticed by us. The Church calls these ointments thy good ointments. Yes! they are peculiarly belonging to our Jesus. They are his, in common with the Father and the Holy Ghost, as God. All things were made by him, and without was not anything made that was made. Joh 1:3 .
But these are yet more peculiarly his as God-man Mediator, because by redemption-work he hath purchased all the gifts and graces of the Holy Spirit for his people: for all these are included in the covenant. See Isa 44:2-3Isa 44:2-3 , etc. And they are his, being himself the sum and substance of the whole of them, to bestow them on whom, and in what degree and extent he pleases; for it pleased the Father that in him should all fulness dwell; and it is of his fulness all his people receive, and grace for grace. Joh 17:2Joh 17:2 . Reader! is not Jesus name most sweet and precious to you on these accounts? Doth it not give a lift to your soul, when you hear him say, I have all grace, and faith, and strength, and consolation, and every new covenant mercy; and I have it for my people. But we must not stop here in our review of this blessed verse. The Church saith, that it is the name of Jesus which is as ointment to her soul. Here, therefore, as no one particular name is mentioned, and he hath condescended to reveal himself under so very many, and all of them most precious, precious names, have we not authority to conclude, that every name of Jesus is; or ought to be, like the most fragrant ointment to our spiritual senses? And didst thou not, dearest Jesus, purposely in this verse cause thy Church to speak only of thy name in general, without particularizing which, that thy people might learn from hence, that all are equally dear, and all equally to be prized, as the most costly ointment of the sanctuary? Reader! where shall you and I begin, or where end, in the enumeration of the many precious names of the Lord Jesus. Oh! my adored Lord God, I would call thee Jehovah, Alehim, Adonai, Emmanuel, the Lord our righteousness, Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace. The Shiloh, the redeemer, the Holy One of Israel. The Christ of God, the sent of God, the anointed of God, the sealed of God. I would call thee Jesus, the Saviour of poor lost sinners, my Saviour, my King, my God. Oh! how shall I enumerate the thousandth part of thy loveliness, or of the sweet savor of thy name. Blessed be God, there is salvation in no other; my soul renounceth every other, most completely and fully satisfied as I am, that there is no other name under heaven given among men whereby we must be saved. Act 4:12 . There is yet remaining to be noticed, that part of this lovely verse which speaks of the virgins affection to Jesus: therefore do the virgins love thee. By the virgins, it seems probable is meant true believers. And this title of virgins is not singular when applied to such, for the undefiled in heaven before the throne are called by the same name. Rev 14:2 . And there is a great propriety in it, if we consider that the followers of the Lamb are supposed to have a single eye to the Redeemer’s glory: are chaste in life, in conversation, in doctrine, in fellowship, and above all in their attachment to Jesus. Paul beautifully speaks of believers to this effect in one of his epistles: I am jealous over you (says he) with godly jealousy, for I have espoused to one husband, that I may present you as a chaste virgin to Christ. 2Co 11:2 . Reader! do you and I love Jesus on the same account? Have we such regard to his person, that his name, his people, his word, his ordinances, and all that belong to him, are precious in our esteem? Every poor follower of Jesus may ascertain his real love and faith in the Lamb by this rule. Peter saith, that unto them which believe he is precious. 1Pe 2:7 . Then it will plainly follow, and I am a believer if Jesus be precious to me.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Son 1:3 Because of the savour of thy good ointments thy name [is as] ointment poured forth, therefore do the virgins love thee.
Ver. 3. Because of the savour of thy good ointments. ] Or, To smell to, thy ointments are best. Odoratissimus es. As the panther casts abroad a fragrant savour; as Alexander the Great is said to have had a natural sweetness with him by reason of the good temperament of his body; so, and much more than so, the Lord Christ, that sweetest of sweets. He kisseth his poor persecuted people, as Constantine once kissed Paphnutius’s lost eye; a and departing, for here he comes but as a suitor only till the marriage be made up in heaven, he leaves such a sweet scent behind him, such a balmy verdure, as attracts all good hearts unto him, so that where this all-quickening carcase is there would “the eagles be also.” Mat 24:28 The Israelites removed their tents from Mithcah, which signifies sweetness, to Hashmonah, which signifies swiftness ; Num 33:29 to teach us, saith one, that the saints have no sooner tasted Christ’s sweetness, but they are carried after him presently with incredible swiftness. Hence they are said to have “a nose like the tower of Lebanon,” Son 7:4 for their singular sagacity in smelling after Christ, and to flee to the holy assemblies, where Christ’s odours are beaten out to the smell, “as the clouds,” or “as the doves to their windows.” Isa 60:8 For what reason? they have “their senses habitually exercised to discern good and evil,” Heb 5:14 and “their love abounds yet more and more in knowledge and in all judgment.” Php 1:9
Thy name is an ointment poured forth.
Therefore the virgins love thee,
a Eusebius.
b ,
c , puellae absconditae; propter secretiorem educationem. – Riv.
d Speed, 1236.
e Cos amoris amor.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Because of the savour = Sweet is the odour.
thy name = thou (emph.) Name put for the person. See note on Psa 20:1.
virgins = damsels. Hebrew. ‘alamoth, not bethuloth (virgins).
Fuente: Companion Bible Notes, Appendices and Graphics
the savour: Son 3:6, Son 4:10, Son 5:5, Son 5:13, Exo 30:23-28, Psa 45:7, Psa 45:8, Psa 133:2, Pro 27:9, Ecc 7:1, Isa 61:3, Joh 12:3, 2Co 2:14-16, Phi 4:18
thy name: Exo 33:12, Exo 33:19, Exo 34:5-7, Psa 89:15, Psa 89:16, Isa 9:6, Isa 9:7, Jer 23:5, Jer 23:6, Mat 1:21-23, Phi 2:9, Phi 2:10
the virgins: Son 6:8, Psa 45:14, Mat 25:1, 2Co 11:2, Rev 14:4
Reciprocal: Exo 30:35 – perfume Son 1:4 – the upright love thee Son 7:8 – the smell Isa 7:15 – Butter Mat 26:7 – very Luk 7:38 – and anointed 1Co 16:22 – love Heb 5:14 – their Jam 2:7 – worthy Rev 18:13 – cinnamon
Fuente: The Treasury of Scripture Knowledge
Son 1:3. Because of the savour of thy good ointments Because of those excellent gifts and graces of Gods Spirit wherewith thou art replenished; thy name Thy fame or report, the very mention of thee, and all those things by which thou makest thyself known to men; thy word, particularly thine offers of pardon and salvation to sinners; and all thy works, especially that great work of redemption; is as ointment poured forth Is most acceptable and refreshing. Therefore do the virgins love thee Called the companions of the bride, Psa 45:14; particular believers, who are called virgins, 2Co 11:2; Rev 14:4; who have their senses exercised, to perceive this sweetness and fulness of Christ.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
1:3 Because of the {b} savour of thy good ointments thy name [is as] ointment poured forth, therefore do the {c} virgins love thee.
(b) The feeling of your great benefits.
(c) They that are pure in heart and conversation.
Fuente: Geneva Bible Notes
His "oils" (Son 1:3) were evidently the lotions he wore. Since the name of a person represented his character (cf. 2Sa 7:9), she meant his character, his whole person, was also as pleasing as oil to her and to other people. Her attraction was not due to physical factors alone. "Maidens" (Heb. ’alma) refers to young unmarried women of marriageable age (cf. Gen 24:43; Exo 2:8; Isa 7:14).