Song of Solomon 4

CHAPTER 4So 4:1-16.1. Contrast with the bride's state by nature (Isa 1:6) her state by grace (So 4:1-7), "perfect through His comeliness put upon her" (Eze 16:14; Joh 15:3). The praise of Jesus Christ, unlike that of the world, hurts not, but edifies; as His, not ours, is the glory (Joh 5:44; Re 4:10, 11). Seven features of beauty are specified (So 4:1-5) ("lips" and "speech" are but one feature, So 4:3), the number for perfection. To each of these is attached a comparison from nature: the resemblances consist not so much in outward likeness, as in the combined sensations of delight produced by contemplating these natural objects.doves'—the large melting eye of the Syrian dove appears especially beautiful amid the foliage of its native groves: so the bride's "eyes within her locks" (Lu 7:44). Maurer for "locks," has "veil"; but locks suit the connection better: so the Hebrew is translated (Isa 47:2). The dove was the only bird counted "clean" for sacrifice. Once the heart was "the cage of every unclean and hateful bird." Grace makes the change.eyes—(Mt 6:22; Eph 1:18; contrast Mt 5:28; Eph 4:18; 1Jo 2:16). Chaste and guileless ("harmless," Mt 10:16, Margin; Joh 1:47). John the Baptist, historically, was the "turtledove" (So 2:12), with eye directed to the coming Bridegroom: his Nazarite unshorn hair answers to "locks" (Joh 1:29, 36).hair … goats—The hair of goats in the East is fine like silk. As long hair is her glory, and marks her subjection to man (1Co 11:6-15), so the Nazarite's hair marked his subjection and separation unto God. (Compare Jud 16:17, with 2Co 6:17; Tit 2:14; 1Pe 2:9). Jesus Christ cares for the minutest concerns of His saints (Mt 10:30).appear from—literally, "that lie down from"; lying along the hillside, they seem to hang from it: a picture of the bride's hanging tresses.Gilead—beyond Jordan: there stood "the heap of witness" (Ge 31:48).

"\nBehold, thou [art] fair, my love; behold, thou [art] fair,.... The same as in So 1:15; here repeated by Christ, to introduce the following commendation; to express the greatness of his love to his church; and show that he had the same opinion of her, and esteem for her, notwithstanding what had passed between that time and this;\n\nthou [hast] doves' eyes within thy locks; the same comparison,\n[See comments on So 1:15]; only with this difference, here her eyes are said to be "within [her] locks": which, whether understood of the ministers of the Gospel; or of the eyes of the understanding, particularly of, the eye of faith, as has been observed on the above place; do not seem so much to design the imperfection of the sight of the one or of the other, in the present state, as eyes within or under locks and in some measure covered with them, hinder the sight of them; as the modesty of either of them; locks being decently tied up, as the word signifies {i}, is a sign thereof, as the contrary is a sign of boldness and wantonness. Doves' eyes themselves are expressive of modesty and humility, and, this phrase added to them, increases the idea; such ministers, who have the largest gifts, greatest grace, light, and knowledge, are the most humble, witness the Apostle Paul; and this phrase expresses the beauty of them, not only in the eyes of Christ, but in the eyes of those to whom they publish the good tidings of salvation: and so it may denote what an exceeding modest grace faith is, which receives all from Christ, and gives him all the glory, and takes none to itself; and what a beauty there is in it, insomuch that Christ is ravished with it, So 4:9; and seems rather to be the sense here;\n\nthy hair [is] as a flock of goats; like the hair of goats, so Ben Melech. Hair adds much to the comeliness of persons, and is therefore frequently mentioned, both with respect to the bride and bridegroom, in this song, So 5:1; and so in all poems of this kind {k}; and one part of the comeliness of women lies in their hair;\n\n"let a woman, says Apuleius {l}, be adorned with ever such fine garments, and decked with gold and jewels, yet, without this ornament, she will not be pleasing; no, not Verus herself.''\n\nThe women {m} in Homer, are described by their beautiful hair; nor is it unusual to compare the hair of women, and represent it as superior to a fleece of the choicest flock {n}. And here the church's hair is said to be like the hair of goats, for that is the sense of the expression; and which is thought to be most like to human hair,\n 1Sa 19:13; and it is compared to that, not so much for its length and sleekness, as for its colour, being yellowish; which, with women formerly, was in esteem, and reckoned graceful {o}; this being the colour of the hair of some of the greatest beauties, as Helena, Philoxena, and others, whose hair was flaxen and yellow; hence great care was taken to make it look so, even as yellow as gold {p}: the Jewish women used to have their perukes, or false hair, of goats' hair, and still have in some places to this day {q}; and it should seem the Roman women also had, to which the poet {r} refers. And the church's hair here is said to be like the hair of a flock of goats,\n\nthat appear from Mount Gilead; or rather "on Mount Gilead", as Noldius: Gilead was a mountain in the land of Israel, beyond Jordan, famous for pasturage for cattle, where flocks of goats were fed, as was usual on mountains {s}; and, being well fed, their hair was long, smooth, neat, and glistering; and so to spectators, at a distance, looked very beautiful and lovely; especially in the morning at sun rising, and, glancing on them with its bright and glittering rays, were delightful. So R.