Verse-by-Verse Bible Commentary
Song of Solomon 7:1

Clarke's Commentary

CHAPTER VII

A farther description of the bride, 1-9.

Her invitation to the bridegroom, 10-13.

NOTES ON CHAP. VII

Verse Song of Solomon 7:1. How beautiful are thy feet with shoes — "How graceful is thy walking." In the sixth chapter the bridegroom praises the Shulamite, as we might express it, from head to foot. Here he begins a new description, taking her from foot to head.

The shoes, sandals, or slippers of the Eastern ladies are most beautifully formed, and richly embroidered. The majestic walk of a beautiful woman in such shoes is peculiarly grand. And to show that such a walk is intended, he calls her a prince's daughter.

The joints of thy thighs — Must refer to the ornaments on the beautiful drawers, which are in general use among ladies of quality in most parts of the East.

Bridgeway Bible Commentary

6:4-8:14 THE STRENGTH OF TRUE LOVE

Desires for each other (6:4-7:13)

Using language that he has used before, the man again praises the girl’s loveliness (4-7; cf. 4:1-3). The nation’s most beautiful women may have been chosen for the palace harem, but they must look with envy upon the beauty of the lovely farm girl who is his beloved (8-10). In a brief parenthesis that follows, the two lovers are reminded of an occasion when they met on the farm. The girl was carried away by her lover’s charms as if taken away by a prince on his chariot (11-12). The theme quickly returns to the praise of the girl, with the harem women asking her to display her beauty for them. But neither she nor her lover want people to gaze upon her as if she were a common dance girl (13).
The girl’s unclothed loveliness is for her lover’s appreciation and no one else’s. He then describes her beauty from her feet to her head (7:1-5), and adds a short erotic song expressing his great desire for her (6-9a). The girl replies that she belongs solely to him. She wants to go for a walk with him through the fields and vineyards, where together they can enjoy each other’s love (9b-13).

Coffman's Commentaries on the Bible

THE KING RENEWS HIS FLATTERING APPEAL

"How beautiful are thy feet in sandals, O prince's daughter! Thy rounded thighs are like jewels, The work of the hands of a skillful workman. Thy body is like a round goblet, Wherein no mingled wine is wanting: Thy waist is like a heap of wheat Set about with lilies. Thy two breasts are like two fawns, that are twins of a roe. Thy neck is like the tower of ivory; Thine eyes as the pools in Heshbon, By the gate of Bath-rabbim: Thy nose is like the tower of Lebanon Which looketh toward Damascus. Thy head upon thee is like Carmel, And the hair of thy head like purple; The king is held captive in the tresses thereof. How fair and how pleasant art thou, O love, for delights! This thy stature is like a palm tree, And thy breasts to its clusters. I said, I will climb up into the palm tree, I will take hold of the branches thereof: Let thy breasts be as clusters of the vine, And the smell of thy breath like apples, And thy mouth like the best wine, (That goeth down smoothly for my beloved, Gliding through the lips of those that are asleep)"

The two lines in parenthesis are a separate paragraph in the American Standard Version, and are rendered differently in the Revised Standard Version. (As in RSV)

And your kisses like the best wine that goes down smoothly, gliding over lips and teeth."

Once more we have Solomon's flattery, but there can be little wonder why the maiden rejected it. As plainly evident in what he said, he looked upon her, as he looked upon every woman, as something to be eaten or consumed, simply a means of satisfying his appetite (lust). He saw her body as a goblet of mixed wine (Song of Solomon 7:2), her breasts as clusters of dates in the palm tree (Song of Solomon 7:7), like clusters of grapes (Song of Solomon 7:7). Her breath smelled like apples (Song of Solomon 7:7), and her kisses were like wine. All of this says in tones of thunder: "You look delicious, and I'm ready to eat you!"

Delitzsch and other scholars attribute the first part of this paragraph (Song of Solomon 7:1-5) to the women of the king's harem who are praising the maiden's beauty. This theory is based upon the alleged mutual love and admiration among the women of the harem; and we reject it, because it is contrary to human nature and is absolutely unsupported by anything in the Bible. The attitude which is characteristic of women involved in a polygamous situation is represented by the hatred of Sarah for Hagar, and that of Penninah toward Hannah (1 Samuel 1:1-6).

"The king is held captive in the tresses (of her hair)" The use of the third person here is not a denial that the king is the speaker. Monarchs frequently spoke of themselves in the third person.

Whatever may be correct regarding the first five verses here, Song of Solomon 7:6-9 were very probably the words of the king, making his last attempt to win over the Shulamite; but it was of no avail."The New Bible Commentary, Revised, p. 586.

Barnes' Notes on the Whole Bible

Thy feet with shoes - Or, thy steps in the sandals: the bride’s feet are seen in motion in the dance. “Joints” might be rendered circling movements.

Prince’s daughter - Or, daughter of a noble; the bride is of honorable though not of kingly birth.

Like jewels - The image suggested is that of large well-formed pearls or other jewels skillfully strung or linked together.

Smith's Bible Commentary

Chapter 7

Now the daughters of Jerusalem address themselves to the Shulamite and they say,

How beautiful are thy feet with shoes ( Song of Solomon 7:1 ),

Or within thy sandals.

O prince's daughter! the joints of thy thighs are like jewels, the work of the hands of a cunning workman. Thy navel is like a round goblet, which wanteth not liquor: thy belly is like a heap of wheat set about with lilies ( Song of Solomon 7:1-2 ).

And I suppose that was complimentary to them. I'm not that kind of an expressive person, and it doesn't do much for me.

Thy two breasts are like two young roes that are twins. Thy neck is as a tower of ivory; thine eyes like the fishpools of Heshbon ( Song of Solomon 7:3-4 ),

I imagine blue, pretty.

by the gate of Bathrabbim: thy nose is like the tower of Lebanon ( Song of Solomon 7:4 )

Now I don't know that I would appreciate that.

which looketh toward Damascus ( Song of Solomon 7:4 ).

Solomon built this tower in Lebanon after he had completed his palace. So some twenty years after he was married to the daughter of Pharaoh. There are some who believe that the one he speaks of is Pharaoh's daughter, but this sort of precludes that because the song evidently was written after twenty years of marriage to her, and it seems that a new interest has taken in with the Shulamite.

Thy head upon thee is like Carmel, and the hair of your head like purple; the King is held in the galleries ( Song of Solomon 7:5 ).

Or he is bound by that beauty.

How fair and how pleasant art you, O love, for delights! This thy stature is like unto a palm tree, and thy breasts to clusters of grapes. I said, I will go to the palm tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vine, and the smell of thy nose like apples; And the roof of thy mouth like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak ( Song of Solomon 7:6-9 ).

The bride responds.

I am my beloved's, and his desire is toward me ( Song of Solomon 7:10 ).

Now think of this in the church and Jesus Christ and it becomes very beautiful indeed. He loves me. "I am my beloved's, and his desire is toward me." He desires me. Christ desires you. Your love, your response. He desires me. That to me is just uncanny.

Come, my beloved, let us go forth into the field; let us lodge in the villages. Let us get up early to the vineyards; let us see if the vine flourishes, whether the tender grape appears, and the pomegranates bud forth: there will I give thee my loves. The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved ( Song of Solomon 7:11-13 ).

"

Dr. Constable's Expository Notes

These verses contain both physical and metaphorical compliments. Song of Solomon 7:1 seems to refer to the Shulammite’s body, but Song of Solomon 7:2 goes beyond that. It seems to convey the idea that she was Solomon’s drink and food, "that her physical expressions of love nourished and satisfied him." [Note: Deere, p. 1022.] The Hebrew word translated "navel" may refer to one of her private parts. [Note: Carr, The Song . . ., p. 157.]

Dr. Constable's Expository Notes

1. The wife’s charms 7:1-6

Dr. Constable's Expository Notes

B. Communicating Affection 7:1-10

This section, which provides a window into the intimate relationship of Solomon and his wife, shows how their love had matured since their wedding (cf. Song of Solomon 4:1-11).

Gill's Exposition of the Whole Bible

How beautiful are thy feet with shoes,.... It is no unusual thing to describe the comeliness of women by their feet, and the ornaments of them; so Hebe is described by Homer d as having beautiful feet, and Juno by her golden shoes: particular care was taken of, and provision made for, the shoes of queens and princesses in the eastern countries; Herodotus e tells us, that the city of Anthylla was given peculiarly to the wife of the king of Egypt, to provide her with shoes; which custom, he says, obtained when Egypt became subject to Persia; :-. Shoes of a red, or scarlet, or purple colour, were in esteem with the Jews; and so the Targum here is,

"purple shoes:''

the word used is thought by some f to signify a colour between scarlet and purple; see Ezekiel 16:10; and also with the Tyrian virgins g; and so with the Romans h; and with whom likewise white shoes i were much in use. That this is said of the church, is plain from the appellation of her,

O Prince's daughter! the same with the King's daughter, Psalms 45:13; the daughter of the King of kings; for, being espoused to Christ, his Father is her Father, and his God her God: besides, she is born of him who is the Prince of the kings of the earth, 1 John 2:28; she is both a Prince's wife and a Prince's daughter. It may be rendered, "O noble", or "princely daughter" k! being of a free princely spirit, in opposition to a servile one, Psalms 51:12; of a bountiful and liberal spirit, as in, Isaiah 32:5; in distributing temporal things to the necessities of the poor; and in communicating spiritual things to the comfort and edification of others. Some take these to be the words of the daughters of Jerusalem, wondering at the church's beauty, on turning herself to them as they desired: but they are rather the words of Christ; who, observing the church speak so meanly of herself, in order to encourage her, gives a high commendation of her in this and some following verses, and begins with her "feet"; not her ministers, who are "shod with the preparation of the Gospel of peace", Ephesians 6:15, and who appear beautiful in the eyes of those who have any knowledge of the good things they publish and proclaim; for they are set in the highest place in the church: but here the lowest and meanest members of the church are meant; whose outward walk, the feet are the instruments of, may be said to be "beautiful with shoes", when they are ready to every good work; when their conversation is ordered aright, is agreeably to the word of God, and as becomes the Gospel of Christ; and which, like shoes, is a fence against the briers and thorns, the reproaches and calumnies, of the world; and when there is such a lustre upon it that it cannot but be seen and observed by spectators, by which they are excited to glorify God, it is so beautiful in the eyes of Christ, that to such he shows the salvation of God;

the joints of thy thighs [are] like jewels, the work of the hands of a cunning workman; a skilful artificer, a goldsmith or jeweller: the allusion seems to be to some ornaments about the knees or legs, wore by women in those times; see Isaiah 3:18; and this may serve to set off the lustre and beauty of the church's conversation. And since it seems not so decent to describe the parts themselves mentioned, the words may rather design the "femoralia", or garments, with which they were covered; and may signify the garments of salvations and robe of Christ's righteousness, whereby the church's members are covered, so that their nakedness is not seen; but with them are as richly adorned bridegroom and bride with their ornaments and which are not the bungling work of a creature, but of one that is God as well as man, and therefore called the righteousness of God. Some have thought that the girdle about the loins is meant, the thighs being put for the loins,

Genesis 46:26; and so may intend the girdle of truth, mentioned along with the preparation of the Gospel of peace the feet are said to be shod with, Ephesians 6:14; and the metaphor of girding is used when a Gospel conversation is directed to, Luke 12:35. But it seems best by these "joints", or "turnings of the thighs" l, by which they move more orderly and regularly, to understand the principles of the walk and conversation of saints, as one observes m; without which it cannot be ordered aright; for principles denominate actions, good and bad; and the principles of grace, by which believers move in their Christian walk, are as valuable and as precious as jewels, such as faith and love, and a regard to the glory of God; and which are curiously wrought by the finger of God, by his Holy Spirit, who "works [in them] both to will and to do of his good pleasure", Philippians 2:13.

d Odyss. 11. v. 602, 603. "Auratos pedes", Ovid. Amor. l. 3. Eleg. 12. e Euterpe, sivw l. 2. c. 98. f Vid. Braunium de Vest. Sacerd. Heb. l. 1. p. 295, 306. g "Virginibus Tyrriis mos est", c. Virgil. Aeneid. 1. h Vid. Persii Satyr. 5. v. 169. Virgil. Bucolic. Eclog. 7. v. 32. i "Pes maslus in niveo", c. Ovid. de Arte Amandi, l. 3. Vid. Martial. l. 7. Epigr. 27. k בת נדיב "puella nobills", Castalio "filia voluntarie", Marckius "principalis, nobills, et ingenua virgo, sc. filia", so some in Michaelis. l חמוקי "vertebra", Pagninus, Montanus, Vatablus; "signat illam agilem versatilem juncturam, qua capite femorum in suis foraminibus expedite moventur", Brightman. m Durham in loc.

Henry's Complete Commentary on the Bible

      1 How beautiful are thy feet with shoes, O prince's daughter! the joints of thy thighs are like jewels, the work of the hands of a cunning workman.   2 Thy navel is like a round goblet, which wanteth not liquor: thy belly is like a heap of wheat set about with lilies.   3 Thy two breasts are like two young roes that are twins.   4 Thy neck is as a tower of ivory; thine eyes like the fishpools in Heshbon, by the gate of Bath-rabbim: thy nose is as the tower of Lebanon which looketh toward Damascus.   5 Thine head upon thee is like Carmel, and the hair of thine head like purple; the king is held in the galleries.   6 How fair and how pleasant art thou, O love, for delights!   7 This thy stature is like to a palm tree, and thy breasts to clusters of grapes.   8 I said, I will go up to the palm tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vine, and the smell of thy nose like apples;   9 And the roof of thy mouth like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak.

      The title which Jesus Christ here gives to the church is new: O prince's daughter! agreeing with Psalms 45:13, where she is called the king's daughter. She is so in respect of her new birth, born from above, begotten of God, and his workmanship, bearing the image of the King of kings, and guided by his Spirit. She is so by marriage; Christ, by betrothing her to himself, though he found her mean and despicable, has made her a prince's daughter. She has a princely disposition, something in her truly noble and generous; she is daughter and heir to the prince of the kings of the earth. If children, then heirs. Now here we have,

      I. A copious description of the beauty of the spouse, which, some think, is given by the virgins her companions, and that those were they who called upon her to return; it seems rather to be given by Christ himself, and to be designed to express his love to her and delight in her, as before, Song of Solomon 4:1; Song of Solomon 4:1, c., and Song of Solomon 6:5; Song of Solomon 6:6. The similitudes are here different from what they were before, to show that the beauty of holiness is such as nothing in nature can reach; you may still say more of it, and yet still come short of it. That commendation of the spouse, Song of Solomon 4:1-16; Song of Solomon 4:1-16, was immediately upon the espousals (Song of Solomon 3:11; Song of Solomon 3:11), this upon her return from a by-path (Song of Solomon 6:13; Song of Solomon 6:13); yet this exceeds that, to show the constancy of Christ's love to his people; he loves them to the end, since he made them precious in his sight and honourable. The spouse had described the beauty of her beloved in ten particulars (Song of Solomon 5:11; Song of Solomon 5:11, c.) and now he describes her in as many, for he will not be behindhand with her in respects and endearments. Those that honour Christ he will certainly honour, and make honourable. As the prophet, in describing the corruptions of degenerate Israel, reckons from the sole of the foot even unto the head (Isaiah 1:6), so here the beauties of the church are reckoned from foot to head, that, as the apostle speaks, when he is comparing the church, as here, to the natural body (1 Corinthians 12:23), more abundant honour might be bestowed on those parts of the body which we think to be less honourable, and which therefore lacked honour,Song of Solomon 7:24; Song of Solomon 7:24. 1. Her feet are here praised; the feet of Christ's ministers are beautiful in the eyes of the church (Isaiah 52:7), and her feet are here said to be beautiful in the eyes of Christ. How beautiful are thy feet with shoes! When believers, being made free from the captivity of sin (Acts 12:8), stand fast in the liberty with which they are made free, preserve the tokens of their enfranchisement, have their feet shod with the preparation of the gospel of peace, and walk steadily according to the rule of the gospel, then their feet are beautiful with shoes; they tread firmly, being well armed against the troubles they meet with in their way. When we rest not in good affections, but they are accompanied with sincere endeavors and resolutions, then our feet are beautified with shoes. See Ezekiel 16:10. 2. The joint of the thighs are here said to be like jewels, and those curiously wrought by a cunning workman. This is explained by Ephesians 4:16; Colossians 2:19, where the mystical body of Christ is said to be held together by joints and bands, as the hips and knees (both which are the joints of the thighs) serve the natural body in its strength and motion. The church is then comely in Christ's eyes when those joints are kept firm by holy love and unity, and the communion of saints. When believers act in religion from good principles, and are steady and regular in their whole conversation, and turn themselves easily to every duty in its time and place, then the joints are like jewels. 3. The navel is here compared to a round cup or goblet, that wants not any of the agreeable liquor that one would wish to find in it, such as David's cup that ran over (Psalms 23:5), well shaped, and not as that miserable infant whose navel was not cut, Ezekiel 16:4. The fear of the Lord is said to be health to the navel. See Proverbs 3:8. When the soul wants not that fear then the navel wants not liquor. 4. The belly is like a heap of wheat in the store-chamber, which perhaps was sometimes, to make show, adorned with flowers. The wheat is useful, the lilies are beautiful; there is every thing in the church which may be to the members of that body either for use or for ornament. All the body is nourished from the belly; it denotes the spiritual prosperity of a believer and the healthful constitution of the soul all in good plight. 5. The breasts are like two young roes that are twins,Song of Solomon 7:3; Song of Solomon 7:3. By the breasts of the church's consolations those are nourished who are born from its belly (Isaiah 46:3), and by the navel received nourishment in the womb. This comparison we had before, Song of Solomon 4:5; Song of Solomon 4:5. 6. The neck, which before was compared to the tower of David (Song of Solomon 4:4; Song of Solomon 4:4), is here compared to a tower of ivory, so white, so precious; such is the faith of the saints, by which they are joined to Christ their head. The name of the Lord, improved by faith, is to the saints as a strong and impregnable tower. 7. The eyes are compared to the fish-pools in Heshbon, or the artificial fish-ponds, by a gate, either of Jerusalem or Heshbon, which is called Bath-rabbim, the daughter of a multitude, because a great thoroughfare. The understanding, the intentions of a believer, are clean and clear as these ponds. The eyes, weeping for sin, are as fountains (Jeremiah 9:1), and comely with Christ. 8. The nose is like the tower of Lebanon, the forehead or face set like a flint (Isaiah 50:7), undaunted as that tower was impregnable. So it denotes the magnanimity and holy bravery of the church, or (as others) a spiritual sagacity to discern things that differ, as animals strangely distinguish by the smell. This tower looks towards Damascus, the head city of Syria, denoting the boldness of the church in facing its enemies and not fearing them. 9. The head like Carmel, a very high hill near the sea, Song of Solomon 7:5; Song of Solomon 7:5. The head of a believer is lifted up above his enemies (Psalms 27:6), above the storms of the lower region, as the top of Carmel was, pointing heaven-ward. The more we get above this world, and the nearer to heaven, and the more secure and serene we become by that means, the more amiable we are in the eyes of the Lord Jesus. 10. The hair of the head is said to be like purple. This denotes the universal amiableness of a believer in the eyes of Christ, even to the hair, or (as some understand it) the pins with which the hair is dressed. Some by the head and the hair understand the governors of the church, who, if they be careful to do their duty, add much to her comeliness. The head like crimson (so some read it) and the hair like purple, the two colours worn by great men.

      II. The complacency which Christ takes in his church thus beautified and adorned. She is lovely indeed if she be so in his eyes; as he puts the comeliness upon her, so it is his love that makes this comeliness truly valuable, for he is an unexceptionable judge. 1. He delighted to look upon his church, and to converse with it, rejoicing in that habitable part of his earth: The king is held in the galleries, and cannot leave them. This is explained by Psalms 132:13; Psalms 132:14, The Lord has chosen Zion, saying, This is my rest for ever; here will I dwell; and Psalms 147:11, The Lord takes pleasure in those that fear him. And, if Christ has such delight in the galleries of communion with his people, much more reason have they to delight in them, and to reckon a day there better than a thousand. 2. He was even struck with admiration at the beauty of his church (Song of Solomon 7:6; Song of Solomon 7:6): How fair and how pleasant art thou, O love! How art thou made fair! (so the word is), "not born so, but made so with the comeliness which I have put upon thee." Holiness is a beauty beyond expression; the Lord Jesus is wonderfully pleased with it; the outward aspect of it is fair; the inward disposition of it is pleasant and highly agreeable, and the complacency he has in it is inexpressible. O my dearest for delights! so some read. 3. He determined to keep up communion with his church. (1.) To take hold of her as of the boughs of a palm-tree. He compares her stature to a palm-tree (Song of Solomon 7:7; Song of Solomon 7:7), so straight, so strong, does she appear, when she is looked upon in her full proportion. The palm-tree is observed to flourish most when it is loaded; so the church, the more it has been afflicted, the more it has multiplied; and the branches of it are emblems of victory. Christ says, "I will go up to the palm-tree, to entertain myself with the shadow of it (Song of Solomon 7:8; Song of Solomon 7:8) and I will take hold of its boughs and observe the beauty of them." What Christ has said he will do, in favour to his people; we may be sure he will do it, for his kind purposes are never suffered to fall to the ground; and if he take hold of the boughs of his church, take early hold of her branches, when they are young and tender, he will keep his hold and not let them go. (2.) To refresh himself with her fruits. He compares her breasts (her pious affections towards him) to clusters of grapes, a most pleasant fruit (Song of Solomon 7:7; Song of Solomon 7:7), and he repeats it (Song of Solomon 7:8; Song of Solomon 7:8): They shall be (that is, they shall be to me) as clusters of the vine, which make glad the heart. "Now that I come up to the palm-tree thy graces shall be exerted and excited." Christ's presence with his people kindles the holy heavenly fire in their souls, and then their breasts shall be as clusters of the vine, a cordial to themselves and acceptable to him. And since God, at first, breathed into man's nostrils the breath of life, and breathes the breath of the new life still, the smell of their nostrils is like the smell of apples, or oranges, which is pleasing and reviving. The Lord smelt a sweet savour from Noah's sacrifice, Genesis 8:21. And, lastly, the roof of her mouth is like the best wine (Song of Solomon 7:9; Song of Solomon 7:9); her spiritual taste and relish, or the words she speaks of God and man, which come not from the teeth outward, but from the roof of the mouth, these are pleasing to God. The prayer of the upright is his delight. And, when those that fear the Lord speak one to another as becomes them, the Lord hearkens, and hears with pleasure, Malachi 3:16. It is like that wine which is, [1.] Very palatable and grateful to the taste. It goes down sweetly; it goes straightly (so the margin reads it); it moves itself aright,Proverbs 23:31. The pleasures of sense seem right to the carnal appetite, and go down smoothly, but they are often wrong, and, compared with the pleasure of communion with God, they are harsh and rough. Nothing goes down so sweetly with a gracious soul as the wine of God's consolations. [2.] It is a great cordial. The presence of Christ by his Spirit with him people shall be reviving and refreshing to them, as that strong wine which makes the lips even of those that are asleep (that are ready to faint away in a deliquium), to speak. Unconverted sinners are asleep; saints are often drowsy, and listless, and half asleep; but the word and Spirit of Christ will put life and vigour into the soul, and out of the abundance of the heart that is thus filledthe mouth will speak. When the apostles were filled with the Spirit they spoke with tongues the wonderful works of God (Acts 2:10; Acts 2:12); and those who in opposition to being drunk with wine, wherein is excess, are filled with the Spirit, speak to themselves in psalms and hymns,Ephesians 5:18; Ephesians 5:19. When Christ is thus commending the sweetness of his spouse's love, excited by the manifestation of his, she seems to put in that word, for my beloved, as in a parenthesis. "Is there any thing in me that is pleasant or valuable? As it is from, so it is for my beloved." Then he delights in our good affections and services, when they are all for him and devoted to his glory.