V. 1. Behold, my friend, you are beautiful.
In the third chapter, we heard the voice of the bride praising and thanking God for the kingdom ordered by Solomon. In this chapter, the bridegroom answers, because they are alternate songs.
Furthermore, this alternation, that the people and God sing alternately, serves to fortify the faith, as it were, by a pledge of the Spirit, and to make it certain that these things please God and that it is in grace. Therefore, since the people previously praised God's gifts in this realm, they now hear God Himself do the same, so that they may be more inflamed with thanksgiving and learn to recognize and view His gifts more clearly. Therefore he says: "How beautiful you are, O kingdom of Israel, how holy you are, because you certainly think that you please your God. He begins the description of beauty from the head.
Your eyes are like tasbe eyes.
"The eyes" signify the guides and teachers; thus it is said Luc. 11:34, "The eye is the light of the body." These he calls "deaf eyes," that is, excellent because of their simplicity. For this is required above all things of a teacher, that he remain in simplicity of doctrine and worship.
Therefore, the first thing that God praises in this people is that they have the priesthood and the right worship. These are the eyes that deserve the first prize. Thus Daniel also praises [Cap. 7, 4.] his lion, that is, the Babylonian kingdom, that it stood on its feet like a man, with its head erect, and had a human heart. For this is due to the fact that this monarchy was endowed with the knowledge of God, as the king's command [Dan. 6, 26. f.] testifies.
But here we must note that this bride has dove's eyes before the bridegroom.
For in the sight of the world it is judged that there is nothing more ugly or unshapely; for the wisdom of the flesh cannot judge this form. Although it sees and hears it, it sees it as through a colored glass.
Between your braids.
I translate [instead of: Absque eo, quod intrinsecus latet in the Vulgate] thus: "Your eyes are like dove's eyes, between your locks of hair", so that it indicates that the hair of the head hangs down to the eyes, because that is also a magnificent adornment for a girl. Furthermore, the locks of hair signify the adornment of the priesthood, as it is necessary in the church that everything be done in order and in a proper manner. Thus it is also said in Isaiah [Cap. 7, 20.]: The Lord will take off the hair and the beard by the Assyrian, and elsewhere [Amos 8, 10.] he compares the people deprived of the priesthood to a bald head. Some prefer to understand by the locks of hair the remaining leaders (duces) of the people.
The hair is like the herds of goats that are shorn on Mount Gilead.
Perhaps he alludes to the passage Gen. 31, 23. ff. that Jacob stayed overnight with his armies on Gilead when he returned from Mesopotamia, although it seems more appropriate to me that he has the name of the mountain in mind. But this one means a heap of testimony [Gen. 31, 48.]. With this name he alludes to the temple where the sacrifices and the other services were held.
He does not compare the hair to goats per se, but to a herd of goats to indicate the unity and unanimity of those who teach among the people. That is why he calls them shorn goats, not because they are shorn, but because the hair is the same as if it were combed.
V. 2. Your teeth are like the flock with trimmed wool that come out of the flood.
As you know, whiteness is praised in the teeth, blackness in the eyes. But as the sameness of the hairs indicates the conformity of the teachers to one another, so do they see
We also see that the teeth stand in a row and help each other, as it were. But the teeth are responsible for biting.
This is also required of a teacher, that he be powerful to punish and to convict. But this must be done in such a way that the teeth are still white, that is, it must be done without bitterness, without sharpness and spitefulness, so that correction is sought, not revenge. Such teachers, he says, this kingdom has.
They all bear twins, and none of them is barren.
This he adds to indicate the fruit of the preaching ministry. For then twins are born, when the hearts are first frightened by the law, and then raised up again by the promises or the gospel. In this way, those who rightly share the Word see the fruit of their teaching in the church. For it is not possible that the church should be taught without fruit, as he says, "There is none among them unfruitful."
V. 3. Your lips are like a rosy string.
Red lips look exceptionally good on a girl. Furthermore, the lips signify the office of teaching. They are double, as the kind of teaching is double, that of the Law and the Gospel. That they are red is a sign (symbolum) of love. For the noblest work of love is that one teach rightly of religion.
But they are compared to a cord or scarlet bandage on the head, with which the hair is tied together to indicate concord, as Paul reminds us [Rom. 12:16.], "Have one mind among yourselves" 2c.
Your speech is sweet.
The doctrine of the wicked is toil and labor, yes, an open grave, as the prophet [Ps. 10:7, 5, 10] calls it. But this is the price of the word of God, that it is sweet, for it restores the sorrowful and brokenhearted. And Peter says, Joh. 6, 68.: "Lord, where shall we go? Thou hast words of eternal life."
Your cheeks are like the score on the pomegranate.
Red cheeks are also a magnificent adornment. They actually do nothing, but shine and are seen; they do not teach, like the eyes and teeth. Therefore I refer it to the walk or manners of the teachers in the church, for in them also the fire of love must shine, as Christ says [Matt. 5:16.], "Let your light shine before men."
V. 4. Your neck is built like David's tower with a breastplate.
This also goes on the teachers. For they must not only build, but also protect. In time of peace one must teach, but in time of war one must fight and resist the devil and the heretics.
Therefore, with this beautiful figure, he demands a firm and straight neck, which he compares to the tower of David. As far as I know, nothing is written about this tower in the holy scriptures, but without a doubt it was very strongly fortified and equipped to drive away the enemies. This is how a teacher must be equipped to be mighty in teaching, Titus 1:9.
On it hang a thousand shields.
This he adds to indicate the many weapons (copiam) with which the teachers must be armed against heretics of every kind and Satan's cunning and deceit. This was all the more necessary with this people because they were naturally inclined to idolatry, to which they were also provoked by the daily examples and customs of the neighboring pagans, even if they had been without false teachers and false prophets.
V. 5. Your two breasts are like two young doe twins.
Besides describing the ministry of the Word through the eyes, the teeth, the hair, the tower, he also applies the simile of the breasts to it, which fits very well to the consolations that are given to frightened hearts. Thus Paul says 2 Tim. 3, 16: "All Scripture, inspired by God, is useful for teaching, for punishment, for correction, for chastening in righteousness" 2c. For there he says without a picture what Solomon said
here, as it were, with poetic images.
But how do breasts and doe twins rhyme together? Perhaps he is alluding to the fact that they are not breasts like those of whores, but chaste and tender ones. Thus in Proverbs, Cap. 5:18 f., he calls the wife by this name: Rejoice with your wife as with a deer.
Which graze among the roses.
But they graze in woods! But this also belongs to the description, so that he indicates that the breasts are lovely and exceedingly tender, because they swell up, not by the little pasture of the grass, but of roses.
Here I do not want to say anything about the impure thoughts that occur to the youth when they hear such descriptions. For the Holy Spirit is chaste and remembers the female members in such a way that he wants them to be regarded as good creatures of God. And there is nothing in this book that pleases me more than to see that Solomon speaks in such lovely images of the highest gifts that God has bestowed upon His people.
Here, then, is presented to us an excellent example of gratitude. And God would have us praise God in such a way, learn to thank Him in such a way, that we would call Him our sun, our friend, and the Church His deer, which is grazed with flowers, etc.
V. 6. I will go to the mountain of myrrh and to the hill of incense.
This is as it were a summa, with which he concludes the price of the office of the word, which is appointed in this people. For up to now he has given almost all the functions of the word, which are compared with the eyes, the teeth, the hair etc..
Now he adds, as it were, this exclamation: "This gift of yours is for me like a mountain on which myrrh and frankincense grow, the most lovely fruit. There I will remain, there I will feast, until the day is cool and the shadows close in. I will not grow weary of these gifts; I will seek nothing new, as weary spirits are wont to do. For the more this teaching
The more it is eaten, drunk, seen and heard, the more the hearers must thirst and hunger for it, and wish that they would neither hear nor see anything else forever. Those who do not have this attitude have never had a proper taste for the word of God, no matter how much they know how to talk about it.
The myrrh is an emblem (symbolum) of the Word, but the frankincense of prayer.
V. 7. You are beautiful in all things, my friend, and there is no stain on you.
Here, I think, is another lesson, although it also belongs to the praise he has begun. For he speaks of the fruit and efficacy of the word, namely, what the ministry of the word, which is so highly praised, accomplishes in the people, as if he wanted to say: Before I looked at you only from one side, namely, according to the priesthood; now I see that you are quite beautiful and without spot. For the citizens carry the word, which is preached publicly, home, and learn to govern themselves and their own from the word, so that we experience everywhere, in the temple, in the secular government, in the household, the certain fruits of the word, which permeates like a leaven all parts of the community, all offices and classes.
For if we refer this beauty to the word, it rhymes very well. So also Christ says [John 15:3], "Ye are clean because of the word which I speak unto you." And even the church today, although it always asks for forgiveness of sins, is nevertheless, if one looks at the word, the sacraments, the faith, the head itself, Christ, completely pure and without stain.
V. 8. Come, my bride, from Lebanon, come from Lebanon. Come in, come from the height of Amana, from the height of Senir and Hermon, from the dwellings of the lions, from the mountains of the leopards.
The Lebanon is known. Also the mountain Amanus is known from the writings of the Latins; Senir is a part of it. They are almost contiguous mountains and all north of Jerusalem.
But this is a kind of admonition that
the people should keep the word and not be turned away to idolatry by the examples of the neighboring pagans, as if he wanted to say: My kingdom extends to Lebanon, but you, my citizens, beware of the heathen. The dwellings of lions and the mountains of leopards are near, that is, We have great kingdoms of the Gentiles in the neighborhood; but hear, you come hither to Jerusalem and to the temple where the word is. There is nothing there but monstrous beasts, from whom you must expect the utmost dangers if you do not flee.
V. 9. You have taken my heart, my sister, dear bride!
Here is a particularly great affection, by which we see how great a joy it is before God and the angels when people agree in words and have the same mind. For he calls such a people his friend, he calls her his bride, he calls her his sister, and says that his heart is as it were wounded with love.
With your eyes one.
There is an emphasis on the word "one" to indicate that God is exceedingly pleased with simplicity, unity, and purity in doctrine, as we see that Christ and the apostles everywhere exhort and urge this conformity.
V. 10. How beautiful are your breasts, my sister, dear bride!
The breasts are not only with the teachers, but also with the people. For Christ's saying is true [Matt. 18:20]: "Where two or three are gathered together in my name, there am I in the midst of them." Therefore, when one brother comforts another in particular (privately), when he proclaims to him the forgiveness of sins, the word is valid, and is not lacking. For the Holy Spirit is effective through the word everywhere, where it is only acted in the right way and sincerely, whether it is done publicly or in particular.
Your breasts are lovelier than wine.
Comforts of any kind are nothing when compared to the comforts that the Word of God holds out to us.
The smell of your balances surpasses all spice.
Your reputation is more fragrant than the good reputation of all the pagans, because it comes from the word. For what is the fame (fama) of the whole world compared to that which you have, since you do not only counsel things, as the jurists do, not only the body, as the physicians do, but you heal the soul, since you straighten the conscience and comfort it with the ointment of your bridegroom. This ointment of the Word heals body and soul, and restores and sustains both.
V. 11. Your lips are like dripping honey.
So far he has given thanks and praised the wonderful gift that God has ordered the secular government and the priesthood in this people; now he adds that this is not only ordered by God, but also receives prosperity from Him, and the effect and fruit of this order flows through the whole people. 2c.
"Honey glue." The people who have the ministry of the Word in such a way are the honeyseim, that is, the friendly conversations and mutual comfort. And "the dripping honey-seed," that is, that flows out. This sweetness and purity of the teaching goes through the whole people.
"Milk." With milk the weak are nourished; this is also the office of the Word, for GOD does not cast away the weak.
The smell of your clothes is like the smell of Lebanon. 4)
This nation is adorned with the most beautiful virtues that follow the Word. Therefore, it is a smell of incense, that is, therefore it is famous, and far and wide its good reputation is praised. But he says "odor of incense" because this rumor indicates something divine. For the most excellent praise of this people is its exceedingly beautiful order of worship.
V. 12. My sister, dear bride! you are a closed garden 2c.
1) Instead of: "Libanons", which is found in the Hebrew and in our Bible, the Vulgate offers tkuris [of incense^. The interpretation refers to the latter.
This is another praise of this people. For he praises the same, that it is sealed with the most beautiful laws, and that it has received its form by circumcision and other customs, and, what is greatest, that it is sealed by the promises, by which it is distinguished from all other peoples. Thus we Christians are now sealed by the Word, Baptism and the Sacrament of the Altar, by which we are distinguished from all other peoples, not only before the world, but actually according to the judgment of God.
V. 13. the plant is like a pleasure garden of pomegranates, with noble fruit (cum pomorum fructibus) 2c.
This nation is a garden whose growth (emissiones), that is, the plants that grow from the earth, are like a pleasure garden, full of trees, that is, holy people.
What the Latin translator has given: cum fructibus pomorum [with the fruits of the fruit trees], I take for lovely and delicious fruits. The various fruits and trees mean the various gifts and offices among the people: good teachers, good authorities, good fathers of the house, good servants and maids, good young and old people 2c.
V. 14. [With all kinds of trees of frankincense, myrrh and aloes, with all the best spices].
"The tree of incense" are those who pray faithfully and constantly. Thus, "myrrh and aloes" mean those who kill their flesh. In such a way, all kinds of gifts flow from the word of God to the listeners.
V. 15. Like a garden fountain, like a spring of living waters.
This is a summa: you are in truth a fountain of waters flowing from Lebanon. "Lebanon" he calls in figurative speech the city Jerusalem, as if he wanted to say: Jerusalem, both in the priesthood and in the temporal regiment, is as adorned by GOD with many gifts as a fountain that waters other gardens. For by her example other cities are also provoked to accept religion and civil order.
V. 16. Arise, north wind, and come, south wind; and woe through my garden, that its spices may drip.
He wants this garden to be practiced through trials, so that tribulations and good
Days alternate with each other. The south wind blows up through presumption, the north wind dries up through despair, not so that the garden may perish, but so that its fragrance may be spread further, so that the power of the word in the cross may be revealed.