His head is as the most fine gold, his locks are bushy, and black as a raven. His eyes are like doves beside the water brooks; washed with milk and fitly set. His cheeks are as a bed of spices, as banks of sweet herbs; his lips are as lilies, dropping liquid myrrh. His hands are as rings of gold set with beryl; his body is as ivory work overlaid with sapphires. His legs are as pillars of marble set upon sockets of fine gold. His aspect is like Lebanon, excellent as the cedars. His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem. This description, which is complete in itself, is best regarded in its unbroken perfection. We must not expect to find a meaning for each separate part of it. There are ten corporeal excellences enumerated. We naturally recall the descriptions in Daniel and in the Apocalypse, which certainly have reference to this, and manifestly combine the attributes of greatness and beauty in the Son of man. Solomon, no doubt, as the son of Bathsheba, was distinguished by his personal attractions. Some of the details of description are differently rendered by different commentators. Delitzsch regards the description of the hair in verse 11 as compared to a hill or hilly range" his locks hill upon hill," i.e. "his hair, seen from his neck upwards, forms in undulating lines hill upon hill." The black colour is no doubt mentioned as a contrast with the fair, white complexion. The eyes are not only pure and clear, but with a glancing moistness in them which expresses feeling and devotion. So Plutarch has ὑρότης τῶν ὀμμάτῶν to denote a languishing look, and we find the same figure in the 'Gitagovinda ' and Hafiz, and in Ossian. So Luther, "Und stehen in der Falle." The pureness of the white of the eye is represented in the bathing or washing in milk. They are full and large, "fine in their setting," referring no doubt to the steady, strong look of fine eyes. "The cheeks" are compared to towers of plants; that is, there is a soft elevation in them. LXX; ψύουσαι μυρεψικά: Jerome, Sicut areolae aromatum consitae a pigmentariis. The Targum says, "Like the rows of a garden of aromatic plants, which produce deep, penetrating essences, even as a (magnificent) garden aromatic plants"—perhaps referring to the "flos juventae," the hair on the face, the growth of the beard. "The lips" are described as the organs of speech as well as inviting to embrace. They drop words like liquid fragrance. "The bands" may be differently described according as they are viewed. Delitzsch says, "His hands form cylinders, fitted in with stones of Tarshish." Gesenius thinks the comparison is of the closed hand and the stained nails, but that seems farfetched. Surely it is the outstretched hands that are meant. The form of the fingers is seen and admired; they are full, round, fleshy like bars of gold. The word "Tarshish" may mean clay white, as in the Greek versions; that is, topaz, called Tarshish from Tartessus in Spain, where.it is found. The description of the body is of the outward appearance and figure only, though the word itself signifies "inward parts." The comparison with ivory work refers to the glancing and perfect smoothness and symmetry as of a beautiful ivory statue, the work of the highest artistic excellence. The sapphire covering tempers the white. The beautiful blue veins appear through the skin and give a lovely tint to the body. So in the description of the legs we have the combination of white and gold, the white marble setting forth greatness and purity, and the gold sublimity and nobleness; intended, no doubt, to suggest that in the royal bridegroom there was personal beauty united with kingly majesty, as in the following description of his general aspect, which, like the splendours of the mountains, was awe-inspiring and yet elevating and delightful (cf. Psalms 80:11 (10): Jeremiah 22:7; Isaiah 37:24). His mouth, or palate, is sweetness itself; that is, when he speaks his words are full of winning love (cf. Proverbs 16:4; Psalms 55:16). We may compare with the whole description that given of Absalom, Solomon's brother, in 2 Samuel 14:25, 2 Samuel 14:26. It has been truly remarked by Zockler that "the mention of the legs, and just before of the body, could only be regarded as unbecoming or improper by an overstrained prudishness, because the description which is here given avoids all libidinous details, and is so strictly general as not even to imply that she had ever seen the parts of the body in question in a nude condition." It merely serves to complete the delineation of her lover, which Shulamith sketches by a gradual descent from head to foot, and, moreover, is to be laid to the account of the poet rather than to that of Shulamith, who is in everything else so chaste and delicate in her feelings. Certainly it would be much less delicate regarded as the description of a shepherd lover who is seeking to obtain possession of the maiden taken from him, than of the royal bridegroom to whom Shulamith is at all events affianced, if not already married. The highest spiritual feelings of loving adoration of the Saviour have welcomed some parts of this description, and adopted them into the language of "spiritual songs." To some minds, no doubt, it is repellent; to those to whom it is not so, the warmth and glow of Eastern language is by no means too realistic for the feelings of delight in the Lord which express themselves in rapturous music.
HOMILETICS
2 Samuel 14:1. Response to So 4:16:
The bridegroom accepts the bride's invitation.
He calls her again by the endearing title, "my sister-bride." He comes, as she bids him, into the garden which was hers and yet his. He takes delight in its produce, in the entertainment which she has prepared for him. He invites his friends to share his enjoyment. He addresses, apparently, the chorus of young men, his companions, who have already appeared in So 2 Samuel 3:6-11, calling them "O friends," and "O beloved ones;" unless, indeed, the last clause be translated, as the Hebrew at least permits, "Drink abundantly of love." The heavenly Bridegroom accepts the offering of the Church, his bride. He loved her, and gave himself for her; therefore her love is very precious to him. He comes into her garden. He calls it his—"my garden"—in gracious acknowledgment of the bride's gift. He uses the same pronoun of all its varied products. They are his, each and all. He gave them to the bride. She offers them back to her Lord. He invites his friends to share his joy. He said once to his friends in his holy parable, "Rejoice with me; for I have found my sheep which was lost;" so now he says, "Eat, O friends; drink, yea, drink abundantly of love." "Blessed are they which are called unto the marriage supper of the Lamb" (Revelation 19:9). So the Lord listens to the call of the Christian soul that thirsts for him. He answers the cry, "Even so, come, Lord Jesus." He will come with the Father, and make his abode with them that love him (John 14:23). He graciously accepts the offerings of love. He welcomes the beauty and sweetness of the fruits of the Spirit in the believing soul. They are his, for it was he who gave the Spirit, who watered the growing fruits with the dew of his grace; his, again, because the heart that gives itself to God gives with the gift of self all its belongings, gladly owning that whatever it has of good comes from his only gift. He acknowledges their imperfect efforts: "I know thy works, thy labour, and thy patience." He saith unto his friends, "Rejoice with me;" and "there is joy in the presence of the angels of God over each sinner that repenteth." Then if our love gives joy to the dear Lord who gave up the glory of heaven for us, and for us endured the long torture of the cross, how very earnestly we Christians ought to try to make our heart indeed a "garden enclosed," wholly dedicated unto him, and separated from all profane uses! If our poor growth in holiness pleases him, how earnestly we ought to pray and strive to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ; how earnestly we ought to try never to grieve his Holy Spirit, but to give him our whole heart, with all its affections and desires, that we may be wholly his—his forever!