Song of Solomon 1:9-11

Notes

Song of Solomon 1:9: I have compared thee, O my love, to a company of horses in Pharaoh’s chariots. ‘To a company of horses’ (לְסֻסָתִי lesusathi) סוּסָה (susah), fem., from סוּס (sus), a horse, may be either ‘a mare,’ or, as a collective noun, ‘a stud or company of horses.’ In the latter case, the final yod paragogic, as in Samuel Song of Solomon 1:1; Isaiah 1:21. GESENIUS inclines to the former view, thinking the comparison of a single loved one to a body of horse not so congruous. The latter favoured by ROSENMÜLLER, DE WETTE, NOYES, and others. The versions divided. SEPTUAGINT: My mare. VULGATE: My cavalry. LUTHER: My spirited team. WICKLIFF: My riding. DIODATI (Italian) and DUTCH. The mares. GENEVA: The troops of horses. MARTIN (French): The most beautiful pair of horses that I have. MONTANUS: My mare. COCCEIUS: My cavalry. Yod redundant. MERCER, VETABLUS. Not superfluous; ‘My,’ because, chosen for his own. DEL RIO: ‘My mare,’ i.e., my most beautiful mare. BOSSUET: My well trained steed. PERCY: One of the steeds; Yod paragogic. GOOD, BOOTHROYD. ‘My horse;’ a favourite mare of the King; a particularly fine and splendidly caparisoned specimen of those good mares which Solomon had for his chariots (1 Kings 10:26). ZÖCKLER. On the other hand, ROSENMULLER thinks there is no case of a beautiful woman praised by comparison to a mare. ‘My horse,’ a collective noun for all his cavalry (1 Kings 10:26) WEISS. My stud. GINSBURG. My horses. HODGSON. The team of horses. HAHN. PHILO has: ‘As a swift horse that wins the prize. An Arab’s mare his most valuable possession, and dearer to him than his fortune. GREENFIELD. Theocritus compares the comeliness of Helen to a Thessalian mare in a chariot; mares used in preference to horses both for riding and in chariots in the East, as being swifter and more able to endure hardship, and go longer without food. A. CLARKE.

‘In Pharaoh’s chariots.’ Pharaoh a name common to the Egyptian Kings; denoting in Coptic, and according to Josephus, ‘the King.’ GESENIUS inclined rather to derive the title, in its Hebrew form at least, from פָרַע (phara’), ‘to lead in battle;’ hence, פֶרַע (phera), ‘prince,’ with the formative חֹ (oh). “ ‘In the Pharaonic, or Egyptian chariots of Pharaoh;’ more exactly, such a stud as was used on state occasions in Solomon’s Pharaonic chariots; those costly teams which Solomon had imported from Egypt (1 Kings 10:28.)” ‘In Pharaoh’s magnificent team.’ DELITZSCH, EWALD. Horses of Egypt remarkable for their beauty and stateliness, and eagerly sought for the Kings of Syria. HARMER. Egyptian horses as the very best; and Egyptian horses in Pharaoh’s chariots as the very best of all. CLAY. Pharaoh, Solomon’s father-in-law, supplied him with most of his chariots. FROMONDI. A reference needlessly supposed by many to the chariots of Pharaoh at the Red Sea. So the TARGUM and the RABBINS, as well as the Roman Catholic and other Christian interpreters. BERNARD and FOLIOT: ‘The Lord’s cavalry or angelic host who overthrew Pharaoh’s chariots in the Red Sea.’ SANCTIUS: ‘Such as are described in the Psalm concerning the triumph over Pharaoh.’ DEL RIO: ‘With the chariots of Pharaoh, i.e., when they were drowned.’ HAILGRIN: ‘In [crushing] the chariots of Ph’. HENRY: ‘My company of horses that triumphed over Pharaoh’s chariots’ (Habakkuk 3:15). M. STUART and FAUSSET: ‘In the chariots of Pharaoh’ at the Red Sea; such being to Israel incomparable for swiftness and splendour.

The points of comparison: Swiftness and spirit: flies to her bridegroom like a horse which is spurred in the course. THEODORET. Drawing equally and elegantly together. SANCTIUS. Power to overcome enemies. DEL RIO, FROMONDI. Grace and beauty. Du VEIL. Beauty and speed. MERCER, PISCATOR. Stateliness, strength, and courage. DURHAM. Comeliness. ASSEMBLY’S ANNOTATIONS. Stateliness and beauty. POOLE. Affection. PERCY. Beauty, courage, stateliness, and other excellencies. DAVIDSON. Extends to the sumptuous trappings and ornaments. GOOD. Splendid decoration: these horses led forth on days of State, perhaps in some late procession of a royal marriage. Fay. Glittering ornaments of the head and neck. WEISS. The proud bearing of the horse (Job 39:19). EWALD. Their harmony and usefulness. TRACT SOCIETY’S COMM. Her youthful freshness and unaffected behaviour. DELITZSCH. Ardour and beauty. FAUSSET. The formidable character of Pharaoh’s horses at the Red Sea. THRUPP, WORDSWORTH. Their swiftness and splendour. M. STUART. The resemblance founded as much on the Bride’s dress and ornaments as on her beauty. NOYES. Orientals spare no expense in ornamenting their horses with the most costly trappings, while the ladies decorate themselves in a similar manner. WILLIAMS.

The Royal Bridegroom’s Greeting
SECOND SCENE. Place: The open grounds adjacent to the Palace. Speakers: The King and Shulamite; the daughters of Jerusalem or ladies of the Court, at a distance.

Song of Solomon 1:9

I have compared thee, O my love,
To a company of horses in Pharaoh’s chariots.
Thy cheeks are comely with rows of jewels;
Thy neck with chains of gold.
We will make thee borders of gold
With studs of silver.

Shulamite, having gone forth according to the direction of the ladies of the court, the King meets her with his loving greeting. Observe:—

(1) The earnest seeker of Christ and Hit fellowship, certain sooner or later to find Him. Historically exemplified in the case of the Wise Men of the East, who came to Jerusalem seeking the infant King; and of those devout and praying men and women who were found at the birth of Jesus waiting for the consolation of Israel. Possibly, according to the view of the Jews, a retrospective reference to the Lord’s gracious appearance and promise to Moses and Israel when mourning after the sin of the Golden Calf (Exodus 33:10; Exodus 34:4).

(2) Christ’s own time for the manifestation of Himself to the seeking soul the best. That time, as apparently here, often sooner than expected.

(3) The joy in finding, such as abundantly to compensate for all the grief in seeking. Such indicated by the character of the bridegroom’s greeting. Observe in regard to it:—

I. The APPELLATION. ‘O my love.’ Hebrew, ‘My companion.’ Given here for the comfort and joy of the seeker. Observe:

(1) Earnest pursuit after Christ rewarded by sweet assurance of His love to us and our interest in him.
(2) Christ’s spouse manifested by her earnestness in following after and resolution not to rest without Him.
(3) Sweet assurance of Christ’s love often follows deep sense of our own unworthiness. ‘I am black’—soon followed by—‘O my Love.’
(4) When blackest in our own eyes, often fairest in Christ’s. The Appellation exhibits believers as—

The Bride of Christ.

1. The high distinction of believers that they are Christ’s Bride. Eve, in relation to Adam, a type of the great body of believers, and of each believer in particular, in relation to Christ the second Adam. This relation between the Saviour and the Saved, the Church and her Head, recognised and taught throughout the Word. Christ, or God in Christ, everywhere in the Bible the Bridegroom and Husband of believing souls. (See Introduction.) This relation the foundation of the Song. Typified in that of ancient Israel as God’s covenant people.

2. This relation acknowledged and rejoiced in by Christ Himself. Believers acknowledged and delighted in by Christ as His Father’s gift, as Eve by Adam when God brought her to him and gave her to him to be his wife (Genesis 2:22; Genesis 3:12; John 17:6). Repenting and believing sinners acknowledged by Jesus when on earth as his Bride (Luke 5:29). That relation the ground of His redemption work (Ephesians 5:25).

3. The great happiness of believers that they are Christ’s Bride. A blessedness beyond conception involved in so intimate, tender, and enduring a relation to the King of Kings and Lord of Glory, in whom is summed up all created and uncreated loveliness and excellence, and who is Love itself. The joy attending the realization of such a relationship justly described as ‘unspeakable and full of glory’ (1 Peter 1:8). No light thing in David’s eye to be son-in-law to a poor earthly king like Saul. Archangels fail to tell the blessedness of being Bride to the King of Glory, the Prince of the kings of the earth.

4. An enhancement of this blessedness to receive the testimony of the relationship from Christ Himself. This testimony often spiritually and sweetly conveyed to earnestly seeking believers even on earth. A personal testimony from His own lips, given face to face, awaiting every child of God hereafter. The blessed hope of believers.

5. Believers reminded of the duty and responsibility connected with such a relationship. Cæsar’s wife to be above suspicion. What, then, the Bride of Christ? The proper character of such a Bride to be without spot. Christ’s honour in her keeping. His joy in her purity and undivided love. Natural for believers to tremble at the first rising of sin, as a dove at the sight of a hawk’s feather. Sin in a believer a double crucifixion of Christ. The most painful wounds those which a man receives in the house of his friends. Believers, as Christ’s Bride, justly expected—

(1) Carefully to avoid every sin;
(2) Jealously to watch against every rival in their affection;
(3) Constantly to beware of any coolness or distance between them and Christ;
(4) Faithfully to seek to obey His commands, promote His interests, and advance His glory.

II. The COMPARISON. ‘I have compared thee,’ &c. Notice—

1. The party making it. The Bridegroom himself. Observe:—

(1) The main thing to have the good opinion of Christ. Of comparatively small importance what men think of us. Christ best acquainted with us. Best knows what is real worth and true beauty. Can be surety for His own assertion.

(2) Christ observant of his people’s graces and the exercise of them. The comparison in the text the result of His close observation of the Bride’s spirit and conduct.

(3) Nothing more pleasing in Christ’s eyes than a soul earnestly and lovingly seeking Him and His fellowship as its chief joy. This the case even when He gives no intimation of it, OF appears to take no notice. His own time for giving such intimation the best.

(4) What excellence Christ ascribes to His people is what He Himself has given. Not only makes the comparison, but provides it. His comparison not merely one of word, but of previous act. He makes His bride what He loves, then compares and commends her.

2. The comparison itself. ‘To a company of horses (or, to my mare) in Pharaoh’s chariots.’ The best and most, beautiful horses those from Egypt; and naturally the best of all those employed in drawing the royal chariot. Such horses obtained by Solomon from Egypt (1 Kings 4:26; 1 Kings 10:26; 1 Kings 10:28). The comparison in the text either to a single mare, to a team drawing together, or to the whole stud in the royal stables. The comparison of a beautiful woman to a Thessalian mare found in an ancient Greek poet. Horses celebrated in Oriental poetry for their beauty. Arabs passionately attached to their mares. The points of comparison:

(1) Beauty. So—‘his goodly horse’ (Zechariah 10:3).

(2) Liveliness and ardour. See the description of the horse in Job 39:19.

(3) Courage and endurance. Hence especially employed in ancient warfare. ‘His goodly horse in the battle’ (Zechariah 10:3). See again the description in Job.

(4) Obedience and subjection. Horses naturally wild and wilful. Brought into subjection and broken in by man’s effort and skill. ‘Tamer of steeds,’ a Homeric epithet for a hero. The horse, when broken in and trained, obedient to the slightest intimation of the rider or driver’s will.

(5) In the case of a team,—harmony and united action. Draw with one mind, will, step.

(6) Discipline and order. Horses employed in drawing chariots, not only broken in, but well trained, so as to run in the traces with the greatest regularity and order.

(7) As horses in Pharaoh’s chariots,—excellence in their kind, the best training, the most costly and beautiful ornaments, and employment in the King’s service. The

Proper Character of Believers,

especially when it is well with them.

(1) Beautiful in holiness, and comely with the Divine comeliness put upon them (Psalms 110:3; Ezekiel 12:14).

(2) Lively and ardent, instead of being slothful and lukewarm.
(3) Strong and courageous in fighting the good faith, and enduring to the end.
(4) Obedient to their Divine Master, and subject in all things to His will.
(5) A unity in plurality; one and yet many; many in number, yet with one spirit; many individual believers, yet but one Bride and one Body.

(6) United in action; striving together for the faith of the Gospel; engaging with one heart in the service of Christ and the advancement of His kingdom (1 Corinthians 1:10; Ephesians 4:4; Philippians 1:27; Philippians 2:2).

(7) Subdued and well disciplined under the Holy Ghost; no longer, as at first, like a bullock unaccustomed to the yoke; made willing in the day of Christ’s power; walking orderly, and subject to one another according to the rule of the Gospel (Psalms 110:3; Colossians 2:5; 1 Corinthians 14:40).

(8) The most excellent of their species, not naturally or by their own merit, but by God’s grace; the excellent of the earth; God’s workmanship created in Christ Jesus unto good works (Psalms 16:3; Ephesians 2:10).

(9) Arrayed in the garments of salvation, clothed with humility, and adorned with a meek and quiet spirit.
(10) Employed by the King of Zion in His service as His fellow workers; drawing in the chariot of the Gospel, and commissioned to carry it to the ends of the earth,—Christ Himself going forth in it, conquering and to conquer. Hence in regard to believers—(i.) Their honour and blessedness; (ii.) Their duty and responsibility; (iii) Their indebtedness to Divine grace. Formerly Satan’s willing slaves, and his depraved instruments in furthering his cruel and abominable purposes. Now the willing and happy subjects of Jesus employed in his honourable holy, and blessed service in promoting the salvation and happiness of a world.

III. The COMMENDATION. ‘Thy cheeks are comely with rows of jewels,’ &c. Cheeks mentioned as now uncovered. Perhaps in allusion to the comparison already made in Song of Solomon 1:10. Ornaments of gold, silver, and jewellery about the face and neck, greatly esteemed in Oriental countries, So Arabs adorned both their horses and camels, as well as their own persons (Judges 8:26). Such ornaments thought to set off and add to female beauty. Observe—

1. Believers highly beautiful and commendable in the eyes of Christ. Often like Himself, without form or comeliness in the eyes of the world, but beautiful and comely in His.

2. Wonderful change in a believer’s character. Cheeks comely with grace and love, instead of a whore’s forehead and a brow of brass. Their neck no longer stiff with an iron sinew, and burdened with the yoke of Satan; but adorned with the golden chains of heavenly wisdom (Proverbs 1:9; Proverbs 25:12; Matthew 11:29; Galatians 5:1).

3. The spiritual beauty of believers not natural to them, or properly their own, but imparted to them and put upon them by Divine grace. The ‘rows of jewels’ and ‘chains of gold’ something put upon the Bride. Believers made comely with the ‘comeliness put upon them’ (Ezekiel 16:14). Their ornament Christ Himself, whom they put on as well for wisdom and sanctification as for justification or righteousness (Romans 13:14; 1 Corinthians 1:30). ‘I live; yet not I, but Christ liveth in me.’ ‘Not I, but the grace of God which was with me’ (Galatians 2:20; 1 Corinthians 15:10). All the graces of a believer the fruits of the Spirit who has been given to him (Galatians 5:22). ‘Who maketh them to differ? and what hast thou that thou hast not received?’ (1 Corinthians 4:7).

4. The duty of believers to aim at being as they are here represented. The graces of the Spirit given them in Christ, to be put on and worn by them as their own. Their duty to be putting on Christ from day to day, ‘as a bride adorneth herself with her jewels.’ As the elect of God, holy and beloved, believers to put on bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, &c. (Colossians 3:12).

5. Believers’ spiritual beauty the Bridegroom’s joy. The language of the text that of admiration, satisfaction, and delight. ‘The Lord taketh pleasure in them that fear Him.’ His joy fulfilled in His faithful, obedient, and loving people. The name He gives to His Church—Hephzibah, or, ‘My delight is in Her.’ His believing people a crown of glory and a diadem of beauty in His hand. ‘Hearken, O daughter and consider, &c.; so shall the king greatly desire thy beauty’ (Psalms 45:10)

6. The graces of Christ’s people to be open and conspicuous to the world. The Bride’s cheeks and neck here commended. Men to be able to see the believer’s good works, that they may glorify God who makes him what he is. To take knowledge of him that he has been with Jesus. The Church to be able to magnify the grace of God in us. The world to know and believe from what they see in believers that God has sent His Son. Believers to be living epistles of Christ, known and read of all men (2 Corinthians 3:2).

IV. The PROMISE. ‘We will make thee borders (circlets or diadems), of gold,’ &c. The speaker changed from the singular to the plural. Still, however, the king. Speaks in the plural either in the style of majesty, or as having others associated with him in the fulfilment of the promise. Christ, in His purpose of adorning His Church with the beauties of holiness and the insignia of royalty, has associated with Him the Holy Spirit given Him by the Father for that object. The Spirit the great agent both in the believer’s sanctification and glorification. A similar style to that in the text used in connection with the creation of man (Genesis 1:26). The same Divine Trinity engaged both in the first and second creation—in creating man at first, and in renewing him when fallen (Isaiah 6:8; Matthew 28:19; 2 Corinthians 13:14). Observe, in relation to the promise—

1. The purpose of Christ to perfect believers both in holiness and glory. The will of God their sanctification and perfection. The object for which Christ gave Himself for the Church, that it should be holy and without blemish (Ephesians 5:24). Believers chosen in Christ by the Father before the foundation of the world, to be holy and without blame before Him in love. Blessed by Him for this object with all spiritual blessings, as the result of that election (Ephesians 1:3). Predestinated to be conformed to the image of Christ (Romans 8:29). Believers to be adorned in a way worthy of the Bride of the Son of God. Changed from glory unto glory. Their path like that of the shining light, shining more and more unto the perfect day (Proverbs 4:18; 2 Corinthians 3:18).

2. Adequate agency employed for the accomplishment of such a purpose. ‘We will make thee,’ &c. The Triune Jehovah the Almighty Agent. Believers God’s workmanship. The branch of His planting, and the work of His hands, that He may be glorified (Isaiah 60:21; Ephesians 2:10). Their sanctification and salvation the work of their Divine Creator. That Agent able to make them perfect in every good word and work. Able to do exceeding abundantly above all we ask or think. To sanctify wholly, throughout body, and soul, and spirit. Nothing too hard for the Lord. Able to subdue all things to Himself. Believers saved and glorified according to the working of His mighty power put forth in raising the Lord Jesus from the dead. More not to be desired; less unable to suffice.

3. The destiny of the Church and of each individual believer unspeakably glorious. ‘Borders (headbands or diadems) of gold, with studs (points or spanglets) of silver.’ Believers to be made a crown of glory and a diadem of beauty in the hand of the Lord (Isaiah 62:3). To be made as glorious as the Bride of the King of glory ought to be;—as glorious as a loving and Almighty Husband can make them. To be made entirely like Christ, and to share His glory. To sit with Him on His throne; and as kings and priests, to reign with Him for ever and ever. Their glorious destiny yet to be revealed. It doth not yet appear what we shall be (1 John 3:2). Certain, however, in its accomplishment, as being—

(1) The object of a Divine purpose;
(2) The subject of a Divine promise;
(3) The work of a Divine Agent.
4. The Church’s experience and character a progressive one. True in relation both to the Church as a whole and to each individual member. The glory of the former Legal Dispensation eclipsed by the superior glory of the new Dispensation of the Gospel. The latter, the Dispensation of the Spirit; the former, that of the letter. The former characterized by a spirit of bondage and fear; the latter by a spirit of liberty and adoption,—of ‘love, power, and a sound mind.’ Under the Gospel all classes to receive largely of the Spirit, and as the result of it to prophesy (Acts 2:17; Joel 2:28). Some better thing reserved for the Church in the Dispensation of the Gospel. The light of the moon to be as the light of the sun. The millennial age that shall follow still more glorious. The light of the sun as the light of seven days (Isaiah 30:26). Believer’s glory an ever-advancing one. Fair as the moon; clear as the sun; terrible as an army with banners (Song of Solomon 6:10).

5. The promise of growth in grace and of future glory given for the consolation of earnest believers.

6. Grace exercised and improved, followed and rewarded with grace increased (Matthew 13:12; Luke 19:26).