Song of Solomon 1:15

1:9-17 The Bridegroom gives high praises of his spouse. In the sight of Christ believers are the excellent of the earth, fitted to be instruments for promoting his glory. The spiritual gifts and graces which Christ bestows on every true believer, are described by the ornaments then in use, ver. 10,11. The graces of the saints are many, but there is dependence upon each other. He who is the Author, will be the Finisher of the good work. The grace received from Christ's fulness, springs forth into lively exercises of faith, affection, and gratitude. Yet Christ, not his gifts, is most precious to them. The word translated camphire, signifies atonement or propitiation. Christ is dear to all believers, because he is the propitiation for their sins. No pretender must have his place in the soul. They resolved to lodge him in their hearts all the night; during the continuance of the troubles of life. Christ takes delight in the good work which his grace has wrought on the souls of believers. This should engage all who are made holy, to be very thankful for that grace which has made those fair, who by nature were deformed. The spouse (the believer) has a humble, modest eye, discovering simplicity and godly sincerity; eyes enlightened and guided by the Holy Spirit, that blessed Dove. The church expresses her value for Christ. Thou art the great Original, but I am but a faint and imperfect copy.

Many are fair to look at, yet their temper renders them unpleasant: but Christ is fair, yet pleasant. The believer, ver. 16, speaks with praise of those holy ordinances in which true believers have fellowship with Christ. Whether the believer is in the courts of the Lord, or in retirement; whether following his daily labours, or confined on the bed of sickness, or even in a dungeon, a sense of the Divine presence will turn the place into a paradise. Thus the soul, daily having fellowship with the Father, the Son, and the Holy Spirit, enjoys a lively hope of an incorruptible, undefiled, and unfading inheritance above.

Song of Solomon 1:15 . Behold, thou art fair — This is the speech of Christ. The words are doubled to manifest his fervent affection for her. Thou hast doves’ eyes — Which are mild and harmless, chaste and faithful. And by the eyes he seems to design both her outward behaviour and the inward disposition of her mind.

(15) Behold, thou art fair. —The song is now transferred to a male speaker—the advocates for the dramatic theory cannot agree whether Solomon or the shepherd; and no wonder, since the poem gives no indication. My love.—Marg., companion, LXX. πλησίον, in Heb. rayati, is used for the female, dôdi being her usual term for her lover. Beyond this the terms of endearment used cannot safely be pressed for any theory. Thou hast doves’ eyes.—Literally, thine eyes are doves’. The same image is repeated (Song of Solomon 4:1), and adopted in return by the heroine (Song of Solomon 5:12). The point of the comparison is either quickness of glance or generally tenderness and grace. The dove, a favourite with all poets as an emblem of love, is especially dear to this bard. Out of about fifty mentions of the bird in Scripture, seven occur in the short compass of this book. For general account of the dove in Palestine, see Psalm 55:6, and for particular allusions Notes below to Song of Solomon 2:11-12; Song of Solomon 2:14. (Comp. Shakespeare’s Coriolanus, v. 3:— “Or those doves’ eyes That can make gods forsworn.” Tennyson’s Maud:— “Do I hear her sing as of old, My bird with the shining head, My own dove, with her tender eye?”)

Camphire - Rather, כפר kôpher," from which "cyprus" is probably derived (in the margin misspelled "cypress "),the name by which the plant called by the Arabs "henna" was known to the Greeks and Romans. It is still much esteemed throughout the East for the fragrance of its flowers and the dye extracted from its leaves. Engedi was famous for its vines, and the henna may have been cultivated with the vines in the same enclosures.

Behold, thou art fair: this is the speech of Christ. The words are doubled, partly to note the certainty of the thing, notwithstanding her mean and modest opinion of herself; and partly to manifest his high esteem and fervent affection for her, and to assure her that, notwithstanding all her infirmities, he was very well pleased with her. Thou hast doves’ eyes; which are, 1. Comely and pleasant. 2. Modest and humble, not lofty, as the looks of some other creatures are. 3. Mild and harmless, not fierce and fiery, not looking and watching for prey, as the eyes of ravenous birds are. 4. Chaste and faithful, looking only to their mates; so that if any of them cast a lustful eye upon another, her companions are enraged against her, and quickly tear her in pieces ; as some natural historians write. And such are the church’s eyes said to be. And by the eyes he seems to design partly her looks and outward behaviour or conversation, and partly and chiefly the inward disposition of her mind, which is commonly discovered, and in Scripture is oft signified, by the eye; in which sense we read of an evil eye, Proverbs 23:6 Matthew 6:23 , of a bountiful eye , Proverbs 22:9 , of a single eye , Luke 11:34 , of a proud or lofty look , all which signify such tempers of men’s minds.

15. fair—He discerns beauty in her, who had said, "I am black" (So 1:5), because of the everlasting covenant (Ps 45:11; Isa 62:5; Eph 1:4,5). doves' eyes—large and beautiful in the doves of Syria. The prominent features of her beauty (Mt 10:16), gentleness, innocence, and constant love, emblem of the Holy Ghost, who changes us to His own likeness (Ge 8:10, 11; Mt 3:16). The opposite kind of eyes (Ps 101:5; Mt 20:15; 2Pe 2:14).

15 . thou hast doves’ eyes ] Rather, as R.V., thine eyes are (as) doves , i.e. are dove-like. As a rule in such comparisons the particle of comparison ke = as stands before the predicate (see Ges. Gramm . 141 d , note). But this form is more emphatic. The absence of the particle does not consequently compel us to translate as Oettli following the LXX does, thy eyes are doves , i.e. are glancing and shimmering in various colours, so as to resemble doves. That seems an improbable simile; more probably it is the innocence which is associated with doves’ eyes which is the point of comparison. 15–17 . In these verses the king continues his praises of the Shulammite, while she continues to think only of her absent lover. In Song of Solomon 1:15 the pronouns and the corresponding adjectives are feminine, while in Song of Solomon 1:16 they are masculine. Consequently in Song of Solomon 1:15 Solomon is represented as addressing the Shulammite, while in Song of Solomon 1:16 the Shulammite speaks, addressing however not Solomon but her absent lover.

Verse 15. - Behold, thou art fair, my love; behold, thou art fair; thine eyes are as doves; literally, thine eyes are doves. The king receives the worship of his bride and delights in her. She is very sweet and fair to him. The dove is a natural symbol of love; hence it was attached by the classical nations to the garden of love, together with the myrtle, rose, and apple, all of which we find introduced in this Hebrew poem. Hence the Arabic name for a dove, Jemima , as we see in the Book of Job, was the name of a woman (cf. Columbina). The language of the king is that of ecstasy; hence the interjection and repetition. The enraptured monarch gazes into the eyes of his beloved bride, and sees there only purity, constancy, and affection. In Song of Solomon 7:4 the eyes are compared to fish ponds, no doubt for their clear, liquid depth and serenity. Some have thought that the allusion is to the very lovely eyes of the doves; but there is no need of the limitation. Song of Solomon 1:15

In this ardour of loving devotion, she must appear to the king so much the more beautiful. 15 Lo, thou art fair, my love. Lo, thou art fair; thine eyes are doves. This is a so-called comparatio decurtata, as we say: feet like the gazelle, i.e., to which the swiftness of the gazelle's feet belongs (Habakkuk 3:19); but instead of "like doves," for the comparison mounts up to equalization, the expression is directly, "doves." If the pupil of the eye were compared with the feathers of the dove (Hitz.), or the sprightliness of the eye with the lively motion hither and thither of the dove (Heiligst.), then the eulogium would stand out of connection with what Shulamith has just said. But it stands in reference to it if her eyes are called doves; and so the likeness to doves' eyes is attributed to them, because purity and gentleness, longing and simplicity, express themselves therein. The dove is, like the myrtle, rose, and apple, an attribute of the goddess of love, and a figure of that which is truly womanly; wherefore ימימה (the Arab. name of a dove), Columbina, and the like names of women, columba and columbari, are words of fondness and caressing. Shulamith gives back to Solomon his eulogium, and rejoices in the prospect of spending her life in fellowship with him.