Song of Solomon 1:3

1:2-6 The church, or rather the believer, speaks here in the character of the spouse of the King, the Messiah. The kisses of his mouth mean those assurances of pardon with which believers are favoured, filling them with peace and joy in believing, and causing them to abound in hope by the power of the Holy Ghost. Gracious souls take most pleasure in loving Christ, and being loved of him. Christ's love is more valuable and desirable than the best this world can give. The name of Christ is not now like ointment sealed up, but like ointment poured forth; which denotes the freeness and fulness of the setting forth of his grace by the gospel. Those whom he has redeemed and sanctified, are here the virgins that love Jesus Christ, and follow him whithersoever he goes, Re 14:4. They entreat him to draw them by the quickening influences of his Spirit. The more clearly we discern Christ's glory, the more sensible shall we be that we are unable to follow him suitably, and at the same time be more desirous of doing it. Observe the speedy answer given to this prayer. Those who wait at Wisdom's gate, shall be led into truth and comfort. And being brought into this chamber, our griefs will vanish. We have no joy but in Christ, and for this we are indebted to him. We will remember to give thanks for thy love; it shall make more lasting impressions upon us than any thing in this world. Nor is any love acceptable to Christ but love in sincerity, Eph 6:24.

The daughters of Jerusalem may mean professors not yet established in the faith. The spouse was black as the tents of the wandering Arabs, but comely as the magnificent curtains in the palaces of Solomon. The believer is black, as being defiled and sinful by nature, but comely, as renewed by Divine grace to the holy image of God. He is still deformed with remains of sin, but comely as accepted in Christ. He is often base and contemptible in the esteem of men, but excellent in the sight of God. The blackness was owing to the hard usage that had been suffered. The children of the church, her mother, but not of God, her Father, were angry with her. They had made her suffer hardships, which caused her to neglect the care of her soul. Thus, under the emblem of a poor female, made the chosen partner of a prince, we are led to consider the circumstances in which the love of Christ is accustomed to find its objects. They were wretched slaves of sin, in toil, or in sorrow, weary and heavy laden, but how great the change when the love of Christ is manifested to their souls!

Song of Solomon 1:3. Because of the savour of thy good ointments — Because of those excellent gifts and graces of God’s Spirit wherewith thou art replenished; thy name — Thy fame or report, the very mention of thee, and all those things by which thou makest thyself known to men; thy word, particularly thine offers of pardon and salvation to sinners; and all thy works, especially that great work of redemption; is as ointment poured forth — Is most acceptable and refreshing. Therefore do the virgins love thee — Called the companions of the bride, Psalm 45:14 ; particular believers, who are called virgins, 2 Corinthians 11:2 ; Revelation 14:4 ; who have their senses exercised, to perceive this sweetness and fulness of Christ.

(3) Because of the savour. —The general sense of this verse is plain, though grammatical difficulties render the literal translation doubtful. It should be divided into three clauses, not into two only, as in the Authorised Version: “Because of their odour (or, with regard to their fragrance) thy ointments (are) sweet.” There is no authority for taking riach = sense of smell, or we should naturally translate “to the smell thy ointments are sweet.” The rendering of the next clause, “thy name is (like) oil poured forth,” is to be preferred, though it necessitates making either shemen = oil, or shem = name, feminine, for which there is no example, since the alternative, which takes tûrak = poured forth, second masculine instead of third feminine, is harsh: “Thou art poured forth like oil with regard to thy name.” The image is an obvious one (comp. Ecclesiastes 7:1 ). There is a play on words in shemen and shemka. Virgins.—Heb., alamôth; young girls. (See Note, Song of Solomon 6:8.) Those who understand Solomon to be the object of the desire expressed in these verses understand by alamôth “the ladies of the harem.” In the original these three verses plainly form a stanza of five lines

Because ... - Better, For fragrance are thine ointments good, making with the clause that follows two steps of a climax: "thy perfumes are good, thy name the best of all perfumes." "Ointments" here are unguents or fragrant oils largely used for anointing at entertainments (compare Psalm 23:5 ; Luke 7:46 ; John 12:3 ). Thy name ... poured forth - As unguents are the sweeter for diffusion, so the king's name the wider it is known.

Because of the savour of thy good ointments; because of those excellent gifts and graces of God’s Spirit wherewith thou art replenished, and which flow from thee upon thy members, Thy name; either, 1. Thou thyself; names being oft put for persons, as Acts 1:15 Revelation 3:4 . Or rather, 2. Thy fame or report, the very mention of thee, and all those things by which thou makest thyself known to men, thy word, and particularly thine offers and promises of pardon and salvation made to sinners, and all thy works, both ordinary and miraculous, especially that great work of redemption. Is as ointment poured forth; most lovely, and acceptable, and refreshing. The virgins, called the companions of the bride, Psalm 45:14 , particular believers, who are called virgins, 2 Corinthians 11:2 Revelation 14:4 , who have their senses exercised to perceive this sweetness and fulness of Christ.

3. Rather, "As regards the savor of thy ointments, it is good" [Maurer]. In So 4:10, 11, the Bridegroom reciprocates the praise of the bride in the same terms. thy name—Christ's character and office as the "Anointed" (Isa 9:6; 61:1), as "the savor of ointments" are the graces that surround His person (Ps 45:7, 8). Ec 7:1, in its fullest sense, applies to Him. The holy anointing oil of the high priest, which it was death for anyone else to make (so Ac 4:12), implies the exclusive preciousness of Messiah's name (Ex 30:23-28, 31-38). So Mary brake the box of precious ointment over Him, appropriately (Mr 14:5), the broken box typifying His body, which, when broken, diffused all grace: compounded of various spices, &c. (Col 1:19; 2:9); of sweet odor (Eph 5:2). poured—(Isa 53:12; Ro 5:5). therefore—because of the manifestation of God's character in Christ (1Jo 4:9, 19). So the penitent woman (Lu 7:37, 38, 47). virgins—the pure in heart (2Co 11:2; Re 14:4). The same Hebrew is translated, "thy hidden ones" (Ps 83:3). The "ointment" of the Spirit "poured forth" produces the "love of Christ" (Ro 5:5).

3 . Because of the savour of thy good ointments ] Lit. ‘For fragrance thy ointments are good,’ i.e. as R.V. Thine ointments have a goodly fragrance . This clause is a continuance of the praise begun in Song of Solomon 1:2 , not the reason for it. The particle translated because of in the A.V. stands here in its common sense of as to , or with regard to . Ointments means unguents or perfumes . the virgins ] Or maidens . There is probably here a reference to the Shulammite, for another word would probably have been used had the women of the hareem been meant. So noble is Solomon that even maidens as unsophisticated as she loved him. Or the reference may be to young women who were about to be taken into the hareem, hardly to slave girls already there, as Grätz suggests.

Verse 3. - Thine ointments have a goodly fragrance; thy name is as ointment poured forth; therefore do the virgins love thee. There is some slight difference among critics as to the rendering of this verse, but it does not affect the meaning. Lovely and delightful thou art. As thy perfumes are so precious, so is thy name; the more it is spread, the more delight is found in it. The idea is that the person is the sweetest, and that his communications are elevating and inspiring. The "virgins" may be taken generally, "Those who are full of the sensibility of youth appreciate thy attractions." The word almah is much disputed about, but the meaning is simply that of "young woman," whether virgin or married. "Thou art the delight of all the young." Mason Good renders the verse - "Rich thy perfumes; but richer far than theyThe countless charms that round thy person play;Thy name alone, more fragrant than the rose,Glads every maid, where'er its fragrance flows." Song of Solomon 1:3

This comparison suaves prae vino, as well as that which in line 3 of the pentastich, Sol 1:3, To smell thy ointments are sweet shows that when this song is sung wine is presented and perfumes are sprinkled; but the love of the host is, for those who sing, more excellent than all. It is maintained that ריח signifies fragrance emitted, and not smell. Hence Hengst., Hahn, Hlem., and Zck. explain: in odour thy ointments are sweet. Now the words can certainly, after Joshua 22:10; Job 32:4; 1 Kings 10:23, mean "sweet in (of) smell;" but in such cases the word with Lamed of reference naturally stands after that to which it gives the nearer reference, not as here before it. Therefore Hengst.: ad odorem unguentorem tuorum quod attinet bonus est, but such giving prominence to the subject and attraction (cf. 1 Samuel 2:4; Job 15:20) exclude one another; the accentuation correctly places לריה out of the gen. connection. Certainly this word, like the Arab. ryḥ, elsewhere signifies odor, and the Hiph. הריח (araḥ) odorari; but why should not ריח be also used in the sense of odoratus, since in the post-bibl. Heb. הריח חושׁ means the sense of smell, and also in Germ. "riechen" means to emit fragrance as well as to perceive fragrance? We explain after Genesis 2:9, where Lamed introduces the sense of sight, as here the sense of smell. Zckl. and others reply that in such a case the word would have been לריח; but the art. is wanting also at Genesis 2:9 (cf.

Sol 3:6), and was not necessary, especially in poetry, which has the same relation to the art. as to asher, which, wherever practicable, is omitted. Thus in line 4: An ointment poured forth is thy name. By "thy ointments," line 3, spices are meant, by which the palace was perfumed; but the fragrance of which, as line 4 says, is surpassed by the fragrance of his name. שׁם (name) and שׁמן (fragrance) form a paranomasia by which the comparison is brought nearer Ecclesiastes 7:1. Both words are elsewhere mas.; but sooner than שׁם, so frequently and universally mas. (although its plur. is שׁמות, but cf. אבות), שׁמן may be used as fem., although a parallel example is wanting (cf. devǎsh, mōr, nōphěth, kěmāh, and the like, which are constantly mas.). Ewald therefore translates שמן תורק as a proper name: "O sweet Salbenduft" Fragrance of Ointment; and Bttcher sees in turǎk a subst. in the sense of "sprinkling" [Spreng-Oel]; but a name like "Rosenoel" [oil of roses] would be more appropriately formed, and a subst. form תורק is, in Heb. at least, unexampled (for neither תּוּגה nor תּוּבל, in the name Tubal-Cain, is parallel). Frst imagines "a province in Palestine where excellent oil was got," called Turak; "Turkish" Rosenl recommends itself, on the contrary, by the fact of its actual existence.