You are all fair, my love; there is no spot in you.
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EXPOSITORY (ENGLISH BIBLE)Songs 4:7-5:1: The king meeting the bride in the evening of the same day, expresses once more his love and admiration in the sweetest and tenderest terms and figures. He calls her now "bride" (spouse, Sol 4:8) for the first time, to mark it as the hour of their espousals, and "sister-bride" (spouse, Sol 4:9-10, Sol 4:12; Sol 5:1), to express the likeness of thought and disposition which henceforth unites them. At the same time he invites her to leave for his sake her birthplace and its mountain neighborhood, and live henceforth for him alone.
all fair—still stronger than So 1:15; So 4:1.
no spot—our privilege (Eph 5:27; Col 2:10); our duty (2Co 6:17; Jude 23; Jas 1:27).Thou art all fair; it is needless to mention the several beauties of all thy parts, for, in one word, thou art wholly beautiful; and it may be said more truly of thee than it was of Absalom, 2 Samuel 14:25, that from the sole of thy foot to the crown of thy head there is no blemish in thee.
There is no spot in thee; which is not to be understood simply and absolutely, as if the people of God were really perfect, and free from all sin; but either,
1. Comparatively, no such spot or blemish as is in wicked men, or as is inconsistent with true grace, of which Moses speaks, Deu 32:5. Or,
2. In regard of God’s gracious acceptation, in which respect he is said not to behold iniquity in Jacob, Numbers 23:21. God doth not look upon them with a severe eye, as they are in themselves, but in and through Christ, in whom he accepts them as if they were perfect, partly because it is their chief design, desire, and endeavour to be so, and partly because Christ hath undertaken to make them so, Ephesians 5:25,27, and they shall one day be such.
there is no spot in thee; not that the saints have no sin in them; nor any committed by them; nor that their sins are not sins; nor that they have no spots in them, with respect to sanctification, which is imperfect; but with respect to their justification, as having the righteousness of Christ imputed to them, and covered with that spotless robe, they are considered as having no spot in them; God sees no sin in them, so as to reckon it to them, and condemn them for it; and they stand unblamable and unreproveable in his sight; and will be presented by Christ, both to himself and to his father, and in the view of men and angels, "not having spot or wrinkle, or any such thing", Ephesians 5:27, upon them.Thou art all fair, my love; there is no spot in thee.
EXEGETICAL (ORIGINAL LANGUAGES)Verse 7. - Thou art all fair, my love; and there is no spot in thee. The bridegroom speaks. The sweet humility and modesty of the bride kindles his love afresh. He praised the loveliness of her bodily form, and she by her response showed the exceeding loveliness of her soul. It must not be forgotten that, whether borrowed from this book or not, such language is undoubtedly employed in Scripture of the Church, the bride, the Lamb's wife, who is described as "not having spot, or wrinkle, or any such thing" (Ephesians 5:27). It should be noticed that the king immediately addresses his love as "bride," and "sister-bride," to show that there is more than admiration of her person in his thoughts. She is his by assimilation and by eternal union, and he invites her to enter fully into the new life which he has prepared for her, as in Psalm 45, "forgetting her own people, and her father's house." It is not enough that feeling should be stirred, or even that it should take possession of the soul, if it be only feeling; it is required of us that our inner life of emotion should become practical devotedness, "counting all things but loss" for the sake of him we love.
Thine eyes are doves behind thy veil.
The Gr. Venet. translates, after Kimchi, "looking out from behind, thy hair flowing down from thy head like a mane." Thus also Schultens, capillus plexus; and Hengst., who compares πλέγμα, 1 Timothy 2:9, and ἐμπλοκὴ τριχῶν, 1 Peter 3:3, passages which do not accord with the case of Shulamith; but neither צמם, Arab. ṣmm, nor ṭmm signifies to plait; the latter is used of the hair when it is too abundant, and ready for the shears. To understand the hair as denoted here, is, moreover, inadmissible, inasmuch as מבעד cannot be used of the eyes in relation to the braids of hair hanging before them. Symm. rightly translates צמה by κάλυμμα veil (in the Song the lxx erroneously renders by σιωπήσεως behind thy silence), Isaiah 47:2. The verb צמם, (Arab.) ṣmam, a stopper, and (Arab.) alṣamma, a plaid in which one veils himself, when he wraps it around him.
(Note: Regarding this verbal stem and its derivatives, see The's Schlafgemach der Phantasie, pp. 102-105.)
The veil is so called, as that which closely hides the face. In the Aram. צמם, Palp. צמצם, means directly to veil, as e.g., Bereshith rabba c. 45, extr., of a matron whom the king lets pass before him it is said, פניה צימצמה. Shulamith is thus veiled. As the Roman bride wore the velum flammeum, so also the Jewish bride was deeply veiled; cf. Genesis 24:65, where Rebecca veiled herself (Lat. nubit) before her betrothed. בּעד, constr. בּעד, a segolate noun, which denotes separation, is a prep. in the sense of pone, as in Arab. in that of post. Ewald, sec. 217m, supposes, contrary to the Arab., the fundamental idea of covering (cogn. בגד); but that which surrounds is thought of as separating, and at the same time as covering, the thing which it encompasses. From behind her veil, which covered her face (vid., Bachmann, under Judges 3:23), her eyes gleam out, which, without needing to be supplemented by `עיני, are compared, as to their colour, motion, and lustre, to a pair of doves.
From the eyes the praise passes to the hair.
1b Thy hair is like a flock of goats
Which repose downwards on Mount Gilead.
The hair of the bride's head was uncovered. We know from later times that she wore in it a wreath of myrtles and roses, or also a "golden city" (עיר שׁל זהב), i.e., an ornament which emblematically represented Jerusalem. To see that this comparison is not incongruous, we must know that sheep in Syria and Palestine are for the most part white; but goats, for the most part, black, or at least dark coloured, as e.g., the brown gedi Mamri.
(Note: Burns, the Scottish poet, thinking that goats are white, transfers the comparison from the hair to the teeth:
"Her teeth are like a flock of sheep,
With fleeces newly washen clean,
That slowly mount the rising steep;
And she's twa glancin', sparklin' een.")
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