Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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The Shulamite complies with the request of her attendants, and as she glides before them in the dance, they sing in further commendation of her beauty of form and grace of movement. The description in the original consists, like Sol 4:1-5, of five stanzas nearly coinciding with the verses in the text.
Adam Clarke's Commentary and Critical Notes on the Bible
Song of Solomon 7 Introduction
A farther description of the bride, Sol 7:1-9. Her invitation to the bridegroom, Sol 7:10-13.
INTRODUCTION TO SONG OF SOLOMON 7
In this chapter Christ gives a fresh commendation of the beauty of his church, in a different order and method than before; beginning with her "feet", and so rising upwards to the "hair" of her head, and the roof of her mouth, Sol 7:1; And then the church asserts her interest in him, and his desire towards her, Sol 7:10; and invites him to go with her into the fields, villages, and vineyards, and offers various reasons, by which she urges him to comply with her invitation, Sol 7:11.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
So 7:1-13.
So 7:1-13.
1. thy feet--rather, "thy goings"
(Ps 17:5).
Evident allusion to
Isa 52:7:
"How beautiful . . . are the feet of him . . . that publisheth peace" (Shulamite,
So 6:13).
shoes--Sandals are richly jewelled in the East
(Lu 15:22; Eph 6:15).
She is evidently "on the mountains," whither she was wafted
(So 6:12),
above the daughters of Jerusalem, who therefore portray her feet first.
daughter--of God the Father, with whom Jesus Christ is one
(Mt 5:9),
"children of (the) God" (of peace), equivalent to Shulamite
(Ps 45:10-15; 2Co 6:18),
as well as bride of Jesus Christ.
prince's--therefore princely herself, freely giving the word of life to others, not sparing her "feet," as in
So 5:3; Ex 12:11.
To act on the offensive is defensive to ourselves.
joints--rather, "the rounding"; the full graceful curve of the hips in the female figure; like the rounding of a necklace (as the Hebrew for "jewels" means). Compare with the English Version,
Eph 4:13-16; Col 2:19.
Or, applying it to the girdle binding together the robes round the hips
(Eph 6:14).
cunning workman--
(Ps 139:14-16; Eph 2:10, 22; 5:29, 30, 32).
Thy feet with shoes - Or, thy steps in the sandals: the bride's feet are seen in motion in the dance. "Joints" might be rendered circling movements.
Prince's daughter - Or, daughter of a noble; the bride is of honorable though not of kingly birth.
Like jewels - The image suggested is that of large well-formed pearls or other jewels skillfully strung or linked together.
How beautiful are thy feet with shoes - "How graceful is thy walking." In the sixth chapter the bridegroom praises the Shulamite, as we might express it, from head to foot. Here he begins a new description, taking her from foot to head.
The shoes, sandals, or slippers of the Eastern ladies are most beautifully formed, and richly embroidered. The majestic walk of a beautiful woman in such shoes is peculiarly grand. And to show that such a walk is intended, he calls her a prince's daughter.
The joints of thy thighs - Must refer to the ornaments on the beautiful drawers, which are in general use among ladies of quality in most parts of the East.
How beautiful are thy feet with shoes,.... It is no unusual thing to describe the comeliness of women by their feet, and the ornaments of them; so Hebe is described by Homer (d) as having beautiful feet, and Juno by her golden shoes: particular care was taken of, and provision made for, the shoes of queens and princesses in the eastern countries; Herodotus (e) tells us, that the city of Anthylla was given peculiarly to the wife of the king of Egypt, to provide her with shoes; which custom, he says, obtained when Egypt became subject to Persia; See Gill on Esther 2:18. Shoes of a red, or scarlet, or purple colour, were in esteem with the Jews; and so the Targum here is,
"purple shoes:''
the word used is thought by some (f) to signify a colour between scarlet and purple; see Ezekiel 16:10; and also with the Tyrian virgins (g); and so with the Romans (h); and with whom likewise white shoes (i) were much in use. That this is said of the church, is plain from the appellation of her,
O Prince's daughter! the same with the King's daughter, Psalm 45:13; the daughter of the King of kings; for, being espoused to Christ, his Father is her Father, and his God her God: besides, she is born of him who is the Prince of the kings of the earth, 1 John 2:28; she is both a Prince's wife and a Prince's daughter. It may be rendered, "O noble", or "princely daughter" (k)! being of a free princely spirit, in opposition to a servile one, Psalm 51:12; of a bountiful and liberal spirit, as in, Isaiah 32:5; in distributing temporal things to the necessities of the poor; and in communicating spiritual things to the comfort and edification of others. Some take these to be the words of the daughters of Jerusalem, wondering at the church's beauty, on turning herself to them as they desired: but they are rather the words of Christ; who, observing the church speak so meanly of herself, in order to encourage her, gives a high commendation of her in this and some following verses, and begins with her "feet"; not her ministers, who are "shod with the preparation of the Gospel of peace", Ephesians 6:15, and who appear beautiful in the eyes of those who have any knowledge of the good things they publish and proclaim; for they are set in the highest place in the church: but here the lowest and meanest members of the church are meant; whose outward walk, the feet are the instruments of, may be said to be "beautiful with shoes", when they are ready to every good work; when their conversation is ordered aright, is agreeably to the word of God, and as becomes the Gospel of Christ; and which, like shoes, is a fence against the briers and thorns, the reproaches and calumnies, of the world; and when there is such a lustre upon it that it cannot but be seen and observed by spectators, by which they are excited to glorify God, it is so beautiful in the eyes of Christ, that to such he shows the salvation of God;
the joints of thy thighs are like jewels, the work of the hands of a cunning workman; a skilful artificer, a goldsmith or jeweller: the allusion seems to be to some ornaments about the knees or legs, wore by women in those times; see Isaiah 3:18; and this may serve to set off the lustre and beauty of the church's conversation. And since it seems not so decent to describe the parts themselves mentioned, the words may rather design the "femoralia", or garments, with which they were covered; and may signify the garments of salvations and robe of Christ's righteousness, whereby the church's members are covered, so that their nakedness is not seen; but with them are as richly adorned bridegroom and bride with their ornaments and which are not the bungling work of a creature, but of one that is God as well as man, and therefore called the righteousness of God. Some have thought that the girdle about the loins is meant, the thighs being put for the loins, Genesis 46:26; and so may intend the girdle of truth, mentioned along with the preparation of the Gospel of peace the feet are said to be shod with, Ephesians 6:14; and the metaphor of girding is used when a Gospel conversation is directed to, Luke 12:35. But it seems best by these "joints", or "turnings of the thighs" (l), by which they move more orderly and regularly, to understand the principles of the walk and conversation of saints, as one observes (m); without which it cannot be ordered aright; for principles denominate actions, good and bad; and the principles of grace, by which believers move in their Christian walk, are as valuable and as precious as jewels, such as faith and love, and a regard to the glory of God; and which are curiously wrought by the finger of God, by his Holy Spirit, who "works in them both to will and to do of his good pleasure", Philippians 2:13.
(d) Odyss. 11. v. 602, 603. "Auratos pedes", Ovid. Amor. l. 3. Eleg. 12. (e) Euterpe, sivw l. 2. c. 98. (f) Vid. Braunium de Vest. Sacerd. Heb. l. 1. p. 295, 306. (g) "Virginibus Tyrriis mos est", &c. Virgil. Aeneid. 1.((h) Vid. Persii Satyr. 5. v. 169. Virgil. Bucolic. Eclog. 7. v. 32. (i) "Pes maslus in niveo", &c. Ovid. de Arte Amandi, l. 3. Vid. Martial. l. 7. Epigr. 27. (k) "puella nobills", Castalio; "filia voluntarie", Marckius; "principalis, nobills, et ingenua virgo, sc. filia", so some in Michaelis. (l) "vertebra", Pagninus, Montanus, Vatablus; "signat illam agilem versatilem juncturam, qua capite femorum in suis foraminibus expedite moventur", Brightman. (m) Durham in loc.
In this chapter, I. Christ, the royal bridegroom, goes on to describe the beauties of his spouse, the church, in many instances, and to express his love to her and the delight he has in her conversation, So 7:1-9. II. The spouse, the church, expresses her great delight in him, and the desire that she had of communion and fellowship with him, So 7:10-13. Such mutual esteem and endearment are there between Christ and believers. And what is heaven but an everlasting interchanging of loves between the holy God and holy souls!