Commentary - Song of Solomon 7:1-9

Bird's-eye view

In this portion of the Song, the daughters of Jerusalem, representing the watching community, extol the beauty of the Shulamite bride. This is not a private moment between the lovers, but a public celebration of God's good design in marital love. The detailed, bottom-up description of her beauty is significant. It begins with her feet and ascends to her head, a progression that is both unusual and instructive. This is a picture of the Church, glorious in her walk, her fruitfulness, and her submission to Christ her head. The king's captivation by her beauty is a vivid illustration of Christ's delight in His people. This passage is a robust affirmation of the goodness of created, physical beauty within the covenant of marriage, and serves as a powerful type of the love between Christ and His Church.

The language is intensely poetic and rich with agricultural and architectural metaphors. This is not a sterile, clinical description but a passionate, artistic celebration. It teaches us that God is not a prude. He invented this kind of love, and He is glorified when it is enjoyed within the boundaries He has established. The joy, the pleasure, and the mutual delight expressed here are a foretaste of the ultimate joy we will have in the presence of our Bridegroom. It is a call for husbands to cherish their wives with poetic and specific praise, and a picture for the Church of how her King beholds her.

Outline

Context In Song of Solomon

This chapter follows a period of separation and reunion. The bride had sought her beloved and, after a brief trial, found him. Now, her security and beauty are being celebrated, not just by her husband, but by the entire community. The perspective shifts from the lovers' private dialogue to a more public chorus of praise, likely from the "daughters of Jerusalem." This public affirmation is key. It shows that godly marital love is not something to be hidden in shame, but something to be honored and celebrated as a testimony to the goodness of God's creation. The praise here is a response to her dance (Song 6:13), and it flows into the husband's own passionate response, creating a seamless movement from communal celebration to intimate desire.

Clause-by-Clause Commentary

v. 1 “How beautiful are your feet in sandals, O noble’s daughter! The curves of your thighs are like ornaments, The work of the hands of an artist.”

The praise begins at her feet. This is significant. In Scripture, feet often represent one's walk, one's path, or one's gospel mission (Isa. 52:7; Eph. 6:15). Her feet are beautiful "in sandals," shod for movement and purpose. She is a "noble's daughter," a princess, which points to her royal standing as a child of the King. This is the Church, whose walk in the world is beautiful to God. Her steps are ordered by the Lord. The description then moves up to her thighs, the source of strength and the place of fruitfulness (Gen. 46:26). Their curves are not just beautiful, but are compared to expertly crafted "ornaments." This is not raw, untamed nature; this is beauty that has been shaped and fashioned by a master artist. This is God's own workmanship in His people (Eph. 2:10). He is the artist who shapes our lives into something strong and beautiful.

v. 2 “Your navel is like a round basin Which never lacks mixed wine; Your belly is like a heap of wheat Encircled with lilies.”

The imagery here is of abundance, sustenance, and life. The navel, the center of her being, is a basin that never lacks mixed wine. Wine in Scripture is a symbol of joy and celebration. Her life is a source of perpetual, intoxicating joy. Her belly, a metaphor for her womb and fruitfulness, is a "heap of wheat." Wheat is for bread, the staff of life. She is a source of life and nourishment. She is not barren, but abundantly fruitful. This heap of life-giving grain is "encircled with lilies," which are symbols of beauty and purity. This is a picture of the Church, which is called to be fruitful, to bring forth new life, and to be a source of joy to the world, all while being adorned with the purity and beauty of Christ.

v. 3 “Your two breasts are like two fawns, Twins of a gazelle.”

This simile has appeared before in the Song (Song 4:5), and its repetition emphasizes its importance. The breasts are the place of nurture and intimate affection. Comparing them to twin fawns suggests symmetry, vitality, and a gentle, untamed beauty. They are a source of nourishment and comfort for her beloved and for the children she will bear. For the Church, this speaks of her role in nurturing new believers with the pure milk of the Word (1 Pet. 2:2). The Church is to be a place of comfort, life, and tender care.

v. 4 “Your neck is like a tower of ivory, Your eyes like the pools in Heshbon By the gate of Bath-rabbim; Your nose is like the tower of Lebanon, Which faces toward Damascus.”

The praise continues its upward ascent. Her neck, like an ivory tower, speaks of purity, strength, and nobility. It holds her head high. It is not a weak or stooped neck, but one that displays regal bearing. Her eyes are like the clear, deep pools in Heshbon, a city east of the Jordan. They are not shifty or cloudy, but clear, serene, and full of life, reflecting the heavens. They are discerning. Her nose is compared to the tower of Lebanon facing Damascus. This suggests a refined sense of smell, an ability to discern truth from error, and a strength that stands guard against threats from the north (where Israel's enemies often came from). The Church is to be stately, pure, discerning, and watchful against her enemies.

v. 5 “Your head crowns you like Carmel, And the flowing locks of your head are like purple threads; The king is captivated by your tresses.”

The description culminates at her head. Her head is her crowning glory, like Mount Carmel, which was known for its lushness and beauty. Her hair is like purple, the color of royalty. This is the glory of her submission. For a woman, her hair is her glory (1 Cor. 11:15), and it is a picture of her submission to her husband. Here, this glory is royal and beautiful. And the effect of this crowning, submissive glory is profound: "The king is captivated by your tresses." The king, her husband, is held captive by her beauty. This is a stunning picture of Christ and the Church. When the Church walks in her God-given role, adorned with the glory of submission to Christ her head, He is captivated. Our obedience and glad submission are not a burden to Him; they are a delight that captivates His heart.

v. 6 “How beautiful and how pleasant you are, My love, with all your pleasures!”

Now the bridegroom, the king, speaks. Overwhelmed by the description of her beauty, he breaks in with his own summary exclamation. He affirms the chorus of praise. She is not just beautiful to look at, but pleasant to be with. Her whole being, with all her "pleasures" or "delights," is a source of joy to him. This is a comprehensive love. It is not just about physical appearance, but about the entire person. Christ's love for His church is like this. He delights in His people, not just for what they do, but for who they are in Him.

v. 7 “Your stature is like a palm tree, And your breasts are like its clusters.”

He continues his praise with a new metaphor. She is tall and stately, like a palm tree. The palm tree was a symbol of victory, righteousness, and fruitfulness (Ps. 92:12). Her breasts are like the clusters of dates on the palm, sweet and desirable fruit. This imagery combines stateliness with sweet, accessible fruitfulness. She is both majestic and inviting.

v. 8 “I said, ‘I will climb the palm tree; I will seize its fruit stalks.’ Oh, may your breasts be like clusters of the vine, And the fragrance of your breath like apples,”

The bridegroom's desire is now explicit. Seeing her as a fruitful palm tree, he resolves to "climb" it and take hold of its fruit. This is a clear and unembarrassed expression of his desire for physical intimacy. He is not passive; he is an active initiator of their love. He then shifts the metaphor from dates to grapes, "clusters of the vine", another image of intoxicating joy. Her very breath is fragrant like apples, sweet and life-giving. This is the language of passionate, covenantal love, where the husband actively delights in and pursues his wife.

v. 9 “And your mouth like the best wine!” “It goes down smoothly for my beloved, Flowing gently through the lips of those who fall asleep.”

He compares her mouth, her kisses and her words, to the best wine. The bride then finishes the thought, indicating that this wine of her love is for her beloved. It goes down "smoothly," easily, bringing deep satisfaction and rest. The love they share is so profound and peaceful that it brings a tranquil rest, a sweet sleep. This is the pinnacle of marital intimacy, a passionate union that results in deep peace and security. It is a picture of the rest that we find in Christ. His love is not jarring or demanding in a tyrannical way; it is a love that brings our souls to a place of profound and secure rest.