It’s obvious that Solomon is physically attracted to the Shulammite woman and here we find him describing her physical beauty in seven different ways. He begins by describing her eyes, Song of Songs 4:1. Earlier he described her eyes and compared them to a dove, Song of Songs 1:15, but here they are seen behind a veil. The name Solomon means ‘peace’, the Shulammite woman later, is called ‘Shulammite’ which is the female form of the word for peace. The dove is often used as a symbol of peace.
He moves on to her hair and compares her hair to goats that have gathered upon the side of mount Gilead and have the appearance of long flowing hair alongside the mountain, Song of Songs 4:1. Goats in that region were dark-haired, almost black in colour. This gives us an idea of what the colour of Shulammite woman’s hair was. Although the words Solomon uses to describe the Shulammite woman’s physical beauty may seem foreign to us today, there’s no doubt that she would have really appreciated his thoughts, especially as she spent most of her life outdoors.
Solomon goes on to describe her beauty as seen by her teeth, and he says that her teeth are white as the sheep and perfect in their number, Song of Songs 4:2. Sheep wool is normally white, but the wool becomes gray from the dirt in the outdoors. Shearing the sheep exposes the clean, fresh wool underneath and a freshly bathed sheep is even whiter yet. So in a poetic way, Solomon is saying her teeth are pearly white.
He also says that there is beauty in her lips and mouth, her lips and mouth are attractive as is scarlet ribbon Song of Songs 4:3. Her temples can be seen and are compared to pomegranates for beauty, Song of Songs 4:3. Her complexion is compared to a slice of ripe pomegranate, the flesh inside of a pomegranate is rosy colour, Song of Songs 4:3.
Her neck is described as the ‘tower of David’, Song of Songs 4:4. This tower is mentioned in Nehemiah 3:25 / Micah 4:8, as being repaired. Apparently, the tower was a very beautiful structure. This tower, in the city of Jerusalem, was used for hanging the armament of David’s elite guard, 1 Kings 1:8 / 2 Kings 24:14 / Ezekiel 27:10-11.
Solomon now goes on to describe the Shulammite woman’s breasts and describes them as fawns browsing among the lilies in a field, Song of Songs 4:5 / Song of Songs 2:17. By calling them twins, he says they are evenly matched and by referring to them as fawns, he gives the allusion to soft, gentle creatures that fills one with a desire to hold, Proverbs 5:18-19. But as gazelles, he acknowledges that he must approach quietly and gently or they may be frightened off.
Clarke, in his commentary, says the following.
‘The poet speaks the language of nature; and in a case of this kind, where the impassioned lover attempts to describe the different perfections of his bride, language often fails him, and his comparisons and similitudes are often without strict correctness. In love songs we have heard ladies’ necks compared to that of the swan, not only for its whiteness, but also for its length! The description here shows more of nature than of art, which I consider a high recommendation.’
It’s clear that Solomon is describing almost every part of the Shulammite woman’s physical body, he started from the top of her body and worked his way down to the toes. Although physical attraction is everything in a relationship, it’s certainly important. Two people who are thinking about getting married are usually physically attracted to each other.
Although the Bible doesn’t tell us that Eve was beautiful, we see from Adam’s reaction that she certainly was very attractive when God created her, Genesis 2:3. The Scriptures speak of the beauty of Rachael, Genesis 29:17, David, 1 Samuel 16:12, Abigail, 1 Samuel 25:3, Bathsheba, 2 Samuel 11:2, Esther, Esther 2:7, and Absalom, 2 Samuel 14:25.
After all those compliments from Solomon, the Shulammite woman acknowledges his praise with the request to go into the mountains and hills where the myrrh and frankincense trees grow, Song of Songs 4:6. It appears that on this day she would be wed to Solomon but for now, she wants to meditate alone.
Solomon has described the Shulammite woman physically in seven ways and comes to the conclusion that she is absolutely perfect, without any flaws, Song of Songs 4:7 / Ephesians 5:25-27. This is also the way that Absalom, David’s son was described, 2 Samuel 14:25.
If you remember Solomon referred to the Shulammite woman as ‘my darling’ back in Song of Songs 4:1, but here he calls her ‘my bride’, Song of Songs 4:8 / Song of Songs 4:9 / Song of Songs 4:10 / Song of Songs 4:11 / Song of Songs 4:12 / Song of Songs 5:1. It appears that the day of their wedding has arrived.
He asks her to sit upon the high mountains of royalty, Song of Songs 4:8, which was a place of comfort and protection. The crest of Amana was the same as Abana, one of the rivers of Syria mentioned by Naaman, 2 Kings 5:12. Senir is the Amorite designation of Mount Hermon, Deuteronomy 4:48.
The Shulammite woman has stolen Solomon’s heart, Song of Songs 4:9, and he exclaims that he is overwhelmed by a single look and even one chain upon her neck, Song of Songs 4:9. The most modest of apparel worn by the right person can appear overwhelming, in a good sense.
The Shulammite is viewed not only as beautiful but to experience her love in the smells of aromatic fragrances is better than wine, Song of Songs 4:10. It appears that Solomon is looking at his bride and breathes in everything that the Shulammite is to him and she is indeed fulfilling and refreshing.
Dummelow, in his commentary, says the following.
‘The smell of her garments is like the fresh and healthy odour of the cedars, or, as we in England should say, of the pinewoods, Genesis 27:27 / Psalms 45:8. Honey and milk are most highly prized amongst Orientals, Isaiah 7:15.’
A garden locked up, a spring enclosed and a fountain sealed, Song of Songs 4:12, all mean that the Shulammite bride now belongs to Solomon, Proverbs 5:15-20. She is his garden sealed for his eyes and taste alone, Song of Songs 4:11. Solomon looks to the Shulammite woman as a garden that belongs to him and so, he now envisions his ravishing garden as a beautiful orchard of pomegranates, fruits, aromatic plants, and spices, Song of Songs 4:13-14 / Song of Songs 1:14.
Barnes, in his commentary, says the following.
‘The pomegranate was for the Jews a sacred fruit, and a characteristic product of the land of promise, Exodus 28:33-34 / Numbers 20:5 / Deuteronomy 8:8 / 1 Kings 7:18 / 1 Kings 7:20. It is frequently mentioned in the Song, and always in connection with the bride. It abounds to this day in the ravines of Lebanon.’
Indeed, this garden is a pleasant place to dwell, Song of Songs 4:15 / 1 Kings 4:33. A fountain within the garden gives life to all its waters, Song of Songs 4:15 / Revelation 22:1-2, and so, the Shulammite woman is viewed by Solomon as one who sustains his innermost desires and fulfils his every need.
Water, Song of Songs 4:15, is sometimes used to describe sexual intercourse in the Scriptures. For example, in Proverbs 5:15-20, Solomon warns of the unreasonableness of seeking sexual satisfaction with someone who isn’t your wife. One should drink water, that is, have intercourse, with his own wife. The water in your own well is clean, pure, and refreshing.
The Shulammite woman now continues the illustration used by Solomon in that she is compared to a garden with wonderful fruit and fragrances. She calls upon the wind to stir up the aromatic fragrances and send them to Solomon so that he would be pleased with her, Song of Songs 4:16.
Up until this point she has been saying, ‘Do not arouse or awaken love until it so desires.’ Song of Songs 3:1-5 / Song of Songs 2:7, but now she invites Solomon to partake of his garden and to eat ‘his choice fruits’, Song of Songs 4:16. This means that she now belongs to Solomon and she is ready to consummate the marriage through the sexual union, 1 Corinthians 7:4.