Song of Solomon 1:3

“Because of the savour of thy good ointments, etc.] It was usual for lovers to anoint themselves, their hair, garments, etc. to commend themselves to each other; and it was common to commend each other’s ointments, and the grateful smell of themf16 none being like them, or so agreeable as theirs: by these ointments may be meant the grace of Christ, the fulness of it, the oil of gladness with which he is anointed above his fellows, and without measure; and which so greatly recommends him to his church and people, (<194507>Psalm 45:7 <430114>John 1:14); thy name [is as] ointment poured forth; which emits the greater odour for its being poured forth out of the box. The very names of lovers are…”

“the prologue. - The Song commences with two stanzas in praise of the king (now absent) by a chorus of virgins belonging to the royal household. Expositors, Jewish and Christian, interpret the whole as spoken by the Church of the heavenly Bridegroom. Song of Solomon 1:2 Let him kiss me - Christian expositors have regarded this as a prayer of the Church under the old covenant for closer communion with the Godhead through the Incarnation. Thus, Gregory: “Every precept of Christ received by the Church is as one of His kisses.” Thy love - Better as margin, i. e., thy endearments or tokens of affection are more desired than any other delights. Song of Solomon 1:3 Because ... - Better, For…”

“Ointments - Because of those excellent gifts and graces of God's Spirit wherewith thou art replenished. Thy name - Thy 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 most acceptable, and refreshing. The virgins - called the companions of the bride, Psa 45:14, particular believers, who are called virgins, Co2 11:2; Rev 14:4, who have their senses exercised to perceive this sweetness and fulness of Christ. Song of Solomon (Canticles) 1:4”

“1:3 The fragrance of the man’s cologne suggests sweet smells of love, indicating that the woman wants to get physically closer to him. • all the young women love you: The young man’s allure is not only physical. He has an excellent reputation—the chorus of women expresses their respect and adoration for him in 1:4. By highlighting the attention he receives from other women, the woman makes it clear that her love is not blind, and that she feels fortunate to be the one whose love the man returns.”

“the savour: Sol 3:6, Sol 4:10, Sol 5:5, Sol 5:13; Exo 30:23-28; Psa 45:7, Psa 45:8, Psa 133:2; Pro 27:9; Ecc 7:1; Isa 61:3; Joh 12:3; Co2 2:14-16; Phi 4:18 thy name: Exo 33:12, Exo 33:19, Exo 34:5-7; Psa 89:15, Psa 89:16; Isa 9:6, Isa 9:7; Jer 23:5, Jer 23:6; Mat 1:21-23; Phi 2:9, Phi 2:10 the virgins: Sol 6:8; Psa 45:14; Mat 25:1; Co2 11:2; Rev 14:4 Song of Solomon (Canticles) 1:4”

“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 Jos 22:10; Job 32:4; Kg1 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…”