7:1 – Nor is it different with the “espoused virgin” who, also having humbled herself, is now privileged to hear what her Beloved “Solomon” thinks of her. To Him, she is the most beautiful creature that ever lived! He begins by saying, “How b-e-a-u-t-i-f-u-l are thy feet with shoes, O prince’s daughter!”

The “feet” of the “espoused virgins” have really been the saints – the Lord’s people “in any part of the age” (R2827:1), for they have all been “shod with the preparation of the gospel of peace” (Eph. 6:15); or, as Conybeare puts it, “shod as ready messengers of the Glad Tidings of peace.” The Apostle Paul speaking of these says, “How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!” (Rom. 10:15) But, it is possible, that in a certain sense, it is those who are living in the end of the age – the last members of the bride class, who are particularly referred to, for the Prophet of old also remarked, “How beautiful upon the mountains (kingdoms) are the feet (the last members of the Body) of Him (the Christ in the flesh) that bringeth good tidings, that publisheth peace; that bringeth good tidings of good (of the coming restitution of all things), that publisheth salvation (the ransom for all) that saith unto Zion (the Israel of God), Thy God reigneth!” (Isa. 52:7)

“…while it has undoubtedly been true of all the members of the Body of Christ, that they were the bearers of glad tidings, and that to all who received the message their feet were welcome, yet it is true also that the proclamation of many of the sweetest notes of the glad tidings of restitution, are reserved until now during the sounding of the seventh trumpet (Rev. 10:7; Rom. 16:25), when the mystery of God is finished, which he hath kept from the foundation of the world.” (R757:2)

“…And the ‘feet’ members of the body of Christ, who still tarry in the flesh, catching the inspiration of the glorified throng who have already ascended into the mount (kingdom) of God, reflect a mea- sure of that transcendent glory, as did Moses when he came down from Mount Sinai. The faces of these messengers shine with that heavenly joy which fills their hearts and overflows their lips as they commune together and with the Lord, and go heralding to every nation (mountain) the good tidings of Immanuel’s reign begun. How beautiful upon the mountains are the feet of him (the feet of the Christ) that bringeth good tidings of Millennial joy.” (C301)

As is He the son of a King; so too, is she the daughter of a heavenly Potentate – Jehovah God, himself. In Psa. 45:13, she is called “the King’s daughter”! Therefore, her “beloved” now calls her, “O prince’s (a nobleman’s – see Rotherham) daughter,” for He wants her to know that He doesn’t consider that when he marries her, He is marrying beneath his “caste”! And with what zeal ought we to strive to be of the bride class.

The description by Solomon, of the physical beauty of his “fairest among women,” which follows, falls short somewhat of our standard of morality. His description of such parts of her body as her thighs, her navel, her belly, her breasts, presupposes that he had already beholden her in her nakedness! Nor are we to understand that the typical Solomon, a fallen man, could have done this without unholy emotions and desires being aroused; for we do know that he had many wives, and many concu- bines. (1 Kings 11:1, 3)

As already suggested, we believe this Song of Songs was given to Solomon of old, by inspiration, to depict, as it were, the ideal love-life of our blessed Lord. And, it is only because in some respects, he typified our own “Solomon,” that we have considered him here also, to be the typical bridegroom-to-be. It therefore becomes necessary for us to impute to the typical Solomon, those ideals needed to make him a true type of the heavenly bridegroom.

So have we done with Moses, who as the deliverer of his people, was a type of Jesus; and Aaron, who as high priest and intercessor for the people, was also a type of Jesus; yet both fell far short of the ideal Jesus – the former, when he smote the rock the second time (Num. 20:11, 12); and the latter, when he built the golden calf. (Exod. 32:2-5)

The ideals which we impute to the ancient Solomon, are those represented in Adam, in his original state of purity. He, as well as Eve, had come from the hands of God, naked! Nakedness was then a beautiful symbol of that purity in which he could behold Eve’s bodily beauty without any unholy emotions or desires. It was sin that perverted this ideal and brought about the consciousness of nakedness, and the need of a covering. (Gen. 3:7) However, in the final analysis, these physical charms and beauties were intended to be merely reflective of that charm and beauty which would in due time mark “her” who as the antitypical “Eve,” will become the wife of the Second Adam!

“In this difficult passage, difficult because of the evil tendencies of the human mind, we must ever remember that it is not one virgin that is described, but the company of virgins who make up the bride. Spiritually, there are many meanings that could apply and edify each one who is joined to the Lord; but this is a description of the Church of Jesus Christ, which is set forth under the figure of the perfect beauty and full development…of the female form. The bride of Jesus Christ is always pictured as feminine, but she is composed of many virgins; and here we behold her in her beauty, purity, and full development, worthy of His worthiness.” (MacIlravy – Christ and His Bride, page 434)

According to the Authorized Version, Solomon said this about his beloved “Dove,” – “the joints of thy thighs are like jewels, the work of a cunning workman.” These “joints” by way of which the thighs are united to other parts of the body, are at the knees, and at the pelvic bone, respectively. Emphasis, however, would seem to be upon these joints rather than upon the thighs. Other versions render the Hebrew chammuq differently (See Appendix “V”), so that it would be the thighs in their graceful contour that remind Solomon of the workmanship of the skilled lapidary.

Our “Solomon,” the heavenly Bridegroom, also speaks concerning those things which make for the grace and beauty of His beloved “Dove,” and this by way of the inspired Word, wherein specific reference is made to the “joints.” It is these “joints” which supply “compactness” (togetherness) to all the members of His Beloved’s “body.” (Eph. 4:16)

“…if we neglect to assemble ourselves with those who are the Lord’s people, and in whom we see the ‘seal’ of the Spirit, we will fail to get the benefits and helps which ‘every joint supplieth’ – including the helps which God has promised to the Church as a whole, through various members which he sets in the body, for exposition of his word and the obtaining therefrom of its sanctifying power or spirit. (1 Cor. 15:25-28; Eph. 4:16)” (E245)

This “compactness” (togetherness) of the Church, which is so pleasant to behold (Psa. 133:1), is brought about by the Spirit of the Father, whose beautiful workmanship she is. (Eph. 2:10; Jude 24, 25)

On the other hand, the “thighs” so specifically mentioned in this Old Testament figure of the bride-to- be, has its spiritual counterpart in the “body” of the “espoused virgin,” the Church of the Gospel age!

The largest and strongest bone in the natural body is the femur – the thighbone. Thus, do the thighs bespeak the strength by which the Church is able to move with grace and beauty, so remarkable, that there is not another creature like unto her! She is an entirely new creation! This strength, and its manifestation in the grace and beauty of the “espoused virgin’s” walk, are God-given, and God-ordained! He is the great lapidary who is glorified in his workmanship.

“…There is nothing more beautiful under the eye of Christ than His saints moving spiritually together in unity and peace…

“Strength for movement lies in the thighs, and if our movements are to appear as ‘jewels,’ and as ‘the work of the hands of an artist’ it can only be through the practical breaking down of the flesh, and what is natural to us. The man who wrestled with Jacob had to touch the joint of the thigh and dislocate it. Natural energy has to be crippled under the discipline of God to make room for a new character of movement in spiritual power.…Every movement that shows the supply of the Spirit of Jesus Christ is a jewel in His eyes; there is a divinely artistic beauty about it.…We know that movements of a lovely character are possible, for we have all seen them at some time or other. They are ever seen in the overcomers.” (Coates – An Outline of the Song of Songs, page 181)

Once again, let us note than when Jacob of old wrestled to obtain the coveted covenant blessing, before his name was changed, his thigh was touched so that never again could he walk as he did before. (Gen. 32:25-31) Just so is it with those who constitute the “espoused virgin” class; as they also wrestle, as it were, for the coveted prize of the high-calling, before their name is changed, their “thigh” is touched, so that they can never walk in the old ways. And, though “crippled” insofar as their worldly walk is concerned, there is a certain beauty that marks their “infirmity” – a “sweet savor” fragrance, as it were, of the bitter myrrh!

7:2 – Solomon, in speaking of the navel of his beloved “fairest among women,” he likens it to “a round goblet, which wanteth no liquor.”

The counterpart of this, is the “navel” of the espoused virgin – the mark, as it were, of a covenant relationship. The navel of one’s physical body, marks the spot, where by means of an umbilical cord, he was attached to his mother’s womb – nourished, and prepared for ultimate birth. Thus, does the navel signify covenant relationship. Figuratively speaking, this “navel” is indeed like a rounded (there are no sharp corners to scratch, cut or hurt the lips) goblet, which never lacks the “mixed wines” – Leeser, to make glad (Psa. 104:15) the heart of one who would drink therefrom. The “mixed wines” are such doctrinal features of the divine plan, as center in “the seed” of Abraham, that one day, is to bless all the families of the earth. (Gen. 22:18; Gal. 3:7, 16, 29)

“…the Mystery – the selection of the Church as the Bride of Christ during this Gospel Age, to be sharers with their Redeemer in the sufferings of this present time, and also in the glory that shall follow. Hence, the Apostle was very solicitous that he might share in ‘His Resurrection,’ ‘the Christ Resurrection,’ ‘the First Resurrection.’ Not until that ‘first Resurrection’ is finished will the Seed of the Sarah Covenant be fully born. This is quite in accord with the prophetic statement, “Shall I bring to the birth (deliver the Head), and not cause to come forth (the Body). (Isa. 66:9) The intimation is that so surely as Jesus, the Head of the Body, was brought forth in the Resurrection, born from the dead, so surely will all the members of His Body share with him his glorious ‘change’ from mortality to immortality, from earthly to heavenly nature.” (R4319:3)

It is because of our identity with the Sarah Covenant, that we already have a gladness, a “joy unspeakable and full of glory, receiving,” as it were, “the end of (y)our faith, even the salvation of (y)our souls.” (1 Pet. 1:8, 9)

Next, Solomon speaks of her belly, saying that it is like unto “an heap of wheat, set about with lilies.”

And, of course, what the antitypical Solomon’s “Beloved” eats goes to her “belly” too, and is the source of the strength of her thighs, the grace of her movements, the brightness of her doves’ eyes, the blush of her cheeks, etc. Wheat is a symbolism for the Truth; and here also, for the Truth people who feed upon the Truth, and are thereby enabled to give forth strength and comfort to others. Thus, as the “espoused virgin” feeds upon her “Beloved” (John 6:50, 51, 53), who declared, “I am…the Truth” (John 14:6), not only is she made strong thereby,

but others too, through her ministry, have their hunger for truth and righteousness assuaged, and are comforted! (John 17:20; 7:38) And, all about this wheat field of Truth people, there are “lilies” (fully matured saints, whose very lives exude a most benign fragrance), which delight the heart of the heavenly bridegroom-to-be, and who, from time to time “gathers” them (Cant. 6:2) unto himself to glorify his heavenly mansions! (1 Cor. 15:51-58)

7:3 – Now, for the second time (see Cant. 4:5), does Solomon speak in loving terms of the breasts of his Beloved, likening them unto “two roes that are twins.”

Again and again, by way of the Inspired Word, does our Lord, our beloved “Solomon,” draw attention to the beauty, loveliness and tenderness of the “espoused virgin’s breasts” – the two-fold aspect of her love, which, as the “milk of human kindness” flows out from her heart, into the lives of others. The dual (i.e., twin) aspect – self-denying, and self-giving, is most beautifully depicted by the Apostle Paul, when speaking of this love (agape) he says that it is long-suffering, kind, envies not, vaunteth not itself, is not puffed up, does not behave unseemly, seeks not its own, is not provoked, thinks no evil, rejoices in the truth, believes all things, endures all things and, never fails. (1 Cor. 13:4-8)

Love is the filling from one’s own, another’s cup;
Love is a daily laying down and taking up;
A choosing of the stony path through each day,
That other feet may tread with ease, a smoother way;
Love is not blind, but looks abroad through other eyes;
And asks not, “Must I give?” But, “May I sacrifice?”
Love hides its grief, that other hearts and lips may sing,
And, burdened walks, that other lives may buoyant wing.

But self-denial and self-giving are like two young roes that are twins. They are invariably found together; where the one is, the other is too. A characteristic of such roes is that they are extremely sensitive to unwholesome or harmful conditions and circumstances; and, their fleetness of foot, enables them quickly to remove themselves to a healthier clime. Just so is it with the “espoused virgin’s”: should her love find itself in an atmosphere that is unwholesome, or inimical to her spiritual welfare, and that would in any way retard, or stop completely the flow of her “milk” of thoughtfulness and kindness unto others, she will not hesitate, but swiftly draw herself away to the more congenial areas! (Prov. 4:23)

“…Keep the center of the affections right, true and pure, and the words and deeds and plans emanating therefrom will be good, true and pure, even though not always perfect.” (R1562:3)

7:4 – Solomon continues to laud his Beloved’s beauty, likening her neck to an ivory tower, her eyes, to a placid pool, her nose, unto a tower of Lebanon. Once before, he had spoken of her neck (Cant. 4:4), but at that time he had likened it to the Tower of David, builded as an armoury where were displayed the bucklers of mighty men. He had also, twice before made reference to her eyes (Cant. 1:15; 4:1), likening them to doves’ eyes. And now, for the first time, he speaks of another feature of her beauty, her nose! There can be no doubt about the matter, Solomon was really in love with this “fairest among women.”

The antitypical Solomon – the heavenly bridegroom- to-be – is also cognizant of every phase and aspect of his beloved espoused virgin’s beauty; nor does he hesitate to tell her about it. No, indeed, He loves her so very, very much.

Ivory has been recognized as one of the purest of the products of the earth. It is used here as a symbolism for her outstanding (towerlike) purity, maintained in a deep and sincere humility! She did once cry out with the Psalmist of old, “Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.” (Psa. 51:7) And, she was heard. Thereafter she has endeavored to maintain this purity; and was called, “Blessed,” (i.e., her lot being a happy one), by her heavenly bridegroom- to-be; and because of this purity of heart, he promised her, that one day she would see God. (Matt. 5:8)

“…we have the description of the purity and whiteness, the beauty and Christlike dignity, of the bride’s neck as it should appear to those about her.

“Her neck is not haughty or outstretched, it is not turning here and there, looking about her in license, which she calls liberty. It is upright with holy, humble dignity; it is firm and erect as regards man, but ever humble toward her Lord. All the spots which once marred its beauty and whiteness, are gone. All the scorch and sunburn that once darkened it, have been washed away by the precious blood; and its whiteness is preserved by her separation to her Lord, and by the protecting shadow of His wing…” (MacIlravy – Christ and His Bride, page 444)

Solomon tells his “Beloved,” “Thine eyes are like the fishpools of Heshbon, by the gate of Bath-rabbim.”

The “eyes” of the “espoused virgin” of the antitypical Solomon, may also be likened to pools of water, for they too reflect the depth, and inner peace of her soul! The Heshbon of old, was once the capital city of Sihon, the king of the Amorites, who had refused Israel’s request for a quick passage through his territory, into the “land of promise;” and whom Joshua ultimately vanquished. (Num. 21:21-26) Bath-rabbim was the gate of this ancient city “near which there were two pools to which the spouse compares the eyes of his ‘beloved’.” (Young’s Concordance) This name, Bath-rabbim, means “the daughter of the many.” Antitypically, Heshbon, might well represent the condition of the heart of the “espoused virgin” while Satan was still enthroned there, to resist any and all endeavors made to enter into the “peace with God.” Joshua of old, then represents our Lord Jesus, who vanquished for her the foe who consistently opposed. And He thus won for her, the right to possess “Canaan” (the heart) wherein battles are still raging, since there are still other “Canaanites” (evil and wicked things) within the land who must of needs be driven out! However, with our “Joshua” (the Lord Jesus) we are assured of the ultimate victory, for God himself, has promised it. (Num. 21:34, 35) The pools at the gate might well represent the reflection in the “eyes” of the “espoused virgin” of her present inner tranquility – the “peace of God,” which surpasses all (human) understanding. (Phil. 4:7) She is not moved by any trouble about her. (Psa. 119:165; Acts 20:24; Psa. 46:4-7) As already stated, the name of the gate of Heshbon, where the reflecting fishpools were located, was Bath-rabbin, and is undoubtedly given merely for the purposes of identifying these particular pools. And, as already also stated, this name means “the daughter of the many.” Yet, it is possible, that this too has a significance for us; and we therefore suggest that, in view of the fact it was the gate, in a sense, that was the “daughter of the many” – the multitudes who lived in the city of Heshbon, so too, the eyes serve as a gateway to the heart and all its diversified emotions, be they good or evil! (See Matt. 5:22, 23)

“Her eyes, once spoken of as doves’ eyes, are now compared to the deep, calm, undisturbed fishpools of Heshbon. He does not compare them to a river, or even a lake, but to the still water of the fish- pools.…The bride’s eyes reflected the quiet peace of her soul, as undisturbed as the waters of the pools.

“They were down by the gate of Beth-ribbim, the place where men transacted their business and congregated for gossip, but the bride is undisturbed by the business matters and markets of the world. She is like the pools for depth, for there is with her great depth of spiritual perception, lacking in so many.” (Watt – Ruth and the Song of Solomon, page 170) “We are not told that her eyes are like waterfalls. We are not told that they are like a river that is rushing seaward, its bosom covered with ripples and waves. We are not told that her eyes are like the ocean, which is moved upon by the moon, and is lashed into fury by winds and storms; which is tempest-beaten and tossed. They are like the pools of Heshbon; still, deep, quiet; not knowing whence this stillness comes or how it is fed.

“…there is tranquility in her eyes and appearance that the world can neither give nor take away. Her life is untouched, unmoved, unpolluted by the unrest and turmoil of the world and the crowds around her.

“Running water cannot reflect perfectly the blue skies and the bright sun, every reflection upon the river and ocean is distorted and untrue. It is the still pool that reflects the sun and sky in perfect beauty and glory…

“When the peace of God is filling the heart and life, there is no feature that shows it forth as do the eyes. How often when we have looked into the eyes of those who claim to walk close to God, have we read such a different story of selfishness, of unconquered desires and impulses, of arrogance and self-esteem. How often, when we have looked for the light of God in the eyes of those who gave forth glowing testimonies of victory and consecra- tion, have we seen the unrest of the flesh, the taint of the world, and the absence of that which has been claimed by the lips.

“But when consecrated saints have sounded forth their devotion to their Lord, who can voice the joy and hunger that have filled our hearts, as we looked into their faces and saw the light of Heaven in their eyes. We have seen an unearthly light in the eyes of those who were following hard after the Lord, and our hearts have been ravished by the sight. We have cried to God that this holy light might fall upon us and fill our lives, reflecting upon us and shining from us.

“Those about her discern this mysterious, unfathomable light, but they know not whence it is. They do not know it is the reflection of God that they see; and she is unconscious that the image of Christ is appearing, and looking out of her eyes.

“Oh, that all about us might see in us the kind of Christ we have! Oh, that God may so work within us, that our faces and eyes shall be like the pools of Heshbon, with heavenly outlook and calm, perfectly reflecting Jesus Christ.

“It is easy to follow the Lord and look a little like Jesus when there is nothing to disturb us. Even the ocean and the large lakes reflect the skies with some clearness when there is a calm. But He would have us reflect Him as clearly in unfavorable, as in favorable, circumstances. He would have the image of Christ shine as bright and clear in the darkest night, as at noonday. He would have Christ’s reflection upon us unbroken and undisturbed when we come up to hard things and face insurmountable obstacles; when we are maligned and persecuted; when we are hated and slandered for His Name’s sake.” (MacIlravy – Christ and His Bride, pages 445-449)

Solomon follows through, declaring his Beloved’s nose to be unto him like the tower of Lebanon, facing Damascus.

Since all of God’s physical creation reflects the greater spiritual law, we are not surprised to find that each of the five senses has a spiritual counterpart. (See F80) One of these is the spiritual sense of smell – “a distinctive  quality  of  spiritual  apprehension  clearly recognized in Scripture.” (Coates – An Outline of the Song of Songs, page 9)

This sense, a most important one for the “espoused virgin,” she has already exercised in the appreciation of the “savour of thy good ointments” (Cant. 1:3); which exercise, pleased her “Beloved” so greatly. The importance of this particular spiritual sense of smell, is reflected in the fact that no son of Aaron (no priest), if he had a flat nose (was unable to sense the savoriness, or unsavoriness of that which was to be offered) was to serve at the Lord’s altar, to offer the food of his God. (Lev. 21:17, 18) If this was true of the typical priests, how much more will it be true of the antitypical, the spiritual priests of God, the selfsame class as is represented in the “espoused virgin”! But the Lord recognizes this qualification as adequately met and being maintained by his “Beloved,” for in His eyes, she (under the figure of her nose) is like the tower of Lebanon, facing Damascus. She is zealous for all that is good; and jealous lest that which is evil should come to destroy the good! Damascus was often very hostile to Israel of old; and is undoubtedly intended to symbolize that which is evil. A guard in the Tower of Lebanon could watch, or even sense in the very atmosphere, the approach of the enemy, and see that preparations were made to meet him, or to drive him back and away. While the Church throughout all of this Gospel age has been just such a watch-tower against all evil; we incline to the thought that there is a special sense in which this holds true since A.D. 1874, when the Church reached an exalted position, represented by Lebanon. Not too long after this date (specifically, 1879) a “watch-tower” was erected, from whence have come the many warnings, calling for the defense of God’s spiritual Israel, against all the various encroachments of the Adversary. This so-called Truth Movement, we believe, involves all the “wise virgin” class living in this end of the Gospel age, the “tower of Lebanon, facing Damascus.”

“Her nose is likened to a tower which looks towards the enemy’s country. The nose speaks of discernment.…The bride had great power of discernment, and could use this organ to detect whether or not a thing was of God. She could tell too, the differences between odors and sweet savors.

“…She knows from which direction to expect attack. We need be on our watch-tower today, lest any assault be made upon the truth. We must see that those who come bring the doctrine of Christ. If they do not, our directions are clear, to receive them not. (2 John 10)” (Watt – Ruth and the Song of Solomon, pages 170, 171)

“…her ‘nose’ represents the power to distinguish the savour of what is of God. It is figurative of a perspective faculty which is of great importance. If there is keenness of scent in regard to what is of God, there will also be quick perception of what has an evil savour.…We ought to be able to ‘scent’ the character of persons or teachings without a very close examination. The organ of smell is very fine in its discrimination; it can distinguish when there is nothing apparent to any other sense. An evil teacher might be clever enough to make his doctrines appear to be wholly based on Scripture, but a truly spiritual person would perceive an ill savor about them, even if he could not point out exactly what was wrong. So that this faculty is like an elevated watch-tower with a wide range of outlook. The one who has it does not need to investigate minutely, or at close quarters, what is contrary to God. The very ‘scent’ of the thing is enough, and he turns from it. But, on the other hand, he is quick to perceive the spiritual odor of what is of God.” (Coates – An Outline of the Song of Songs, pages 184, 185)

“She is like a strong mountain tower on the border mountain, Lebanon, which looks toward the hostile and treacherous Damascus, and ever keeps watch over the enemy’s country. She watches every approach that the enemy shall not take her unawares nor deceive her. She submits herself to her Lord, but to none others; she is erect, ready for battle, ready for the foe in whatever way he may come.

“…When the spiritual scent has been exercised through obedience and communion with the Lord, and through dwelling in His presence, to discern the odors of His oils and detect His fragrance afar off, we shall need no other training to prepare us to be quick of scent in discerning evil and the approach of the enemy.” (MacIlravy – Christ and His Bride, page 450)

7:5 – Solomon now tells his beloved “Dove” that her head is so beautiful, it reminds him of Mt. Carmel; and, that her hair (perhaps because of its glossy blackness) looks so royal to him, that he, though a king he be, finds himself imprisoned therein.

Carmel, means a park, or garden spot; in other words a fruitful area. We read in McClintock & Strong’s Cyclopedia, that “on account of the graceful form and verdant beauty of the summit, the head of the bride in Cant. 7:5 is compared to Carmel.”

Already, the “espoused virgin’s” eyes, lips, etc., have been mentioned as instruments by way of which she ministers, as she has opportunity, love, kindness and good-will to all men, but especially, unto the household of faith. (Gal. 6:10) And, she is commended by her beloved Lord, through the Apostle Paul, for this. (1 Thes. 1:2, 3; Heb. 6:10) Yet, behind these (eyes, lips, etc.), is the mental faculty, the understanding, the mind (figuratively, the heart), which prompts this lovely ministry. Can it be, it is this latter, the mind, that is here alluded to as the “head…like Carmel”? It surely is true that the mind of the saints – that same mind which was also in Christ Jesus (Phil. 2:5), flourishes richly with the beautiful and fragrant flowers (thoughts), and most graciously ministers these through the eyes, lips, etc., to others!

“…Paul says, ‘Brethren, be not children in your minds, but in malice be babes; but in your minds be grown men.’ (1 Cor. 14:20) Children act and speak according to their feelings, but men speak and act with understanding. In the assembly (the Church) there is intelligent understanding of divine things, and as it comes into expression there is general edification. The Lord has great pleasure in this. It brings into evidence the feature which is set forth in her head being ‘like Carmel’.” (Coates – An Outline of the Song of Songs, page 186)

Then too, the “espoused virgin” is adorned with beautiful “hair,” long tresses bespeaking her separation, and subjection to Him, whom she loves so dearly. Purple cannot here refer to the color of her hair; but that in her “Solomon’s” eyes the “texture”; it is that which He desires for his “queen.” Thus does He subtly declare that she is to be an heir together with Him of the royalty of the Kingdom. (2 Pet. 1:3, 4)

“…‘and the locks of thy head like purple; the king is fettered by thy ringlets.’ There is a certain spiritual beauty which, according to God, ever accompanies spiritual understanding, and that is the ornament of subjection. This is the glory of the assembly (the Church) just as long hair is a glory to a woman. The spirit of subjection is most attractive to the eye and heart of Christ. Every part of the truth demands subjection.

“The truly ‘royal’ character of the ‘prince’s daughter’ comes out in this.…If the spirit of subjection to Christ is in us it will affect us in all our relations with one another. One could hardly be subject to Christ, and in subject to those who are Christ’s. The spirit of subjection in the saints is the only witness in the world of the authority of Christ. And we can all have a part in this witness. Many may not be able to preach or teach, or give, but we can all in some way express that we are in subjection to Christ as Head.

“…It is our glory to be marked by subjection, and such a spirit is most attractive to the Lord. ‘The king is fettered by thy ringlets.’ Nothing in the saints appeals more to the heart of Christ than their affectionate subjection to Him as Head. It has power to hold Him ‘fettered’ – a wonderful word when we consider who the King really is! It makes us think of John 14:21, ‘He that has my commandments and keeps them, he it is that loves me; but he that loves me shall be loved by my Father, and I will love him and will manifest myself to him.’

“Where there is affectionate subjection the Lord gets His full portion of delight in His loved one. He can say, ‘How fair and how pleasant art thou, my love, in delights!’” (Coates – An Outline of the Song of Songs, pages 186-188)

7:6 – Solomon, now hardly able to contain himself, so overjoyed is he, and delighted, with the beauty and the grandeur of his “Beloved,” so that he now draws her yet closer to whisper into her ear, “How fair and how pleasant art thou, O love, for delights!” And of course, she was thrilled to hear this too.

So too, does the “espoused virgin’s” purity, and the grace and beauty of her sterling character afford her “Solomon,” exquisite delight and joy! He finds all of His delights in her; she is His all and in all. Like Rachel of old, “she is beautiful and well favored” (Gen. 29:17); and like Abigail, she is “of good understanding and a beautiful countenance.” (1 Sam. 25:37) Yea, our blessed Lord, the heavenly bridegroom-to-be, is in love with everything about her: he loves her

“head” – (Cant. 7:5) i.e., her mental faculties, her understanding, her spiritual enlightenment, her mind, yea the mind in her is that mind which was also in Christ Jesus. (Phil. 2:5; 1 Cor. 2:16)

“countenance” – (Cant. 2:14) i.e., her manner of ever looking up, for the blessed hope and the glorious appearing of her “Beloved” (Titus 2:13); yea, and the manner in which she is ever looking unto Jesus, as the author and finisher of her faith. (Heb. 12:2)

“hair” – (Cant. 4:1; 6:5; 7:5) i.e., her separation from herself, and all else that may be inimical to her “Beloved,” yea, a separation unto Him; and, also the manner of her subjection to Him and His blessed will. (Num. 6:2, 5; 2 Cor. 6:17; 1 Thes. 4:3, 7)

“eyes” – (Cant. 1:15; 4:1, 9; 7:4) i.e., her singleness of purpose (Matt. 6:22; Phil. 3:13, 14); and her expressions of tenderness. (Eph. 4:32)

“nose” – (Cant. 7:4) i.e., her spiritual faculty which enables her to sense the difference be- tween that which is savory unto God, and that which is not. (Lev. 21:17, 18; 1 Cor. 2:14, 15; Heb. 5:14)

“cheeks” – (Cant. 1:10; 4:3; 6:7) (temples A.V.) that which is indicative of her spiritual health; and also that trait of character which enables her to blush the blush of purity and innocence. (Jer. 6:15; 8:12; 1 Cor. 5:1, 2, 6)

“teeth” – (Cant. 4:2; 6:6) not here her means for mastication, but rather a feature of her spiritual beauty; that whereby the teeth are sort of a bulwark or guard for restraining the tongue from uttering things that are not beautiful, but evil, corrupt, profane or unkind. (Psa. 19:13, 14)

“lips” – (Cant. 4:3, 11) i.e., her testimony of the message of redemption, the glad tidings (Acts 13:32, 33; 1 Cor. 2:1, 2); and the giving of words of cheer and  comfort  to  others. (1 Thes. 5:11)

“tongue” – (Cant. 4:11) inasmuch as she refrains from speaking evil (Titus 3:2); and always speaks that which will edify the hearer. (Rom. 14:19; 1 Thes. 5:11)

“speech” – (Cant. 4:3) i.e., her gracious and kindly manner of admonishing others. (Col. 4:6)

“voice” – (Cant. 2:14) i.e., her singing of the praises of her “Beloved;” and of His and her God and Father. (Heb. 13:15; 1 Pet. 2:9; 4:11)

“neck” – (Cant. 1:10; 4:9; 7:4) i.e., her fearless righteousness in guarding against, and resisting all evil in the interests of herself, her “Beloved,” and his people. (1 Cor. 15:58; 1 Pet. 5:9)

“breasts” – (Cant. 4:5; 7:3) i.e., her self-denying, and self-giving love. (Luke 9:23; 12:33; 18:22; 1 Cor. 13:4-7)

“navel” – (Cant. 7:2) i.e., her identification with (the) Sarah (Abrahamic) Covenant. (Gal. 4:26, 28, 31; 3:29)

“belly” – (Cant. 7:2) i.e., her assimilation of the Truth, which then becomes the source of all of her strength of movement, so that out of her “belly” flow streams of living waters. (John 4:13, 14; 7:38)

“thighs” – (Cant. 7:1) the strength, reflected in all of her graceful movements. (Gen. 32:25, 31; Eph. 4:16)

“feet” – (Cant. 7:1) because she is shodden with the preparation of the gospel of peace; and her walk of faith is in righteousness and truth. (Rom. 10:15; Eph. 6:15)

“garments” – (Cant. 4:11) i.e., her “garments” are the imputed righteousness of her

“Beloved” – Jesus, which garments, however, if she keeps them unspotted, she will be privileged one day to exchange for nobler ones, in the glory of His kingdom. (Jas. 1:27; Rev. 19:8)

“ointments” – (Cant. 4:10) i.e., the fragrance of her anointing (1 John 2:27); a manifestation of the fruits and graces of the Spirit, in her life! (Gal. 5:22; Eph. 5:9)

7:7, 8 – Solomon continues, “This, thy stature, is like to a palm tree; and thy breasts, like a cluster of grapes.” The translators of many versions, both old and modern, have taken license here, for the words “of grapes” do not appear in the original Hebrew text. We suggest that the cluster referred to, is of dates! – the natural fruitage of the palm tree. (See Appendix “W”)

Surely, the antitypical Solomon has the same thing to say about His Beloved – the “espoused virgin;” for she too is as stately and as fruitful as the palm tree. But what a beautiful simile! (See Appendix “X”)

To begin with, the palm tree is an endogen, i.e., it is unlike many other trees wherein the life is in the cambium layer, directly beneath the outer bark; the palm tree, on the other hand, grows from deep within. Thus did Solomon of old, liken his Beloved, not unto anything that was superficial, but rather to something, the strength and beauty of which came from sources lying deep within! The antitypical Solomon – our blessed Lord, also recognizes that whereas there are many whose lives are lived near the surface; it is different with His “espoused virgin,” whose manifestations of strength and beauty of character, are the result of very deep and heartfelt emotions. The palm tree does grow erect, and is fruitful. So too, are all the “trees of righteousness” which are of the Father’s planting – the true church, which also grows erect, i.e., upright, and is fruitful. Its fruitage also is in clusters – the fruits and graces of the Spirit, and grows very high, far above earthly levels, and from whence they cannot be easily plucked by passers-by. Incidentally, the palm tree is also an evergreen. There are, therefore, no seasonal changes. The saint of God also has no seasonal changes (moods); for he ever endeavors to live the Christ-life (Phil. 1:21); and, Christ lived so as to reveal the Father (John 14:9, 10) – the Father with whom there is no “variableness…turning.” (1 Cor. 15:58; Heb. 13:8; Jas. 1:17) Then too, wherever grows the palm tree, there is water nearby. (Exod. 15:27) The “trees” of God’s planting always indicate the presence of the “waters of truth.” (Psa. 1:3; Jer. 17:8)

“…What marks a palm tree is its growth, uprightness and fruitfulness. It is always to be found  beside water, and draws its sustenance from hidden springs. If we are to grow, we too must be planted by the waters. And as the palm grows upright, we should be like that – straight up and down.…The palm is noted too, for its fruit, and is prolific even in old age. We should see that we likewise keep fruitful. And as the palm grows older its fruit improves, showing us that we should improve with age also, and thus, like this tree, give more and better fruit.” (Watt – Ruth and the Song of Solomon, page 173)

“…The palm tree always grows beside springs of clear, living water. The weary traveler in the desert is encouraged to press on, as he sees in the distance groves of stately palm trees; even one palm tree gives him courage, for it is a sure sign of water. Thus it is with the Christian in the world. Where Christians are found who are walking close to the Lord, whether it is in companies, or by ones and twos, it is a sure evidence that the pure water of life will be found there also.

“…the refreshing springs are not in the palm tree, but the trees are nourished from the springs; neither does the fountain of living water have its source in the Christian, but the Christian draws refreshment from the great Fountain. As the palm beckons to the traveler in the desert, and ever points to the springs at its roots, so the Christian is a channel through which living streams, which have their source in the throne of God, flow out to those that are thirsty.

“The palm tree never grows earthward but heaven- ward. No pressure nor weight, however great or heavy, that is laid upon the palm tree, can bear it down or hold it near the earth. It will not be bound down, neither will it grow crooked; but in spite of all opposition, it keeps its face looking upward, and pursues its heavenward course.

“The palm tree is one of the most stately trees. It does not lose its leaves and beauty as do other plants and trees, but it is always green and flourishing. It is an emblem of constancy and patience, of fruitfulness and victory.…It does not spread out its leaves and bear its fruit near the earth, but it is in its highest branches that it spreads out and becomes strong. It is remarkable for its long life and continued fruitfulness.” (MacIlravy – Christ and His Bride, pages 465-468)

There is no part of the feminine anatomy which bespeaks bodily grace and beauty, so well as do the breasts. Nor could Solomon of old, in speaking of his Beloved’s stature, overlook this feature. Accordingly, and in harmony with his simile, he now likens these to the fruitage of the palm tree – clusters of dates. As already suggested elsewhere, the breasts are a very apt symbol for the dual aspects of love (the agape), the self-denying, self-giving “milk of human kindness” which flows out from the “espoused virgin” into the lives of others. The association here, with the fruitage of the palm tree (clusters of dates), is quite significant. The clustered fruitage represents the fruits and graces of the Spirit; yet, in the ultimate, is there any real difference between these, and the self-denying, self-giving love represented in the symbolism of the breasts? This much is certain, both bespeak an assimilable food for souls that are hungering, or thirsting, for just such evidence of Christian living!

The declaration of Solomon, that he would go (subsequently) to the palm tree to take hold of its boughs, suggests, that since the tree bears its fruitage so high, his purpose was to shake some of this fruitage loose, that it might fall to the ground below, so that those who could not climb, because of infirmities, etc., might also delight themselves with its delicious and wholesome fruitage.

This, to us, is a most beautiful thought, for it reflects what the antitypical Solomon intends to do with His “palm tree” – the “espoused virgin.” He will make of her, during the Millennial age, a “tree of life,” which will supply food and healing for the nations. (Rev. 22:2)

“So far as the world is concerned, our Lord’s ministry of comfort to them is chiefly a future work. We rejoice, however, that the time is sure to come when all that mourn, and all the ‘groaning creation,’ shall be brought under the blessed influences and provisions of the Millennial Kingdom, and shall there come to know the consolations which God has provided in Christ – the balm for every trouble, every wound; the cure for every blight, every sin and every imperfection; and their privilege of profiting by these to the fullest measure by giving themselves unreservedly into the care of the Good Physician.

“All of the Lord’s people need to remember that in proportion as they are ambassadors of the Lord, and as his representatives, it will be their privilege…by and by in the Kingdom to ‘comfort all that mourn,’ and to be ‘trees of righteousness, whose leaves will be for the healing of the nations.’ (Rev. 22:2)…” (R2664:3, 2665:4)

“The symbolic picture suggests nourishment and healing for the sin-sick, starving world, which then partake freely of the blessings and privileges thus symbolized. No longer will it be necessary to say to men, ‘The weaknesses of your fallen flesh will be with you until death, for although the Lord has graciously covered your sins because of faith in the Redeemer and the desire to walk in his way, nevertheless there is no escape from the consequences of sin, there is nothing that will absolutely heal.’ When the new dispensation, represented by this symbolic city and its river of the water of life and the trees of life with their leaves of healing, is made available to men, it will be the beginning of the times of restitution spoken by the Lord through the mouth of all the holy prophets since the world began. (Acts 3:19-21) The restitution will affect all the willing and obedient, not only physically but mentally and morally: the uplift will be individual and world-wide. This is the very object of providing the river of life, the trees of life, their fruits and their leaves.” (R3571:1)

Thus, from the “breasts” of the “espoused virgin,” then the Lamb’s wife, there will continue to flow forth to all the world of mankind, that which only self-denying, the self-giving love has made possible – restitution blessings!

The going to the palm tree to shake, as it were, its boughs, was something Solomon would do in the future; but for “now” (the present) her breasts were still to serve him as being like unto clusters of the vine (grapes); and the smell of her nose like apples.

So too, with the antitypical Solomon, in the future he will make his “espoused virgin,” then the Lamb’s wife, a source of blessing to all the world of mankind; but NOW (in the present), her “breasts” were still to serve Him in their likeness to clusters of the vine (grapes)! While the ultimate state of the grapes is to be the wine that is to make glad hearts (Psa. 104:15); it is not this that is reflected here. Of course, the fruits and the graces of the Spirit are implied; but there is something more than this; it is this: that self-denying, self-giving, love, alone makes possible for those who would be identified with Christ Jesus in the glory of the Kingdom to bless all the families of the world, their dwelling together in unity (Psa. 133:1) NOW! It is this that so rejoices the heart of the heavenly bridegroom-to-be! There may be many individual “grapes” in a cluster, yet no two of these are exactly alike; but there is a togetherness, a oneness of the Spirit there! For these, His admonition is, forsake not “the assembling of (y)ourselves together…and so much the more, as ye see the day approaching.” (Heb. 10:25)

“The Lord’s injunction, through the Apostle, respecting the assembling of his people, is in full accord with his own words, ‘Where two or three of you are met in my name, there am I in the midst.’ (Matt. 18:20) The object of these gatherings is clearly indicated; they are for mutual advancement in spiritual things, opportunities for provoking or inciting each other unto more and more love for the Lord and for each other, and to increased good works of every kind that would glorify our Father, that would bless the brotherhood, and that would do good unto all men as we have opportunity…” (F302)

Most of the Versions we have been able to check, as well as many of the translations, give the thought (as does the Authorized Version) that it is the espoused virgin’s nose that smells like apples. And, while it is possible that one can take on the odors and fragrances of the things by which he is surrounded, we are inclined to believe that the translators have given us a transliteration, rather than a translation, here. Moffatt, renders this portion of the text, “your breath sweet as an apple;” and the Revised Standard Version, renders it, “the scent of your breath like apples.” And, though the Hebrew text does contain the word “nose,” we believe the basic thought to be rather that of “scent.” Let it be remembered that Solomon’s espoused had spent some time resting in the shade of her “apple tree” (Cant. 2:3), and undoubtedly while enjoying its fragrance had also partaken of its fruitage – apples! Such being the case it would not be strange if her breath had become so laden with the sweetness of their flavor, that every time she opened her mouth one could tell what she had been eating.

This we do know, the antitypical “espoused virgin” has also spent much time beneath the shade of her “apple tree” – the Lord Jesus, himself; and that not only has been feasting her “eyes” upon his beauty of character, but she has also been feeding upon “Him.” It is no wonder then that when she opens her mouth to speak, that her “breath” too is laden with the sweet fragrance of what she has been feeding upon! She ever glorifies her Lord.

“In the natural, the breath bears the odor of that which has been eaten. It is the same in the spiritual; if the bride is feeding continually upon the fruit of this one incomparable Apple Tree, the air about her will give forth the fragrance of this…Apple. Everything that goes out from her life will exhale the odors of Christ’s dwelling in her heart by faith.

“God would not have our breath laden with vile odors of unbelief. He would not have any scent go out from us that does not come from Him who is the source of all fragrance; who is the storehouse of all nourishment and food for the soul; who is the fountain of all fountains and of all spiritual drink. But we should draw from the living waters and look up that our stature would be like the tall, beautiful palm, whose leaves are ever green, whose branches are strong and stalwart, whose fruit hangs in abundant clusters.” (MacIlravy – Christ and His Bride, pages 475, 476)

7:9 – Solomon now likens his Beloved’s palate to the very best wine…but ere he has finished the sentence, she interrupts and says, “that goeth down smoothly for my Beloved, and stealeth over the lips of them that are asleep.” (Darby)

As already suggested, the palate serves a dual purpose: it has an important part in the tasting of food and drink; but also serves as an echo-chamber for the voice in speech or song. Our blessed Lord would, of course, recognize both of these characteristics of His Beloved. What the “espoused virgin” eats and drinks of the Truth, when once assimilated, affords the strength whereby she either speaks or sings forth the praises of her beloved “Solomon.” And He commends her, not merely for her good “taste” but also for using the strength thus acquired, in her testimonies to the glory of God. To her Beloved, this is the best “wine” (doctrine – communion), which makes him very glad, yea, indeed, ecstatically happy! However, ere He has a chance to finish his last sentence, she breaks in and interrupts to say, as it were, to finish the sentence “that goeth down smoothly, for my Beloved, and stealeth over the lips of them that are asleep.” This shows that she means, with all her heart, to please and delight Him with her very best; and she is herself delighted with the way in which He imbibes! But this “wine” not only delights Him; but there are those who though practically asleep (spiritually speaking) on having their lips moistened with it, are revived and aroused to renewed interest and activity in matters of the spirit and the truth!

“…And the roof of her mouth, or her palate…is figurative of power to taste the sweetness of all that is spiritual and divine. This is ‘like the best wine’ for the Beloved. How precious is the thought that our tasting the heavenly sweetness and enjoying it is wine – yea, the best wine – for Him! He delights in our private and individual enjoyment of divine things, but how specially sweet to Him are our collective enjoyments! One often looks around when Christ is being ministered to see how saints are enjoying it. If it is a pleasure to us to see the evidences of true appreciation of Christ’s things and the Father’s things, how much more is it to Him! And He loves that we should enter into what it is to Him. Our doing so is set forth after the first sentence of verse 9. The Beloved speaks to this point, and then the spouse breaks in, if we may so say, and finishes the sentence for Him. It is a sweet and striking expression of complete harmony between Him and His loved one. She enters into what her appreciations are to Him; they are to Him the best wine ‘that floweth to my beloved,’ as the margin reads. The Lord loves to give us a sense of how our joy in divine things is a joy to Him.

“Nor is there any more powerful influence to affect ‘them that are asleep’ than the appreciations and enjoyments of His wakeful saints. I suppose nothing has been more used to awake and revive dull and sleepy hearts than their being made aware of those satisfactions and delights which are the portion of overcomers. When this steals ‘over the lips of them that are asleep’ it has a sweet awakening power.” (Coates – An Outline of the Song of Songs, pages 189, 190)

7:10 – On the basis of what the Beloved has said about her, his “fairest among women” continues, probably not aloud, but really to herself, “I am my Beloved’s, and his desire is toward me.”

This is the assurance of faith, given to the “espoused virgin,” the Church of the Gospel dispensation, she is His, and His desire is toward her. How precious! Can you say, “I am his,” and “He is mine”?

“…No tongue can describe the joy and rejoicing that fills the soul that has really come to the Lord and tasted of this uttermost salvation; into whose heart and life the Lord has come and taken full possession, taking up His abode there that He may work out His will in the life.

“We enter into the rest and satisfaction of belonging to Him, and we begin to taste the sweetness of suffering for His sake. We have proved that even one curl of our locks of separation can hold the King of Glory. We are walking along the narrow way with eyes fixed upon Him, with the reflection of His image becoming more apparent upon us at every step.” (MacIlravy – Christ and His Bride, pages 484, 486)

“O wondrous love! what joy is mine,
To feel that I am truly thine.
Thou precious lamb who died for me,
I come to thee, I come to thee.”

7:11 – Solomon speaks again, “Come, my beloved,” he says, “let us go forth into the field: let us lodge in the villages; let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves.”

The time is definitely established as that of the Lord’s second presence, by the use in this passage from the Song of Songs, of the word “us.” This is something they are to do together! It will be remembered that our Lord, through His “wise and faithful servant” (Luke 12:42), the Laodicean messenger (Rev. 3:14, 20), gave a similar message to the “daughters of Jerusalem” (Cant. 6:11) in the early days of His Parousia; but they were not interested.

“In 1877 Pastor Russell called a meeting of all the ministers of Allegheny and Pittsburgh, showed them the Scriptures, which indicate our Lord’s presence. All the ministers of two cities were present and all of the ministers refused to believe. In the same year he gave up his secular work to devote his entire time and fortune to the work indicated in the Scriptures as incident to the close of the Gospel Age and the change of Dispensation impending.

“…In 1881 there were distributed free, 1,400,000 copies of Food for Thinking Christians to the Protestant churches in the United States, Canada, and Great Britain, on three consecutive Sundays, by A.D.T. messenger boys.” (The Laodicean Messenger, page 4)

7:12 – However, since then, the present bridegroom-to-be, has been addressing His beloved, the “espoused virgin,” inviting her to go forth with Him into the field (the world of mankind – Matt. 13:38); to lodge (not permanently) in the villages (Bethanys – temporary resting places along the way); to arise early (in the Millennial morning) to look at the vineyards to see if the vine (Israel – Isa. 5:7; Psa. 80:14, 15, 19; Jer. 24:6, 7, 32, 41) flourish, whether the tender grape appear (is Israel appreciating the Redeemer’s overruling providences on its behalf?); and, also to observe how the “pomegranate” buds forth (there are those among mankind who already recognize the hand of God in the affairs of men, and are looking forward, as it were, to the full establishment of the Kingdom). In visiting this “garden of nuts” (Cant. 6:11) with Him, she is enjoying what may already be seen of the dawning of the better day! Somewhere along the line – very soon, we believe – “there” in the Harvest time – i.e., the closing days of the Gospel age, during the great “time of trouble,” He will give to His “espoused virgin” all His “loves!” He will take her completely unto Him- self, making her His (the Lamb’s) wife. Rejoice, dear One, thy deliverance draweth nigh! Soon you are to possess the “bright and morning star.” (Rev. 2:28; 22:16)

“Well may the church arise now and put on her beautiful garments; for shortly she is to receive beauty for ashes and the oil of gladness for the spirit of heaviness. The time is come when she may lift up her head and rejoice, knowing that her deliverance draweth nigh.” (Luke 21:28) (R2036:3)

7:13 – Solomon next tells his bride-to-be, that the man- drakes give a good smell; and that at the gate (to the garden) are all manner of pleasant fruits, new and old, which he had laid up for her.

Our blessed Lord too, would delight His beloved “espoused virgin” with what “smells” good; things new and old, and pleasant and “tasty” too. While it is true that all through this age the Lord’s “scribes” have been privileged to bring forth out of the great treasure field (the Scriptures) things “new and old” (Matt. 13:52), and place them by the “gate” (make them accessible) for the delight of His “bride-to-be,” it has been specially so of the “scribe” of the Harvest. The time of “ripeness” i.e., for the understanding of much of the truth (not previously understood) had come; and the Lord Himself gathered it together at the “gate” (made it accessible) through His faithful “scribe.” And, who is there among us (if we be wise – Dan. 12:10, 12), who hasn’t enjoyed its “smell,” and its deliciously sweet “taste”? In passing, let it be noted that mandrakes are sometimes called “love-apples,” and were once considered to have the strange power of inciting to love, and by extension to fruitfulness. Some exegetes believe this is what is implied in the story of Leah, Rachel and the mandrakes in Gen. 30:14-16; but really, one has to read this into the text! But this we do know, the “sweet-smelling mandrakes” which the Lord has gathered for us (the Harvest message), when partaken of, it does incite love for the Lord and his truth, and also promotes our fruitfulness! (1 Pet. 1:8)