Song of Solomon 7:10

10. In this verse the bride openly rejects the king whom she had already tacitly rejected, saying, ‘I belong to my beloved alone, and he on his part longs after me only.’ As Oettli says, the words should be conceived as uttered with an almost triumphant gesture of rejection towards Solomon. Budde supposes Son_7:10 to be perhaps an editorial connecting clause borrowed from ch. Son_2:16, as Martineau and Bickell also do.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Son 7:10 I [am] my beloved’s, and his desire [is] toward me.

Ver. 10. I am my beloved’s.] I see I am so, saith the spouse, by that ample commendation that he hath now again given me, notwithstanding all my former failings in duty towards him. There fall out some faliings out between married couples sometimes; but then they fall in again: they cannot agree together haply so well at first, but being well pieced again, they love better than before. So is it here. The sins we commit make no change in Christ, no substantial alteration. For, first, Upon the same grounds he chose us, he loves us still. He chose us freely, because he would; he chose us for his love, and loves us for his choice. Secondly, There is the same bent of mind and frame of heart towards him remains in us still. And therefore, as there is a transient act of sin passeth from us, so a transient act of chastisement for sin may pass from him. Christ "looked upon Peter," after his denial, with the same familiarity as before. Jehoshuah the high priest, though he were so ill-clothed, and had Satan at his right hand to accuse him, yet he "stood before the angel." {Zec 3:1} Christ did not abhor his presence nor reject his service. Ephraim, repenting after his revolt, is re-entertained with all sweetness. {Jer 31:20} {See Trapp on "Son 2:16"} {See Trapp on "Son 6:3"}

And his desire is towards me.] His desirous affection; he loves me as passionately as any woman doth her dearest husband; {Gen 3:16} his love to me is wonderful, passing the love of women. "His desire is so toward me," that, as Livia, by obeying her husband Augustus, commanded him, and might have what she would of him, so may I of Christ. Compare Gen 4:7 Isa 45:11. The Church here well understood the latitude of that royal charter, and makes it a prop to her faith and a pledge for her perseverance.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Son 7:10-11. I am my beloved’s — This and the following verses contain the words of the bride, in answer to the bridegroom’s endearing expressions delivered in the foregoing verses. Let us go forth into the field — That, being retired from the crowd, we may more freely and sweetly converse together.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

SHULAMITE’S JOYFUL SELF-SURRENDER

Son_7:10

I am my beloved’s,

And his desire is towards me.

With her love, Shulamite’s whole self is given to her Beloved. The heart given, all is given. The Believer’s language to Jesus: ‘I am thine; save me.’ ‘They gave themselves first to the Lord, and then to us.’ ‘The Bride’s language—

(1) That of joy. The believer’s surrender of himself to Jesus a joyful one. ‘O Lord, I am Thy servant, I am Thy servant; Thou hast loosed my bonds.’ ‘Bind the sacrifice with cords, even unto the horns of the altar.’ The Apostles departed from the Council ‘rejoicing that they were counted worthy to suffer shame’ for the name of Jesus.

(2) Certainty. No mere hope or supposition. The matter placed beyond a doubt. Satan’s object, to lead the believer to question the reality of his surrender of himself to Jesus. Such self-surrender to be made certain by frequent repetition. This the third time Shulamite has made the declaration (Chron. Son_2:16; Son_6:3). So Peter declared a third time his love to Jesus. A matter of such importance not to be left in doubt. Desirable to be constantly renewing our self-dedication to the Lord. Much of our comfort and growth in grace connected with the assurance that we have truly surrendered ourselves to Jesus, and are His. Observe in regard to such—

Self-Surrender.

I. Its OBJECT.

(1) For his sole possession. One shall say: ‘I am the Lord’s.’ ‘Ye are not your own.’

(2) For His pleasure and enjoyment. ‘For Thy pleasure all things are.’ Much more the Church whom He has redeemed to Himself. Christ’s unspeakable condescension that He finds His enjoyment in His Church.

(3) For His service. ‘I am Thy servant.’ Abigail, when consenting to be David’s wife, gave herself to be his handmaid to wash the feet of his servants. Mary’s language that of the believer: ‘Behold the handmaid of the Lord.’ Eve given to Adam to be an ‘help meet for him.’ Christ’s Church at once His Bride and His servants. Our honour to be made ‘fellow workers with Him’ in the salvation of others.

(4) For His free disposal. ‘Be it unto me according to Thy Word.’ ‘Let Him do with me as seemeth good in His sight.’ ‘Not my will, but Thine be done.’ Such self-surrender the soul of true religion. ‘Religion’ a binding ourselves over to the Lord. No man can serve two masters. Every man and woman either for Christ or for His adversary.

II. Its CHARACTER. Such surrender—

(1) A willing and cheerful one. ‘The Lord loveth a cheerful giver.’ ‘Not by constraint, but willingly.’ Christ’s people willing in the ‘day of His power.’

(2) A whole and entire one. No part kept back. Body, soul, and spirit given up. All we are and all we have. ‘Holiness to the Lord’ written on the bells of the horse-bridle. Every ‘pot’ holiness unto the Lord. ‘Not a hoof left behind’ for the enemy.

(3) A present and eternal one. Made now. Not put off till to-morrow. No deferring till a more convenient season. The surrender required now. Not to make it now is a refusal. Made now, it is made for ever. No taking back the gift. The sacrifice bound with the cords of a divine and undying love to the horns of the altar.

III. The GROUND of it. ‘His desire is towards me.’ The desire that of a husband to the wife of his choice. Similar language used of Eve in regard to her husband (Gen_3:16). A man’s wife the desire of his eyes (Eze_24:16; Eze_24:18). The desire of Christ towards a sinner that of a Saviour and a Husband. His desire towards us the ground of ours towards Him. We love Him because He first loved us. ‘I am Thy servant; thou hast loosed my bonds.’ His desire towards the Church composed of perishing sinners, a desire—

(1) To save and bless it. ‘He loved the Church and gave Himself for it.’ His desire towards sinners brought Him from heaven, and then nailed Him to the Cross for their sake. His desire towards His redeemed such that He can withhold no good thing for them. His care and concern for His Church that of a husband for his wife. Bears with her infirmities, sympathizes with her sorrows, protects her from danger, comforts her in trouble, provides for her wants, prepares for her a home.

(2) To possess it as His own. ‘He gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people.’ His desire, that they may both be ‘brought to Him, and kept in Him’ (Joh_10:16; Joh_17:11).

(3) To have it with Himself for ever. Is gone to heaven to prepare a place for them, that where He is, there they may be also. Hence His intercessory prayer: ‘Father, I will that they also whom Thou hast given Me be with Me where I am’ (Joh_14:3; Joh_17:24). Rises from His Throne of glory to meet and welcome the liberated spirit of His faithful servant (Act_7:55).

Observe the individuality of the desire. ‘His desire is towards me.’ Faith’s triumph, and the soul’s comfort in that little word me. Every sinner that accepts of Jesus as a Saviour warranted to employ the language. True even of the sinner before he accepts the Saviour. His desire also towards the unsaved one; for, did He not come ‘to seek and to save that which was lost?

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

This the spouse speaketh.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 10. I am my beloved's, and his desire is toward me.] It is worthy of remark that the word which we translate his desire is the very same used Ge 3:16: Thy desire, thy ruling appetite, תשוקתך teshukathech, shall be to thy husband, and he shall rule over thee. This was a part of the woman's curse. Now here it seems to be reversed; for the bride says, I am my beloved's, and his desire or ruling appetite and affection, תשוקתו teshukatho, is עלי ali, UPON ME. The old MS. translates this with considerable force:-I to my leef, and to me the turnynge of him.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(10) I am my beloved’s.—This verse ends a section, not, as in the Authorised Version, begins one.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Turning. The Church is submissive to Jesus Christ, and is entirely actuated by the Spirit. (Calmet) --- She takes the words, as it were out of his mouth, (ver. 9.) and answers, worthy, &c., acknowledging that all the praise belongs to him.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This and the following verses contain the words of the bride, in answer to the Bridegroom’s most endearing expressions delivered in the foregoing verses.

His desire is toward me; I perceive, and am fully satisfied, that he heartily loves me. It is my duty to have my desire towards him as my Husband, according to God’s sentence, Gen 3:16, but it is a wonderful condescension in him, that his desire is towards me.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. Her reply is modest but decisive.

His desire is toward me — Hebrew, Desire of him is for me, that is, “I ought to desire him.” This is a definite refusal of the proposals of the King, who, baffled and mortified, disappears from view. The Beloved reappears. At this point the Song clearly treats of presence after espousal. After the trial which she has endured so well, and the conflicting emotions which must have heaved her bosom under the words of the King, the feelings of the Enamoured sink to natural calm and quietude.

“So beautiful comes on The stilly hour when storms are gone.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

I am my beloved"s, and his desire is towards me. So in Son_6:3 and Son_2:16. It seems possible that a portion of the bride"s speech may have dropped out beloved is mine or she may wish to adopt the language of Gen_3:16, and represent herself as a true wife, whose husband is wrapt up in her love. By "desire" is intended the impulse of love, hqWvT, from a root qWv, "to move or impel." The thought seems to be this As my beloved is full of worshipping affection, and I am wholly his, let his love have free course, and let us retire together.away from all the distractions and artificiality of the town life to the simplicity and congenial enjoyments of the country, which are so much more to my taste. The more real and fervent the religious emotions of the soul and the spiritual life of the Church, the more natural and simple will be their expression. We do not require any profuse ceremonies, any extravagant decorations, any complicated and costly religions services, in order to draw forth in the Christian Church the highest realization of the Saviour"s fellowship. We want the Christianity we profess to take possession of us, body and soul. And so it will be as Christians learn more of Christ.

HOMILIES BY S. CONWAY Vers. 10-13. Christian missions.

"I am my beloved"s," etc. The scene is still in "the king"s chambers" at Jerusalem. What Solomon has said to her whom he would win is of no avail; her heart is true to her beloved. This emphatic redeclaration of her love for that beloved one is all the response that the king"s flatteries have obtained. She speaks as if she were already away from the palace and back at her country home; once more occupied in her usual occupations and enjoying her former happy intercourse with her beloved. But the going forth to her work suggests the idea of going forth in spiritual work, and the language she uses points to the manner in which such work may be successfully done. We may take the section as an allegory concerning Christian missions. It suggests

I WHAT PROMPTS THEM. (Ver. 10) The profound and delightful realization of Christ"s love towards and within us. Such work, if done only because we are afraid of the judgment day, when we all must give account of our stewardship; or from mere sense of duty; still less when the motive is ecclesiastical ambition; or even when pity for the ignorance and general sad condition of the heathen is the motive; all such promptings have but partial, some very partial, power. The true motive is that which the rapturous expression of ver. 10 reveals

II HOW THEY SHOULD BE CARRIED ON. "Come, my Beloved, let us," etc.

1. The presence of Christ should be invoked. (Ver. 11) "Let us go forth," etc. Then:

2. There should be the going forth. Away from accustomed haunts, away from the place of ordinances and privileges, to where none of these things are enjoyed.

3. With diligence. "Let us rise early" (ver. 12).

4. With watchfulness, not alone in planting, but for growth and progress.

III THEIR TRUE. NATURE. (Ver. 12) "There will I give thee," etc. They are an acceptable offering of our love to Christ and its true manifestation. A love to Christ that is not expansive, that does not go forth to bless others, is no true love, but something very different. (1Co_15:10)

IV THEY SHALL BE REWARDED WITH DELIGHTFUL SUCCESS. (Ver. 13) May not the lack of this though, indeed, it is not entirely absent be owing to some grave defect in motive or manner?

V ALL THE GLORY WILL BE RENDERED TO CHRIST. "Which I have laid up for thee. " (Ver. 13) Cf. the account of the first missionary meeting and report. S.C. (Act_14:27)

"I am my beloved"s.

(Cf. on Son_2:16) S.C.

The desire of the beloved.

The assurance of mutual possession and affection occurs in an earlier part of the poem; but its repetition here is not without significance. Love has not lessened as time has passed; it has rather deepened, as experience has revealed, to each of the married lovers, the faithfulness and kindness, the purity and, devotion, of the other. Hence the bride adds to this later exclamation, "I am my beloved"s," the statement which is the expression of experience, "His desire is toward. me." Transferring the language to the relations and sentiments distinctive of the mutual attachment of Christ and his people, we observe here a declaration

I OF THE GOOD WILL AND COMPASSIONATE AFFECTION OF CHRIST FOR HIS CHURCH.

1. The Lord takes a deep satisfaction in his people, and regards them with a holy complacency.

2. He desires that they should participate in his character and reflect hid image. Spiritual fellowship with him tends to bring about this result, than which nothing can be more to the mind of the Head of the Church.

3. He desires that they may be qualified witnesses to himself, and agents in promoting his cause and glory upon earth. And this, for his own sake indeed, yet also for the Church"s sake, and for the sake of the world for whose salvation he lived and died on earth.

II OF THE RESPONSE OF THE CHURCH, HER SURRENDER OF HERSELF COMPLETELY TO HER SPOUSE AND LORD. This attitude of heart has been beautifully expressed in these words: "I attach myself to God, I give myself to him; and. he turns to me immediately; his eyes look upon me with favour; his Spirit is attentive to my good; his great heart bows itself and stoops to my nothingness; he unites his heart to mine; he heaps upon it new graces, to attach it more strongly to him. Devote thyself, O my soul, wholly to thy God.

1. Spiritual receptiveness is the just response to Divine desire. If it is the will and pleasure of the Saviour to take possession of the whole nature and life of his people, it is equally their will and pleasure to abandon all other aims in life, and to devote themselves to this, with the view of becoming his only, his altogether, and his forever.

2. Spiritual consecration completes this just response. Human nature is not merely passive; it is energetic. Human life is an opportunity, not only for getting, but for giving. The Church must indeed receive from the Divine Head every qualification which can fit for the discharge of duty, for the rendering of service. But it is hers to prove her gratitude and her fidelity to the trust reposed in her, by devoting herself to those high ends with a view to which she has been chosen, loved, and redeemed. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I am - This and the following verses contain the words of the bride, in answer to the bridegroom's endearing expressions delivered in the foregoing verses.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Bride’s Answer to the Lord.

Even at the end of the last paragraph the bride had caught tip the words of the Bridegroom, stating, on her part, that the Word of her message, of the Gospel-truth, was like wine which caused the most pleasant dreams. She now continues, in reciprocating His affectionate speech:

v. 10. I am my Beloved’s, and His desire is toward me, a joyful exclamation showing how sure she is of His love, and how safe she feels in its possession. She, therefore, invites the Bridegroom:

v. 11. Come, my Beloved, let us go forth into the field, out into the open country; let us lodge in the villages, the Church lodging not only in one place, but wherever a congregation with the pure ’Word is organized.

v. 12. Let us get up early to the vineyards, figures of rich fruitfulness; let us see if the vine flourish, whether it has sprouted, whether the tender grape appear, that is, whether its blossoms have opened, and the pomegranates bud forth; there will I give Thee my loves, opening her heart without reserve and giving Him the full love of the chaste bride.

v. 13. The mandrakes, whose odor was supposed to stimulate love, give a smell, and at our gates are all manner of pleasant fruits, the reference being to the store-rooms for dried fruits and vegetables over the doors of the houses, new and old, which I have laid up for Thee, O my Beloved, for only the richest products will properly express the fullness of her affection for the King.

While the Church longs for the consummation of the heavenly marriage, she nevertheless does not neglect her work in this world. She wants the Bridegroom to go out with her into the wide world, to visit and observe the growth of the many congregations, to witness the results of her work. For this labor in the vineyard of the Lord is the true evidence of her love. In her mind there is no doubt that there are many sweet-smelling plants throughout the world, the elect of the Lord, whose souls He will gather as noble fruits of the Church’s toil. Like excellent fruits these fruits are stored in the home of the Church, to be kept for the day when the work of the bride will be ended and the marriage of the Lamb will be celebrated.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

I am my beloved's

See how you translated a similar phrase in Song of Songs 6:3.

my beloved's

This phrase refers to the man whom the woman loves. In some languages it may be more natural for her to refer to him as "my lover." See how you translated this in Song of Songs 1:13. AT: "my dear one's" or "my lover's"

he desires me

"he wants to make love to me" or "he wants me"

spend the night in the villages

Though the words here translated "spends the night" and "villages" appear together in Song of Songs 1:13-14 as "spends the night" and "henna flowers," and the context both here and there is lovemaking, the ULB chooses this reading because the immediate metaphor is of the man and woman sleeping in the village, rising in the morning, and going out into the vineyards. The word for "henna plants" and the word for "villages" sound exactly the same.

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

And your palate is like the best wine Be careful with your answers that they should be like the best wine.

that glides down smoothly to my beloved I am careful to answer them that I will remain steadfast in my faith, that my palate will go before my beloved with straightforward love, which emanates from the heart, and not from deceit and guile.

like the best wine which makes the lips of the sleeping speak. Even my ancestors in the grave will rejoice with me and give thanks for their portion. דוֹבֵב means moving, promued in Old French, stimulates (to talk), and its basis is an expression of speech, and so is the reply: I am my beloved’s, and he also longs for me.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.