Notes
Song of Solomon 7:5: The King is held in the galleries. ‘In the galleries.’ בָּרְהָטִים (ba-rehatim), plural of רַהַט, a gutter, rafter, gallery, a hair or ringlet; from רָהַט, an unused root, like the Aramaia רְהַט to run or flow. Here, according to most moderns, a ringlet or lock. A king is fettered in the locks EWALD, DE WETTE, DELITZSCH Her locks or curls viewed as nets or snares. ZÖCKLER. The king is held captive in the flowing ringlets. GOOD. Captivated by the locks. NOTES. According to other interpreters, the word is used in the sense of ‘galleries’ or ‘corridors,’ that run along the sides of a house, or pass from one chamber to another. Places to walk in. JUNIUS, PISCATOR. So the SEPTUAGINT: A king is bound in the galleries (παραδορομαις), DUTCH VERSION: The king is as bound on the galleries. MUNSTER: Bound to the galleries to contemplate thee. JUNIUS: Any king would thus be held in the galleries. According to others, the word here denotes beams or rafters. MERCER: Is bound as it were to the beams of the house to look at thee. VATABLUS: Bound to the beams of his own house for excessive love. Some connect the word מֶלֶךְ (melek), a king, with the last word in the preceding verse, ‘the purple of a king,’ or royal purple, and thus understand בָּרְהָטִים of the ‘gutters,’ or canals used by dyers for dying the purple. So the VULGATE. The purple of a king bound in the canals. WICKLIFF and DOUAI VERSION. Joined or tied to water-pipes. So ABEN EZRA, LEO JUDA, GOGUET, &c. Others, following the same construction, translate ‘plaits or folds.’ COVERDALE and MATTHEWS The purple of a king folden up in plaits. LUTHER. Bound in folds. DIODATI, giving the meaning of ‘rafters.’ Attached to scaffolds. HOUBIGANT. Royal purple hanging in a knot from the ceiling. FRY. Bound on the rafters: allusion to some rich canopy of state suspended from the roof of the palace. THRUPP. Like royal purple fixed among the wainscottings. SANCTIUS gives a different meaning to בָּרְהָטִים—gold or silver headbands. So MICHAELIS. As the king encircled with a straight turban. Thus allegorized: RASHI. The King—God himself—is bound by the love and obedience of His people. ABEN EZRA and ALSHECH. The King—Messiah—born, according to ancient Rabbies, on the day Jerusalem was destroyed. RUPERT: The Saviour’s passion, the more glorious the longer it was preceded by typical sacrifices. AINSWORTH and GILL. Christ the King abruptly breaks off in His description of the Church’s beauty, to discover to her His love and affection. DAVIDSON and WORDSWORTH. The Church’s King dispenses His grace through the appointed channels,—the ordinances of the Gospel, and the Scriptures of truth. HAHN. The love of the King and his people gained by the beauty of Shulamite’s humility and poverty of spirit.
SHULAMITE’S BEAUTY CONTEMPLATED AND ADMIRED
Chap. 7. Song of Solomon 7:1-7
How beautiful are thy feet with shoes,
O Prince’s daughter!
The joints of thy thighs are like jewels,
The work of the hands of a cunning workman.
Thy navel is like a round goblet,
That wanteth not liquor.
Thy belly is like a heap of wheat,
Set about with lilies.
Thy two breasts are like two young roes that are twins.
Thy neck is as a tower of ivory.
Thine eyes like the fishpools in Heshbon,
By the gate of Bathrabbim.
Thy nose is as the tower of Lebanon,
That looketh towards Damascus.
Thy head upon thee is like Carmel,
And the hair of thy head like purple;
The King is held in the galleries.
How fair and how pleasant art thou, O love, for delights!
This thy stature is like to a palm tree,
And thy breasts to clusters of grapes.
Shulamite, encouraged by his gracious call, now appears in the presence of the King. The King, probably accompanied by his female attendants, contemplates and admires with them her sweetness and beauty. The eye surveys her whole figure, including her ornaments and attire, which, as in the case of the shoes, can alone meet the view. These latter, however, admired and mentioned as tending to set off her beauty.
The title here given to Shulamite observable—‘Prince’s daughter.’ Probably not so originally, but—
(1) Through union with Solomon.
(2) As worthy to be such—her beauty, dignity and grace, such as to become a prince’s daughter, while her spirit and disposition were such as to suggest a royal extraction. The Church of Christ, and believers individually, fitly so called, as—
(1) Born of God, the King eternal (John 1:12; 2 Corinthians 6:18; 1 John 3:1).
(2). United to Christ, the ‘Prince of the Kings of the earth,’ as His Bride (Revelation 19:7; Revelation 21:9).
(3) Princely in their rank and possessions—kings and priests unto God, heirs of God and joint-heirs with Christ, to inherit all things (Revelation 1:6; Revelation 21:7; Romans 8:17).
(4). Endowed with a princely spirit, disposition, and bearing (Isaiah 32:5-8; Psalms 37:21; 2 Samuel 24:22-23; 2 Corinthians 8:1-4). Believers raised by sovereign grace as beggars from the dung-hill to sit with princes, and to inherit the throne of glory (1 Samuel 2:8; Psalms 113:7).
In the contemplation of Shulamite by the the king and his attendants, and in the description of her loveliness and grace, her ‘feet,’ or rather steps, and the ‘shoes’ she wore, the first object noticed. Perhaps the attention first struck by her graceful and becoming gait as she ‘returned’ and approached the king. The shoes of Oriental females of rank always beautifully and richly ornamented. The feet thus adorned indicative of a princely condition. The ‘feet,’ or steps, suggestive of the believer’s walk and daily life. Practical holiness and devotion to the Lord’s service a great part of spiritual beauty. This especially noticed by the Lord Jesus. ‘Ye are my friends, if ye do whatsoever I command you.’ Indolence and sloth no part of a believer’s character. The ‘shoes’ of the believer the ‘preparation’ given him by ‘the Gospel of peace,’ for holy active service or patient enduring of the Master’s will. The feet to be ‘beautiful with shoes,’ in imitating the Bridegroom who ‘went about doing good,’ and, according to ability, publishing the glad tidings of peace (Isaiah 52:7; Romans 10:15). Carrying the tidings of salvation to a perishing world, the work peculiarly committed to the Bride of Christ, and that in which great part of her beauty is seen. The distinction of the Pentecostal Church—they ‘went every where preaching the Lord Jesus’ (Acts 8:4; Acts 11:19-20; 2 John 1:7). The New Testament Church to be not merely evangelical, but evangelistic. Called not merely to hold, but to hold forth the Word of Life (Philippians 2:16). Her beauty not merely in holy walking, but in lowly working. The Church essentially a missionary institution, established by her Lord before He went up to heaven, and fitted for her work by the promised gift of the Holy Ghost (Matthew 28:20; Luke 24:46-49).
The order in the former descriptions of the Bride’s beauty here reversed. Commencing with the ‘feet,’ advances upwards. Perhaps the Church here especially exhibited as seen by men. The world can see the believer’s walk and judge of that. Men mark how ‘the Christian lives. His inward life ‘hid with Christ in God.’ The outward walk suggested also by the next object mentioned in the description. ‘The joints (or roundings) of thy thighs are like jewels,’ &c. The gait as well as appearance of the Bride’s figure still probably in view. The comparison to ‘jewels’ perhaps suggested by the eye falling on the Bride’s jewelled girdle. The description, as expressive of the life of the New Testament Church, verified in Acts 2:42-47; Acts 4:32-37; Hebrews 10:32-36. That life the production of a Divine workman (Ephesians 2:10; Galatians 5:22). The Divine life of believers the result of the renewing of the Holy Ghost (Titus 3:5).
In the description of this and the parts next named, as in the case of the feet, the dress that clothed them only visible, and the subjects only of the comparisons, namely: ‘the navel’ or girdle-clasp which covered it, and the belly or body with the breasts, described by the light coloured dress of golden tissue embroidered with white flowers—the ‘garments of wrought gold’ and the ‘raiment of needlework’ worn by the Bride (Psalms 45:13-14). The comparisons, like the mention of the parts themselves, more according to the style of Oriental than of modern European poetry. The parts now mentioned more especially connected with maternity, always highly esteemed in the East; and the comparisons chosen accordingly. The navel, or girdle-clasp, compared to a round goblet, replenished with wine; the breasts to two young beautiful gazelles—the emblems of love and beauty (Proverbs 5:19); and the body, or the robe which clothed it, to a heap of wheat surrounded, as is said to have been the custom at a harvest festivity, with lilies or other flowers. The Church, like Shulamite, to be ‘not only a beautiful Bride, but a fruitful mother.’ The New Testament or Gentile Church, the ‘barren woman made to keep house, and to be a joyful mother of children’ (Psalms 113:9). To the free Jerusalem, which is above, and which is the mother of all believers, the Prophet, followed by the Apostle, cries: ‘Rejoice, O barren, thou that didst not bear; for more are the children of the desolate than of her which hath an husband’ (Isaiah 54:1; Galatians 4:26-27). That Church represented by such as Paul himself, when he says: ‘My little children, of whom I travail in birth again, until Christ be formed in you.’ ‘We were gentle among you, even as a nurse cherisheth her children (Galatians 4:19; 1 Thessalonians 2:7). The bodily parts, and the comparisons in the text, suggestive of a mother, not only bearing, but nourishing, her children. The goblet of wine, the lily-girdled heap of wheat, and the two fawn-like breasts, not unsuitable emblems of the nourishment which the Church, as a spiritual mother, extends to her children in the word and sacraments: the cup of blessing which she blesses, the bread which she breaks, and the pure milk of the Word, which she administers. A ‘heap of wheat set about with lilies,’ a suggestive emblem of what should be the character of
Ministerial Discourses.
1. A ‘heap of wheat.’ Solid spiritual food, consisting of pure Scripture truth, the food God feeds His people with. ‘I should have fed thee with the finest of the wheat’ (Psalms 81:16). The spiritual ‘corn,’ which, under the New Testament, should ‘make the young men cheerful’ (Zechariah 9:17). The ‘truth as it is in Jesus’ the ‘bread that strengtheneth man’s heart,’ and makes it glad. ‘Thy words were found unto me, and I did eat them; and Thy word was the joy and rejoicing of my heart.’ The Word of God that by which the ‘young men’ are made strong, and are enabled to ‘overcome the wicked One’ (1 John 2:14). That ‘wheat’ Christ Himself in His person, offices, and work. Christ the ‘grain of wheat’ which, falling into the ground and dying, brings forth much fruit (John 12:24). The bread of life which came down from heaven, ‘of which if a man eat he shall live for ever.’ A discourse to feed the souls of the hearers, to be, not merely truth, but ‘the truth as it is in Jesus.’ To be a heap of wheat. Therefore to be well winnowed. The chaff of mere human fancies, speculations, or traditions, to be carefully excluded. ‘What is the chaff to the wheat? saith the Lord. Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces’ (Jeremiah 23:28-29). The most useful discourses those that have most of Bible truth in Bible language. No words, for power and efficacy, ‘like the words which the Holy Ghost teacheth’ (1 Corinthians 2:13). Discourses not only to have the truth, but to have it in abundance. Not a handful, but a heap of wheat. Ministers to preach a full Christ—a Christ who is both Prophet, Priest, and King. Discourses to contain both doctrine, promise, and precept; the things to be believed, and the things to be done; the things done on God’s side, and the things to be done on ours. A fulness in Christ and the truth concerning Him that is inexhaustible. Discourses also to exhibit the truth in a connected, orderly, and methodical manner. A heap of wheat—compact and orderly, not mere loose and scattered grains. Divine evangelical truth a compact whole, with order, connection, and mutual dependence in its parts. Both law and Gospel, doctrine and duty, to have their proper place and proportion. Christ taught the people as they were able to hear it. The foundation to be laid in first principles, and so ‘to go on to perfection’ or higher truths (Hebrews 5:11-14; Hebrews 6:1). A natural and orderly arrangement in a discourse necessary as well to its retention as its apprehension.
2. ‘Set about with lilies.’ The heap of wheat surrounded with lilies in the way of ornament. The heap thus made more attractive. ‘Apples of gold’ to be served up in baskets of silver (Proverbs 25:11.) The wise preacher to ‘find out acceptable words,’ while ‘words of truth.’ Faithful discourses not necessarily devoid of ornament. Solidity in the matter to be connected with sweetness in the manner of delivering it. The ‘heap of wheat’ beautified and commended by the ‘lilies’ that surrounded it. Style as well as staple to be attended to. The lilies not to be eaten with the wheat, yet not therefore without their purpose. The wheat of solid and saving truth advantageously set forth with the lilies of metaphor and simile. Such lilies culled from the fields of God’s works as well as God’s Word. Gathered also from the words and works of men. Truth both commended and conveyed by apt illustration. Comparisons and illustrations often the window that admits the light. Illustrations drawn from all quarters—history, science, biography, external nature, common life. The discourses of the great Teacher full of them. The better able the preacher is to introduce them, the more likely he is to be useful. Yet the ‘lilies’ only to surround the wheat. To be ‘set about’ the heap, not mixed up with it. Truth, not metaphor or simile to be the staple. The garnishing not to be confounded with the food with which it is served. ‘Very fine, sir, very fine; but people cannot live upon flowers.’—Robert Hall. The truth to be the prominent and commanding object. Illustration and ornament to be only so far employed as may render the truth more attractive and effective. ‘Lilies’ not to take the place of the ‘wheat.’
The neck, eyes, and nose of the Bride next commended. The neck for its whiteness and erectness compared to a ‘tower of ivory.’ The eyes for their largeness and lustre, softness and serenity, compared to the two ponds in Heshbon, the Amorite capital, situated on each side of the gate of Bathrabbim. The nose, for its prominence and majesty, compared to ‘the tower of Lebanon that looketh towards Damascus,’ the active enemy of Israel, that had been taken by David, but recovered its liberty under Solomon (2 Samuel 8:6; 1 Kings 11:23-25). Without straining the allegory and the comparisons, we may view this part of the description as suggestive in relation to the New Testament Church of—
1. The believer’s purity of life and liberty of spirit, as indicated by Shulamite’s fair and erect ‘neck’ rising like a ‘tower of ivory.’ White unspotted ivory, a fit emblem of the life of one whom the grace of God teaches ‘to deny Himself to all ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world’ (Titus 2:11-12). A neck like an ivory tower sufficiently suggestive of that ‘liberty wherewith Christ makes His people free’—a liberty from the yoke of bondage both in regard to sin and self-righteousness—a liberty not abused as a cloak of maliciousness, but proving itself by a self-denying love.
2. The believer’s calmness, intelligence, and heavenly-mindedness, in the presence of a noisy, anxious, and bustling world; as symbolized by Shulamite’s soft bright eyes, suggesting the placid pool, with its smooth, deep, transparent waters, reflecting the heavens and heavenly bodies on their unruffled bosom, on each side of the principal gate of Heshbon, with its hum of court and market, and its constant tramp of passengers. Believers taught of God not to be ‘conformed to this world, but transformed by the renewing of their mind’; to ‘look not at the things which are seen and temporal, but at those which are unseen and eternal’; to be ‘without carefulness,’ and to have their ‘conversation in heaven’; to learn of Him who was ‘meek and lowly in heart,’ and to be, at once, ‘wise as serpents and harmless as doves.’
3. The believer’s boldness, vigilance, and decision, in the presence of a world that either persecutes or ensnares, and of the great adversary that goes about ‘like a roaring lion seeking whom he may devour.’ Symbolized by a ‘nose’ that suggested the tower of Lebanon, boldly confronting and keeping a vigilant watch upon the hostile city of Damascus. So the Council at Jerusalem marvelled at the boldness of Peter and John in their presence. Believers taught to watch and be steadfast in the faith; to be strong and to quit themselves like men; to be sober and vigilant, and not ignorant of Satan’s devices; to obey God rather than men, and to ‘esteem the reproach of Christ greater riches than the treasures of Egypt.’
The description ends with the head, as it began with the feet. ‘Thine head upon thee is like Carmel,’ &c. Shulamite had commended her Beloved’s head as ‘being like the most fine gold.’ Hers, perhaps still wearing the marriage chaplet, now commended in turn, as resembling the majestic Carmel, towering up from the sea and the plain, and crowned with foliage and flowers. Her hair admired as resembling the richest purple, as well from its lustre as its deep, dark colour. Her Carmel-like head suggestive of the dignity of Christ’s Church, and the authority with which He invested her when He said: ‘Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven. Whosesoever sins ye remit, they are remitted, and whosesoever sins ye retain they are retained.’ The power of Christ exercised in His Church when acting in His name; and an authority given unto her by Him for edification, but not for destruction (1 Corinthians 5:3-5; 2 Corinthians 10:8; 2 Corinthians 13:10). The ‘hair,’ given to the woman for a covering, and serving as her ornament and glory (1 Corinthians 11:15), suggestive of the precious fruits of the Spirit proceeding from Christ, and forming the true adornment of His Church—love, joy, peace, long-suffering, &c., the ‘fruits of righteousness which are by Jesus Christ to the praise of God’ (Galatians 5:22; Philippians 1:11). The believer’s adorning not ‘the plaiting of the hair, or the wearing of gold, or the putting on of apparel; but that of the hidden man of the heart, which is not corruptible, the ornament of a meek and quiet spirit’ (1 Peter 3:4).
The last clause in verse fifth apparently a parenthesis, expressing the admiration of the observer and the attractive power of Shulamite’s beauty. ‘The (or a) king is held [bound or captive] in the galleries’ (or ‘by the tresses’). No higher commendation of her charms than that a King—and such a King as Solomon!—was held captive by them. Suggestive of the spiritual beauty put upon the believer, in contemplating which the King of kings finds His delight. ‘Forget thine own people and thy father’s house, so shall the King desire thy beauty’ (Psalms 45:10-11). ‘He shall rejoice over thee with joy; He shall rest in His love.’ That beauty as great as a Three-One God can put upon a creature in order to fit that creature for a Bride to the incarnate Son, ‘who loved the Church and gave Himself for it, that He might sanctify and cleanse it by the washing of water through the Word, that He might present it to Himself a glorious Church, not having spot, or wrinkle, or any such thing’ (Ephesians 5:28). The clause equally expressive of the love of Christ, as of the Church’s beauty which He imparts to her. Infinite condescension and love on the part of Him who ‘humbleth Himself to behold the things that are done in heaven,’ that He is held bound, not by the beauty and dazzling glory of the Seraphim that never sinned, but by the imparted beauty of those whom He raised from the dunghill of degradation and sin, ‘to set them among princes, even the princes of His people’ (Psalms 113:5). Wonderful power of the believing sinner over the loving Saviour. ‘Drawn by His Church’s prayers, He is held by the Church’s praises.’
The contemplation of Shulamite’s beauty followed by an exclamation of admiration and delight. ‘How fair and how pleasant art thou, O love, for (or in) delights!’ The character of ‘fair and pleasant’ already ascribed by Shulamite to her Beloved (chap. Song of Solomon 1:16). This twofold character now applied by the King to herself. A mutual admiration and delight between Christ and His people. What He is in their eyes they are in His. Christ not only ‘fair’ in Himself, but ‘pleasant’ to His people. Believers not only made ‘fair’ in themselves, but ‘pleasant’ to Christ, Exhibited still further in the expression ‘for (or in) delights.’ An amazing fact, and expressive of inconceivable grace on the part of Christ,—that the Son of God and Lord of glory can and does find delight in His blood-bought Church, consisting of sinners raised from the dust and dunghill of spiritual filthiness and corruption. Yet such the case: ‘The King shall greatly desire thy beauty.’ ‘He shall rejoice over thee with joy: He shall rest in His love; He shall joy over thee with singing.’ ‘Thou shalt be called Hephzibah, for the Lord delighteth in thee. As a bridegroom rejoiceth over the bride, so shall thy Lord rejoice over thee’ (Isaiah 62:4-5; Zephaniah 3:17; Psalms 45:11). That delight in His saved people as—
(1) Made what they are by the Holy Spirit’s—grace, conformed to Christ’s own image;
(2) His own Bride, the gift of His Father, and espoused by Himself;
(3) His redeemed Bride, for whom He has paid the price of His own humiliation agony, shame, blood, and death. His delight in them now, in the midst of all their imperfections; what when they shall be presented to Himself hereafter, ‘a glorious Church, without spot or wrinkle, or any such thing?’ Hence the duty of believers:
(1) To aim at perfect holiness. The holier a believer is, the greater is Christ’s delight in him.
(2) To be much in fellowship with Jesus. That fellowship the Saviour’s joy.
(3) To seek the conversion of others. Every converted soul an addition to the Bridegroom’s delight. The Bride composed of such souls.
(4) To endeavour to promote the sanctification of believers. Christ’s joy enhanced as their sanctification advances. An increase in their holiness is an increase in His joy.
As if unable sufficiently to admire the grace and beauty of his Bride, the king resumes his description with the comparison of her whole figure to a noble and beautiful palm tree, with its rich clusters of dates and its evergreen and elegant branches. This thy stature is like a palm tree, and thy breasts like clusters of grapes’ (or rather ‘dates’). The palm one of the most beautiful of trees. From its erectness and the general beauty of its aspect, its Hebrew name (Thamar, often given to women (Genesis 38:6; 2 Samuel 13:1; 2 Samuel 14:27). The figure of a palm tree frequent in the decoration of Solomon’s temple. At one time abundant in Palestine, and chosen as the emblem of the country. Now rarely to be met with. Judah sits desolate under her solitary palm tree. The palm tree, both from its beauty, its fruitfulness, and its character as an evergreen, an emblem of the righteous (Psalms 92:12). The comparison of Shulamite’s stature to a palm tree natural; the Bride being regarded—
(1) As a tall and elegant female.
(2) As the Church of Christ consisting of those who are both justified and sanctified in Christ Himself. Points suggested in the comparison of the Church and the individual believer to a
Palm Tree.
1. Its erectness. The palm straight and upright. Believers upright in their principles and conduct. Straightforward, as opposed to the wicked, whose ways are ‘crooked’ (Psalms 125:5; Proverbs 2:15). Free and joyous, as distinguished from the spirit of bondage and fear that causes the back to be ‘bowed down alway’ (Psalms 69:23; Romans 11:10).
2. Its regularity. The palm regular in its growth and figure, both in respect to stem and branches. The Apostle’s joy in beholding the Church’s order. The believer’s behaviour orderly. His spiritual growth regular. His piety to be symmetrical. Attention to be given to all the will of God, and to all the pattern shown in Christ himself.
3. Its fruitfuluess. The fruit of the palm tree both abundant and nutritious, growing in very large clusters near the stem. Believers, united to Christ as the Life, bear in greater or less abundance the fruits of the Spirit, love, joy, peace, &c. To be filled with the fruits of righteousness. To abound in every good word and work. Their fruit glorifying to God and profitable to men. Continues to be borne at all times and in all circumstances, even unto old age (Psalms 92:13-14).
4. Its perpetual greenness. The palm an evergreen. Always crowned with beautiful green feathery branches. True grace an evergreen. Inward spiritual life, which is Christ Himself, abiding. Discovers its beauty and freshness alike in prosperity and adversity; in health and sickness; in youth and old age.
5. Its elasticity and invincibleness. The fibre of the palm so elastic that no imposed weights can hinder its upward growth. Hence probably its brances used as tokens of victory and triumph. Nothing able to separate the believer from Christ, who is his life, or to prevent his spiritual growth and final perfection. In all things made more than a conqueror through Him who has loved him. All things made to work together for his spiritual and eternal good. The Church, like its type in Egypt,—‘the more they afflicted them, the more they multiplied and grew’ (Exodus 1:12). The blood of the martyrs the seed of the Church.
6. Its general beauty. The palm tree one of the most beautiful objects in the vegetable world. The highest beauty seen in true religion and those exhibiting it. Witnessed in its perfection in the Lord Jesus Christ. Seen, more or less, in all His members who are to be conformed to His image. A loving and consistent Christian the admiration of men.
The breasts of the Bride compared to clusters of dates, the fruit of the palm tree. The comparison natural from the dates growing in large clusters near the stem of the tree. The fruits of the Spirit found in believers sweet and refreshing to Christ. Of these fruits, love, symbolized by the breasts, the first in the inspired list (Galatians 5:22), and the most precious to the Saviour. The love of Mary, as shown by her anointing His feet with costly perfume, the subject of the highest encomium ever passed by the Saviour on any individual act: ‘Why trouble ye the woman? for she hath wrought a good work upon me. Verily, I say unto you, Wheresover this Gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her’ (Matthew 26:10-13). A similar act, done from similar feelings by another woman, as the expression of her love to Him who had so graciously forgiven her, rewarded with similar praise (Luke 7:37-46). No perfume so sweet, and no fruit so precious to the Saviour, as the ardent love of a forgiven sinner.