His head is as the most fine gold - Perhaps in the sense of noble and precious as the finest gold. Lamentations 4:2.
Bushy - Waving like branches of the palm.

His head is as the most fine gold - He has the most beautiful head, fine and majestic. Gold is here used to express excellence.
His locks are bushy - Crisped or curled. This may refer to his mustachios.
Black as a raven - His hair is black and glossy.

His (i) head [is as] the most fine gold, his locks [are] bushy, [and] black as a raven.
(i) She describes Christ to be of perfect beauty and comeliness.

His head is as the most fine gold,.... Here the church enters into a particular description and commendation of her beloved, which continues to the end of the chapter; and she begins with his "head", which she compares to the most fine gold. Some think that some ornament of the head is meant, as a diadem or crown of gold; or else the hair of the head, which, though afterwards said to be black, yet being powdered with gold dust, looked of the colour of gold, especially in the rays of the sun upon it; as did the hair of Solomon's youths that attended him, being thus decorated, as Josephus (u) relates; and which custom of powdering the hair with gold dust was used by some of the Roman emperors (w). The gold here is called "gold of Phaz", or "Uphaz", as in Daniel 10:5. "Fez", with the Arabs, signifies gold; the city of Fez had its name from hence; in a place where it was built, a quantity of gold was found in it, which gave it its name (x): according to Schultens (y), gold is called "phaz", from its leaping as it were out of the clods of the earth, and shining forth and glistering after a shower of rain falling on the earth, where there is a mine of it, by which means it is discovered; and of such gold, as the finest and purest, Diodorus Siculus (z) speaks, as found in Arabia; and which, from the purity of it, was called "apyron", because it needed no purifying by fire: and this being the best and finest, is used to express the superlative excellence of Christ; for it may be rendered, "the gold of gold" (a), there is none like it. By Christ's "head" some understand the Father of Christ, said to be the Head of Christ, 1-Corinthians 11:3 not as Christ is a divine Person, but as man and Mediator; who, as such, was subject to his Father, supported and upheld by him; and who, for his excellent glory, is compared to the most fine gold, there being no glory like his. Or else the divine nature in Christ may be meant, which is the head, the chief and principal nature in him; which puts a glory on him, and an efficacy in all he did and suffered; and which is like pure, fine, shining gold, in which all the perfections of deity shine resplendently. Or rather the headship of Christ over his church is meant; as Nebuchadnezzar's monarchy is represented by a head of gold, Daniel 2:32; so Christ's, because his kingdom is great and glorious, pure and spiritual, solid and substantial, lasting and durable, yea, everlasting;
his locks are bushy, and black as a raven; which figures are used to set forth the beauty and comeliness of Christ: thick, bushy, well set hair, or "pendulous" (b), as some render the word, hanging down upon the forehead and cheeks in a beautiful manner, makes very comely; and black hair was reckoned comely (c); and the blackness of a raven is accounted a very fine black: and naturalists (d) say, that the eggs, brains, and blood of ravens, have been used to make the hair black. By these "bushy and black locks" of Christ some understand the thoughts and purposes of God, the Head of Christ; which, like hair, and like black bushy hair, are intricate, dark, and obscure, unsearchable and incomprehensible; and yet, so far as known, are beautiful and delightful; especially as they appear in the scheme of salvation, drawn in the eternal mind: or rather, as by others, believers in Christ are meant, for their numbers, dependence on Christ, and nourishment from him; See Gill on Song 4:1; and, being like "locks" of hair beautifully set, as when congregated and united together in Gospel order, are an ornament to Christ the Head, and afford a delightful sight to spectators, Colossians 2:5; and these being like "crisped" or "curled" hair (e), as some render the word, may denote the hardiness and strength of believers, to perform duty, withstand enemies, and endure hardness, as good soldiers of Christ; curled hair being the hardest and strongest (f). But it seems best to understand by them the administrations of Christ's kingly office; which are executed with the utmost prudence, vigour, and strength; for curled hair is a sign of a dry brain (g), which produces acuteness and sharpness of wit, as well as of vigour, strength, and courage; and which, how dark and obscure they may seem to be, and to carry in them severity to enemies; yet being managed with wisdom, as before observed, and also according to the rules of justice and equity, look very beautiful when made manifest, and are admired by the saints, Revelation 15:3.
(u) Antiqu. l. 8. c. 7. s. 3. (w) Vid. Bochart. Hierozoic. par. 1. l. 3. c. 9. col. 154. (x) Leo African. Descript. Africae, l. 3. p. 273. (y) Comment. in Prov. viii. 19. & xxi. 5. (z) Bibliothec. l. 2. p. 133. & l. 3. p. 179. (a) "aurum auri", Mercerus. (b) "penduli", Arabic, Bochart, so Jarchi. (c) "Spectandum----nigroque capillo", Horat. de Arte Poet. v. 37, "nigroque crine decorum", ib. Sermon. l. 1. Ode 32. v. 11. (d) Plin. Nat. Hist. l. 29. c. 6. Aelian de Animal. l. 1. c. 48. (e) "Crispi", Pagninus, Montanus, Piscator, Cocceius; "crispaturae", Buxtorf. Marckius. (f) Aristot. de Genesis. Animal. l. 5. c. 3. (g) Ibid.

head . . . gold--the Godhead of Jesus Christ, as distinguished from His heel, that is, His manhood, which was "bruised" by Satan; both together being one Christ (1-Corinthians 11:3). Also His sovereignty, as Nebuchadnezzar, the supreme king was "the head of gold" (Daniel 2:32-38; Colossians 1:18), the highest creature, compared with Him, is brass, iron, and clay. "Preciousness" (Greek, 1-Peter 2:7).
bushy--curled, token of Headship. In contrast with her flowing locks (Song 4:1), the token of her subjection to Him (Psalm 8:4-8; 1-Corinthians 11:3, 1-Corinthians 11:6-15). The Hebrew is (pendulous as) the branches of a palm, which, when in leaf, resemble waving plumes of feathers.
black--implying youth; no "gray hairs" (Psalm 102:27; Psalm 110:3-4; Hosea 7:9). Jesus Christ was crucified in the prime of vigor and manliness. In heaven, on the other hand, His hair is "white," He being the Ancient of days (Daniel 7:9). These contrasts often concur in Him (Song 5:10), "white and ruddy"; here the "raven" (Song 5:12), the "dove," as both with Noah in the ark (Genesis 8:11); emblems of judgment and mercy.

11 His head is precious fine gold,
His locks hill upon hill,
Black as the raven.
The word-connection פּז כּתם, occurring only here, serves as a designation of the very finest pure gold; for כּתם (hiding, then that which is hidden), from כתם, R. כת (vid., concerning the words appertaining to this root, under Psalm 87:6), is the name of fine gold, which was guarded as a jewel (cf. Proverbs 25:12), and פּז (with long ā), is pure gold freed from inferior metals, from פּזז, to set free, and generally violently to free (cf. zahav muphaz, 1-Kings 10:18, with zahav tahor, 2-Chronicles 9:17). The Targ. to the Hagiog. translate פז by אובריזא (e.g., Psalm 119:127), or אובריזין (e.g., Psalm 19:11), ὄβρυζον, i.e., gold which has stood the fire-proof (obrussa) of the cupel or the crucible. Grammatically regarded, the word-connection kethem paz is not genit., like kethem ophir, but appositional, like narrah bethulah, Deuteronomy 22:28, zevahim shelamim, Exodus 24:5, etc. The point of comparison is the imposing nobility of the fine form and noble carriage of his head. In the description of the locks of his hair the lxx render תלתלים by ἐλάται, Jerome by sicut elatae palmarum, like the young twigs, the young shoots of the palm. Ewald regards it as a harder parall. form of זלזלּים, Isaiah 18:5, vine-branches; and Hitzig compares the Thousand and One Nights, iii. 180, where the loose hair of a maiden is likened to twisted clusters of grapes. The possibility of this meaning is indisputable, although (Arab.) taltalat, a drinking-vessel made of the inner bark of palm-branches, is named, not from taltalah, as the name of the palm-branch, but from taltala, to shake down, viz., in the throat. The palm-branch, or the vine-branch, would be named from תּלתּל, pendulum esse, to hang loosely and with a wavering motion, the freq. of תּלה, pendere. The Syr. also think on תלה, for it translates "spread out," i.e., a waving downward; and the Venet., which translates by ἀπαιωρήματα. The point of comparison would be the freshness and flexibility of the abundant long hair of the head, in contrast to motionless close-lying smoothness. One may think of Jupiter, who, when he shakes his head, moves heaven and earth. But, as against this, we have the fact: (1) That the language has other names for palm-branches and vine-branches; the former are called in the Song 7:9, sansinnim. (2) That תלתלים, immediately referred to the hair, but not in the sense of "hanging locks" (Bttch.), is still in use in the post-bibl. Hebrews. (vid., under Song 5:2); the Targ. also, in translating דּגוּרין דּגורין, cumuli cumuli, thinks תלתלים = תּלּין תּלּין, Menachoth 29b. A hill is called תל, (Arab.) tall, from טלל, prosternere, to throw along, as of earth thrown out, sand, or rubbish; and תּלתּל, after the form גּלגּל, in use probably only in the plur., is a hilly country which rises like steps, or presents an undulating appearance. Seen fro his neck upwards, his hair forms in undulating lines, hill upon hill. In colour, these locks of hair are black as a raven, which bears the Semitic name עורב from its blackness (ערב), but in India is called kârava from its croaking. The raven-blackness of the hair contrasts with the whiteness and redness of the countenance, which shines forth as from a dark ground, from a black border. The eyes are next described.

As gold - It shines like gold, by reason of the crown of pure gold upon his head. We need not aim at a distinct application of this and the following particulars, unto some special excellency of Christ, because such things are mere conjectures, and the only design of this description is, to set forth the beauty of Christ under the notion of a most amiable person, in whom there is no defect or blemish, from the crown of his head to the sole of his feet.