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Song of
Solomon Chapter Six
New King James Version (NKJV)
INTRODUCTION TO SONG OF SOLOMON 6
The
discourse between the church and the daughters of Jerusalem is continued in
this chapter: they inquire whither her beloved was gone
in order to seek him
with her
Song of Solomon 6:1;
she tells them where he was gone
and for what purpose he went thither
and
what he was doing there; and claims and asserts her interest in him
Song of Solomon 6:2;
Then follows a commendation of the church by Christ
who admires her beauty
and describes her by her eyes
hair
&c. Song of Solomon 6:4;
and prefers her to all others; being a singular and choice one to him
and the
praise of others
Song of Solomon 6:8;
and next he gives an account of his going into his garden
and his design in
it
and of what happened to him there
Song of Solomon 6:11.
And the chapter is concluded with a charge to the Shulamite
to turn herself
that she might be looked upon; which occasions a question
to which an answer
is returned
Song of Solomon 6:13.
Song of Solomon
6:1 The Daughters
of Jerusalem 6 Where
has your beloved gone
O fairest among women? Where has your beloved turned
aside
That we may seek him with you?
YLT 1Whither hath thy beloved
gone
O fair among women? Whither hath thy beloved turned
And we seek him with
thee?
Whither is thy beloved gone
O thou fairest among women?.... The title
is the same used by them
and by Christ before them
Song of Solomon 1:8;
and here repeated
to assure her that they were serious in asking this
question
and that it was in great respect to her they put it; and which
to
the same sense
in other words
is expressed
whither is thy beloved turned aside? which way did he take?
on what hand did he turn
to the right or left
when he went from thy door?
They ask no longer who or what he was
being satisfied with the church's
description of him; by which they had gained some knowledge of him
and had
their affections drawn out unto him; and were desirous of knowing more of him
and of being better acquainted with him
and to enjoy his company and presence;
though as yet they had but little faith in him
and therefore could not call
him "their" beloved
only "her" beloved: and this question
is put and repeated in this manner
to show that they were serious and in
earnest; yea
were in haste
and impatient to know which way he went; say they
that we may seek him with thee; it was not mere
speculation or curiosity that led them to put the above questions; they were
desirous to go into practice
to join with the church in the search of Christ
to seek him with her in the word and ordinances; upon which they were
determined
could they get any hint from her whither he was gone
and where it
was most likely to find him: for so the words may be rendered
"and we
will seek him with thee"F16נבקשנו ζητησομεν
Sept.
"quaeremus"
V. L. Pagninus
Montanus
Marckius
&c. ; this they
had resolved on among themselves
and only wanted directions which way to steer
their course
or a grant to go along with the church in quest of her beloved.
Song of Solomon
6:2 The Shulamite 2 My beloved has gone to his
garden
To the beds of spices
To feed his flock in the gardens
And to
gather lilies.
YLT 2My beloved went down to his
garden
To the beds of the spice
To delight himself in the gardens
and to gather
lilies.
My beloved is gone down into his garden
.... Which may
be said by Solomon
in allusion to what he himself was wont to do
as JosephusF17Antiqu.
l. 8. c. 7. s. 3. relates; who used to go very early in a morning in great pomp
to Etham
about two miles from Jerusalem
a pleasant place
abounding with
gardens and flows of water: or respect may be had to the king's gardens nearer
Jerusalem
which were at the descent of Mount Zion
and reached to the lower
poolF18See Lightfoot's Chorograph. Inquiry on John
c. 5. s. 4. p.
509. ; see Nehemiah 3:15; and
which lying lower than the king's palace
he might be said to go down to it.
And this may point at the low estate of the people of God on earth
depressed
with sorrows
afflictions
and persecutions; and the condescension of Christ
in visiting them in their low estate
and granting them his gracious presence:
of the garden of Christ
and of his coming into it; see Gill on Song of Solomon 4:12;
See Gill on Song of Solomon 4:16;
See Gill on Song of Solomon 5:1;
and the church might remember what he said
"I am come into my
garden"
Song of Solomon 5:1;
though she soon fell asleep and forgot it
and now calls it to mind
and so
could direct the daughters where he was. She adds
to the beds of spices; of odoriferous plants;
to which particular believers
planted regularly in the churches of Christ
may
be compared
for the excellency and fragrancy of their graces; and among whom
Christ delights to be; see Song of Solomon 4:13.
GussetiusF19Ebr. Comment. p. 642. thinks the words
both here and in
Song of Solomon 5:13
should be rendered "rivers of spices"; an hyperbolical expression
showing that a man walking by rivers of waters
where aromatic plants and
fragrant flowers grow
perceives such a sweet odour
that
while he is
refreshed with the moisture of the waters
he seems to be walking by rivers of
spices. The end of her beloved's going thither is
to feed in the gardens; to feed his flocks
there: not on commons and in fields
but in gardens
which is unusual: and by
which are meant particular churches
where Christ feeds his people
by his
Spirit and by his ministers
word and ordinances
with himself
the bread of
life; with the discoveries of his love
better than wine; and with the
doctrines and promises of the Gospel: or to feed himself
or that "he himself
might be fed"F20לרעות "ut ubi
pascatur"
V. L. Munster
Mercerus. there; by beholding with pleasure how
the plants grow
and the spices flow out; by tasting the pleasant fruits of the
garden; and by observing with delight the graces of the Spirit in his people in
lively exercise;
and to gather lilies; to crop them with the
handF21 ευπνοα λειρια
κερσοι
Theocrit. Idyll. 19. v. 32. ; lilies are liable to be
cropped
hence HoraceF23Carmin. l. 1. Ode 36
v. 16. calls the lily
"breve lilium"
the short lived lily: to these saints may be
compared
for the glory
splendour
and beauty
they receive from Christ; see Song of Solomon 2:2;
there was a gathering of these at the death of Christ
Ephesians 2:10; and
there is a gathering of them in effectual calling
and into a church state
and
into nearer communion with Christ; but here it seems to signify a gathering
them by death
when fully ripe
to enjoy everlasting fellowship with him.
Song of Solomon
6:3 3 I
am my beloved’s
And my beloved is mine. He feeds his flock
among the lilies.
YLT 3I [am] my beloved's
and my
beloved [is] mine
Who is delighting himself among the lilies.
I am my beloved's
and my beloved is mine
....
Expressive of interest in Christ
and union to him
and of her faith therein;
which still continued
notwithstanding her unbecoming behavior toward Christ
and
her many infirmities
Song of Solomon 5:2.
Aben Ezra connects the words with the preceding
"my beloved is
gone"
&c. but though he is
and I am left alone
I know I am his
and
he is mine; which throws a beauty upon the words
and declares the excellency
and strength of her faith; for herein lies the glory and excellency of faith
to believe in an unseen Christ: though it may be the Shechinah was with her
as
the Targum has it; or Christ had now appeared to her
and was found by her
and
therefore
like Thomas
says
"my Lord and my God";
he feedeth among the lilies; See Gill on Song of Solomon 2:16.
Song of Solomon
6:4 The Beloved 4 O my love
you are as
beautiful as Tirzah
Lovely as Jerusalem
Awesome as an army with
banners!
YLT 4Fair [art] thou
my friend
as Tirzah
Comely as Jerusalem
Awe-inspiring as bannered hosts.
Thou art beautiful
O my love
as Tirzah
.... These are
the words of Christ
who had been absent for some time
and till now silent;
but
like another Joseph
could not refrain any longer
but makes himself known
to his church
and bursts out in strong expressions of love to her
and in high
commendations of her; for
notwithstanding her behavior toward him
she was his
love still
and as "beautiful" and as comely in his sight as ever:
and for which he compares her here to Tirzah; which is either the name of some
beautiful woman
well known in those times; so one of the daughters of
Zelophehad is called by this name
Numbers 27:1; but
whether from her beauty is nowhere said: or rather a city of this name is here
meant
since
in the next clause
the church is compared to the city of
Jerusalem for the same reason. There was a city in the land of Canaan
called
Tirzah
formerly the seat of one of the ancient kings of Canaan
and
in later
times
of Jeroboam and some of his successors; and which
no doubt
was a very
pleasant and delightful place
as its name imports
either from its situation
or buildings
Joshua 12:24.
AdrichomiusF24Theatrum Terrae Sanctae
p. 74. says
it was an heroic
city
situated on a high mountain. In some of the Greek versions
it is read as
an appellative
and tendered
as "good will" or "good
pleasure"F25כתרצה ως
ευδοκια
Sept. ευδοκητη
Symmachus.
and so may respect the sweetness of her temper and disposition;
which is heightened by using the abstract
she was all good nature and good
will; not only sweet
as the Vulgate Latin version
but "sweetness"
itself
as she says of him
Song of Solomon 5:16;
and this may be said of her
as she was the object of God's good will and
pleasure in election
of Christ's in redemption
and of the Spirit's in
effectual calling; and as she was the subject of good will
bearing one to God
to Christ
to his people
word
worship
ways
and ordinances. The word comes
from a root which signifies to be "grateful and accepted": and
so Jarchi interprets the word here "acceptable": and so some ancient
writings of the JewsF26Siphri in Jarchi
& Shir Hashirim Rabba
in loc. : and may denote the acceptableness of the church in Christ
with whom
God is well pleased in him for his righteousness's sake
in which she appears
exceeding fair and lovely. And for the same reason is said to be
comely as Jerusalem; the metropolis of Judea
and seat of the kings of it; and
as PlinyF1Nat. Hist. l. 5. c. 14.
says
was far the most famous of any of the cities of the east; it was a city
well built and compact together
beautiful for situation
very rich in
Solomon's time
the place of divine worship
and was strongly fortified by
nature and art: and hence the church of God often bears this name
both in the
Old and New Testament
Isaiah 40:2
being
the city of the great King
built on Christ
the Rock; consisting of saints
fitly and closely united together; rich with the unsearchable riches of Christ;
where the several parts of spiritual and evangelic worship are performed;
possessed of many privileges
and well secured by the power and salvation of
God. Yet
terrible as an army with banners; to her
enemies
though so lovely to Christ. This shows that not a single person is
meant all along
who could not with propriety be compared to an army; but a
collective body
as the church is: and that the church on earth is militant
and
like a well disciplined army
in good order
and provided with proper
officers and suitable armour
and in a posture of defence
and ready to fight
when attacked; and so "terrible" to her enemies
Satan and his
principalities
wicked men and false teachers; who are terrified by their
having such a General at the head of them as Christ
and being under such
banners as his
and provided with such good weapons of warfare
as are mighty
through God; by their close union to one another; and by the constancy
undauntedness
and invincibleness of their faith; and are awed by their pious
conversation and good examples. Perhaps some respect may be had by Christ to
the church's courage and constancy in seeking after him; the force of whose
faith and love he felt
which he could not withstand
and therefore says as
follows:
Song of Solomon
6:5 5 Turn
your eyes away from me
For they have overcome me. Your hair is like a
flock of goats Going down from Gilead.
YLT 5Turn round thine eyes from
before me
Because they have made me proud. Thy hair [is] as a row of the
goats
That have shone from Gilead
Turn away thine eyes from me
.... Her eyes of faith
and love; not through dislike of them
but as ravished with them; his passions
were so struck by them
and his heart pierced with them
that he could stand it
out no longer against her; see Song of Solomon 4:9.
Some render the words
"turn about thine eyes over against me"F2מנגדי απεναντιον
μου
Sept. "ex adverso mei"; Junius & Tremellius
Piscator
Marckius; so Montanus and Ainsworth. ; this being the first time of
meeting
after her ungrateful treatment of him
she might be filled with shame
and confusion for it
and therefore hung down her head
or looked on one side;
wherefore he encourages her to look him full in the face
with a holy
confidence; for such looks of faith are very agreeable to Christ; see Song of Solomon 2:14;
for they have overcome me; that is
her eyes
they
had made a conquest of his heart; which does not imply weakness in Christ
but
condescending grace
that he should suffer himself
as it were
to be
overpowered by the faith and love of his people
who has conquered them and all
their enemies. This clause is very differently rendered: by some
"they
have strengthened me"F3הרהיבני
"corroborant me"
Marckius; so Kimchi
and Ben Melech. ; his desire
towards his church
and the enjoyment of her company: by others
the reverse
"are stronger than me"
or "have taken away my strength"F4"Fortiores
fuerunt me"
Pagninus; so Aben Ezra. ; so that he was spiritless
and as
one dead
or in an ecstasy: by others
"they have made me fly away"F5So
the Septuagint and Vulgate Latin versions. ; that is
out of himself; so that
he was not master of himself
could not bear the force and brightness of her
eyes: by others
"they have lifted me up"F6Mercerus
Ainsworth. ; revived
cheered
and comforted him
through sympathy with her
in
virtue of their near union: by others
"they have made me proud"
or
"prouder"F7Tigurine version
Piscator; so Jarchi. ; see Isaiah 3:5. Christ
has a kind of pride as well as pleasure in his church; he is proud of the
beauty he has put upon her
of the graces he has wrought in her; and especially
of her faith
when in exercise; see Matthew 8:10; and
by others
"they have made me fiercer"F8Montanus
Cocceius. ; not with anger and indignation
but with love; there is a force
a
fierceness in love
as well as in wrath: "love is strong as death
and
jealousy is cruel as the grave"
Song of Solomon 8:6;
it is so in the church
much more in Christ. All which shows the power of
faith
to which mighty things are ascribed
Hebrews 11:1; and
here the conquest of Christ himself;
thy hair is as a flock of goats that appear from Gilead; from Mount
Gilead; see Gill on Song of Solomon 4:1.
Song of Solomon
6:6 6 Your
teeth are like a flock of sheep Which have come up from the washing; Every
one bears twins
And none is barren among them.
YLT 6Thy teeth as a row of the
lambs
That have come up from the washing
Because all of them are forming
twins
And a bereaved one is not among them.
Thy teeth are as a flock of sheep which go up from the
washing
whereof everyone beareth twins
and there is not one barren
among them. See Gill on Song of Solomon 4:2.
Song of Solomon
6:7 7 Like
a piece of pomegranate Are your temples behind your veil.
YLT 7As the work of the
pomegranate [is] thy temple behind thy veil.
As a piece of a pomegranate are thy temples within thy
locks. The same descriptions are given in Song of Solomon 4:3;
See Gill on Song of Solomon 4:3;
and these are repeated
to show the reality of the church's beauty
and for the
sake of confirmation; and that it still continued the same
notwithstanding her
failings and infirmities; and that Christ had the same esteem of her
and love
to her
he ever had. That part of the description
respecting the church's lips
and speech
in Song of Solomon 4:3;
is here omitted
though added at the end of Song of Solomon 6:6;
by the Septuagint; but is not in the Hebrew copies
nor taken notice of in the
Targum; yea
the Masorah
on Song of Solomon 4:2
remarks some words as only used in that place
and therefore could not be
repeated here in the copies then in use.
Song of Solomon
6:8 8 There
are sixty queens And eighty concubines
And virgins without number.
YLT 8Sixty are queens
and
eighty concubines
And virgins without number.
There are threescore queens
and fourscore concubines
and virgins
without number. In this verse and Song of Solomon 6:9
the church is commended as she stood related to others; and is compared with
them
and preferred to them. The words may be considered either as an
assertion
"there are"
&c. or as a supposition
"though
there be"
&c. yet Christ's church is but one
and excels them all.
"Queens" are principal and lawful wives of kings;
"concubines"
secondary or half wives
as the wordF9פילגשים "secundariae uxores"
Michaelis.
signifies; who were admitted to the bed
but their children did not inherit:
"virgins"
unmarried persons
maids of honour
who waited on the
queen. The allusion is to the custom of kings and great personages
who had many
wives
and more concubines
and a large number of virgins to wait on them; see 1 Kings 11:3; or to
a nuptial solemnity
and the ceremony of introducing the bride to the bridegroom
attended with a large number of persons of distinction; and so TheocritusF11Idyll.
18. v. 24. speaks of four times sixty virgins attending the nuptials of
Menelaus and Helena; see Psalm 45:9. By all
which may be meant either the kingdoms and nations of the world; by
"queens"
the more large
rich and flourishing kingdoms; by
"concubines"
inferior states; and by "virgins without
number"
the vast multitudes of inhabitants that fill them; but all
put
together
are not equal to the church; see Song of Solomon 2:2;
or else false churches; by "queens"
such who boast of their riches
and number
as the church of Rome
Revelation 18:7; by
"concubines"
such as are inferior in those things
but equally
corrupt
as Arians
Socinians
&c. and by "virgins without
number"
the multitudes of poor
weak
ignorant people
seduced by them;
and what figure soever these make
or pretensions to be the true churches of
Christ
they are none of his
his spouse is preferred to them all. Or rather
true believers in Christ
of different degrees
are here meant; queens
those
that have the greatest share of gifts grace
most nearness to Christ
and
communion with him; by "concubines"
believers of a lower class
and
of a more servile spirit
and yet sometimes are favoured with
fellowship with
Christ; and by "virgins"
young converts
who have not so large an
experience as the former; and this distribution agrees with 1 John 2:13; and
the rather this may be the sense
since each of these are said to praise the
church in Song of Solomon 6:9
who is preferable to them
and includes them all.
Song of Solomon
6:9 9 My
dove
my perfect one
Is the only one
The only one of her mother
The favorite
of the one who bore her. The daughters saw her And called her blessed
The
queens and the concubines
And they praised her.
YLT 9One is my dove
my perfect
one
One she [is] of her mother
The choice one she [is] of her that bare her
Daughters saw
and pronounce her happy
Queens and concubines
and they praise
her.
My dove
my undefiled
is but one
.... Of these
titles
see Song of Solomon 2:14.
Christ's church is called one
in distinction from the many before mentioned;
and either designs her small number
in comparison of the nations of the world
and of false churches
like one to sixty or eighty
and even to an innumerable
company; see Ecclesiastes 9:14
Luke 12:32; or else
her unity in herself
being but one general assembly and church of the
firstborn
made up of various particular congregated churches; and "one
body"
consisting of various members
united together in affection
and
partakers of the same grace
blessings
and privileges; actuated by "one
Spirit"
the Spirit of God
Ephesians 4:4; and
having but "one Head"
Christ Jesus
Ephesians 4:15
and
it may signify that the church is the spouse of Christ; that though other
princes may have sixty queens
and eighty concubines
and virgins without
number
to wait on them
Song of Solomon 6:8;
Christ had but one
and was well pleased with her
and desired no other;
she is the only one of her mother; the Jerusalem
above
the mother of us all: or the sense is
she was to Christ as a mother's
only child
most tenderly beloved by him;
she is the choice one of her that bare her; esteemed and
loved best of all her mother's children. The word may be rendered
"the
pure" or "clean one"F12ברה
"munda"
Montanus
Mercerus; "pura"
Vatablus
Junius &
Tremellius
Piscator
Cocceius
Marckius
Michaelis. ; so the church is
as
clothed in "clean" linen
the righteousness of Christ; cleansed from
sin in his blood; sprinkled with the clean water of the covenant
and of an
unspotted conversation.
The daughters saw her
and blessed her; yea
the queens and
the concubines
and they praised her: it may seem strange that
concubines should praise a queen; but it was not unusual in the eastern
countries; with the Persians
as the queen admitted of many concubines by the
order of her lord the king
so the queen was had in great veneration
and even
adored by the concubinesF13Dinon in Persicis apud Athenaei
Deipnosoph. l. 13. c. 1. p. 556. : which may respect either the great esteem
the church had
or should have
in the world
even from the great men of it
as
she will have in the latter day
Isaiah 49:23; or
which young converts have for her; who may more especially be meant by the
"daughters" and "virgins"
who
in Song of Solomon 6:1
call the church the "fairest among women": these blessed her
and
pronounced her happy
and wished all happiness to her; they "praised
her"
spoke well of her
and commended her for her beauty; which was
pleasing to Christ
and therefore observed by him.
Song of Solomon
6:10 10 Who
is she who looks forth as the morning
Fair as the moon
Clear as the sun
Awesome
as an army with banners?
YLT 10`Who [is] this that is
looking forth as morning
Fair as the moon -- clear as the sun
Awe-inspiring
as bannered hosts?'
Who is she that looketh forth as the morning?.... These
words may be connected with the preceding
by a supplement of the word
"saying"; and so may express what the daughters said
when they
blessed and praised the church
wondering at her beauty
it being like the rising
morning; so Helena is said to show her beautiful face
αως
αντελλοισα
as the
morning
when it springs forthF14Theocrit. Idyll. 18. v. 26. : there
was a city in the tribe of Reuben
called Zarethshahar
the beauty or splendour
of the morning
Joshua 13:19. Homer
often describes the morning by her rosy fingersF15 ροδοδακτυλος ηως
Iliad. 1. v.
477. & passim.
and as clothed with a saffron garmentF16 ηως κροκοπεπλος
Iliad. 8
v.
1. & 19. v. 1.
and as beautiful and divineF17Iliad. 18. v.
255.
and fair hairedF18Odyss. 5. v. 390. ; and as on a golden
throne and beautifulF19Odyss. 15. v. 56
250. . And as these words
describe the progressive gradations of light
so they may set forth the state
and condition of the church in the several ages of the world; its first state
in this clause
which may reach from the first dawn of light to Adam
Genesis 3:15;
increasing in the times of the patriarchs
Noah
Abraham
and Jacob
and in
which and to whom were various displays of Gospel light and grace; to the time
of the giving of the law by Moses
when the church might be said to be
fair as the moon; which
though it receives its light from
the sun
yet splendour and brightness are ascribed to it
Job 31:26; and
by
other writersF20"Tanto formosis
formosior omnibus illa
est"
Ovid. Leander Heroni
v. 73. "Pulchrior tanto tua forma
lucet"
Senecae Hippolylus
Act. 2. chorus
v. 740.
is represented as
fair and beautiful; and the beautiful form of persons is expressed by itF21Vid.
Barthii Animadv. ad Claudian. de Nupt. Honor. v. 243. : and very fitly is the
state of the church under the law signified by the moon
by which the
ceremonial law seems intended
in Revelation 12:1;
that lying much in the observation of new moons
by the which the several
festivals under the law were regulated; and which law gave light in the night
of Jewish darkness
into the person
offices
and grace of Christ; and though
it was imperfect
variable
waxed old
and at length vanished away
yet the
church under it was "fair"; there being a beauty and amiableness in
the worship of that dispensation
Psalm 27:4. The
next clause
"clear as the sun"
may describe the church under the
Gospel dispensation; when the "sun of righteousness" arose
and made
the famous Gospel day; when the shadows of the old law fled away
Christ
the
substance
being come; when there were more light and knowledge
and a clear
discerning of spiritual and evangelic things: and
in all those periods
the
church was "terrible as an army with banners"; to her enemies
being in a militant state; See Gill on Song of Solomon 6:4.
The whole of this may be applied to particular believers; who
at first
conversion
"look forth as the morning"
their light being small
but
increasing; and
as to their sanctification
are "fair as the moon"
having their spots and imperfections
and deriving all their light
grace
and
holiness
from Christ; and
as to their justification
clear as the sun
being clothed with Christ
the sun of
righteousness
Revelation 12:1;
and so all fair and without spot;
and terrible as an army
with banners
fighting the good fight of faith
under the banners of Christ
against all spiritual enemies.
Song of Solomon
6:11 The Shulamite 11 I went down to the garden
of nuts To see the verdure of the valley
To see whether the vine had budded And
the pomegranates had bloomed.
YLT 11Unto a garden of nuts I
went down
To look on the buds of the valley
To see whither the vine had
flourished
The pomegranates had blossomed –
I went down into the garden of nuts
.... This is very
properly taken notice of in this song of love; it being usual for newly married
persons to get nuts
and throw them among children
to make pastime; to
signify
among other things
that they now renounced childish thingsF21Vid.
Chartarium de Imag. Deorum
p. 89. & Kipping. Antiqu. Rom. l. 4. c. 2. p.
697. "Sparge marite nuces"
&c. Virgil. Bucolic. Eclog. 8. v. 30.
"Da nuces pueris"
Catuili Juliae Epithal. Ep. 59
v. 131. . These
are the words of Christ
declaring to the church where he went
and what he
employed himself about
when he departed from her; see Song of Solomon 6:2.
Of the garden
as it intends the church; see Gill on Song of Solomon 5:12;
into which he was invited to come
and did
as here; see Song of Solomon 4:16;
here it is called a "garden of nuts"
which may design a spot in it
destined for this fruit; by which some understand "nutmegs"
which is
not very likely
since such grew not in those parts: rather
"walnuts"
which the Arabs call "gauz" or "geuz"
which is the same word that is here used; Pistacia nuts were well known in
SyriaF23Plin. Nat. Hist. l. 13. c. 5. Athenaei Deipnosophist. l. 14.
c. 17. p. 649.
which joined to Judea. And by "nuts"
which grew in
the garden
the church
true believers
may be designed; who
like them
have a
mean outward appearance
but are valuable within
having the true grace of God
in them; and because of their divers coverings
their outward conversation
garments
the robe of Christ's righteousness
and the internal sanctification
of the Spirit
which answer to the husk and shell
and the thin inward skin
over the nut; and because of their hardiness in enduring afflictions and
troubles
the shell may represent; and because of their best and most excellent
parts being hidden
even grace
the hidden man of the heart
signified by the
kernel
and which will not fully appear until the shell or tabernacle of the
body is broken down; and because of their safety from harm and pollution
amidst the storms of afflictions
persecutions
and temptations
and pollutions
of the world
the principle of grace
like the kernel
remains unhurt and
undefiled; and because of the multitude of believers
united and cleaving
together
which is delightful to behold
like clusters of nuts in a nut garden.
Some render it
"the pruned garden"
or "garden of pruning"F24גנת אגוז "hortos
putatos"
Junius & Tremellius; Heb. "tonsionis"
Piscator;
"hortum putationis"
Marckius. ; whose plants
trees
and vines
are
pruned and kept in good order
by Christ's father
the husbandman and
vinedresser; see Song of Solomon 2:12.
The ends of Christ in going into it were
to see the fruits of the valley; to observe the graces of
his Spirit; the actings
exercise
and growth of them in humble souls
among
whom he delights to be
Isaiah 57:15; the
Septuagint version is
"the shoots of the brook" or
"river": and may denote the fertile soil in which believers are
planted
even by the river of divine love; with which being watered
they
flourish
Psalm 1:3;
and to see whether the vine
flourished; particular churches
or believers
compared to vines; who may be
said to flourish
when they increase in numbers
and are fruitful in grace and
good works; see Song of Solomon 2:13;
and the pomegranates budded; of which
see
Song of Solomon 4:13;
the budding
of them may design the beginnings
or first putting
forth
of
grace in the saints; which Christ takes much notice of
and is highly pleased
with.
Song of Solomon
6:12 12 Before
I was even aware
My soul had made me As the chariots of my noble
people.[a]
YLT 12I knew not my soul
It made
me -- chariots of my people Nadib.
Or ever one was aware
my soul made me like the chariots of
Amminadib. These are either the words of the church or of Christ
saying
"I know not"F25לא ידעתי ουκ εγνω
Sept. "nescivi"
V. L. "non novi"
Montanus. as the first
clause may be rendered: if the words of the church
the sense may be
that
though she knew not where her beloved was gone
when he went from her
yet she
ran about in search of him as swiftly as the chariots of Amminadib; and when
she did know that he was gone down into the garden
immediately
on a sudden
at an unawares
such was the strength of her love and affection to him
the she
moved as swiftly after him as if she had been in one of those chariots; and
this may signify also her courage and resolution
that
notwithstanding all
difficulties and discouragements she met with
she drove on as briskly and as
courageously after him as ever Amminadib did
in one of his chariots
in the
field of battle: or
"I know not"; whether in the body or out of the
body; such was the rapture and ecstasy she was in
when she heard her beloved
say
"I went down into the garden of nuts"
&c. or
when she
heard the daughters' commendations of her
she did not think that such belonged
to her
and therefore said
"I know not"; however
this caused her to
make the greater haste to answer such characters
and to enjoy the company of
her beloved. But rather they are the words of Christ
who was now in his
garden
observing the condition it was in
and says
"I know not"
or
do not perceiveF26"Nondum percipientem haec"
Junius &
Tremellius
Piscator.
that it was in a fruitful and flourishing case
and
therefore took all the speedy methods he could to bring it into a better; or
being in a transport of love to his church
it caused him speedily to return
unto her
and grant her his presence; offer all necessary assistance
and be as
chariots to her
to carry her through difficulties
and to protect and defend
her from all enemies: and this his soul caused him to do
not her worth and
worthiness
love and loveliness
but his own good will and pleasure
and
cordial affection for her. Many take Amminadib to be the proper name of a person
who was one of Solomon's chariot drivers
that understood his business well
and drove swiftly
and with success
to whom Christ compares himself
when
returning to his church with haste: but I rather think
with Jarchi
Aben Ezra
and others
that it is an appellative
consisting of two words
"ammi"
my people
and "nadib"
willing or princely
and
may be rendered
"the chariots of my willing" or "princely
people"F1עמי נדיב
"populi mei spontanei"
Pagninus; "voluntari"
Piscator
Cocceius
Marchius
Michaelis. ; meaning
not angels
nor ministers
but the
people of Christ themselves
to whom he is as chariots; for so I should choose
to translate the words
"my soul made me as chariots to my willing"
or "princely people"; and so describes the persons who share in this
instance of his grace; they are such who are made willing by Christ
in the day
of his power on them
to be saved by him
and serve him
Psalm 110:3; and
who are of a free
princely
and munificent spirit
Psalm 2:12; being
princes
and the sons and daughters of a prince
Song of Solomon 7:1;
to these Christ makes himself as chariots
as he now was to the church
and
took her up along with him to enjoy his presence
she had sought for and
desired. Wherefore the daughters of Jerusalem
who had accompanied her hitherto
in search of him
perceiving she was going from then
say what follows.
Song of Solomon
6:13 The Beloved and
His Friends 13 Return
return
O Shulamite; Return
return
that we may look upon you! The
Shulamite What would you see in the Shulamite— As it were
the dance of
the two camps?[b]
YLT 13Return
return
O
Shulammith! Return
return
and we look upon thee. What do ye see in
Shulammith?
Return
return
O Shulamite; return
return
.... By whom
the church is meant
so called from her being the spouse of Christ
the true
Solomon; it being common for the wife to have the same name with her husband;
thus
with the Romans
if the man's name was Caius
the woman's name was Caia:
is the name of Christ Solomon? the church's name is Shulamite; see Jeremiah 23:6. The
word from which this is derived signifies both perfection and peace; and the
church may be called the Shulamite from her perfection
not in herself
but in
Christ
in whom she is complete
and perfectly comely through his
righteousness; and is also denominated from the peace which she has from
Christ
and he has made for her through his blood
and he gives unto her by his
Spirit; and from what she does or should enjoy in her members
and from what she
will be possessed of to all eternity. Now the church
the Shulamite
is very
importunately desired by the daughters of Jerusalem to return; which is said no
less than four times
which shows how vehemently desirous they were of her
company: and perceiving she was about to go from them
most earnestly press her
to return
or to "turn"F2שובי επιστρεφε
Sept.
"convertere"
Sanctius
Marckius. ; to turn herself
that her beauty
and comeliness might be more plainly seen; for this is the end proposed by
them
that we may look upon thee; that they might still
have more opportunity of viewing her
and more narrowly to examine her beauty
for which she was so much commended; and that they might enjoy more of her
company and conversation
which had been
and they might hope would be
more
useful and instructive to them. A question upon this follows
What will ye see in the Shulamite? which question is put
either by the daughters among themselves; some wishing for her return
and
others asking what they expected to see in her
should she return: or rather it
is put by the church herself; who asks the daughters
what they expected to see
in her
a poor
mean
unworthy creature
not fit to be looked on
having
nothing extraordinary
nor indeed valuable or of worth
in seeing of her? Which
question is thus answered
As it were the company of two armies: either by the
daughters
declaring what they expected to see in the church; either such a
glorious and joyful meeting between Christ and her
as is often between great
persons
attended with singing and dancing; so the word for company is rendered
by the SeptuagintF3כמחלת ως χοροι
Sept. "sicut
chorus"
Vatablus
Marckius
Michaelis
& alii. "choroi"
a
"company" of those that dance and sing; see Psalm 68:24; or
such an appearance as an army makes at the reception of their prince
when it
is divided into two bands
for the sake of greater honour and majesty. Or
rather this answer is returned by the church herself; signifying that nothing
was to be seen in her but two armies
flesh and Spirit
sin and grace
continually warring against each other; which surely
she thought
could be no
desirable and pleasing sight to them; see Romans 7:23.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)