10 Who is she that looketh forth H8259 as the morning, H7837 fair H3303 as the moon, H3842 clear H1249 as the sun, H2535 and terrible H366 as an army with banners? H1713
Thou art beautiful, H3303 O my love, H7474 as Tirzah, H8656 comely H5000 as Jerusalem, H3389 terrible H366 as an army with banners. H1713
If I beheld H7200 the sun H216 when it shined, H1984 or the moon H3394 walking H1980 in brightness; H3368
And G2532 there shall be G2071 no G3756 night G3571 there; G1563 and G2532 they need G5532 no G3756 candle, G3088 G2192 neither G2532 light G5457 of the sun; G2246 for G3754 the Lord G2962 God G2316 giveth G5461 them G846 light: G5461 and G2532 they shall reign G936 for G1519 ever G165 and ever. G165
And G2532 I saw G1492 another G243 mighty G2478 angel G32 come down G2597 from G1537 heaven, G3772 clothed G4016 with a cloud: G3507 and G2532 a rainbow G2463 was upon G1909 his G846 head, G2776 and G2532 his G846 face G4383 was as it were G5613 the sun, G2246 and G2532 his G846 feet G4228 as G5613 pillars G4769 of fire: G4442
Then shall thy light H216 break forth H1234 as the morning, H7837 and thine health H724 shall spring forth H6779 speedily: H4120 and thy righteousness H6664 shall go H1980 before H6440 thee; the glory H3519 of the LORD H3068 shall be thy rereward. H622
And G2532 the city G4172 had G2192 no G3756 need G5532 of the sun, G2246 neither G3761 of the moon, G4582 to G2443 shine G5316 in G1722 it: G846 for G1063 the glory G1391 of God G2316 did lighten G5461 it, G846 and G2532 the Lamb G721 is the light G3088 thereof. G846
And G2532 he carried G667 me G3165 away G667 in G1722 the spirit G4151 to G1909 a great G3173 and G2532 high G5308 mountain, G3735 and G2532 shewed G1166 me G3427 that great G3173 city, G4172 the holy G40 Jerusalem, G2419 descending G2597 out of G1537 heaven G3772 from G575 God, G2316 Having G2192 the glory G1391 of God: G2316 and G2532 her G846 light G5458 was like G3664 unto a stone G3037 most precious, G5093 even like G5613 a jasper G2393 stone, G3037 clear as crystal; G2929
Then G5119 shall the righteous G1342 shine forth G1584 as G5613 the sun G2246 in G1722 the kingdom G932 of their G846 Father. G3962 Who G3588 hath G2192 ears G3775 to hear, G191 let him hear. G191
Who is this that cometh H935 from Edom, H123 with dyed H2556 garments H899 from Bozrah? H1224 this that is glorious H1921 in his apparel, H3830 travelling H6808 in the greatness H7230 of his strength? H3581 I that speak H1696 in righteousness, H6666 mighty H7227 to save. H3467
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Song Of Solomon 6
Commentary on Song Of Solomon 6 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 6
So 6:1-13.
1. Historically, at Jesus Christ's crucifixion and burial, Joseph of Arimathea, and Nicodemus, and others, joined with His professed disciples. By speaking of Jesus Christ, the bride does good not only to her own soul, but to others (see on So 1:4; Mal 3:16; Mt 5:14-16). Compare the hypocritical use of similar words (Mt 2:8).
2. gone down—Jerusalem was on a hill (answering to its moral elevation), and the gardens were at a little distance in the valleys below.
beds of spices—(balsam) which He Himself calls the "mountain of myrrh," &c. (So 4:6), and again (So 8:14), the resting-place of His body amidst spices, and of His soul in paradise, and now in heaven, where He stands as High Priest for ever. Nowhere else in the Song is there mention of mountains of spices.
feed in … gardens—that is, in the churches, though He may have withdrawn for a time from the individual believer: she implies an invitation to the daughters of Jerusalem to enter His spiritual Church, and become lilies, made white by His blood. He is gathering some lilies now to plant on earth, others to transplant into heaven (So 5:1; Ge 5:24; Mr 4:28, 29; Ac 7:60).
3. In speaking of Jesus Christ to others, she regains her own assurance. Literally, "I am for my beloved … for me." Reverse order from So 2:16. She now, after the season of darkness, grounds her convictions on His love towards her, more than on hers towards Him (De 33:3). There, it was the young believer concluding that she was His, from the sensible assurance that He was hers.
4. Tirzah—meaning "pleasant" (Heb 13:21); "well-pleasing" (Mt 5:14); the royal city of one of the old Canaanite kings (Jos 12:24); and after the revolt of Israel, the royal city of its kings, before Omri founded Samaria (1Ki 16:8, 15). No ground for assigning a later date than the time of Solomon to the Song, as Tirzah was even in his time the capital of the north (Israel), as Jerusalem was of the south (Judah).
Jerusalem—residence of the kings of Judah, as Tirzah, of Israel (Ps 48:1, &c.; 122:1-3; 125:1, 2). Loveliness, security, unity, and loyalty; also the union of Israel and Judah in the Church (Isa 11:13; Jer 3:18; Eze 37:16, 17, 22; compare Heb 12:22; Re 21:2, 12).
terrible—awe-inspiring. Not only armed as a city on the defensive, but as an army on the offensive.
banners—(See on So 5:10; Ps 60:4); Jehovah-nissi (2Co 10:4).
5. (So 4:9; Ge 32:28; Ex 32:9-14; Ho 12:4). This is the way "the army" (So 6:4) "overcomes" not only enemies, but Jesus Christ Himself, with eyes fixed on Him (Ps 25:15; Mt 11:12). Historically, So 6:3-5, represent the restoration of Jesus Christ to His Church at the resurrection; His sending her forth as an army, with new powers (Mr 16:15-18, 20); His rehearsing the same instructions (see on So 6:6) as when with them (Lu 24:44).
overcome—literally, "have taken me by storm."
6. Not vain repetition of So 4:1, 2. The use of the same words shows His love unchanged after her temporary unfaithfulness (Mal 3:6).
8. threescore—indefinite number, as in So 3:7. Not queens, &c., of Solomon, but witnesses of the espousals, rulers of the earth contrasted with the saints, who, though many, are but "one" bride (Isa 52:15; Lu 22:25, 26; Joh 17:21; 1Co 10:17). The one Bride is contrasted with the many wives whom Eastern kings had in violation of the marriage law (1Ki 11:1-3).
9. Hollow professors, like half wives, have no part in the one bride.
only one of her mother—namely, "Jerusalem above" (Ga 4:26). The "little sister" (So 8:8) is not inconsistent with her being "the only one"; for that sister is one with herself (Joh 10:16).
choice—(Eph 1:4; 2Th 2:13). As she exalted Him above all others (So 5:10), so He now her.
daughters … blessed her—(Isa 8:18; 61:9; Eze 16:14; 2Th 1:10). So at her appearance after Pentecost (Ac 4:13; 6:15; 24:25; 26:28).
10. The words expressing the admiration of the daughters. Historically (Ac 5:24-39).
as the morning—As yet she is not come to the fulness of her light (Pr 4:18).
moon—shining in the night, by light borrowed from the sun; so the bride, in the darkness of this world, reflects the light of the Sun of righteousness (2Co 3:18).
sun—Her light of justification is perfect, for it is His (2Co 5:21; 1Jo 4:17). The moon has less light, and has only one half illuminated; so the bride's sanctification is as yet imperfect. Her future glory (Mt 13:43).
army—(So 6:4). The climax requires this to be applied to the starry and angelic hosts, from which God is called Lord of Sabaoth. Her final glory (Ge 15:5; Da 12:3; Re 12:1). The Church Patriarchal, "the morning"; Levitical, "the moon"; Evangelical, "the sun"; Triumphant, "the bannered army" (Re 19:14).
11. The bride's words; for she everywhere is the narrator, and often soliloquizes, which He never does. The first garden (So 2:11-13) was that of spring, full of flowers and grapes not yet ripe; the second, autumn, with spices (which are always connected with the person of Jesus Christ), and nothing unripe (So 4:13, &c.). The third here, of "nuts," from the previous autumn; the end of winter, and verge of spring; the Church in the upper room (Ac 1:13, &c.), when one dispensation was just closed, the other not yet begun; the hard shell of the old needing to be broken, and its inner sweet kernel extracted [Origen] (Lu 24:27, 32); waiting for the Holy Ghost to usher in spiritual spring. The walnut is meant, with a bitter outer husk, a hard shell, and sweet kernel. So the Word is distasteful to the careless; when awakened, the sinner finds the letter hard, until the Holy Ghost reveals the sweet inner spirit.
fruits of the Valley—Maurer translates, "the blooming products of the river," that is, the plants growing on the margin of the river flowing through the garden. She goes to watch the first sproutings of the various plants.
12. Sudden outpourings of the Spirit on Pentecost (Ac 2:1-13), while the Church was using the means (answering to "the garden," So 6:11; Joh 3:8).
Ammi-nadib—supposed to me one proverbial for swift driving. Similarly (So 1:9). Rather, "my willing people" (Ps 110:3). A willing chariot bore a "willing people"; or Nadib is the Prince, Jesus Christ (Ps 68:17). She is borne in a moment into His presence (Eph 2:6).
13. Entreaty of the daughters of Jerusalem to her, in her chariot-like flight from them (compare 2Ki 2:12; 2Sa 19:14).
Shulamite—new name applied to her now for the first time. Feminine of Solomon, Prince of Peace; His bride, daughter of peace, accepting and proclaiming it (Isa 52:7; Joh 14:27; Ro 5:1; Eph 2:17). Historically, this name answers to the time when, not without a divine design in it, the young Church met in Solomon's porch (Ac 3:11; 5:12). The entreaty, "Return, O Shulamite," answers to the people's desire to keep Peter and John, after the lame man was healed, when they were about to enter the temple. Their reply attributing the glory not to themselves, but to Jesus Christ, answers to the bride's reply here, "What will ye see" in me? "As it were," &c. She accepts the name Shulamite, as truly describing her. But adds, that though "one" (So 6:9), she is nevertheless "two." Her glories are her Lord's, beaming through her (Eph 5:31, 32). The two armies are the family of Jesus Christ in heaven, and that on earth, joined and one with Him; the one militant, the other triumphant. Or Jesus Christ and His ministering angels are one army, the Church the other, both being one (Joh 17:21, 22). Allusion is made to Mahanaim (meaning two hosts), the scene of Jacob's victorious conflict by prayer (Ge 32:2, 9, 22-30). Though she is peace, yet she has warfare here, between flesh and spirit within and foes without; her strength, as Jacob's at Mahanaim, is Jesus Christ and His host enlisted on her side by prayer; whence she obtains those graces which raise the admiration of the daughters of Jerusalem.