2 My beloved H1730 is gone down H3381 into his garden, H1588 to the beds H6170 of spices, H1314 to feed H7462 in the gardens, H1588 and to gather H3950 lilies. H7799
His cheeks H3895 are as a bed H6170 of spices, H1314 as sweet H4840 flowers: H4026 his lips H8193 like lilies, H7799 dropping H5197 sweet smelling H5674 myrrh. H4753
The LORD H3068 thy God H430 in the midst H7130 of thee is mighty; H1368 he will save, H3467 he will rejoice H7797 over thee with joy; H8057 he will rest H2790 in his love, H160 he will joy H1523 over thee with singing. H7440
For G3754 the Lamb G721 which G3588 is in the midst G303 G3319 of the throne G2362 shall feed G4165 them, G846 and G2532 shall lead G3594 them G846 unto G1909 living G2198 fountains G4077 of waters: G5204 and G2532 God G2316 shall wipe away G1813 all G3956 tears G1144 from G575 their G846 eyes. G3788
But G1161 I would G2309 not G3756 have G2309 you G5209 to be ignorant, G50 brethren, G80 concerning G4012 them which are asleep, G2837 that G3363 ye sorrow G3076 not, G3363 even G2532 as G2531 others G3062 which G3588 have G2192 no G3361 hope. G1680 For G1063 if G1487 we believe G4100 that G3754 Jesus G2424 died G599 and G2532 rose again, G450 even so G3779 them also G2532 which sleep G2837 in G1223 Jesus G2424 will G71 God G2316 bring G71 with G4862 him. G846
For G1063 to me G1698 to live G2198 is Christ, G5547 and G2532 to die G599 is gain. G2771 But G1161 if G1487 I live G2198 in G1722 the flesh, G4561 this G5124 is the fruit G2590 of my labour: G2041 G3427 yet G2532 what G5101 I shall choose G138 I wot G1107 not. G3756 For G1063 I am in a strait G4912 betwixt G1537 two, G1417 having G2192 a desire G1939 to G1519 depart, G360 and G2532 to be G1511 with G4862 Christ; G5547 which is far G4183 G3123 better: G2908
Father, G3962 I will G2309 that G2443 they also, G2548 whom G3739 thou hast given G1325 me, G3427 be G5600 with G3326 me G1700 where G3699 I G1473 am; G1510 that G2443 they may behold G2334 my G1699 glory, G1391 which G3739 thou hast given G1325 me: G3427 for G3754 thou lovedst G25 me G3165 before G4253 the foundation G2602 of the world. G2889
And G2532 if G1437 I go G4198 and G2532 prepare G2090 a place G5117 for you, G5213 I will come G2064 again, G3825 and G2532 receive G3880 you G5209 unto G4314 myself; G1683 that G2443 where G3699 I G1473 am, G1510 there ye G5210 may be G5600 also. G2532
Jesus G2424 saith G3004 unto them, G846 My G1699 meat G1033 is G2076 to G2443 do G4160 the will G2307 of him that sent G3992 me, G3165 and G2532 to finish G5048 his G846 work. G2041 Say G3004 not G3756 ye, G5210 There G3754 are G2076 yet G2089 four months, G5072 and G2532 then cometh G2064 harvest? G2326 behold, G2400 I say G3004 unto you, G5213 Lift up G1869 your G5216 eyes, G3788 and G2532 look on G2300 the fields; G5561 for G3754 they are G1526 white G3022 already G2235 to G4314 harvest. G2326
For G1063 where G3757 two G1417 or G2228 three G5140 are G1526 gathered together G4863 in G1519 my G1699 name, G3686 there G1563 am I G1510 in G1722 the midst G3319 of them. G846
Tell H5046 me, O thou whom my soul H5315 loveth, H157 where thou feedest, H7462 where H349 thou makest thy flock to rest H7257 at noon: H6672 for H4100 why should I be as one that turneth aside H5844 by the flocks H5739 of thy companions? H2270 If thou know H3045 not, O thou fairest H3303 among women, H802 go thy way forth H3318 by the footsteps H6119 of the flock, H6629 and feed H7462 thy kids H1429 beside the shepherds' H7462 tents. H4908
For as the earth H776 bringeth forth H3318 her bud, H6780 and as the garden H1593 causeth the things that are sown H2221 in it to spring forth; H6779 so the Lord H136 GOD H3069 will cause righteousness H6666 and praise H8416 to spring forth H6779 before all the nations. H1471
He shall feed H7462 his flock H5739 like a shepherd: H7462 he shall gather H6908 the lambs H2922 with his arm, H2220 and carry H5375 them in his bosom, H2436 and shall gently lead H5095 those that are with young. H5763
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.