13 Return, H7725 return, H7725 O Shulamite; H7759 return, H7725 return, H7725 that we may look H2372 upon thee. What will ye see H2372 in the Shulamite? H7759 As it were the company H4246 of two armies. H4264
And when Jacob H3290 saw them, H7200 he said, H559 This is God's H430 host: H4264 and he called H7121 the name H8034 of that place H4725 Mahanaim. H4266
Likewise, G3779 I say G3004 unto you, G5213 there is G1096 joy G5479 in the presence G1799 of the angels G32 of God G2316 over G1909 one G1520 sinner G268 that repenteth. G3340
When G3752 he shall come G2064 to be glorified G1740 in G1722 his G846 saints, G40 and G2532 to be admired G2296 in G1722 all G3956 them that believe G4100 (because G3754 our G2257 testimony G3142 among G1909 you G5209 was believed G4100 ) in G1722 that G1565 day. G2250
Finally, G3063 my G3450 brethren, G80 be strong G1743 in G1722 the Lord, G2962 and G2532 in G1722 the power G2904 of his G846 might. G2479 Put on G1746 the whole armour G3833 of God, G2316 that G4314 ye G5209 may be able G1410 to stand G2476 against G4314 the wiles G3180 of the devil. G1228 For G3754 we G2254 wrestle G3823 not G3756 against G2076 G4314 flesh G4561 and G2532 blood, G129 but G235 against G4314 principalities, G746 against G4314 powers, G1849 against G4314 the rulers G2888 of the darkness G4655 of this G5127 world, G165 against G4314 spiritual G4152 wickedness G4189 in G1722 high G2032 places. Wherefore G1223 G5124 take unto you G353 the whole armour G3833 of God, G2316 that G2443 ye may be able G1410 to withstand G436 in G1722 the evil G4190 day, G2250 and G2532 having done G2716 all, G537 to stand. G2476 Stand G2476 therefore, G3767 having G4024 your G5216 loins G3751 girt about G4024 with G1722 truth, G225 and G2532 having on G1746 the breastplate G2382 of righteousness; G1343 And G2532 your feet G4228 shod G5265 with G1722 the preparation G2091 of the gospel G2098 of peace; G1515 Above G1909 all, G3956 taking G353 the shield G2375 of faith, G4102 wherewith G1722 G3739 ye shall be able G1410 to quench G4570 all G3956 the fiery G4448 darts G956 of the wicked. G4190 And G2532 take G1209 the helmet G4030 of salvation, G4992 and G2532 the sword G3162 of the Spirit, G4151 which is G3603 the word G4487 of God: G2316 Praying G4336 always G1722 G2540 G3956 with G1223 all G3956 prayer G4335 and G2532 supplication G1162 in G1722 the Spirit, G4151 and G2532 watching G69 thereunto G1519 G5124 G846 with G1722 all G3956 perseverance G4343 and G2532 supplication G1162 for G4012 all G3956 saints; G40 And G2532 for G5228 me, G1700 that G2443 utterance G3056 may be given G1325 unto me, G3427 that I may open G1722 G457 my G3450 mouth G4750 boldly, G1722 G3954 to make known G1107 the mystery G3466 of the gospel, G2098
For G1063 he G846 is G2076 our G2257 peace, G1515 who G3588 hath made G4160 both G297 one, G1520 and G2532 hath broken down G3089 the middle wall G3320 of partition G5418 between us; Having abolished G2673 in G1722 his G846 flesh G4561 the enmity, G2189 even the law G3551 of commandments G1785 contained in G1722 ordinances; G1378 for to G2443 make G2936 in G1722 himself G1438 of twain G1417 one G1519 G1520 new G2537 man, G444 so making G4160 peace; G1515 And G2532 that he might reconcile G604 both G297 unto God G2316 in G1722 one G1520 body G4983 by G1223 the cross, G4716 having slain G615 the enmity G2189 thereby: G1722 G846 And G2532 came G2064 and preached G2097 peace G1515 to you G5213 which G3588 were afar off, G3112 and G2532 to them that were nigh. G1451
For G1063 the flesh G4561 lusteth G1937 against G2596 the Spirit, G4151 and G1161 the Spirit G4151 against G2596 the flesh: G4561 and G1161 these G5023 are contrary G480 the one to the other: G240 so that G2443 ye cannot G3363 do G4160 the things G5023 that G3739 G302 ye would. G2309
And G2532 other G243 sheep G4263 I have, G2192 which G3739 are G2076 not G3756 of G1537 this G5026 fold: G833 them also G2548 I G3165 must G1163 bring, G71 and G2532 they shall hear G191 my G3450 voice; G5456 and G2532 there shall be G1096 one G3391 fold, G4167 and one G1520 shepherd. G4166
And G2532 he turned G4762 to G4314 the woman, G1135 and said G5346 unto Simon, G4613 Seest thou G991 this G5026 woman? G1135 I entered G1525 into G1519 thine G4675 house, G3614 thou gavest me G1325 no G3756 water G5204 for G1909 my G3450 feet: G4228 but G1161 she G3778 G846 hath washed G1026 my G3450 feet G4228 with tears, G1144 and G2532 wiped G1591 them with the hairs G2359 of her G846 head. G2776
O Israel, H3478 return H7725 unto the LORD H3068 thy God; H430 for thou hast fallen H3782 by thine iniquity. H5771 Take H3947 with you words, H1697 and turn H7725 to the LORD: H3068 say H559 unto him, Take away H5375 all iniquity, H5771 and receive H3947 us graciously: H2896 so will we render H7999 the calves H6499 of our lips. H8193 Asshur H804 shall not save H3467 us; we will not ride H7392 upon horses: H5483 neither will we say H559 any more to the work H4639 of our hands, H3027 Ye are our gods: H430 for in thee the fatherless H3490 findeth mercy. H7355 I will heal H7495 their backsliding, H4878 I will love H157 them freely: H5071 for mine anger H639 is turned away H7725 from him.
Go H1980 and proclaim H7121 these words H1697 toward the north, H6828 and say, H559 Return, H7725 thou backsliding H4878 Israel, H3478 saith H5002 the LORD; H3068 and I will not cause mine anger H6440 to fall H5307 upon you: for I am merciful, H2623 saith H5002 the LORD, H3068 and I will not keep H5201 anger for ever. H5769 Only acknowledge H3045 thine iniquity, H5771 that thou hast transgressed H6586 against the LORD H3068 thy God, H430 and hast scattered H6340 thy ways H1870 to the strangers H2114 under every green H7488 tree, H6086 and ye have not obeyed H8085 my voice, H6963 saith H5002 the LORD. H3068 Turn, H7725 O backsliding H7726 children, H1121 saith H5002 the LORD; H3068 for I am married H1166 unto you: and I will take H3947 you one H259 of a city, H5892 and two H8147 of a family, H4940 and I will bring H935 you to Zion: H6726
Forasmuch H3282 as this people H5971 refuseth H3988 the waters H4325 of Shiloah H7975 that go H1980 softly, H328 and rejoice H4885 in Rezin H7526 and Remaliah's H7425 son; H1121
Look H7200 not upon me, because I am black, H7840 because the sun H8121 hath looked H7805 upon me: my mother's H517 children H1121 were angry H2787 with me; they made H7760 me the keeper H5201 of the vineyards; H3754 but mine own vineyard H3754 have I not kept. H5201
In Salem H8004 also is his tabernacle, H5520 and his dwelling place H4585 in Zion. H6726
And see, H7200 and, behold, if the daughters H1323 of Shiloh H7887 come out H3318 to dance H2342 in dances, H4246 then come ye out H3318 of the vineyards, H3754 and catch H2414 you every man H376 his wife H802 of the daughters H1323 of Shiloh, H7887 and go H1980 to the land H776 of Benjamin. H1144
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.