Song of Solomon 6 commentary

Those made acquainted with the excellences of Christ, and the comfort of an interest in him, desire to know where they may meet him. Those who would find Christ, must seek him early and diligently.

Christ's church is a garden, enclosed, and separated from the world; he takes care of it, delights in it, and visits it. Those who would find Christ, must attend him in his ordinances, the word, sacraments, and prayer. When Christ comes to his church, it is to entertain his friends. And to take believers to himself: he picks the lilies one by one; and at the great day he will send forth his angels to gather all his lilies, that he may be for ever admired in them. The death of a believer is not more than the owner of a garden plucking a favourite flower; and He will preserve it from withering, yea, cause it to flourish for ever, with increasing beauty. If our own hearts can witness for us that we are Christ's, question not his being ours, for the covenant never breaks on his side. It is the comfort of the church, that he feeds among the lilies, that he takes delight in his people.

All the real excellence and holiness on earth centre in the church. Christ goes forth subduing his enemies, while his followers gain victories over the world, the flesh, and the devil. He shows the tenderness of a Redeemer, the delight he takes in his redeemed people, and the workings of his own grace in them. True believers alone can possess the beauty of holiness. And when their real character is known, it will be commended. Both the church and believers, at their first conversion, look forth as the morning, their light being small, but increasing. As to their sanctification, they are fair as the moon, deriving all their light, grace, and holiness from Christ; and as to justification, clear as the sun, clothed with Christ, the Sun of righteousness, and fighting the good fight of faith, under the banners of Christ, against all spiritual enemies.

In retirement and in meditation the Christian character is formed and perfected. But not in the retirement of the idle, the self-indulgent, or the trifler. When the Christian is released from the discharge of his duties in life, the world has no attractions for him. His prayer is, that all things belonging to the Spirit may live and grow within him, and around him. Such are the interesting cares and employments of him whom the world wrongly deems unhappy, and lost to his true interests. In humility and self-abasement, the humble Christian would turn away from the sight of all; but the Lord delights to honour him. Chiefly, however, may the reference be to the ministering angels who shall be sent for the soul of the Christian. Their approach may startle, but the departing soul shall find the Lord its strength and its portion for ever. The church is called the Shulamite: the word signifies perfection and peace; not in herself, but in Christ, in whom she is complete, through his righteousness; and has peace, which he made for her through his blood, and gives unto her by his Spirit.

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" (He 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 (Psa 48:1, &c.; 122:1-3; 125:1, 2). Loveliness, security, unity, and loyalty; also the union of Israel and Judah in the Church (Is 11:13; Jr 3:18; Eze 37:16, 17, 22; compare He 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; Psa 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 (Psa 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 (Is 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--(Ep 1:4; 2Th 2:13). As she exalted Him above all others (So 5:10), so He now her.

daughters ... blessed her--(Is 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" (Psa 110:3). A willing chariot bore a "willing people"; or Nadib is the Prince, Jesus Christ (Psa 68:17). She is borne in a moment into His presence (Ep 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 (Is 52:7; Joh 14:27; Ro 5:1; Ep 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 (Ep 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.

Whither is thy beloved gone - These words are supposed to be addressed to the bride by her own companions, and are joined to the preceding chapter by the Hebrew and all the versions.

My beloved is gone down into his garden - The answer of the bride to her companions.

Beautiful - as Tirzah - This is supposed to be the address of Solomon to the bride. Tirzah was a city in the tribe of Ephraim, (Jos 12:24), and the capital of that district. It appears to have been beautiful in itself, and beautifully situated, for Jeroboam made it his residence before Samaria was built; and it seems to have been the ordinary residence of the kings of Israel, 1Kgs 14:17; 1Kgs 15:21. Its same signifies beautiful or delightful.

Comely as Jerusalem - This was called the perfection of beauty, Psa 48:2, Psa 48:3; Psa 50:2. And thus the poet compares the bride's beauty to the two finest places in the land of Palestine, and the capitals of the two kingdoms of Israel and Judah.

Terrible as an army with banners - This has been supposed to carry an allusion to the caravans in the East, and the manner in which they are conducted in their travels by night. The caravans are divided into companies, called cottors, according to Thevenet; and each company is distinguished by the form of the brazier in which they carry their lights. After night, these braziers are placed on the ends of long poles, and carried by a person who walks at the head of the company. Some have ten or twelve lights, and are of different forms; some triangular, or like an N; some like an M, by which each pilgrim readily knows his own company, both by night and day. A whole caravan, composed of many thousands of hadgees or pilgrims, divided into various cottors or companies, each having its own distinguishing brazier or light, must necessarily produce a very splendid, if not a terrible, appearance.

Turn away thine eyes - As the sight of so many fires after night was extremely dazzling, and the eye could not bear the sight, so the look of the bride was such as pierced the heart, and quite overwhelmed the person who met it. Hence the bridegroom naturally cries out, "Turn away thine eyes from me, for they have overcome me."

Thy hair is as a flock of goats - See on Sol 4:1 (note).

Thy teeth - See on Sol 4:2 (note).

As a piece of a pomegranate - See on Sol 4:3 (note).

There are threescore queens - Though there be sixty queens, and eighty concubines, or secondary wives, and virgins innumerable, in my harem, yet thou, my dove, my undefiled, art אצת achath, One, the Only One, she in whom I delight beyond all.

The daughters saw her, and blessed her - Not only the Jewish women in general spoke well of her on her arrival, but the queens and concubines praised her as the most accomplished of her sex.

With this verse the fourth night of the marriage week is supposed to end.

Looketh forth as the morning - The bride is as lovely as the dawn of day, the Aurora, or perhaps the morning star, Venus. She is even more resplendent, she is as beautiful as the Moon. She even surpasses her, for she is as clear and bright as the Sun; and dangerous withal to look on, for she is as formidable as the vast collection of lights that burn by night at the head of every company in a numerous caravan. See the note on Sol 6:4 (note). The comparison of a fine woman to the splendor of an unclouded full moon is continually recurring in the writings of the Asiatic poets.

I went down into the garden of nuts - I believe this and the following verse refer at least to the preparations for a farther consummation of the marriage, or examination of the advancement of the bride's pregnancy. But many circumstances of this kind are so interwoven, and often anticipated and also postponed, that it is exceedingly difficult to arrange the whole so as to ascertain the several parts, and who are the actors and speakers. But other writers find no difficulty here, because they have their system; and that explains all things.

It is probably not the hazel but the almond nut, that is referred to here.

The chariots of Amminadib - Probably for their great speed these chariots became proverbial. The passage marks a strong agitation of mind, and something like what we term palpitation of the heart. As I am not aware of any spiritual meaning here, I must be excused from commenting on that which is literal. Amminadib signifies my noble or princely people; but it may here be a proper name, and Amminadib might be celebrated for his skill and rapidity in driving, as Jehu was.

Return, O Shulamite - This appears to be addressed to the bride, as now the confirmed, acknowledged wife of Solomon; for שולמית shulammith, appears to be a feminine formed from שלמה shelomoh, or Nwmlv shelomon, as we form Charlotte from Charles; Henrietta, from Henry; Janette, from John, etc.

The company of two armies - Or the musicians of the camps. She is as terrible as hosts of armed men, on the ground of what is said on Sol 6:4, Sol 6:5. The two armies may refer to the choirs of the bride's virgins, and the bridegroom's companions; but the similitude is not very perceptible. The Targum explains it of "the camps of Israel and Judah:" as if the bridegroom should say, "My beloved possesses all the perfections both of the Israelitish and Jewish women." But how little satisfaction do the best conjectures afford!

With this chapter the fifth night is supposed to end.

Gone - From thee.

Is gone - The spouse had hitherto been at a loss for her beloved, but having diligently sought him, now at last she meets with a gracious answer from God, directing her where to find him. The garden may signify the church catholic, and the gardens, as it follows, as also the beds, the particular assemblies of the faithful, in which Christ affords his presence. Spices - In which the gifts and graces of God's spirit, fitly compared to spices, grow. To feed - To refresh and delight himself. Lillies - Which may denote either, particular believers, whom Christ gathers to himself in his church; or, the prayers and praises of his people in the publick congregations.

Thou - These are the words of Christ, who had now again manifested himself to his church. Tirzah - A very pleasant city, the royal seat of the kings of Israel. Jerusalem - Which was beautiful both for its situation, and for its goodly buildings. Terrible - To her enemies, whom God will certainly destroy.

Turn away - It is a poetical expression, signifying how beautiful the church was in Christ's eyes. Thy hair - This clause, and the whole following verse are repeated from, chap.4:1, 2. And this repetition is not vain but confirms what was said before, that the churches miscarriage had not alienated Christ's affection from her.

Threescore - A certain number for an uncertain. The sense seems to be this, there are many beautiful queens and concubines in the world, in the courts of princes, but none of them is to be compared with my spouse.

But one - The only beloved of my soul, my only spouse. The only one - She is as dear and as precious to me as only children use to be to their parents, and especially to their mothers. Daughters - Called virgins, ver.8. Praised - As more beautiful and worthy than themselves.

Who - These are the words of the queens and concubines. Who, what manner of person is this, how excellent and glorious! Morning - As the morning light, which coming after the darkness, is very pleasant and amiable.

I went - When I went away from thee these are the words of the bridegroom. Valley - Which being low, and well watered is very fruitful. To see - What beginnings or appearances there were of good fruits or works among believers.

Or ever - I was surprized with a vehement desire of my spouse, which is to be understood figuratively, and so as to agree with the majesty and omnisciency of Christ. Ammi - nadib - Eager in my desire, and swift in my motion towards the church. Ammi - nadib is supposed to be some eminent charioteer then well known, and famous for his speed in driving chariots.

Return - Christ recalls his spouse, who as when Christ was gone, she pursued after him, so now when Christ was coming to her, she was ready to wander from him. Return - This word is repeated four times, to signify both Christ's passionate love to her, and her backwardness. Shulamite - This title signifies, the wife of Solomon, thus called after her husband's name, and as Christ is called by the name of Solomon, so the church is fitly described by the title of Solomon's wife. May look - That I and my companions may contemplate thy beauty. What - But what do you my friends expect to discover in her? Christ proposes the question, that they might take special notice of this as a very remarkable thing in her. The company - Whereby he intimates that this one spouse was made up of the whole multitude of believers. Two armies - Confederate together, and so this may signify the union of Jews and Gentiles, and the safety and strength of the church, which is compared to a numerous host, distributed into two armies.

1 WHither is thy beloved gone , O thou fairest among women? whither is thy beloved turned aside ? that we may seek him with thee .

These are the words of the daughters of Ierusalem, last mentioned, whom this full and pathetical description of the Bridegrooms Excellency had inflamed with Love to him.

To wit, from thee, as thy words imply, v. 6, 8. where dost thou use to look for him, and to find him when thou hast lost him?

O thou who art well acquainted with all the places both of his usual abode, and of his diversion, inform us who are ignorant of them. d We ask not with any evil design, but only because we desire an interest in him.

Marginal references: Ch. 1. 8.

2 My beloved is gone down into his garden , to the beds of spices , to feed in the gardens, and to gather lillies .

The Spouse had hitherto been at a loss for her beloved, but having diligently sought him, and enflamed both her own and others Affections with Love to him by her just commendations, now at last she meets with a gracious Answer from God, directing her where to find him, which also comes very seasonably, not only for her own relief & comfort, but also for the benefit of others, who enquired after him. The garden seems to signifie the Church Catholick, and the gardens, as it follows here, as also the beds, may note the particular Assemblies of the faithful, in which Christ affordeth his Presence, and his blessing.

In which the Gifts and Graces of Gods Spirit, which are fitly compared to Spices, or aromatical Flowers, do appear and grow.

To refresh and delight himself, or to gather the flowers and fruits of it, as men use to do in their gardens.

Which may note either 1. Particular Believers, whom Christ gathereth to himself in his Church, who are compared to Lillies, Cant. 2. 2. Or 2. The Prayers and Praises tendered to him by his People in the publick Congregations, and all their gracious dispositions & actions.

4 Thou art beautiful, O my love , as Tirzah , comely as Jerusalem , terrible as an army with banners.

These are the words of Christ, who had now again manifested himself to his Church, whereby he declares, that though he had for a season hid his Face from her, yet still he retained a sincere and fervent Affection to her, and that notwithstanding her manifold infirmities she was yet beautiful in his Eyes.

A very pleasant City, as its very name signifies, and therefore made the Royal Seat of the Kings of Israel; of which see 1 Kin. 14. 17. & 15. 21, 33 & 16. 6, &c.

Which was beautiful both for its scituation, Ps. 48. 2. and for its goodly buildings, especially the Temple. See Lam. 2. 15.

Either 1. To strangers, whom by her grave and Majestick looks and carriage she affrights from rude or bold attempts, whereas some Women invite others to familiarity with them by their loose and wanton carriage. Or 2. To her Enemies, whom God will certainly destroy.

5 Turn away thine eyes from me , for they have overcome me: thy hair is as a flock of goats that appear from Gilead .

For I can scarce bear the Lustre of them. It is a poetical and amatorious Expression, signifying how beautiful the Church was in Christs Eyes, and how passionately he loved her.

This clause, and the whole following verse are repeated from Ch. 4. 1, 2. And this repetition is not vain nor absurd, but very agreeable to the nature of a Pastoral and Song of Love, as being an effect and testimony of vehement Affection, and besides it confirms what was said before, and sheweth that the Churches miscarriage and Christs desertion of her upon it, had not made him change his Opinion of her, or Affection to her.

Marginal references: Or, they have p[illegible: 1+ letters]ssed me up.

7 As a piece of a pomgranate are thy temples within thy locks .

This also is repeated from Ch. 4. 3.

8. There are threescore queens, and fourscore Concubines , and virgins without number.

A certain number for an uncertain. The sense seems to be this, There are many beautiful Queens and Concubines in the World, in the Courts of Princes, and particularly in Solomons Court, but none of them is to be compared with my Spouse, and my heart is set upon none of them, but only upon my Spouse, as the following verse declareth. Or, the Queens and Concubines may note the particular Congregations which are called by Christs name, and the Virgins may signifie the particular Believers or Professors; all which do make up one Catholick Church, as it follows. Compare the notes on Psal. 45. 10, 14, 15.

Either 1. Which wait upon the Queens and Concubines. Or 2. Which were reserved as a Nursery, out of which Queens and Concubines were to be taken.

9 My dove, my undefiled is but one ; she is the only one of her mother , she is the choice one of her that bare her: the daughters saw her, and blessed her; yea, the queen and the concubines, and they praised her .

The only beloved of my Soul, my only Spouse, in comparison of whom I despise all others.

Of Ierusalem above, which is the Mother of us all, Gal. 4. 26. Or, if this seem to confound the Mother & Daughter, the words may be thus rendred, she is as the only one of her mother, i. e. she is as dear & pretious to me as onely Children use to be to their Parents, and especially to their Mothers. So there is only a defect of the note of similitude, which is frequently understood, as hath been formerly noted and proved by undeniable instances.

Called Virgins, v. 8.

As more beautiful and worthy than themselves, which was so evident that they were forced to confess it.

10 Who is she that looketh forth as the morning , fair as the moon , clear as the sun , and terrible as an army with banners ?

These are the words either 1. Of the Bridegroom: Or 2. Of the Queens and Concubines last mentioned, as praising of her. And they are either words of enquiry, or rather of Admiration and commendation, who, i. e. what manner of person is this, how excellent and glorious! And so this pronoun, who, is understood, Psal. 24. 8. Mark 4. 41. compared with Mat. 8. 27.

As the morning light, which coming after the darkness of the night is very pleasant and amiable, which also suddenly spreadeth it self from the East to the West.

To wit, when it is full, and walking in brightness, as the Phrase is, Iob 31. 26. But withal he seems to intimate that the Church, like the Moon, may have her Eclipses, and be in darkness for a time.

Without any such spots or dark specks as are i[illegible: 1+ letters] the Moon. Which is to be understood in the same sense, that she is said to be without spot, or wrinkle, or bl[illegible: 1+ letters]mish, Eph. 5. 27. which she is partly by Gods gracious acceptation of her as such in Christ, and through his Righteousness; and partly because she shall be such in the future Life.

See above, v. 4.

11 I went down into the garden of nuts , to see the fruits of the valley , and to see whether the vine flourished, and the pomgranats budded .

To wit, when I went away from thee. So this is an account of the reason of his former departure from her. Or, I am come down to visit thee, my garden, Cant. 4. 12. Either way these are the words of the Bridegroom.

In which Nuts and other fruits are planted. By Nuts may be meant either 1. Ordinary Nuts, and so this is supposed to intimate the mean and contemptible condition of the Church in her outward Estate, and that her sweetness is all inward and spiritual. Or 2. Aromatical Nuts, to wit, Nutmegs, and so this notes how acceptable the Church and her Productions are to Christ.

Which being low, and well watered, is most fruitful.

What beginnings or appearances there were of good fruits or works among Believers, whether their Practices answered their Professions.

Marginal references: Or, almonds.; Ch. 7. 12.

12 Or ever I was aware , my soul made me like the chariots of Ammi-nadib .

I was surprized with a sudden and vehement desire of enjoying my Spouse, which is to be understood figuratively, and so as to agree with the Majesty and Omnisciency of Christ.

I made my self; which may signifie Christs activity in stirring up his Affections to the Church; or I was made; for the active Phrase is oft understood passively; and the Soul is commonly put for the Person.

Eager in my desire, and swift in my motion towards the Church. Amminadib is supposed to be some eminent Charioteer then well known, and famous for his speed in driving Charets. But this clause with the former is otherwise rendred, both in the margent and by others, and that very agreeably to the Hebrew words, my soul set me on the chariots of my willing (or, as others, noble or princely) people, i. e. which mine and the Brides friends had prepared to bring me to the Bride with more expedition, into which I ascended with all my Soul, as longing to come to my Bride.

Marginal references: Heb. I knew not.; Or, set me on the chariots of my willing people.

13 Return , return , O Shulamite , return, return, that we may look upon thee : what will you see in the Shulamite? as it were the company of two armies .

Christ recalls his Spouse, who as when Christ was gone she pursued after him, so now when Christ was coming or come to her, she was ready to wander & go a[illegible: 1+ letters]tray from him, according to the common and corrupt disposition and custom of Mankind, and therefore he seeks to stop or to reclaim her, and to oblige her to return to her first Love, and to repent more throughly than she had yet done.

This word is here repeated four times to signifie both Christs passionate Love to her, and earnest desire of her return, and her backwardness to it, which made so many calls necessary

This title signifies either 1. One born in, or belonging to Ierusalem, called also Salem, Ps. 76. 2. Or 2. The Wife of Solomon, thus called after her Husbands name, see Isa. 4. 1. And as Christ is called by the name of Solomon, ch. 3. 7, 9, 11. so the Church is fitly described by the title of Solomons Wife.

That I and my companions, and friends may contemplate thy Beauty.

But what do you, my friends expect to discover in her; Christ proposeth the question, that he may give the following answer; and that they should take special notice of this as a very remarkable thing in her.

Whereby he intimates that this one and onely Spouse was made up of the whole multitude of Believers.

Either 1. Opposite one against the other; and so this may note the conflict between the Flesh and Spirit, which is in all the faithful in this Life. Or 2. Confederate together, and so this may signifie either 1. The recollection and Union of Jews and Gentiles which shall one day be under Christ as their common head, Eph. 2. 15. Or 2. The safety and strength of the Church, which is compared to an army with banners, above v. 4, 10. and here to a numerous Host distributed into two Armies. Wherein also there may be an allusion to that story, Gen. 32. 1. where this very word, here rendred, two armies, is used.

Marginal references: Or, of Mahanaim.

Sol 6:1

The daughters of Jerusalem now offer to seek along with Shulamith for her beloved, who had turned away and was gone. 1 Whither has thy beloved gone,    Thou fairest of women?    Whither has thy beloved turned,    That we may seek him with thee?

The longing remains with her even after she has wakened, as the after effect of her dream. In the morning she goes forth and meets with the daughters of Jerusalem. They cause Shulamith to describe her friend, and they ask whither he has gone. They wish to know the direction in which he disappeared from her, the way which he had probably taken (פנה, R. פן .R, to drive, to urge forward, to turn from one to another), that with her they might go to seek him (Vav of the consequence or the object, as at Psa 83:17). The answer she gives proceeds on a conclusion which she draws from the inclination of her beloved.

Sol 6:2 2 My beloved has gone down into the garden,    To the beds of sweet herbs,    To feed in the gardens    And gather lilies.

He is certainly, she means to say, there to be found where he delights most to tarry. He will have gone down - viz. from the palace (Sol 6:11; cf. 1Ki 20:43 and Est 7:7) - into his garden, to the fragrant beds, there to feed in his garden and gather lilies (cf. Old Germ. “to collect rôsen”); he is fond of gardens and flowers. Shulamith expresses this in her shepherd-dialect, as when Jesus says of His Father (Joh 15:1), “He is the husbandman.” Flowerbeds are the feeding place (vid., regarding לרעות under Sol 2:16) of her beloved. Solomon certainly took great delight in gardens and parks, Ecc 2:5. But this historical fact is here idealized; the natural flora which Solomon delighted in with intelligent interest presents itself as a figure of a higher Loveliness which was therein as it were typically manifest (cf. Rev 7:17, where the “Lamb,” “feeding,” and “fountains of water,” are applied as anagogics, i.e., heavenward-pointing types). Otherwise it is not to be comprehended why it is lilies that are named. Even if it were supposed to be implied that lilies were Solomon’s favourite flowers, we must assume that his taste was determined by something more than by form and colour. The words of Shulamith give us to understand that the inclination and the favourite resort of her friend corresponded to his nature, which is altogether thoughtfulness and depth of feeling (cf. under Psa 92:5, the reference to Dante: the beautiful women who gather flowers representing the paradisaical life); lilies, the emblems of unapproachable grandeur, purity inspiring reverence, high elevation above that which is common, bloom there wherever the lily-like one wanders, whom the lily of the valley calls her own. With the words:

Sol 6:3 3 I am my beloved’s, and my beloved is mine,    Who feeds among the lilies,

Shulamith farther proceeds, followed by the daughters of Jerusalem, to seek her friend lost through her own fault. She always says, not אישׁי, but דּודי and רעי; for love, although a passion common to mind and body, is in this Song of Songs viewed as much as possible apart from its basis in the animal nature. Also, that the description hovers between that of the clothed and the unclothed, gives to it an ideality favourable to the mystical interpretation. Nakedness is ערוה. But at the cross nakedness appears transported from the sphere of sense to that of the supersensuous.

Sol 6:4

With Sol 6:4 Solomon’s address is resumed, and a new scene opens. Shulamith had found him again, and she who is beautiful in herself appears now so much the more beautiful, when the joy of seeing him again irradiates her whole being. 4 Beautiful art thou, my friend, as Tirzah,    Comely as Jerusalem,    Terrible as a battle-array.

In the praise of her beauty we hear the voice of the king. The cities which are the highest ornament of his kingdom serve him as the measure of her beauty, which is designated according to the root conceptions by יפה, after the equality of completeness; by נאוה, after the quality of that which is well-becoming, pleasing. It is concluded, from the prominence given to Tirzah, that the Song was not composed till after the division of the kingdom, and that its author was an inhabitant of the northern kingdom; for Tirzah was the first royal city of this kingdom till the time of Omri, the founder of Samaria. But since, at all events, it is Solomon who here speaks, so great an historical judgment ought surely to be ascribed to a later poet who has imagined himself in the exact position of Solomon, that he would not represent the king of the undivided Israel as speaking like a king of the separate kingdom of Israel. The prominence given to Tirzah has another reason. Tirzah was discovered by Robinson on his second journey, 1852, in which Van de Velde accompanied him, on a height in the mountain range to the north of Nablûs, under the name Tullûzah. Brocardus and Breydenback had already pointed out a village called Thersa to the east of Samaria. This form of the name corresponds to the Heb. better than that Arab. Tullûzah; but the place is suitable, and if Tullûzah lies high and beautiful in a region of olive trees, then it still justifies its ancient name, which means pleasantness or sweetness. But it cannot be sweetness on account of which Tirzah is named before Jerusalem, for in the eye of the Israelites Jerusalem was “the perfection of beauty” (Psa 50:2; Lam 2:15). That there is gradation from Tirzah to Jerusalem (Hengst.) cannot be said; for נאוה (decora) and יפה (pulchra) would be reversed if a climax were intended. The reason of it is rather this, that Shulamith is from the higher region, and is not a daughter of Jerusalem, and that therefore a beautiful city situated in the north toward Sunem must serve as a comparison of her beauty. That Shulamith is both beautiful and terrible (אימּה from אים) is not contradiction: she is terrible in the irresistible power of the impression of her personality, terrible as nîdgaloth, i.e., as troops going forth with their banners unfurled (cf. the Kal of this v. denom., Psa 20:6). We do not need to supply מצנות, which is sometimes fem., Psa 25:3; Gen 32:9, although the attribute would here be appropriate, Num 2:3, cf. Song Num 10:5; still less צבאות, which occurs in the sense of military service, Isa 40:2, and a war-expedition, Dan 8:12, but not in the sense of war-host, as fem. Much rather nidgaloth, thus neut., is meant of bannered hosts, as ארחות (not אר), Isa 21:13, of those that are marching. War-hosts with their banners, their standards, go forth confident of victory. Such is Shulamith’s whole appearance, although she is unconscious of it - a veni, vidi, vici. Solomon is completely vanquished by her. But seeking to maintain himself in freedom over against her, he cries out to her:

Sol 6:5-7 5 a Turn away thine eyes from me,      For overpoweringly they assail me.

Döpke translates,ferocire me faciunt; Hengst.: they make me proud; but although הרהיב, after Psa 138:3, may be thus used, yet that would be an effect produced by the eyes, which certainly would suggest the very opposite of the request to turn them away. The verb רהב means to be impetuous, and to press impetuously against any one; the Hiph. is the intens. of this trans. signification of the Kal: to press overpoweringly against one, to infuse terror, terrorem incutere. The lxx translates it by ἀναπτεροῦν, which is also used of the effect of terror (“to make to start up”), and the Syr. by afred, to put to flight, because arheb signifies to put in fear, as also arhab = khawwaf, terrefacere; but here the meaning of the verb corresponds more with the sense of Arab. r''b, to be placed in the state of ro'b, i.e., of paralyzing terror. If she directed her large, clear, penetrating eyes to him, he must sink his own: their glance is unbearable by him. This peculiar form the praise of her eyes here assume; but then the description proceeds as at Sol 4:1, Sol 2:3. The words used there in praise of her hair, her teeth, and her cheeks, are here repeated. 5 b Thy hair is like a flock of goats      Which repose downwards on Giliad. 6 Thy teeth like a flock of lambs    Which come up from the washing,    All of them bearing twins,    And a bereaved one is not among them. 7 Like a piece of pomegranate thy temples    Behind thy veil.

The repetition is literal, but yet not without change in the expression, - there, גל מהר, here, מן־הגּל; there, הקּץ, tonsarum, here, הרח, agnarum (Symm., Venet. τῶν ἀμναìδων); for רחל, in its proper signification, is like the Arab. rachil, richl, richleh, the female lamb, and particularly the ewe. Hitzig imagines that Solomon here repeats to Shulamith what he had said to another donna chosen for marriage, and that the flattery becomes insipid by repetition to Shulamith, as well as also to the reader. But the romance which he finds in the Song is not this itself, but his own palimpsest, in the style of Lucian’s transformed ass. The repetition has a morally better reason, and not one so subtle. Shulamith appears to Solomon yet more beautiful than on the day when she was brought to him as his bride. His love is still the same, unchanged; and this both she and the reader or hearer must conclude from these words of praise, repeated now as they were then. There is no one among the ladies of the court whom he prefers to her, - these must themselves acknowledge her superiority.

Sol 6:8-9 8 There are sixty queens,    And eighty concubines,    And virgins without number. 9 One is my dove, my perfect one, -    The only one of her mother,    The choice one of her that bare her.    The daughters saw her and called her blessed, -    Queens and concubines, and they extolled her.

Even here, where, if anywhere, notice of the difference of gender was to be expected, המּה stands instead of the more accurate הנּה (e.g., Gen 6:2). The number off the women of Solomon’s court, 1Ki 11:3, is far greater (700 wives and 300 concubines); and those who deny the Solomonic authorship of the Song regard the poet, in this particular, as more historical than the historian. On our part, holding as we do the Solomonic authorship of the book, we conclude from these low numbers that the Song celebrates a love-relation of Solomon’s at the commencement of his reign: his luxury had not then reached the enormous height to which he, the same Solomon, looks back, and which he designates, Ecc 2:8, as vanitas vanitatum. At any rate, the number of 60 מלכות, i.e., legitimate wives of equal rank with himself, is yet high enough; for, according to 2Ch 11:21, Rehoboam had 18 wives and 60 concubines. The 60 occurred before, at Sol 3:7. If it be a round number, as sometimes, although rarely, sexaginta is thus used (Hitzig), it may be reduced only to 51, but not further, especially here, where 80 stands along with it. פילגשׁ (פּלּגשׁ), Gr. παìλλαξ παλλακηì (Lat. pellex), which in the form פּלּקתּא (פּלקתא) came back from the Greek to the Aramaic, is a word as yet unexplained. According to the formation, it may be compared to חרמשׁ, from חרם, to cut off; whence also the harem bears the (Arab.) name hòaram, or the separated synaeconitis, to which access is denied. And ending in is (ש) is known to the Assyr., but only as an adverbial ending, which, as 'istinis = לבדּו, alone, solus, shows is connected with the pron. su. These two nouns appear as thus requiring to be referred to quadrilitera, with the annexed שׁ; perhaps פלגשׁ, in the sense of to break into splinters, from פּלג, to divide (whence a brook, as dividing itself in its channels, has the name of פּלג), points to the polygamous relation as a breaking up of the marriage of one; so that a concubine has the name pillěgěsh, as a representant of polygamy in contrast to monogamy.

In the first line of Sol 6:9 אחת is subj. (one, who is my dove, my perfect one); in the second line, on the contrary, it is pred. (one, unica, is she of her mother). That Shulamith was her mother’s only child does not, however, follow from this; אחת, unica, is equivalent to unice dilecta, as יחיד, Pro 4:3, is equivalent to unice dilectus (cf. Keil’s Zec 14:7). The parall. בּרה has its nearest signification electa (lxx, Syr., Jerome), not pura (Venet.); the fundamental idea of cutting and separating divides itself into the ideas of choosing and purifying. The Aorists, Sol 6:9, are the only ones in this book; they denote that Shulamith’s look had, on the part of the women, this immediate result, that they willingly assigned to her the good fortune of being preferred to them all, - that to her the prize was due. The words, as also at Pro 31:28, are an echo of Gen 30:13, - the books of the Chokma delight in references to Genesis, the book of pre-Israelitish origin. Here, in Sol 6:8, Sol 6:9, the distinction between our typical and the allegorical interpretation is correctly seen. The latter is bound to explain what the 60 and the 80 mean, and how the wives, concubines, and “virgins” of the harem are to be distinguished from each other; but what till now has been attempted in this matter has, by reason of its very absurdity or folly, become an easy subject of wanton mockery. But the typical interpretation regards the 60 and the 80, and the unreckoned number, as what their names denote, - viz. favourites, concubines, and serving-maids. But to see an allegory of heavenly things in such a herd of women - a kind of thing which the Book of Genesis dates from the degradation of marriage in the line of Cain - is a profanation of that which is holy. The fact is, that by a violation of the law of God (Deu 17:17), Solomon brings a cloud over the typical representation, which is not at all to be thought of in connection with the Antitype. Solomon, as Jul Sturm rightly remarks, is not to be considered by himself, but only in his relation to Shulamith. In Christ, on the contrary, is no imperfection; sin remains in the congregation. In the Song, the bride is purer than the bridegroom; but in the fulfilling of the Song this relation is reversed: the bridegroom is purer than the bride.

Sol 6:10 10 Who is this that looketh forth like the morning-red,      Beautiful as the moon, pure as the sun,      Terrible as a battle-host?

The question, “Who is this?” is the same as at Sol 3:6. There, it refers to her who was brought to the king; here, it refers to her who moves in that which is his as her own. There, the “this” is followed by עלה appositionally; here, by הנּשׁ looking forth determ., and thus more closely connected with it; but then indeterm., and thus apposit. predicates follow. The verb שׁקף signifies to bend forward, to overhang; whence the Hiph. השׁקיף and Niph. שׁקף, to look out, since in doing so one bends forward (vid., under Psa 14:2). The lxx here translates it by ἐκκυìπτουσα, the Venet. by παρακυìπτουσα, both of which signify to look toward something with the head inclined forward. The point of comparison is, the rising up from the background: Shulamith breaks through the shades of the garden-grove like the morning-red, the morning dawn; or, also: she comes nearer and nearer, as the morning-red rises behind the mountains, and then fills always the more widely the whole horizon. The Venet. translates ὡς ἑωσφοìρος; but the morning star is not שׁחר, but בּן־שׁחר, Isa 14:12; shahhar, properly, the morning-dawn, means, in Heb., not only this, like the Arab. shahòar, but rather, like the Arab. fajr, the morning-red, - i.e., the red tinge of the morning mist. From the morning-red the description proceeds to the moon, yet visible in the morning sky, before the sun has risen. It is usually called ירח, as being yellow; but here it is called לבנה, as being white; as also the sun, which here is spoken of as having risen (Jdg 5:31), is designated not by the word שׁמשׁ, as the unwearied (Psa 19:6, Psa 19:6), but, on account of the intensity of its warming light (Psa 19:7), is called חמּה. These, in the language of poetry, are favourite names of the moon and the sun, because already the primitive meaning of the two other names had disappeared from common use; but with these, definite attributive ideas are immediately connected. Shulamith appears like the morning-red, which breaks through the darkness; beautiful, like the silver moon, which in soft still majesty shines in the heavens (Job 31:26); pure (vid., regarding בּר, בּרוּר in this signification: smooth, bright, pure under Isa.Isa 49:2) as the sun, whose light (cf. טהור with the Aram. מיהרא, mid-day brightness) is the purest of the pure, imposing as war-hosts with their standards (vid., Sol 6:4). The answer of her who was drawing near, to this exclamation, sounds homely and childlike:

Sol 6:11-12 11 To the nut garden I went down      To look at the shrubs of the valley,      To see whether the vine sprouted,      The pomegranates budded. 12 I knew it not that my soul lifted me up      To the royal chariots of my people, a noble (one).

In her loneliness she is happy; she finds her delight in quietly moving about in the vegetable world; the vine and the pomegranate, brought from her home, are her favourites. Her soul - viz. love for Solomon, which fills her soul - raised her to the royal chariots of her people, the royal chariots of a noble (one), where she sits besides the king, who drives the chariot; she knew this, but she also knew it not for what she had become without any cause of her own, that she is without self-elation and without disavowal of her origin. These are Shulamith’s thoughts and feelings, which we think we derive from these two verses without reading between the lines and without refining. It went down, she says, viz., from the royal palace, cf. Sol 6:2. Then, further, she speaks of a valley; and the whole sounds rural, so that we are led to think of Etam as the scene. This Etam, romantically (vid., Jdg 15:8 f.) situated, was, as Josephus (Antt. viii. 7. 3) credibly informs us, Solomon’s Belvedere. “In the royal stables,” he says, “so great was the regard for beauty and swiftness, that nowhere else could horses of greater beauty or greater fleetness be found. All had to acknowledge that the appearance of the king’s horses was wonderfully pleasing, and that their swiftness was incomparable. Their riders also served as an ornament to them. They were young men in the flower of their age, and were distinguished by their lofty stature and their flowing hair, and by their clothing, which was of Tyrian purple. They every day sprinkled their hair with dust of gold, so that their whole head sparkled when the sun shone upon it. In such array, armed and bearing bows, they formed a body-guard around the king, who was wont, clothed in a white garment, to go out of the city in the morning, and even to drive his chariot. These morning excursions were usually to a certain place which was about sixty stadia from Jerusalem, and which was called Etam; gardens and brooks made it as pleasant as it was fruitful.” This Etam, from whence (the עין עיטם)According to Sebachim 54 b, one of the highest points of the Holy Land.) a watercourse, the ruins of which are still visible, supplied the temple with water, has been identified by Robinson with a village called Artas (by Lumley called Urtas), about a mile and a half to the south of Bethlehem. At the upper end of the winding valley, at a considerable height above the bottom, are three old Solomonic pools, - large, oblong basins of considerable compass placed one behind the other in terraces. Almost at an equal height with the highest pool, at a distance of several hundred steps there is a strong fountain, which is carefully built over, and to which there is a descent by means of stairs inside the building. By it principally were the pools, which are just large reservoirs, fed, and the water was conducted by a subterranean conduit into the upper pool. Riding along the way close to the aqueduct, which still exists, one sees even at the present day the valley below clothed in rich vegetation; and it is easy to understand that here there may have been rich gardens and pleasure-grounds (Moritz Lüttke’s Mittheilung). A more suitable place for this first scene of the fifth Act cannot be thought of; and what Josephus relates serves remarkably to illustrate not only the description of Sol 6:11, but also that of Sol 6:12. אגוז is the walnut, i.e., the Italian nut tree (Juglans regia L.), originally brought from Persia; the Persian name is jeuz, Aethiop. gûz, Arab. Syr. gauz (gôz), in Heb. with א prosth., like the Armen. engus. גּנּת אגוז is a garden, the peculiar ornament of which is the fragrant and shady walnut tree; גנת אגוזים would not be a nut garden, but a garden of nuts, for the plur. signifies, Mishn. nuces (viz., juglandes = Jovis glandes, Pliny, xvii. 136, ed. Jan.), as תּאנים, figs, in contradistinction to תּאנה, a fig tree, only the Midrash uses אגוזה here, elsewhere not occurring, of a tree. The object of her going down was one, viz., to observe the state of the vegetation; but it was manifold, as expressed in the manifold statements which follow ירדתּי. The first object was the nut garden. Then her intention was to observe the young shoots in the valley, which one has to think of as traversed by a river or brook; for נחל, like Wady, signifies both a valley and a valley-brook. The nut garden might lie in the valley, for the walnut tree is fond of a moderately cool, damp soil (Joseph. Bell. iii. 10. 8). But the אבּי are the young shoots with which the banks of a brook and the damp valley are usually adorned in the spring-time. אב, shoot, in the Heb. of budding and growth, in Aram. of the fruit-formation, comes from R. אב, the weaker power of נב, which signifies to expand and spread from within outward, and particularly to sprout up and to well forth. ב ראה signifies here, as at Gen 34:1, attentively to observe something, looking to be fixed upon it, to sink down into it. A further object was to observe whether the vine had broken out, or had budded (this is the meaning of פּרח, breaking out, to send forth, R. פר, to break),Vid., Friedh. Delitzsch, Indo-Germ. Sem. Studien, p. 72.  - whether the pomegranate trees had gained flowers or flower-buds הנצוּ, not as Gesen. in his Thes. and Heb. Lex. states, the Hiph. of נוּץ, which would be הניצוּ, but from נצץ instead of הנצוּ, with the same omission of Dagesh, after the forms הפרוּ, הרעוּ, cf. Pro 7:13, R. נץ נס, to glance, bloom (whence Nisan as the name of the flower-month, as Ab the name of the fruit-month).Cf. my Jesurun, p. 149.

Why the pomegranate tree (Punica granatum L.), which derives this its Latin name from its fruit being full of grains, bears the Semitic name of רמּון, (Arab.) rummân, is yet unexplained; the Arabians are so little acquainted with it, that they are uncertain whether ramm or raman (which, however, is not proved to exist) is to be regarded as the root-word. The question goes along with that regarding the origin and signification of Rimmon, the name of the Syrian god, which appears to denoteAn old Chald. king is called Rim-Sin; rammu is common in proper names, as Ab-rammu. “sublimity;” and it is possible that the pomegranate tree has its name from this god as being consecrated to him.The name scarcely harmonizes with רמּה, worm, although the pomegranate suffers from worm-holes; the worm which pierces it bears the strange name (דרימוני) הה, Shabbath 90 a.

In Sol 6:12, Shulamith adds that, amid this her quiet delight in contemplating vegetable life, she had almost forgotten the position to which she had been elevated. ידעתּי לא may, according to the connection in which it is sued, mean, “I know not,” Gen 4:9; Gen 21:26, as well as “I knew not,” Gen 28:16; Pro 23:35; here the latter (lxx, Aquila, Jerome, Venet., Luther), for the expression runs parallel to ירדתי, and is related to it as verifying or circumstantiating it. The connection לא יד נפשי, whether we take the word נפשי as permut. of the subject (Luther: My soul knew it not) or as the accus. of the object: I knew not myself (after Job 9:21), is objectionable, because it robs the following שׂמתני of its subject, and makes the course of thought inappropriate. The accusative, without doubt, hits on what is right, since it gives the Rebia, corresponding to our colon, to יד; for that which follows with נפשׁי שׂם is just what she acknowledges not to have known or considered. For the meaning cannot be that her soul had placed or brought her in an unconscious way, i.e., involuntarily or unexpectedly, etc., for “I knew not,”as such a declaration never forms the principal sentence, but, according to the nature of the case, always a subordinate sentence, and that either as a conditional clause with Vav, Job 9:5, or as a relative clause, Isa 47:11; cf. Ps. 49:21. Thus “I knew not” will be followed by what she was unconscious of; it follows in oratio directa instead of obliqua, as also elsewhere after ידע, כּי, elsewhere introducing the object of knowledge, is omitted, Ps. 9:21; Amo 5:12. But if it remains unknown to her, if it has escaped her consciousness that her soul placed her, etc., then naphsi is here her own self, and that on the side of desire (Job 23:13; Deu 12:15); thus, in contrast to external constraint, her own most inward impulse, the leading of her heart. Following this, she has been placed on the height on which she now finds herself, without being always mindful of it. It would certainly now be most natural to regard מרכּבות, after the usual constr. of the verb שׂוּם with the double accus., e.g., Gen 28:22; Isa 50:2; Psa 39:9, as pred. accus. (Venet. ἐìθετοì με ὀχηìματα), as e.g., Hengst.: I knew not, thus my soul brought me (i.e., brought me at unawares) to the chariots of my people, who are noble. But what does this mean? He adds the remark: “Shulamith stands in the place of the war-chariots of her people as their powerful protector, or by the heroic spirit residing in her.” But apart from the syntactically false rendering of ידעתי לא, and the unwarrantable allegorizing, this interpretation wrecks itself on this, that “chariots” in themselves are not for protection, and thus without something further, especially in this designation by the word מרכבות, and not by רכב (2Ki 6:17; cf. 2Ki 2:12; 2Ki 13:14), are not war-chariots. מר will thus be the accus of the object of motion. It is thus understood, e.g., by Ewald (sec. 281 d): My soul brought me to the chariots, etc. The shepherd-hypothesis finds here the seduction of Shulamith. Holländer translates: “I perceived it not; suddenly, it can scarcely be said unconsciously, I was placed in the state-chariots of Amminidab.” But the Masora expressly remarks that עמי נדיב are not to be read as if forming one, but as two words, תרין מלין.עמּי־נדיב, thus in D F: עמּי, without the accent and connected with נדיב by Makkeph. On the contrary, P has עמּינדיב as one word, as also the Masora parva has here noted חדה מלה. Our Masora, however, notes לית ותרתין כתיבין, and thus Rashi and Aben Ezra testify.

Hitzig proportionally better, thus: without any apprehension of such a coincidence, she saw herself carried to the chariots of her noble people, i.e., as Gesen. in his Thes.: inter currus comitatus principis. Any other explanation, says Hitzig, is not possible, since the accus. מרך in itself signifies only in the direction wither, or in the neighbourhood whence. And certainly it is generally used of the aim or object toward which one directs himself or strives, e.g., Isa 37:23. Koděsh, “toward the sanctuary,” Psa 134:2; cf. hashshā'rā, “toward the gate,” Isa 22:7. But the accus. mārom can also mean “on high,” Isa 22:16, the accus. hashshāmaīm “in the heavens,” 1Ki 8:32; and as shalahh hāārets of being sent into the land, Num 13:27, thus may also sīm měrkāvāh be used for sim beměrkāvāh, 1Sa 8:11, according to which the Syr. (bemercabto) and the Quinta (εἰς ἁÌρματα) translate; on the contrary, Symm. and Jerome destroy the meaning by adopting the reading שׁמּתני (my soul placed me in confusion). The plur. markevoth is thus meant amplifi., like richvē, Sol 1:9, and battēnu, Sol 1:17.

As regards the subject, 2Sa 15:1 is to be compared; it is the king’s chariot that is meant, yoked, according to Sol 1:9, with Egypt. horses. It is a question whether nadiv is related adject. to ammi: my people, a noble (people), - a connection which gives prominence to the attribute appositionally, Gen 37:2; Psa 143:10; Eze 34:12, - or permutat., so that the first gen. is exchanged for one defining more closely: to the royal chariot of my people, a prince. The latter has the preference, not merely because (leaving out of view the proper name Amminidab) wherever עם and נדיב are used together they are meant of those who stand prominent above the people, Num 21:18, Ps. 47:10; Psa 113:8, but because this נדיב and בּת־נדיב evidently stand in interchangeable relation. Yet, even though we take נדיב and עמי together, the thought remains the same. Shulamith is not one who is abducted, but, as we read at Sol 3:6 ff., one who is honourably brought home; and she here expressly says that no kind of external force but her own loving soul raised her to the royal chariots of her people and their king. That she gives to the fact of her elevation just this expression, arises from the circumstance that she places her joy in the loneliness of nature, in contrast to her driving along in a splendid chariot. Designating the chariot that of her noble people, or that of her people, and, indeed, of a prince, she sees in both cases in Solomon the concentration and climax of the people’s glory.

Sol 6:13

Encouraged by Shulamith’s unassuming answer, the daughters of Jerusalem now give utterance to an entreaty which their astonishment at her beauty suggests to them. 13 Come back, come back, O Shulamith!      Come back, come back, that we may look upon thee!

She is now (Sol 6:10.) on the way from the garden to the palace. The fourfold “come back” entreats her earnestly, yea, with tears, to return thither with them once more, and for this purpose, that they might find delight in looking up her; for ב חזה signifies to sink oneself into a thing, looking at it, to delight (feast) one’s eyes in looking on a thing. Here for the first time Shulamith is addressed by name. But השּׁוּ cannot be a pure proper name, for the art. is vocat., as e.g., הבּת ירו, “O daughter of Jerusalem!” Pure proper names like שׁלמה are so determ. in themselves that they exclude the article; only such as are at the same time also nouns, like ירדּן and לבנון, are susceptible of the article, particularly also of the vocat., Psa 114:5; but cf. Zec 11:1 with Isa 10:34. Thus השּׁוּ will be not so much a proper name as a name of descent, as generally nouns in î (with a few exceptions, viz., of ordinal number, הררי, ימני, etc.) are all gentilicia. The lxx render השׁו by ἡ Σουναμῖτις, and this is indeed but another form for השּׁוּנמּית, i.e., she who is from Sunem. Thus also was designated the exceedingly beautiful Abishag, 1Ki 1:3, Elisha’s excellent and pious hostess, 2Ki 4:8 ff. Sunem was in the tribe of Issachar (Jos 19:18), near to Little Hermon, from which it was separated by a valley, to the south-east of Carmel. This lower Galilean Sunem, which lies south from Nain, south-east from Nazareth, south-west from Tabor, is also called Shulem. Eusebius in his Onomasticon says regarding it: Σουβηìμ (l. Σουληìμ) κληìρου Ισσαìχαρ καιÌ νῦν ἐστιÌ κωìμη ΣουληÌμ κ.τ.λ., i.e., as Jerome translates it: Sunem in tribue Issachar. et usque hodie vicus ostenditur nomine Sulem in quinto miliario montis Thabor contra australum plagam. This place if found at the present day under the name of Suwlam (Sôlam), at the west end of Jebel ed-Duhi (Little Hermon), not far from the great plain (Jisre'el, now Zer'în), which forms a convenient way of communication between Jordan and the sea-coast, but is yet so hidden in the mountain range that the Talmud is silent concerning this Sulem, as it is concerning Nazareth. Here was the home of the Shulamitess of the Song. The ancients interpret the name by εἰρημευìουσα, or by ἐσκυλευμεìνη (vid., Lagarde’s Onomastica), the former after Aquila and the Quinta, the latter after Symm. The Targum has the interpretation: השׁלמה באמונתה עם ה (vid., Rashi). But the form of the name (the Syr. writes שׁילוּמיתא) is opposed to these allegorical interpretations. Rather it is to be assumed that the poet purposely used, not hshwb', but hshwl', to assimilate her name to that of Solomon; and that it has the parallel meaning of one devoted to Solomon, and thus, as it were, of a passively-applied שׁלומית = Σαλοìμη, is the more probable, as the daughters of Jerusalem would scarcely venture thus to address her who was raised to the rank of a princess unless this name accorded with that of Solomon.

Not conscious of the greatness of her beauty, Shulamith asks - 1 ba What do you see in Shulamith?

She is not aware that anything particular is to be seen in her; but the daughters of Jerusalem are of a different opinion, and answer this childlike, modest, but so much the more touching question - 1 bb As the dance of Mahanaim!

They would thus see in her something like the dance of Manahaaïm. If this be here the name of the Levitical town (now Mahneh) in the tribe of Gad, north of Jabbok, where Ishbosheth resided for two years, and where David was hospitably entertained on his flight from Absalom (Luthr.: “the dance to Mahanaaïm”), then we must suppose in this trans-Jordanic town such a popular festival as was kept in Shiloh, Jdg 21:19, and we may compare Abel-meholah = meadow of dancing, the name of Elisha’s birth-place (cf. also Herod. i. 16: “To dance the dance of the Arcadian town of Tegea”). But the Song delights in retrospective references to Genesis (cf. Gen 4:11, Gen 7:11). At Gen 32:3, however, by MahanaaïmBöttcher explains Mahanaaïm as a plur.; but the plur. of מצנה is מצנות and מחנים; the plur. termination ajim is limited to מים and שׁמים. is meant the double encampment of angels who protected Jacob’s two companies (Gen 32:8). The town of Mahanaaïm derives its name from this vision of Jacob's. The word, as the name of a town, is always without the article; and here, where it has the article, it is to be understood appellatively. The old translators, in rendering by “the dances of the camps” (Syr., Jerome, choros castrorum, Venet. θιìασον στρατοπεìδων), by which it remains uncertain whether a war-dance or a parade is meant, overlook the dual, and by exchanging מחנים with מצנות, they obtain a figure which in this connection is incongruous and obscure. But, in truth, the figure is an angelic one. The daughters of Jerusalem wish to see Shulamith dance, and they designate that as an angelic sight. Mahanaaïm became in the post-bibl. dialect a name directly for angels. The dance of angels is only a step beyond the responsive song of the seraphim, Isa 6:1-13. Engelkoere angel-choir and “heavenly host” are associated in the old German poetry.Vid., Walther von der Vogelweide, 173. 28. The Indian mythology goes farther, and transfers not only the original of the dance, but also of the drama, to heaven; vid., Götting. Anziegen, 1874, p. 106.

The following description is undeniably that (let one only read how Hitzig in vain seeks to resist this interpretation) of one dancing. In this, according to biblical representation and ancient custom, there is nothing repulsive. The women of the ransomed people, with Miriam at their head, danced, as did also the women who celebrated David’s victory over Goliath (Exo 15:20; 1Sa 18:6). David himself danced (2 Sam 6) before the ark of the covenant. Joy and dancing are, according to Old Testament conception, inseparable (Ecc 3:4); and joy not only as the happy feeling of youthful life, but also spiritual holy joy (Psa 87:7). The dance which the ladies of the court here desire to see, falls under the point of view of a play of rival individual artistes reciprocally acting for the sake of amusement. The play also is capable of moral nobility, if it is enacted within the limits of propriety, at the right time, in the right manner, and if the natural joyfulness, penetrated by intelligence, is consecrated by a spiritual aim. Thus Shulamith, when she dances, does not then become a Gaditanian (Martial, xiv. 203) or an Alma (the name given in Anterior Asia to those women who go about making it their business to dance mimic and partly lascivious dances); nor does she become a Bajadere (Isa 23:15 f.),Alma is the Arab. 'ualmah (one skilled, viz., in dancing and jonglerie), and Bajadere is the Portug. softening of baladera, a dancer, from balare (ballare), mediaev. Lat., and then Romanic: to move in a circle, to dance. as also Miriam, Exo 15:20, Jephthah’s daughter, Jdg 11:34, the “daughters of Shiloh,” Jdg 21:21, and the woman of Jerusalem, 1Sa 18:6, did not dishonour themselves by dancing; the dancing of virgins is even a feature of the times after the restoration, Jer 31:13. But that Shulamith actually danced in compliance with the earnest entreaty of the daughters of Jerusalem, is seen from the following description of her attractions, which begins with her feet and the vibration of her thighs.

After throwing aside her upper garments, so that she had only the light clothing of a shepherdess or vinedresser, Shulamith danced to and fro before the daughters of Jerusalem, and displayed all her attractions before them. Her feet, previously (Sol 5:3) naked, or as yet only shod with sandals, she sets forth with the deportment of a prince’s daughter.

Enquiring after Christ.

1 Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee. 2 My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies. 3 I am my beloved's, and my beloved is mine: he feedeth among the lilies.

Here is, I. The enquiry which the daughters of Jerusalem made concerning Christ, v. 1. They still continue their high thoughts of the church, and call her, as before, the fairest among women; for true sanctity is true beauty. And now they raise their thoughts higher concerning Christ: Whither has thy beloved gone, that we may seek him with thee? This would be but an indecent, unacceptable, compliment, if the song were not to be understood spiritually; for love is jealous of a rival, would monopolize the beloved, and cares not that others should join in seeking him; but those that truly love Christ are desirous that others should love him too, and be joined to him; nay, the greatest instance of duty and respect that the church's children can show to their mother is to join with her in seeking Christ. The daughters of Jerusalem, who had asked (ch. v. 9), What is thy beloved more than another beloved? wondering that the spouse should be so passionately in love with him, are now of another mind, and are themselves in love with him; for, 1. The spouse had described him, and shown them his excellencies and perfections; and therefore, though they have not seen him, yet, believing, they love him. Those that undervalue Christ do so because they do not know him; when God, by his word and Spirit, discovers him to the soul, with that ray of light the fire of love to him will be kindled. 2. The spouse had expressed her own love to him, her rest in that love, and triumphed in it: This is my beloved; and that flame in her breast scattered sparks into theirs. As sinful lusts, when they break out, defile many, so the pious zeal of some may provoke many, 2 Cor. ix. 2. 3. The spouse had bespoken their help in seeking her beloved (ch. v. 8); but now they beg hers, for they perceive that now the cloud she had been under began to scatter, and the sky to clear up, and, while she was describing her beloved to them, she herself retrieved her comfort in him. Drooping Christians would find benefit themselves by talking of Christ, as well as do good to others. Now here, (1.) They enquire concerning him, "Wither has thy beloved gone? which way must we steer our course in pursuit of him?" Note, Those that are made acquainted with the excellencies of Christ, and the comfort of an interest in him, cannot but be inquisitive after him and desirous to know where they may meet with him. (2.) They offer their service to the spouse to accompany her in quest of him: We will seek him with thee. Those that would find Christ must seek him, seek him early, seek him diligently; and it is best seeking Christ in concert, to join with those that are seeking him. We must seek for communion with Christ in communion with saints. We know whither our beloved has gone; he has gone to heaven, to his Father, and our Father. He took care to send us notice of it, that we might know how to direct to him, John xx. 17. We must by faith see him there, and by prayer seek him there, with boldness enter into the holiest, and herein must join with the generation of those that seek him (Ps. xxiv. 6), even with all that in every place call upon him, 1 Cor. i. 2. We must pray with and for others.

II. The answer which the spouse gave to this enquiry, v. 2, 3. Now she complains not any more, as she had done (ch. v. 6), "He is gone, he is gone," that she knew not where to find him, or doubted she had lost him for ever; no,

1. Now she knows very well where he is (v. 2): "My beloved is not to be found in the streets of the city, and the crowd and noise that are there; there I have in vain looked for him" (as his parents sought him among their kindred and acquaintance, and found him not); "but he has gone down to his garden, a place of privacy and retirement." The more we withdraw from the hurry of the world the more likely we are to have acquaintance with Christ, who took his disciples into a garden, there to be witnesses of the agonies of his love. Christ's church is a garden enclosed, and separated from the open common of the world; it is his garden, which he has planted as he did the garden of Eden, which he takes care of, and delights in. Though he had gone up to the paradise above, yet he comes down to his garden on earth; it lies low, but he condescends to visit it, and wonderful condescension it is. Will God in very deed dwell with man upon the earth? Those that would find Christ may expect to meet with him in his garden the church, for there he records his name (Exod. xx. 24); they must attend upon him in the ordinances which he has instituted, the word, sacraments, and prayer, wherein he will be with us always, even to the end of the world. The spouse here refers to what Christ had said (ch. v. 1), I have come into my garden. It is as if she had said, "What a fool was I to fret and fatigue myself in seeking him where he was not, when he himself had told me where he was!" Words of direction and comfort are often out of the way when we have occasion to use them, till the blessed Spirit brings them to our remembrance, and then we wonder how we overlooked them. Christ has told us that he would come into his garden; thither therefore we must go to seek him. The beds, and smaller gardens, in this greater, are the particular churches, the synagogues of God in the land (Ps. lxxxiv. 8); the spices and lilies are particular believers, the planting of the Lord, and pleasant in his eyes. When Christ comes down to his church it is, (1.) To feed among the gardens, to feed his flock, which he feeds not, as other shepherds, in the open fields, but in his garden, so well are they provided for, Ps. xxiii. 2. He comes to feed his friends, and entertain them; there you may not only find him, but find his table richly furnished, and a hearty welcome to it. He comes to feed himself, that is, to please himself with the products of his own grace in his people; for the Lord takes pleasure in those that fear him. He has many gardens, many particular churches of different sizes and shapes; but, while they are his, he feeds in them all, manifests himself among them, and is well pleased with them. (2.) To gather lilies, wherewith he is pleased to entertain and adorn himself. He picks the lilies one by one, and gathers them to himself; and there will be a general harvest of them at the great day, when he will send forth his angels, to gather all his lilies, that he may be for ever glorified and admired in them.

2. She is very confident of her own interest in him (v. 3): "I am my beloved's, and my beloved is mine; the relation is mutual, and the knot is tied, which cannot be loosed; for he feeds among the lilies, and my communion with him is a certain token of my interest in him." She had said this before (ch. ii. 16); but, (1.) Here she repeats it as that which she resolved to abide by, and which she took an unspeakable pleasure and satisfaction in; she liked her choice too well to change. Our communion with God is very much maintained and kept up by the frequent renewing of our covenant with him and rejoicing in it. (2.) She had occasion to repeat it, for she had acted unkindly to her beloved, and, for her so doing, he had justly withdrawn himself from her, and therefore there was occasion to take fresh hold of the covenant, which continues firm between Christ and believes, notwithstanding their failings and his frowns, Ps. lxxxix. 30-35. "I have been careless and wanting in my duty, and yet I am my beloved's;" for every transgression in the covenant does not throw us out of covenant. "He has justly hidden his face from me and denied me his comforts, and yet my beloved is mine;" for rebukes and chastenings are not only consistent with, but they flow from covenant-love. (3.) When we have not a full assurance of Christ's love we must live by a faithful adherence to him. "Though I have not the sensible consolation I used to have, yet I will cleave to this, Christ is mine and I am his." (4.) Though she had said the same before, yet now she inverts the order, and asserts her interest in her first: I am my beloved's, entirely devoted and dedicated to him; and then her interest in him and in his grace: "My beloved is mine, and I am happy, truly happy in him." If our own hearts can but witness for us that we are his, there is no room left to question his being ours; for the covenant never breaks on his side. (5.) It is now her comfort, as it was then, that he feeds among the lilies, that he takes delight in his people and converses freely with them, as we do with those with whom we feed; and therefore, though at present he be withdrawn, "I shall meet with him again. I shall yet praise him who is the health of my countenance, and my God."

The Church's Confidence in Christ; The Love of Christ to the Church.

4 Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners. 5 Turn away thine eyes from me, for they have overcome me: thy hair is as a flock of goats that appear from Gilead. 6 Thy teeth are as a flock of sheep which go up from the washing, whereof every one beareth twins, and there is not one barren among them. 7 As a piece of a pomegranate are thy temples within thy locks. 8 There are threescore queens, and fourscore concubines, and virgins without number. 9 My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her. The daughters saw her, and blessed her; yea, the queens and the concubines, and they praised her. 10 Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?

Now we must suppose Christ graciously returned to his spouse, from whom he had withdrawn himself, returned to converse with her (for he speaks to her and makes her to hear joy and gladness), returned to favour her, having forgiven and forgotten all her unkindness, for he speaks very tenderly and respectfully to her.

I. He pronounces her truly amiable (v. 4): Thou art beautiful, O my love! as Tirzah, a city in the tribe of Manasseh, whose name signifies pleasant, or acceptable, the situation, no doubt, being very happy and the building fine and uniform. Thou art comely as Jerusalem, a city compact together (Ps. cxxii. 3), and which Solomon had built and beautified, the joy of the whole earth; it was an honour to the world (whether they thought so or no) that there was such a city in it. It was the holy city, and that was the greatest beauty of it; and fitly is the church compared to it, for it was figured and typified by it. The gospel-church is the Jerusalem that is above (Gal. iv. 26), the heavenly Jerusalem (Heb. xii. 22); in it God has his sanctuary, and is, in a special manner, present; thence he has the tribute of praise issuing; it is his rest for ever, and therefore it is comely as Jerusalem, and, being so, is terrible as an army with banners. Church-censures, duly administered, strike an awe upon men's consciences; the word (the weapons of her warfare) casts down imaginations (2 Cor. x. 5), and even an unbeliever is convinced and judged by the solemnity of holy ordinances, 1 Cor. xiv. 24, 25. The saints by faith overcome the world (1 John v. 4); nay, like Jacob, they have power with God and prevail, Gen. xxxii. 28.

II. He owns himself in love with her, v. 5. Though, for a small moment, and in a little wrath, he had hid his face from her, yet now he gathers her with very surprising instances of everlasting lovingkindness, Isa. liv. 8. Turn thy eyes towards me (so some read it), "turn the eyes of faith and love towards me, for they have lifted me up; look unto me, and be comforted." When we are calling to God to turn the eye of his favour towards us he is calling to us to turn the eye of our obedience towards him. We read it as a strange expression of love, "Turn away thy eyes from me, for I cannot bear the brightness of them; they have quite overcome me, and I am prevailed with to overlook all that is past;" as God said to Moses, when he interceded for Israel, "Let me alone, or I must yield," Exod. xxxii. 10. Christ is pleased to borrow these expressions of a passionate lover only to express the tenderness of a compassionate Redeemer, and the delight he takes in his redeemed and in the workings of his own grace in them.

III. He repeats, almost word for word, part of the description he had given of her beauty (ch. iv. 1-3), her hair, her teeth, her temples (v. 5-7), not because he could not have described it in other words, and by other similitudes, but to show that he had still the same esteem for her since her unkindness to him, and his withdrawings from her, that he had before. Lest she should think that, though he would not quite cast her off, yet he would think the worse of her while he knew her, he says the same of her now that he had done; for those to whom much is forgiven will love the more, and, consequently, will be the more loved, for Christ has said, I love those that love me. He is pleased with his people, notwithstanding their weaknesses, when they sincerely repent of them and return to their duty, and commends them as if they had already arrived at perfection.

IV. He prefers her before all competitors, and sees all the beauties and perfections of others meeting and centering in her (v. 8, 9): "There are, it may be, threescore queens, who, like Esther, have by their beauty attained to the royal state and dignity, and fourscore concubines, whom kings have preferred before their own queens, as more charming, and these attended by their maids of honour, virgins without number, who, when there is a ball at court, appear in great splendour, with beauty that dazzles the eyes of the spectators; but my dove, my undefiled, is but one, a holy one." 1. She excels them all. Go through all the world, and view the societies of men that reckon themselves wise and happy, kingdoms, courts, senates, councils, or whatever incorporations you may think valuable, they are none of them to be compared with the church of Christ; their honours and beauties are nothing to hers. Who is like unto thee, O Israel! Deut. xxxiii. 29; iv. 6, 7. There are particular persons, as virgins without number, who are famed for their accomplishments, the beauties of their address, language, and performances, but the beauty of holiness is beyond all other beauty: "My dove, my undefiled, is one, has that one beauty that she is a dove, an undefiled dove, and mine, and that makes her excel the queens and virgins, though they were ever so many." 2. She included them all. "Other kings have many queens, and concubines, and virgins, with whose conversation they entertain themselves, but my dove, my undefiled, is to me instead of all; in that one I have more than they have in all theirs." Or, "Though there are many particular churches, some of greater dignity, others of less, some of longer, others of shorter, standing, and many particular believers, of different gifts and attainments, some more eminent, others less so, yet they all constitute but one catholic church, are all but parts of that whole, and that is my dove, my undefiled." Christ is the centre of the church's unity; all the children of God that are scattered abroad are gathered by him (John xi. 52), and meet in him (Eph. i. 10), and are all his doves.

V. He shows how much she was esteemed, not by him only, but by all that had acquaintance with her and stood in relation to her. It would add to her praise to say, 1. That she was her mother's darling; she had that in her, from a child, which recommended her to the particular affection of her parents. As Solomon himself is said to have been tender and an only one in the sight of his mother (Prov. iv. 3), so was she the only one of her mother, as dear as if she had been an only one, and, if there were many more, yet she was the choice one of her that bore her, more excellent than all the societies of men this world ever produced. All the kingdoms of the world, and the glory of them, are nothing, in Christ's account, compared with the church, which is made up of the excellent ones of the earth, the precious sons of Zion, comparable to fine gold, and more excellent than their neighbours. 2. That she was admired by all her acquaintance, not only the daughters, who were her juniors, but even the queens and the concubines, who might have reason to be jealous of her as a rival; they all blessed her, and wished well to her, praised her, and spoke well of her. The daughters of Jerusalem called her the fairest among women; all agreed to give her the pre-eminence for beauty, and every sheaf bowed to hers. Note, (1.) Those that have any correct sense of things cannot but be convinced in their consciences (whatever they say) that godly people are excellent people; many will give them their good word, and more their good-will. (2.) Jesus Christ takes notice what people think and speak of his church, and is well pleased with those that honour such as fear the Lord, and takes it ill of those that despise them, particularly when they are under a cloud, that offend any of his little ones.

VI. He produces the encomium that was given of her, and makes it his own (v. 10): Who is she that looks forth as the morning? This is applicable both to the church in the world and to grace in the heart.

1. They are amiable as the light, the most beautiful of all visible things. Christians are, or should be, the lights of the world. The patriarchal church looked forth as the morning when the promise of the Messiah was first made known, and the day-spring from on high visited this dark world. The Jewish church was fair as the moon; the ceremonial law was an imperfect light; it shone by reflection; it was changing as the moon, did not make day, nor had the sun of righteousness yet risen. But the Christian church is clear as the sun, exhibits a great light to those that sat in darkness. Or we may apply it to the kingdom of grace, the gospel-kingdom. (1.) In its rise, it looks forth as the morning after a dark night; it is discovering (Job xxxviii. 12, 13), and very acceptable, looks forth pleasantly as a clear morning; but it is small in its beginnings, and scarcely perceptible at first. (2.) It is, at the best, in this world, but fair as the moon, which shines with a borrowed light, which has her changes and eclipses, and her spots too, and, when at the full, does but rule by night. But, (3.) When it is perfected in the kingdom of glory then it will be clear as the sun, the church clothed with the sun, with Christ the sun of righteousness, Rev. xii. 1. Those that love God will then be as the sun when he goes forth in his strength (Judges v. 31; Matt. xiii. 43); they shall shine in inexpressible glory, and that which is perfect will then come; there shall be no darkness, no spots, Isa. xxx. 26.

2. The beauty of the church and of believers is not only amiable, but awful as an army with banners. The church, in this world, is as an army, as the camp of Israel in the wilderness; its state is militant; it is in the midst of enemies, and is engaged in a constant conflict with them. Believers are soldiers in this army. It has its banners; the gospel of Christ is an ensign (Isa. xi. 12), the love of Christ, ch. ii. 4. It is marshalled, and kept in order and under discipline. It is terrible to its enemies as Israel in the wilderness was, Exod. xv. 14. When Balaam saw Israel encamped according to their tribes, by their standards, with colours displayed, he said, How goodly are thy tents, O Jacob! Num. xxiv. 5. When the church preserves her purity she secures her honour and victory; when she is fair as the moon, and clear as the sun, she is truly great and formidable.

The Love of Christ to the Church.

11 I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded. 12 Or ever I was aware, my soul made me like the chariots of Amminadib. 13 Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies.

Christ having now returned to his spouse, and the breach being entirely made up, and the falling out of these lovers being the renewing of love, Christ here gives an account both of the distance and of the reconciliation.

I. That when he had withdrawn from his church as his spouse, and did not comfort her, yet even then he had his eye upon it as his garden, which he took care of (v. 11): "I went down into the garden of nuts, or nutmegs, to see the fruits of the valley, with complacency and concern, to see them as my own." When he was out of sight he was no further off than the garden, hid among the trees of the garden, in a low and dark valley; but then he was observing how the vine flourished, that he might do all that to it which was necessary to promote its flourishing, and might delight himself in it as a man does in a fruitful garden. He went to see whether the pomegranates budded. Christ observes the first beginnings of the good work of grace in the soul and the early buddings of devout affections and inclinations there, and is well pleased with them, as we are with the blossoms of the spring.

II. That yet he could not long content himself with this, but suddenly felt a powerful, irresistible, inclination in his own bosom to return to his church, as his spouse, being moved with her lamentations after him, and her languishing desire towards him (v. 12): "Or ever I was aware, my soul made me like the chariots of Ammi-nadib; I could not any longer keep at a distance; my repentings were kindled together, and I presently resolved to fly back to the arms of my love, my dove." Thus Joseph made himself strange to his brethren, for a while, to chastise them for their former unkindnesses, and make trial of their present temper, till he could no longer refrain himself, but, or ever he was aware, burst out into tears, and said, I am Joseph, Gen. xlv. 1, 3. And now the spouse perceives, as David did (Ps. xxxi. 22), that though she said in her haste, I am cut off from before thy eyes, yet, at the same time, he heard the voice of her supplications, and became like the chariots of Ammi-nadib, which were noted for their beauty and swiftness. My soul put me into the chariots of my willing people (so some read it), "the chariots of their faith, and hope, and love, their desires, and prayers, and expectations, which they sent after me, to fetch me back, as chariots of fire with horses of fire." Note, 1. Christ's people are, and ought to be, a willing people. 2. If they continue seeking Christ and longing after him, even when he seems to withdraw from them, he will graciously return to them in due time, perhaps sooner than they think and with a pleasing surprise. No chariots sent for Christ shall return empty. 3. All Christ's gracious returns to his people take rise from himself. It is not they, it is his own soul, that puts him into the chariots of his people; for he is gracious because he will be gracious, and loves his Israel because he would love them; not for their sakes, be it known to them.

III. That he, having returned to her, kindly courted her return to him, notwithstanding the discouragements she laboured under. Let her not despair of obtaining as much comfort as ever she had before this distance happened, but take the comfort of the return of her beloved, v. 13. Here, 1. The church is called Shulamite, referring either to Solomon, the bridegroom in type, by whose name she is called, in token of her relation to him and union with him (thus believers are called Christians from Christ), or referring to Salem, the place of her birth and residence, as the woman of Shunem is called the Shunamite. Heaven is the Salem whence the saints have their birth, and where they have their citizenship; those that belong to Christ, and are bound for heaven, shall be called Shulamites. 2. She is invited to return, and the invitation most earnestly pressed: Return, return; and again, "Return, return; recover the peace thou hast lost and forfeited; come back to thy former composedness and cheerfulness of spirit." Note, Good Christians, after they have had their comfort disturbed, are sometimes hard to be pacified, and need to be earnestly persuaded to return again to their rest. As revolting sinners have need to be called to again and again (Turn you, turn you, why will you die?) so disquieted saints have need to be called to again and again, Turn you, turn you, why will you droop; Why art thou cast down, O my soul? 3. Having returned, she is desired to show her face: That we may look upon thee. Go no longer with thy face covered like a mourner. Let those that have made their peace with God lift up their faces without spot (Job xxii. 26); let them come boldly to his throne of grace. Christ is pleased with the cheerfulness and humble confidence of his people, and would have them look pleasant. "Let us look upon thee, not I only, but the holy angels, who rejoice in the consolation of saints as well as in the conversion of sinners; not I only, but all the daughters." Christ and believers are pleased with the beauty of the church. 4. A short account is given of what is to be seen in her. The question is asked, What will you see in the Shulamite? And it is answered, As it were the company of two armies. (1.) Some think she gives this account of herself; she is shy of appearing, unwilling to be looked upon, having, in her own account, no form or comeliness. Alas! says she, What will you see in the Shulamite? nothing that is worth your looking upon, nothing but as it were the company of two armies actually engaged, where nothing is to be seen but blood and slaughter. The watchmen had smitten her, and wounded her, and she carried in her face the marks of those wounds, looked as if she had been fighting. She had said (ch. i. 6), Look not upon me because I am black; here she says, "Look not upon me because I am bloody." Or it may denote the constant struggle that is between grace and corruption in the souls of believers; they are in them as two armies continually skirmishing, which makes her ashamed to show her face. (2.) Others think her beloved gives the account of her. "I will tell you what you shall see in the Shulamite; you shall see as noble a sight as that of two armies, or two parts of the same army, drawn out in rank and file; not only as an army with banners, but as two armies, with a majesty double to what was before spoken; she is as Mahanaim, as the two hosts which Jacob saw (Gen. xxxii. 1, 2), a host of saints and a host of angels ministering to them; the church militant, the church triumphant." Behold two armies; in both the church appears beautiful.

CHAP. VI. Verſ. 1. Whither is thy Beloved gone, &c?]

ALL Chriſts Diſciples are [non-Latin text not transcribed], inquiſitive after the truth that is in Jeſus, Epheſ. 4.21. and are fellow-helpers to it, John 3.8. There is alſo quid divinum in auſcultatione, as one well noteth, that is, a ſtrange and ſtrong energy or forcibleneſs in hearing (whether publiquely or in private conference) Chriſt and his excellencies diſplayed and diſcourſed of. Let but his name, as an ointment, bee powred out, and the Virgins can do no leſs than love him. Cant. 1.3. Theſe daughters of Jeruſalem are by hearing the Church deſcribing her Spouſe, and painting him out in lively colours, fired up to an holy contention in godlineſs: and might they but know where to have him, they would bee at any pains to partake of the benefit, 1 Tim. 6.2. They wondred at firſt why ſhee ſhould make ſuch ado about Chriſt: But when they converſed a while with her, and had heard her ſpeak with ſuch affection and admiration, they are turned, and will now go ſeek him with her. God is pleaſed many times to water the holy meetings and conferences of his people with bleſſing, beyond expectation or belief. Wee ſhould frame our ſelves to an eaſie diſcourſe of the glory of Chriſts Kingdome, and talk of his power, Pſal. 145.8, 9. Our tongues in this argument ſhould bee as the pen of a ready writer, Pſal. 45.1. that wee may bee able to ſpeak oft to one another, with profit and power in the beſt thing, Mal. 3.10. Little do wee know what a deal of good may bee done hereby. Mr. Fox ſpeaking of Gods little flock in the days of Henry the 8. ſaith, in ſuch rarity of good books and want of teachers,Act. & Mon. fol. 750. this one thing I cannot but marvell and muſe at; to note in the regiſters, and conſider how the word of God did multiply ſo exceedingly amongſt them. For I finde that one neighbour reſorting and conferring with another, eftſoons with a few words of their firſt or ſecond talk did win and turn their minds to that wherein they deſired to perſwade them, touching the truth of Gods Word and Sacraments, &c. In all ages ſuch as were ordained to eternal life, believed. Acts 13.48. after that they had heard the Word of truth, they beleeved, and were ſealed. Irridentis vex, non interrogantis. Contrariwiſe reprobates either refuſe to hear the Church preaching Chriſt, John 8.47. Of elſe they hear and jear, (as Pilat with his What's truth? in meer mockage, John 18.38.) hear and blaſpheme, Acts 13.45. or, at beſt, hear and admire, and that's all: they leave the Word where they found it, for any thing they will practice. They think they do a great chare to ſit out a Sermon, and then commend it. But Wiſdoms children will not onely juſtifie her, Mat. 11.19. but alſo glorifie her, Acts 13.48. they will ſeek the Lord and his ſtrength, ſeek his face evermore, Pſal. 105.4. Seek him in his holy Temple, ſeek him in and with the Church, as here. They know that extra Eccleſiam nulla ſalus. The Church is the pillar and ground of truth, 1 Tim. 3.15. in as much as by her miniſtery, the authority, dignity, knowledge, virtue, and uſe of the truth of the Goſpel is preſerved in the world, and held out, Philip. 2.16. as the hand holds forth the torch, or the watch-tower the light, and ſo the haven, to the weather-beaten Mariners.

That wee may ſeek him with thee] For hee is not like to ſeek long that ſeeks alone; there being a notable tye to conſtancy in the Communion of Saints. Surely as ſincerity is the life of Religion: ſo ſociety is the life of ſincerity. The Philippians had no ſooner received the Goſpel, but they were in fellowſhip, to a day, Phil. 1.5.

Verſ. 2. My Beloved is gone down into his garden] Now ſhe can tell where Chriſt is, and inform others: who before was to ſeek of him, and ſought information from others. Poſt tenebras lux, is the Churches Motto. Though I ſit in darkneſs, the Lord ſhall give mee light: hee will with the temptation give the iſſue, a way to get out of it, as the Moon wades out of a cloud, as the Seed gets up from under a clod. And ſee how forward ſhee is to communicate: her friends ſhall know all that ſhee can tell them. There is no envy in Spiritual things, becauſe they may bee divided in ſolidum: one may have as much as another, and all alike: Yea, Gods people know, that the manifeſtation of the Spirit is given them to profit withall, 1 Cor. 12.7. and that it is not powring out, but want of powring out, that dries up the ſtreams of grace, as that of oyl, 2 Kings 4.6. What is meant by Chriſts garden, ſee chap. 4.17. with the Note: Hee is ſaid to go down to it, in alluſion to the ſituation of Jeruſalem, which was on an hill: their gardens being below in the fruitfull valleys. [non-Latin text not transcribed] ex omni ad nihilum ſeipſum redegit. Beza. Chriſt came down to his Church: he deſcended into the lower parts of the earth, that is, into his mothers womb, Eph. 4.9. with Pſal. 139.15. yea, hee emptied himſelf of all his excellencies, and took upon him the form of a ſervant, yea, of an evil ſervant that was to bee beaten. Yea more, hee humbled himſelf, and became obedient unto death, even the death of the Croſs, Phil. 2.9. Oh humble Saviour, whether wilt thou deſcend? Facinus vincire civem Romanum, Cicero. It was much for the Son of God to bee bound, more to bee beaten, moſt of all to bee ſlain, Quid dicam in crucem toll[illegible: 1 letter], &c? well might the Apoſtle ſay, He humbled himſelf.

To the beds of ſpices] i. e. To the particular Churches, or to the companies of Believers: theſe beds, or rowes of renewed ſouls, Chriſt, as a good Gardiner, treadeth out, ſoweth, planteth, watereth, fenceth, filleth with ſundry gifts and graces.

To feed in the Gardens, and to gather Lillies] Like as men go to their Gardens, either to make merry (as wee ſay) or to gather fruits. So Chriſt here, either to eat his pleaſant fruits, Cant. 4.16. his peoples holy performances, better to him than any Ambroſia: and then to gather his Lillies, to tranſplant them into heaven. Paſcitur Chriſtus, quando ſuorum virtutes videt (ſaith one) Lilia decerpit, quando optimum quemque ex hac vita traducit. Chriſt feedeth in the Gardens, when hee beholdeth the vertues of his people: hee gathereth Lillies, when hee tranſlateth good ſouls into his Kingdom above.

Verſe 3. I am my Beloveds, &c.] Or, I am for my Beloved, and hee is for me, i. e. for mee onely:Flamm[illegible: 1 letter] redardeſcit, quae modo nulla fuit. Ovid. hee reſteth in his love, and I in mine, wee will ſeek no further. And here her faith reviveth, who in her late temptation, and deſertion, was in a miſt, and could not read her own graces. (See the Note on chap. 2.16.) It reviveth, I ſay, and fetcheth out Chriſt that had hid himſelf, as that brave woman did, Mark 7.24, 25.

Verſ. 4. Thou art beautiful, O my Love, as Tirzah] A moſt neat and elegant City, where the Kings of Iſrael kept their Courts. A place of pleaſure it was, [non-Latin text not transcribed]. as the very name imports: hence the Greeks tranſlate it here, Good pleaſure, like as the Italians call a City of theirs, Placenza. Of the Churches exquiſite beauty much hath been ſaid before: let it ever bee remembred, that all her beauty is but borrowed, Ezek. 16.14. Uxor fulget radiis mariti, as they ſay in the Civil Law. Iſaac, when hee was to marry Rebecca, ſent her jewels aforehand; that having them ſhee might bee more lovely in his eye: So doth Chriſt the Spirit of faith, and other graces (beſides the imputation of his own perfect righteouſneſs) that hee may delight in his Spouſe. And albeit ſhee had ſo diſcourteouſly dealt with him, as chap. 5.3. and thereupon hee had ſtept aſide for a while: yet, that ſhee might know that hee was ſtill the ſame, without ſhadow of change, and that hee hated putting away, Mal. 2.16. meeting her again, hee doth marvelouſly commend her, that is, his own graces in her, and all is as well as ever betwixt them. Homo agnoſcit, Deus ignoſcit: it is but acknowledging the debt, and Chriſt will ſoon croſs the book, and cancell the hand-writing, Col. 2.14. Quem poenitet peccaſſe, Jer. 3.22. pene eſt innocens. Repent, and the amends is made▪ Return yee backſliding children, and I will heal your backſlidings.

Comely as Jeruſalem] That City of the great King, great among the Nations, and Princeſs among the Provinces, Lam. 1.1. the glory of the whole earth, urbium totius Orientis clariſſima, Plin. l. 5. c. 14. ſaith Pliny, the moſt famous of all the Cities of the Eaſt, Orbis totius lumen, as another calls it: yea, an earthly paradiſe, (as Joſephus) ſoli coelique fertilitate omnes civitates ſuperans, a City compact together, Pſal. 122.3. The Church is all this in Chriſts eſteem: and though the leaſt, yet not the leaſt among the Princes of Juda, as it is ſaid of Bethlehem in a different reſpect, Mic. 5.2. Mat. 2.6.

Terrible as an army with banners] i. e. Of invincible faith, and Spiritual courage: terrible alſo and full of majeſty, either to draw hearts, or to daunt them; as Nazianzen ſaith of Athanaſius, that hee was Magnes, & Adamas, a Loadſtone in his ſweet gentle drawing nature: and yet an Adamant in his reſolute ſtout carriage againſt thoſe that were evil, and erroneous.Exod. 15.14, 15, 16. Pſal. 48.5, 6. How terrible were the Iſraelites encamped and bannered in the wilderneſs unto the Moabites, Canaanites, &c? And the like may bee ſaid of the Huſſites in Bohemia (when all Germany were up in arms againſt them, and worſted by them:) of the Britains under the conduct of Germanus, D. Uſher de Britan. Eccleſ. primord. 337. fighting againſt a mighty army of Pelagian Picts and Saxons in this Kingdome, and prevailing onely by the three times pronouncing the word Hallelujah. Of the Proteſtants in France at the ſiege of Mountalban, where the people of God uſing daily humiliation, immediately before their ſallying forth ſang a Pſalm, which when the enemy heard, they would ſo quake and tremble, crying, They come, Spe[illegible: 1 letter]. be[illegible: 1 letter]li ſac. 282. they come, as though the wrath of God had been ruſhing out upon them. God is both Van and Rere in the Churches Army, Iſa. 52.12. The Lord will go before you, and the God of Iſrael will bee your rereward: Even hee that is the great, the mighty, and the terrible God, Nehem. 9.32. So that although, Loricatus incedat Satan, & cataphractus, as Luther hath it, Satan muſter up all his forces, Tyrants, Hereticks, &c. that invade the Church, and aſſault her on all ſides; yet they ſhall finde her invincible: Oppugnatur, ſed non expugnatur. Many a time have they afflicted mee from my youth, may Iſrael ſay, yet they have not prevailed againſt mee, Pſal. 129.1, 2. Populus Rom. ſaepe prae[illegible: 1 letter]io victus, nunquam bello, ſaith Florus. The people of Rome loſt many battels, but were never overcome in a ſet war, at the long run they cruſhed all their enemies. So the Church: Nay, it may bee truly affirmed of her, that ſhee conquereth, even then, when ſhee is conquered; as Chriſt overcame as well by patience, as by power. So that more truly it may bee written upon her gates, that is at this day upon the gates of Venice, Intacta manet, becauſe it was never yet ſubdued by any enemy.

Verſ. 5. Turn away thine eyes from mee] Or, Turn thine eyes right upon mee, ſo verſ. 13. hee calls Return, return, O Shulamite, &c. And then the ſenſe is, Look up unto mee by Faith. Look unto mee, and bee yee ſaved all the ends of the earth, Iſa. 45.22. See chap. 31.1. & 42.18. But to keep to our Tranſlation. Chriſt had before confeſt himſelf raviſhed with one of her eyes; and here hee ſaith the ſame in effect. Stupenda ſane dignatio, a wonderful condeſcenſion.Non bene conveniunt nec in una ſede morantur, Majestas & Amor. Wee uſe to ſay, Majeſty and love cannot meet, or cohabit: becauſe love is the abaſing of the ſoul to all ſervices. But it is otherwiſe in Chriſt: Majeſty and Love (even unto raviſhment) meet in his holy heart. If the Church bee ſick of love toward him, hee would ſhee ſhould know, that hee is overcome with love towards her; and that there is no love loſt betwixt them.

Thy hair is as a flock of Goats, &c.] Grazing upon, and gazing from Gilead, q. d. I like thee as well as ever I did, thy late relapſe notwithſtanding: for I finde thee more humble, watchful, thankful for a Saviour, merciful to others, deſirous of the ſtate of perfection, &c. And as a limb once broke, and well ſet again, knits and grows ſtronger there, than in any other place: ſo by thy late falling in ſome ſort from mee, I finde thee more firmly faſtened unto mee; Thus God changeth (ſaith one) out grieſly wounds into beauty-ſpots; and maketh the horrible ſting of Satan, to bee a pearl-pin to pin upon us the long white Robe of Chriſt, and to dreſs us with the garment of gladneſs. See chap. 4.1, 2, &c. And obſerve here an addition of ſome other parts deſcribed, and a more full deſcription of ſome of the former: to ſhew, that his love was no whit diminiſhed, but rather increaſed. Something it was ſurely that made Mr. Fox, the Martyrologue ſay, that hee got by his infirmities, and loſt by his graces.

Verſ. 6, 7, Thy teeth are as a flock of ſheep, &c.] See verſ. 4, & 5. chap. 4.2. with the Notes there.

Verſ. 8. There are threeſcore Queens, and fourſcore, &c.] Or, as ſome read it, hypothetically, Bee there ſixty Queens, and eighty Concubines (which were ſecondary wives, uſurary the Lawyers call them, that had right to the bed, but no rule in the family) and Virgins, or waiting Gentlewomen without number; although there bee of other ſorts never ſo many, yet My Dove (albeit but one) is an onely one, and beloved accordingly; ſee Jer. 31.20. For the allegory here; ſome go one way to work, ſome another. Let there bee never ſo great a number (ſaith one) of Peoples and Nations, of Churches and Aſſemblies, which challenge my name, and love, and perhaps by their outward proſperities may ſeem to plead much intereſt in mee, and much worth in themſelves; yet My Dove, &c. Others think, that by Queens are meant, true Beleevers, by Concubines, Hypocrites, and formal profeſſours, and by Virgins, prophane perſons, that have not yet ſo much as a form of godlineſs. The firſt are the feweſt, and the laſt are the greateſt number. Laſtly, There are that make Queens, Concubines, and Virgins, to ſignifie three ſeveral ſorts or degrees of true Chriſtians in the Catholick Church, which yet is but one. Some have made but ſmall progreſs in piety; theſe are compared to Virgins, and are the far greater in number. Some are got further onward, and are of better proof; theſe are like Concubines, and do exceed the Queens in number; quo enim perfectiores, eo pauciores. Some again are eminent and eximious Chriſtians; theſe are Queens, and have more cloſe communion with Chriſt: and to this higheſt degree wee muſt all aſpire and indeavour, ſtriving to perfection. Nature, Art, Grace, do all proceed from leſs perfect to more perfect. Wee read in Scripture of a Chriſtians conception, Gal. 4.19. birth, 1 Pet. 1.23. & 2.2. childe-hood, 1 Cor. 3.1, 2. 1 John 2.13. youth or well-grown age, Epheſ. 4.13. old age, Act. 21.15. M[illegible: 1 letter]aſon was a gray-headed experienced Chriſtian, a Father, 1 John 2.13. All muſt exact of themſelves a daily growth, and be ſtill bringing forth fruit in their old age, Pſal. 92.13, 14. ſo ſhall the King take pleaſure ſtill in their beauty: ſo ſhall hee one day ſet them upon his right hand, (as place of dignity and ſafety) in gold of Ophir, Pſal. 45.9, 11.

Verſ. 19. My Dove, mine undefiled is but one] For though all the forenamed may bee called Spouſes; yet they all make but One. Hee that hath the Bride (not Brides) is the Bridegroom, ſaith the Baptiſt. And this is a great Myſtery (ſaith Paul) but I ſpeak concerning Chriſt and the Church, not Churches, Epheſ. 5.32. Una Eccleſia, quia ex una fide, per unum ſpiritum naſcitur, Chriſti tunica eſt unica. Gal. 2.11, 12. ſaith Epiphanius, Beware therefore of the conciſion, Phil. 3.2. that is, of thoſe that make diviſions, and cut the Church in minutula fruſtula (as Auſtin ſaith of the Donatiſts) into little peeces, and ſucking Congregations, making ſeparations. Peter himſelf was blamed for this, and others branded for profligate profeſſours, Jude 19. Theſe are they that ſeparate themſelves, ſenſual, having not the ſpirit. The Primitive Chriſtians were famous for their unity, animo animaque inter ſe miſcebantur, ſaith Tertullian. The very Heathens acknowledged that no people in the world did hold together, and love one another, ſo as Chriſtians did. As the curtains of the Tabernacles were joyned by loops, ſo were they by love. And as the ſtones of the Temple were ſo cloſe cemented together, that they ſeemed to bee all but one ſtone: ſo was it among them. Neither need wee wonder, ſith Chriſts Dove is but one; neither is there any ſuch oneneſs or intireneſs any where, as amongſt the Saints. Other Societies are but as the Clay in the toes of Nebuchadnezzars Image: they may cleave together, but not incorporate one into another.

Shee is the onely one of her Mother] i. e. Of the world, ſay ſome, of the fleſh, ſay others: but they ſay beſt that expound it of Jeruſalem, that is above, Gal. 4.26. the Mother of us all. Epiphanius makes Faith and Religion the Mother of the Church.

The Daughters ſaw her, and bleſſed her] i. e. Called and counted her bleſſed above all other people. Happy art thou O Iſrael Who is like unto thee O people ſaved by the Lord, &c? Deut. 33.29. And yet at that time, they ſeemed to bee nothing ſo happy as the Moabites, Edomites, &c. as being in a very unſettled condition in the wilderneſs. So David, What one Nation in the earth is like thy people, like Iſrael? 2 Sam. 7.23. O bleſſed is the people whoſe God is the Lord! Pſal. 144.15. Eſt Eccleſiae Scoticanae privilegium rarum prae multis, inquo ejus nomen apud caeteros fuit celebre, &c. Sic in elogio▪ praefator[illegible: 1 letter] de confeſſ. in Pre[illegible: 1 letter]cip. Syntag confeſſ. pag. 6. It is the ſingular priviledge of the Church of Scotland, and they are deſervedly famous for it, that for this fourſcore years and upwards, they have kept an unity, together with purity of Doctrine, without hereſie, or ſo much as ſchiſm. This the daughters (other Chriſtian reformed Churches) have ſeen, and bleſſed her: yea, the Queens and Concubines, and they praiſed her.

Verſ. 10. Who is ſhee that looketh forth as the morning] This is the commendation that the Queens and Concubines give her: and it is expreſſed by way of queſtion: not becauſe they doubted, but for that they admired her excellency. See the like, Pſal. 77.13. Mic. 7.17. Firſt, the Church is compared to the morning, which hath no full light, but mixt: ſo that light ſeems to ſtrive with darkneſs. Then ſhall thy light break forth as the morning, Iſa. 58.8. [non-Latin text not transcribed] The Hebrew word here uſed hath its name from blackneſs or dimneſs. Next ſhee is ſaid to be fair as the Moon, which is called here Lebanah, ab albedine, from her whiteneſs, or bright ſhining. In her full the Moon is a very beautiful and fair creature: And even in her Eclipſe, though ſhee appear dark toward the earth, yet is ſhee bright and radiant in that part which looketh toward heaven: So is the Church. The Papiſts would have this Moon alwaies in the full: And if ſhee ſhew but little light to us, or bee eclipſed, they will not yield ſhee is the Moon. And yet (except in the Eclipſe) Aſtronomers demonſtrate that the Moon hath at all times as much light, as in the full: but oftentimes a great part of the bright ſide is turned to heaven, and a leſſer part to the earth: And ſo the Church is ever conſpicuous to Gods eye, though it appear not alwaies ſo to us. The Church waxeth and waneth as the Moon, non nunquam etiam in debquio eſt & aſpici non poteſt: adeo exiguns numerus fidelium aliquando apparet. Elias complained of his aloneneſs. Chriſt, when hee came, ſcarce found faith upon the earth. Papiſts themſelves yield, that there was but Mary, and ſome few others, that looked for the conſolation of Iſrael. Chriſt came to his own, and his own received him not, John 1.11. hee wondred at one good Nathaniel, and ſets him forth with an Ecce admirantis. Behold an Iſraelite indeed. The mad multitude cried Crucifige with one conſent. The whole world went wondring after the Beaſt; Revel. 13.[illegible: 1 letter], 4. Of Luther it is ſaid, Iſte vir[illegible: 1 letter]o[illegible: 1 letter]iu[illegible: 1 letter] orbis impetum ſuſtinuit, that hee had all the world againſt him, as once Athanaſius had. Latimer ſaw ſo few good in his time,Mat. 24.12, 13 that hee thought the laſt day had been come. Our Saviour foretold that toward that day, the love of many ſhould wax cold, but hee that endureth to the end ſhall bee ſaved. Lo it is but a Hee, a ſingle man (a very few) that holdeth out, in compariſon of the many Apoſtates, that fall from their own ſtedfaſtneſs. Here then falls to the ground that Popiſh and ſottiſh mark of the true Church, Univerſality and viſibility. Wee deny not, that the Church is a multitude of Believers, and a Catholick company, to the which wee muſt joyn our ſelves: but that ſhee is alwaies viſible and aſpectable, as a City on an hill, as the Sun in heaven,Luna ſipet. can never bee proved. As the Moon, ſhee hath her wa[illegible: 1 letter]es, and non-appearances: and when at the very brighteſt and broadeſt, ſhee may bee m[illegible: 3 letters]led up, and overcaſt with a cloud of perſecution. Such was the paucity and obſcurity of Chriſtians in the Arrian times, that Baſil cries out, An Eccleſias ſuas prorſus dereliquit Dominus? Hath the Lord utterly left his Churches, &c? The Ship of the Church was then almoſt overwhelmed, ſaith Hierome. The Church was not then to be ſought intectis & ex[illegible: 1 letter]eriori pomp▪ in places and external pomp, but in dens, mines, and priſons, ſaith Hillary. God hath ſet the Moon loweſt in the heavens, and neareſt the earth, that it might daily put us in mind of the conſtancy of the one, and inconſtancy of the other; herſelf in ſome ſort partaking of both.

Clear as the Sun] As having put on Chriſt that Sun of Righteouſneſs, Gal. 3.27. Mal. 4.2. Rev. 12.1. The Sun is ſo glorious a creature, that the Heathens over-admiring it, deified it: and from the Hebrew word Chammah here uſed, called it Jupiter Hammon. The Greeks called it [non-Latin text not transcribed] from gnelion the moſt high God. Eudoxes ſaid, that hee was made for no other purpoſe but to behold it: and that hee could be content to be preſently burnt up by the heat of the Sun, ſo hee might bee admitted to come ſo near it, as to learn the nature of it.Chryſoſt. Hom. 8. ad pop. Anti. Chryſoſtome cannot but wonder, that whereas all fire naturally tends upwards, the Sun ſhould ſhoot down his raies to the earth, and ſend his light abroad all below him. Chriſt (the Father of lights) doth the like for his Spouſes, Jam. 1.17. And as the Pearl by the often beating of the Sun-beams upon it, becomes radiant and orient as the Sunne it ſelf: So doth the Church, and ſhall do much more when ſhee ſhall appear with him in glory. Then ſhall the righteous ſhine forth as the Sun in the Kingdome of their father. Mat. 13.43. The Sun in his ſtrength, compared to them, ſhall bee but as a clod of clay, or as thoſe things that ſhine in the dark, but it is onely from their rottenneſs. Three glimpſes of this ſurpaſſing glory expected by the Saints, were ſeen in Moſes his face when hee came from the Mount,Mar. 17.2. Mark 9.3. Luke 9.29. in Chriſts transfiguration, (when his face did ſhine as the Sun, his rayment was white and gliſtering, ſo as no fuller can white them) and in St. Stevens countenance when hee ſtood before the Council. It ſhould ſuffice for the preſent that the Church looketh for (or is looked for, ſo ſome render this Text) at firſt, as the morning, ſomewhat dark and duskiſh: Shee ſhall bee fair as the Moon, at leaſt, in regard of Sanctification: and for Juſtification, ſhee is clear as the Sun, ſo that God ſeeth no ſin in her; or if hee do, yet (as the Sun) hee blots out the thick cloud as well as the cloud, the thickeſt miſt as well as the thinneſt vapour, Iſa. 44.12. And therefore to the Devill and his Angells ſhee muſt needs bee terrible as an Army with Banners: 2 Cor. 10.4. becauſe, as ſhee marcheth under the banner of Chriſts mercy and love, chap. 2.4. ſo the weapons of her warfare are not carnal but mighty through God, &c. and do ſtrike as great a terrour into her enemies, as once Chriſt did into thoſe ruffian ſouldiers that came to apprehend him;Greg. Orat. de laude Baſil. or as Baſil did into Valens the Emperour, that came to diſturb him when hee was in holy exerciſes. See the Note on v. 4. of this chapter.

Verſ. 11. I went down into the garden of Nuts] Or, Nutmegs, Tremellius and thoſe that follow him, render it the well-dreſſed or pruned Gardens: Theſe are the particular Churches, and ſeveral Saints; Chriſts myſtical and ſpiritual garden, that need much pruning and trimming. Of all poſſeſſions, Nulla majorem operam requirit, ſaith Cato, none requireth ſo much pains to bee taken with it as a Garden or Orchard. Corn comes up and grows alone: ripeneth and commeth to perfection, the husbandman ſleeping and waking, &c. (Mark 3.) hee knows not how. But Gardens muſt bee dreſſed, trimmed, pruned, pared almoſt every day, or elſe all will bee out of order. Chriſt therefore as a careful Gardiner, [non-Latin text not transcribed], Putat, purgat, amputat, weeds, lops, prunes his garden, John 15.2. Be careful therefore (ſaith a Worthy Divine) Chriſt walks in his Garden, ſpies how many raw, unripe, indigeſted prayers, &c. hang on ſuch a branch: What gum of pride, what leaves or luxuriant ſprigs and rotten boughes there are; and with his pruning-knife cuts and ſlaſhes where hee ſees things amiſs, &c. Thus hee. Neither may wee think that Chriſt doth this or any of this in ill-will, but out of ſingular love and faithfulneſs to our ſouls, which elſe would ſoon bee wofully over-grown with the weeds of wickedneſs, as a neglected garden. The wicked, God never meddleth with (as I may ſo ſay) till hee come with his ax to hew them down to the fire: becauſe hee findes them incorrigible.Hoſ. 4.17. Iſa. 1. Let him alone, faith God concerning Ephraim; And, why ſhould yee be ſmitten any more, ſith yee revolt more and more? They have a great deal of freedome for preſent: but the end is utter extirpation. Non ſurget hic afflictio, Nehem. 1.9. they ſhall totally and finally bee conſumed at once.

To ſee the fruits of the valley] Green valley-plants: that is, the humble ſpirits which tremble at Gods Word, and preſent him with the firſt ripe fruits, which his ſoul deſireth, Mic. 7.1.

And to ſee whether the Vine flouriſhed] Theſe Vines and Pomegranates are the faithful: who are compared to th[illegible: 1 letter]ſe trees, for the plenty and ſweetneſs of their fruits. Chriſt came to ſee whether the former were flowring, and the latter budding; to ſee if there were any hopes of ripe fruit in due time: for hee liketh not thoſe out-landiſh plants, that every year bud and bloſſom, but never bring any fruit to its perfection. No: when hee hath done all that can be done for his Vineyard, hee looks for fruit, Iſa. 5.2. Matth. 21.34.1 Cor. 9.7. For who, ſaith hee, planteth a Vineyard, and eateth not of the fruit thereof? Danda igitur eſt opera ut hujus agricolae votis reſpondeamus. Anſwer Chriſts expectation, or elſe hee will lay down his Basket, and take up his Axe, Luk. 13.7.

Verſ. 12. Or ever I was aware, my ſoul, &c.] Heb. I knew not. So Chriſt ſpeaketh after the manner of men: And it is as if hee ſhould ſay, I could not conceive that my people were in ſo good a forwardneſs, as indeed I found them; for they have over and above anſwered mine expectation, being full of goodneſs, as thoſe beleeving Romans, chap. 15.14. filled with all knowledge, and alwaies abounding in the work of the Lord; from whom therefore they ſhall bee ſure to receive a full reward, 2 John 8. Or thus; I know not, that is, I perceived not, that the Vines flouriſhed, the Pomegranates budded, that all was ripe and ready; therefore I withdrew my ſelf for a ſeaſon, O my Spouſe: And therein I dealt with thee no otherwiſe, than as good Gardiners and Vinedreſſers do; who coming (perhaps before the time of fruit) to look for fruit, and finding none, depart for preſent, till a more convenient ſeaſon. But that thou mayeſt know my dear love and tender care of thy comfort, behold my haſte to call thee to thy former feelings again: for dicto citius, my ſoul ſet mee on the Charrets of Amminadib, who may ſeem to bee ſome famous Charret-driver of Solomons, that could out-drive all the reſt. There is another ſenſe given of theſe words, and perhaps a better. For by ſome, theſe are thought to bee the words of the Church confeſſing her ignorance: I knew not, Lord, ſaith ſhee, that thou waſt gone down into the Garden to do thoſe things. I thought rather that thou hadſt departed in great anger againſt mee for my negligence; and therefore I ſought thee carefully, I made out after thee with all my might; my ſoul made mee like the Charrets of Amminadib; Amor addidit alas, I drove furiouſly, till I had found thee: I was like unto thoſe two women in Zachary, that had wings, and wind in their wings, chap. 5.9. This was well; that miſſing her Spouſe, ſhee followed ſo hard after him, Pſal. 63.8. My ſoul cleaveth after thee, ſaith David, thereby ſhewing his love, conſtancy, and humility. But then that was not ſo well: that ſhee ſo far miſtook Chriſt, as to think that hee went away from her, in deep diſpleaſure, and kept away from her, as loathing her company: Such hard conceits of Chriſt, and heavy conceits wee are apt to have of our ſelves, as if hee had forſaken us, becauſe wee cannot preſently finde him (when as hee is onely gone down in his Garden to prune it, or to ſee how things thrive there) as it hee had caſt off the care of us; becauſe, finding us too light, hee make us heavy (as there is need) with manifold temptations, 1 Cor. 11. 1 Pet. 1.6. Wee are therefore judged of the Lord, that wee may not bee condemned with the world. Hee leaves us on the other ſide the ſtile (as Fathers ſometimes do their children) and then helps us over, when wee cry. To ſay God hath caſt us off, becauſe hee hath hid his face, is a fallacy fetcht out of the Devils Topicks. Non eſt argumentum averſi Dei quemadmodum diabolus interpretatu[illegible: 1 letter], Lavat. in Prov. 3. ſed potius paternae ipſius benevolentiae, ſaith learned Lavater. It is not an argument of Gods wrath and diſpleaſure, as the Devil would make it, but rather of his fatherly love and affection, hee hides his love, as Joſeph did, out of increaſement of love. And yet how apt are wee to ſay in this caſe, with thoſe male-contents in Malachi, In quo dilexisti nos? Wherein haſt thou loved us? and with thoſe Iſraelites in the Wilderneſs, Is God amongſt us? as if that could not bee,Exod 17.7. Judg. 6.12. and they athirſt. O my Lord, ſaid Gideon, If the Lord bee with us, why then is all this evil befallen us? And, Lord God, (ſaid Abraham, when hee had received many gracious promiſes) What wilt thou give mee, ſeeing I go childleſs? Gen. 15.1, 2. We ſee then how ready the beſt of us are to caſt the helve after the hatchet, as they ſay; and, like little children, becauſe wee may not have what wee would, ſullenly to ſay, God loves us not, and we will not have what hee thinks good to give unto us. My ſoul refuſed comfort, ſaith hee, Pſal. 77.2. And I ſaid, my hope and my ſtrength is periſhed from the Lord, remembring mine afflictions, and my miſery, the wormwood and the gall: Lam. 3.18, 19 This our folly and fault wee muſt confeſs to Chriſt, as the Church here doth; and beſeech him, by his Spirit, to teach us better things; that wee may not miſtake the cauſe of our calamities, and make them heavier than God meant them, by our frowardneſs and impatience: Pondus ipſa jactatione incommodius fit, ſaith Seneca.

Verſ. 13. Return, return, O Shulamite] The Church is ſo called of her peace and perfection with God in Chriſt. Brightman gathers from this word, that the Church of the Jews in ſpecial is meant, (the Church in general being uſually before ſignified by the daughters of Jeruſalem) and applies it to the recalling of the Jews, according to Rom. 11.25, &c. which is yet to be fulfilled. Solomons wife, ſaith another, was after his name called the Shulamite, according to Iſa. 4.1. And as Chriſt in this Book is named Solomon, ſo the Church is called Shulamite, to ſhew the communion that ſhee hath with him: and therefore alſo the forming of the Hebrew word is rather paſſive than active. That which ſhee is again and again called upon to do, is, to return. It ſeems ſhee had ſo poſted apace after Chriſt (as on ſwift chariots, verſ. 12.) that ſhee had gone quite beyond him. Hee therefore as it were by houting and ſhouting to her, calls her back. How eaſily wee overſhoot and run into extreams, may bee ſeen in Peter, John 13.9. and the Galatians, chap. 4. It is beſt to hold the golden mean. Howbeit, as in falling forward, is nothing ſo much danger as backward: ſo hee that is earneſt in good, though hee may over do and carry ſome things indiſcreetly: yet is he far better than a lusk, or Apoſtate; eſpecially if he afterwards return, and diſcern, and hearken to better counſell. But ſome are ſo ſet upon it, that (like a man that is running a race) though you give them never ſo good advice, they will not ſtay to hear it. Of theſe the Proverb is verified,Prov. 19.2. Hee that haſteth with his feet, ſinneth, Prov. 19.2. See the Note there.

That wee may look upon thee] Or, contemplate thee with complacency and delight. This is the ſpeech of the Bridegroom and his friends. The Church though in her fright and grief for want of her Beloved, though unveyled and evil-intreated by the Watch-men, &c. and ſo not ſo ſightly as at ſome other times, yet wanted not that beauty that made her deſireable: like as ſome faces appear moſt oriently beautiful when they are moſt inſtampt with ſorrow: and as the sky is moſt clear after a ſtorm.

What will yee ſee in the Shulamite? as it were the company of two Armies] Ready to joyn battail, or maintaining Civil War within her: for in the Chriſtian conflict, the very ſame faculties are oppoſed; becauſe in every faculty the fleſh luſteth againſt the ſpirit, and the ſpirit againſt the fleſh, and theſe are contrary the one to the other: Gal. 5.17. Theſe maintain civil broils within the Shulamite, (as the two Babes did in Rebecca's womb) ſo that ſhee cannot do what ſhee would. And this the Apoſtle ſpake by woful experience, as appears, Rom. 7.21. & 15. Something lay at the fountain head, and ſtopt it. There is a continual conteſt with ſpiritual wickedneſſes about heavenly priviledges. [non-Latin text not transcribed]. Eph. 6.12. Put fire and water together, there is no quiet, till one of them get the victory. So in ſickneſſes: Let a man have a ſtrong diſeaſe and a ſtrong body, hee ſhall never have any reſt, as long as they both continue in their ſtrength. When Chriſt was born, all Jeruſalem was troubled. When Paul came to Epheſus, there aroſe no ſmall ſtir about that way, Acts 19.23. So when grace is wrought once, there's ſomewhat to do within; though till then all was jolly, quiet. When cold Salt-Peter and hot Brimſtone meet, they make a great noiſe: ſo do the fleſh and ſpirit in their skirmiſhes and encounters. Now theſe two duellars meet and fight in every faculty of the ſoul; as hot and cold do in luke-warm water; as light and darkneſs meet in the morning light; or as wine and water in a cup mixt of both. In the wicked one faculty may, and ſometimes doth oppoſe another: as ſenſual appetite may reſiſt natural reaſon, &c. But in ſuch as are ſanctified, the underſtanding is againſt the underſtanding, the will againſt the will, &c. as the ſick patient both wills and nills, thoſe phyſical ſlibber-ſauces. But Satan is not ſo divided againſt himſelf, Luke 11.18. No more is the fleſh. It is in the Shulamite onely, and in every part of her, that this conflict is found: which maketh her cry out with Rebecca ſometimes, If it bee ſo, Why am I thus? and with Paul, Wretched creature that I am, &c.