John Gill Commentary Song of Solomon 6

Whither is thy beloved gone, O thou fairest among women ?
&c.] The title is the same used by them, and by Christ before them, (Song of Solomon 1:8) (5:9) ; and here repeated, to assure her that they were serious in asking this question, and that it was in great respect to her they put it; and which, to the same sense, in other words, is expressed, whither is thy beloved turned aside ?
which way did he take? on what hand did he turn, to the right or left, when he went from thy door? They ask no longer who or what he was, being satisfied with the church's description of him; by which they had gained some knowledge of him, and had their affections drawn out unto him; and were desirous of knowing more of him and of being better acquainted with him, and to enjoy his company and presence; though as yet they had but little faith in him, and therefore could not call him "their" beloved, only "her" beloved: and this question is put and repeated in this manner, to show that they were serious and in earnest; yea, were in haste, and impatient to know which way he went; say they, that we may seek him with thee ;
it was not mere speculation or curiosity that led them to put the above questions; they were desirous to go into practice, to join with the church in the search of Christ, to seek him with her in the word and ordinances; upon which they were determined, could they get any hint from her whither he was gone, and where it was most likely to find him: for so the words may be rendered, "and we will seek him with thee" ^F16 ; this they had resolved on among themselves, and only wanted directions which way to steer their course, or a grant to go along with the church in quest of her beloved.

My beloved is gone down into his garden
Which may be said by Solomon, in allusion to what he himself was used to do, as Josephus^F17 relates; who used to go very early in a morning in great pomp to Etham, about two miles from Jerusalem, a pleasant place, abounding with gardens and flows of water: or respect may be had to the king's gardens nearer Jerusalem, which were at the descent of Mount Zion, and reached to the lower pool ^F18 ; see (Nehemiah 3:15) ; and which lying lower than the king's palace, he might be said to go down to it.

And this may point at the low estate of the people of God on earth, depressed with sorrows, afflictions, and persecutions; and the condescension of Christ, in visiting them in their low estate, and granting them his gracious presence: of the garden of Christ, and of his coming into it, (See Gill on Song of Solomon 4:12); (See Gill on Song of Solomon 4:16); (See Gill on Song of Solomon 5:1); and the church might remember what he said, "I am come into my garden", (Song of Solomon 5:1) ; though she soon fell asleep and forgot it, and now calls it to mind, and so could direct the daughters where he was.

She adds, to the beds of spices ;
of odoriferous plants; to which particular believers, planted regularly in the churches of Christ, may be compared, for the excellency and fragrancy of their graces; and among whom Christ delights to be; see (Song of Solomon 4:13Song of Solomon 4:14) . Gussetius ^F19 thinks the words, both here and in (Song of Solomon 5:13) , should be rendered "rivers of spices"; an hyperbolical expression, showing that a man walking by rivers of waters, where aromatic plants and fragrant flowers grow, perceives such a sweet odour, that, while he is refreshed with the moisture of the waters, he seems to be walking by rivers of spices.

The end of her beloved's going thither is, to feed in the gardens ;
to feed his flocks there: not on commons and in fields, but in gardens, which is unusual: and by which are meant particular churches, where Christ feeds his people, by his Spirit and by his ministers, word and ordinances, with himself, the bread of life; with the discoveries of his love, better than wine; and with the doctrines and promises of the Gospel: or to feed himself, or that "he [himself] might be fed" ^F20 there; by beholding with pleasure how the plants grow, and the spices flow out; by tasting the pleasant fruits of the garden; and by observing with delight the graces of the Spirit in his people in lively exercise.

and to gather lilies ;
to crop them with the hand ^F21 ; lilies are liable to be cropped, hence Horace ^F23 calls the lily "breve lilium", the short lived lily: to these saints may be compared, for the glory, splendour, and beauty, they receive from Christ; see (Song of Solomon 2:2) ; there was a gathering of these at the death of Christ, (Ephesians 2:10) (John 11:51John 11:52) ; and there is a gathering of them in effectual calling, and into a church state, and into nearer communion with Christ; but here it seems to signify a gathering them by death, when fully ripe, to enjoy everlasting fellowship with him.

FOOTNOTES:

• F17: Antiqu. l. 8. c. 7. s. 3.
• F18: See Lightfoot's Chorograph. Inquiry on John, c. 5. s. 4. p. 509.
• F19: Ebr. Comment. p. 642.
• F20: (twerl) "ut ubi pascatur", V. L. Munster, Mercerus.
• F21: (eupnoa leiria kersoi) , Theocrit. Idyll. 19. v. 32.
• F23: Carmin. l. 1. Ode 36, v. 16.

I [am] my beloved's, and my beloved [is] mine

Expressive of interest in Christ, and union to him, and of her faith therein; which still continued, notwithstanding her unbecoming behavior toward Christ, and her many infirmities, (Song of Solomon 5:2Song of Solomon 5:3). Aben Ezra connects the words with the preceding, "my beloved is gone" but though he is, and I am left alone, I know I am his, and he is mine; which throws a beauty upon the words, and declares the excellency and strength of her faith; for herein lies the glory and excellency of faith, to believe in an unseen Christ:

though it may be the Shechinah was with her, as the Targum has it; or Christ had now appeared to her, and was found by her, and therefore, like Thomas, says, "my Lord and my God"; he feedeth among the lilies; (See Gill on Song of Solomon 2:16).

You [are] beautiful, O my love, as Tirzah
These are the words of Christ, who has been absent for some time, and till now silent; but, like another Joseph, could not refrain any longer, but makes himself known to his church, and bursts out in strong expressions of love to her, and in high commendations of her; for, notwithstanding her behavior toward him, she was his love still, and as "beautiful" and as comely in his sight as ever: and for which he compares her here to Tirzah; which is either the name of some beautiful woman, well known in those times; so one of the daughters of Zelophehad is called by this name, (Numbers 27:1) ; but whether from her beauty is nowhere said: or rather a city of this name is here meant, since, in the next clause, the church is compared to the city of Jerusalem for the same reason. There was a city in the land of Canaan, called Tirzah, formerly the seat of one of the ancient kings of Canaan, and, in later times, of Jeroboam and some of his successors; and which, no doubt, was a very pleasant and delightful place, as its name imports, either from its situation or buildings, (Joshua 12:24) . Adrichomius ^F24 says, it was an heroic city, situated on a high mountain.

In some of the Greek versions, it is read as an appellative, and tendered, as "good will" or "good pleasure" ^F25 , and so may respect the sweetness of her temper and disposition; which is heightened by using the abstract, she was all good nature and good will; not only sweet, as the Vulgate Latin version, but "sweetness" itself, as she says of him, (Song of Solomon 5:16) ; and this may be said of her, as she was the object of God's good will and pleasure in election, of Christ's in redemption, and of the Spirit's in effectual calling; and as she was the subject of good will, bearing one to God, to Christ, to his people, word, worship, ways, and ordinances. The word comes from a root which signifies to be "grateful [and] accepted": and so Jarchi interprets the word here "acceptable": and so some ancient writings of the Jews ^F26 : and may denote the acceptableness of the church in Christ, with whom God is well pleased in him for his righteousness's sake, in which she appears exceeding fair and lovely.

And for the same reason is said to be comely as Jerusalem ^F1 ; the metropolis of Judea, and seat of the kings of it; and, as Pliny says, was far the most famous of any of the cities of the east; it was a city well built and compact together, beautiful for situation, very rich in Solomon's time, the place of divine worship, and was strongly fortified by nature and art: and hence the church of God often bears this name, both in the Old and New Testament, (Isaiah 40:2) (Hebrews 12:22) , being the city of the great King, built on Christ, the Rock; consisting of saints, fitly and closely united together; rich with the unsearchable riches of Christ; where the several parts of spiritual and evangelic worship are performed; possessed of many privileges, and well secured by the power and salvation of God.

Yet terrible as [an army] with banners ; to her enemies, though so lovely to Christ. This shows that not a single person is meant all along, who could not with propriety be compared to an army; but a collective body, as the church is: and that the church on earth is militant, and, like a well disciplined army, in good order, and provided with proper officers and suitable armour, and in a posture of defence, and ready to fight when attacked; and so "terrible" to her enemies, Satan and his principalities, wicked men and false teachers; who are terrified by their having such a General at the head of them as Christ, and being under such banners as his, and provided with such good weapons of warfare, as are mighty through God; by their close union to one another; and by the constancy, undauntedness, and invincibleness of their faith; and are awed by their pious conversation and good examples.

Perhaps some respect may be had by Christ to the church's courage and constancy in seeking after him; the force of whose faith and love he felt, which he could not withstand, and therefore says as follows:

FOOTNOTES:

• F24: Theatrum Terrae Sanctae, p. 74.
• F25: (hurtk) (wv eudokia) , Sept. (eudokhth) , Symmachus.
• F26: Siphri in Jarchi, & Shir Hashirim Rabba in loc.
• F1: Nat. Hist. l. 5. c. 14.

Turn away your eyes from me
Her eyes of faith and love; not through dislike of them, but as ravished with them; his passions were so struck by them, and his heart pierced with them, that he could stand it out no longer against her; see (Song of Solomon 4:9Song of Solomon 4:10). Some render the words, "turn about your eyes over against me" ^F2 ; this being the first time of meeting, after her ungrateful treatment of him, she might be filled with shame and confusion for it, and therefore hung down her head, or looked on one side; wherefore he encourages her to look him full in the face, with a holy confidence; for such looks of faith are very agreeable to Christ; see (Song of Solomon 2:14) ;

for they have overcome me ;
that is, her eyes, they had made a conquest of his heart; which does not imply weakness in Christ, but condescending grace, that he should suffer himself, as it were, to be overpowered by the faith and love of his people, who has conquered them and all their enemies. This clause is very differently rendered: by some, "they have strengthened me" ^F3 ; his desire towards his church, and the enjoyment of her company: by others, the reverse, "are stronger than me", or "have taken away my strength" ^F4 ; so that he was spiritless, and as one dead, or in an ecstasy: by others, "they have made me fly away" ^F5 ; that is, out of himself; so that he was not master of himself, could not bear the force and brightness of her eyes: by others, "they have lifted me up" ^F6 ; revived, cheered, and comforted him, through sympathy with her, in virtue of their near union: by others, "they have made me proud", or "prouder" ^F7 ; see (Isaiah 3:5) . Christ has a kind of pride as well as pleasure in his church; he has pride of the beauty he has put upon her, of the graces he has wrought in her; and especially of her faith, when in exercise; see (Matthew 8:10) ; and by others, "they have made me fiercer" ^F8 ; not with anger and indignation, but with love; there is a force, a fierceness in love, as well as in wrath: "love [is] strong as death, [and] jealousy [is] cruel as the grave", (Song of Solomon 8:6) ; it is so in the church, much more in Christ. All which shows the power of faith, to which mighty things are ascribed, (Hebrews 11:1–40) ; and here the conquest of Christ himself;

your hair [is] as a flock of goats that appear from Gilead ;
from Mount Gilead, (See Gill on Song of Solomon 4:1).

FOOTNOTES:

• F2: (ydgnm) (apenantion mou) , Sept. "ex adverso mei"; Junius & Tremellius, Piscator, Marckius; so Montanus and Ainsworth.
• F3: (ynbyhrh) "corroborant me", Marckius; so Kimchi, and Ben Melech.
• F4: "Fortiores fuerunt me", Pagninus; so Aben Ezra.
• F5: So the Septuagint and Vulgate Latin versions.
• F6: Mercerus, Ainsworth.
• F7: Tigurine version, Piscator; so Jarchi.
• F8: Montanus, Cocceius.