58 lines
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58 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Ecclesiastes';
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Title = 'The Song of Solomon';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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SubTitle3 = 'CHAPTER 6';
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<p id="Chapter6" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 6
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<p id="So6_1"><a onclick="return mV('Sgs',6,'1-13');">Sgs 6:1-13</a>.
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<p><b>1.</b> 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 JFB for <a href="./Comm/jfb/Sgs/Sgs001.html#So1_4">Sgs 1:4</a>; JFB for <a href="./Comm/jfb/Mal/Mal003.html#Mal3_16">Mal 3:16</a>; JFB for <a href="./Comm/jfb/Mat/Mat005.html#Mt5_14">Mat 5:14-16</a>). Compare the hypocritical use of similar words (<a onclick="return mV('Mat',2,8);">Mat 2:8</a>).
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<p id="So6_2"><b>2. gone down</b>—Jerusalem was on a hill (answering to its <i>moral</i> elevation), and the gardens were at a little distance in the valleys below.
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<br><br><b>beds of spices</b>—(balsam) which He Himself calls the "mountain of myrrh," etc. (<a onclick="return mV('Sgs',4,6);">Sgs 4:6</a>), and again (<a onclick="return mV('Sgs',8,14);">Sgs 8:14</a>), 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.
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<br><br><b>feed in...gardens</b>—that is, in the churches, though He may have withdrawn for a time from the individual believer: she implies an invitation to the daughters of Jerusalem to enter His spiritual Church, and become lilies, made white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 (<a onclick="return mV('Sgs',5,1);">Sgs 5:1</a>; <a onclick="return mV('Gen',5,24);">Gen 5:24</a>; <a onclick="return mV('Mar',4,28,29);">Mar 4:28-29</a>; <a onclick="return mV('Act',7,60);">Act 7:60</a>).
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<p id="So6_3"><b>3.</b> In speaking of Jesus Christ to others, she regains her own assurance. Literally, "I am <i>for</i> my beloved...<i>for me.</i>" Reverse order from <a onclick="return mV('Sgs',2,16);">Sgs 2:16</a>. She <i>now,</i> after the season of darkness, grounds her convictions on His love towards her, more than on hers towards Him (<a onclick="return mV('Deu',33,3);">Deu 33:3</a>). <i>There,</i> it was the young believer concluding that she was His, from the sensible assurance that He was hers.
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<p id="So6_4"><b>4. Tirzah</b>—meaning "pleasant" (<a onclick="return mV('Hbr',13,21);">Hbr 13:21</a>); "well-pleasing" (<a onclick="return mV('Mat',5,14);">Mat 5:14</a>); the royal city of one of the old Canaanite kings (<a onclick="return mV('Jos',12,24);">Jos 12:24</a>); and after the revolt of Israel, the royal city of its kings, before Omri founded Samaria (<a onclick="return mV('1Ki',16,8,15);">1Ki 16:8, 15</a>). 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).
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<br><br><b>Jerusalem</b>—residence of the kings of <i>Judah,</i> as Tirzah, of <i>Israel</i> (<a onclick="return mV('Psa',48,1);">Psa 48:1</a>, etc. <a onclick="return mV('Psa',122,'1-3');">Psa 122:1-3</a>; <a onclick="return mV('Psa',125,1,2);">125:1-2</a>;). Loveliness, security, unity, and loyalty; also the union of Israel and Judah in the Church (<a onclick="return mV('Isa',11,13);">Isa 11:13</a>; <a onclick="return mV('Jer',3,18);">Jer 3:18</a>; <a onclick="return mV('Eze',37,16,17,22);">Eze 37:16-17, 22</a>, <a onclick="return mV('Eze',37,22);">22</a>; compare <a onclick="return mV('Hbr',12,22);">Hbr 12:22</a>; <a onclick="return mV('Rev',21,2,12);">Rev 21:2,12</a>).
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<br><br><b>terrible</b>—awe-inspiring. Not only armed as a city on the defensive, but as an army on the offensive.
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<br><br><b>banners</b>—(See on JFB for <a href="./Comm/jfb/Sgs/Sgs005.html#So5_10">Sgs 5:10</a>; JFB for <a href="./Comm/jfb/Psa/Psa060.html#Ps60_4">Psa 60:4</a>); Jehovah-nissi (<a onclick="return mV('2Cr',10,4);">2Cr 10:4</a>).
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<p id="So6_5"><b>5.</b> (<a onclick="return mV('Sgs',4,9);">Sgs 4:9</a>; <a onclick="return mV('Gen',32,28);">Gen 32:28</a>; <a onclick="return mV('Exd',32,'9-14');">Exd 32:9-14</a>; <a onclick="return mV('Hsa',12,4);">Hsa 12:4</a>). This is the way "the army" (<a onclick="return mV('Sgs',6,4);">Sgs 6:4</a>) "overcomes" not only enemies, but Jesus Christ Himself, with eyes fixed on Him (<a onclick="return mV('Psa',25,15);">Psa 25:15</a>; <a onclick="return mV('Mat',11,12);">Mat 11:12</a>). Historically <a onclick="return mV('Sgs',6,'3-5');">Sgs 6:3-5</a> represent the restoration of Jesus Christ to His Church at the resurrection; His sending her forth as an army, with new powers (<a onclick="return mV('Mar',16,'15-18', 20);">Mar 16:15-18, 20</a>); His rehearsing the <i>same</i> instructions (see on JFB for <a href="./Comm/jfb/Sgs/Sgs006.html#So6_6">Sgs 6:6</a>) as when with them (<a onclick="return mV('Luk',24,44);">Luk 24:44</a>).
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<br><br><b>overcome</b>—literally, "have taken me by storm."
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<p id="So6_6"><b>6.</b> Not vain repetition of <a onclick="return mV('Sgs',4,1,2);">Sgs 4:1-2</a>. The use of the same words shows His love unchanged after her temporary unfaithfulness (<a onclick="return mV('Mal',3,6);">Mal 3:6</a>).
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<p id="So6_8"><b>8. threescore</b>—indefinite number, as in <a onclick="return mV('Sgs',3,7);">Sgs 3:7</a>. Not queens, etc., <i>of Solomon,</i> but witnesses of the espousals, rulers of the earth contrasted with the saints, who, though many, are but "one" bride (<a onclick="return mV('Isa',52,15);">Isa 52:15</a>; <a onclick="return mV('Luk',22,25,26);">Luk 22:25-26</a>; <a onclick="return mV('Jhn',17,21);">Jhn 17:21</a>; <a onclick="return mV('1Cr',10,17);">1Cr 10:17</a>). The one Bride is contrasted with the many wives whom Eastern kings had in violation of the marriage law (<a onclick="return mV('1Ki',11,'1-3');">1Ki 11:1-3</a>).
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<p id="So6_9"><b>9.</b> Hollow professors, like half wives, have no part in the one bride.
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<br><br><b>only one of her mother</b>—namely, "Jerusalem above" (<a onclick="return mV('Gal',4,26);">Gal 4:26</a>). The "little sister" (<a onclick="return mV('Sgs',8,8);">Sgs 8:8</a>) is not inconsistent with her being "the only one"; for that sister is one with herself (<a onclick="return mV('Jhn',10,16);">Jhn 10:16</a>).
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<br><br><b>choice</b>— (<a onclick="return mV('Eph',1,4);">Eph 1:4</a>; <a onclick="return mV('2Th',2,13);">2Th 2:13</a>). As she exalted Him above all others (<a onclick="return mV('Sgs',5,10);">Sgs 5:10</a>), so He now her.
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<br><br><b>daughters...blessed her</b>— (<a onclick="return mV('Isa',8,18);">Isa 8:18</a>; <a onclick="return mV('Isa',61,9);">61:9</a>; <a onclick="return mV('Eze',16,14);">Eze 16:14</a>; <a onclick="return mV('2Th',1,10);">2Th 1:10</a>). So at her appearance after Pentecost (<a onclick="return mV('Act',4,13);">Act 4:13</a>; <a onclick="return mV('Act',6,15);">6:15</a>; <a onclick="return mV('Act',24,25);">24:25</a>; <a onclick="return mV('Act',26,28);">26:28</a>).
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<p id="So6_10"><b>10.</b> The words expressing the admiration of the daughters. Historically (<a onclick="return mV('Act',5,'24-39');">Act 5:24-39</a>).
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<br><br><b>as the morning</b>—As yet she is not come to the fulness of her light (<a onclick="return mV('Pro',4,18);">Pro 4:18</a>).
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<br><br><b>moon</b>—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 (<a onclick="return mV('2Cr',3,18);">2Cr 3:18</a>).
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<br><br><b>sun</b>—Her light of justification is perfect, for it is His (<a onclick="return mV('2Cr',5,21);">2Cr 5:21</a>; <a onclick="return mV('1Jo',4,17);">1Jo 4:17</a>). The moon has less light, and has only one half illuminated; so the bride's sanctification is as yet imperfect. Her future glory (<a onclick="return mV('Mat',13,43);">Mat 13:43</a>).
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<br><br><b>army</b>— (<a onclick="return mV('Sgs',6,4);">Sgs 6:4</a>). The climax requires this to be applied to the starry and angelic hosts, from which God is called Lord of Sabaoth. Her final glory (<a onclick="return mV('Gen',15,5);">Gen 15:5</a>; <a onclick="return mV('Dan',12,3);">Dan 12:3</a>; <a onclick="return mV('Rev',12,1);">Rev 12:1</a>). The Church Patriarchal, "the morning"; Levitical, "the moon"; Evangelical, "the sun"; Triumphant, "the bannered army" (<a onclick="return mV('Rev',19,14);">Rev 19:14</a>).
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<p id="So6_11"><b>11.</b> The bride's words; for she everywhere is the narrator, and often soliloquizes, which He never does. The first garden (<a onclick="return mV('Sgs',2,'11-13');">Sgs 2:11-13</a>) 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 (<a onclick="return mV('Sgs',4,13);">Sgs 4:13</a>, etc.). The third here, of "nuts," from the previous autumn; the end of winter, and verge of spring; the Church in the upper room <a onclick="return mV('Act',1,13);">Act 1:13</a>, etc.), 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] (<a onclick="return mV('Luk',24,27,32);">Luk 24:27, 32</a>); waiting for the Holy Ghost to usher in spiritual spring. The <i>walnut</i> 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.
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<br><br><b>fruits of the Valley</b>—MAURER translates, "the <i>blooming products</i> of the <i>river,</i>" that is, the plants growing on the <i>Margin</i> of the river flowing through the garden. She goes to watch the <i>first</i> sproutings of the various plants.
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<p id="So6_12"><b>12.</b> Sudden outpourings of the Spirit on Pentecost (<a onclick="return mV('Act',2,'1-13');">Act 2:1-13</a>), while the Church was using the means (answering to "the garden," <a onclick="return mV('Sgs',6,11);">Sgs 6:11</a>; <a onclick="return mV('Jhn',3,8);">Jhn 3:8</a>).
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<br><br><b>Ammi-nadib</b>—supposed to me one proverbial for swift driving. Similarly (<a onclick="return mV('Sgs',1,9);">Sgs 1:9</a>). Rather, "my willing people" (<a onclick="return mV('Psa',110,3);">Psa 110:3</a>). A willing chariot bore a "willing people"; or Nadib is <i>the Prince,</i> Jesus Christ (<a onclick="return mV('Psa',68,17);">Psa 68:17</a>). She is borne in a moment into His presence (<a onclick="return mV('Eph',2,6);">Eph 2:6</a>).
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<p id="So6_13"><b>13.</b> Entreaty of the daughters of Jerusalem to her, in her chariot-like flight from them (compare <a onclick="return mV('2Ki',2,12);">2Ki 2:12</a>; <a onclick="return mV('2Sa',19,14);">2Sa 19:14</a>).
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<br><br><b>Shulamite</b>—new name applied to her now for the first time. <i>Feminine</i> of Solomon, Prince of Peace; His bride, daughter of peace, accepting and proclaiming it (<a onclick="return mV('Isa',52,7);">Isa 52:7</a>; <a onclick="return mV('Jhn',14,27);">Jhn 14:27</a>; <a onclick="return mV('Rom',5,1);">Rom 5:1</a>; <a onclick="return mV('Eph',2,17);">Eph 2:17</a>). Historically, this name answers to the time when, not without a divine design in it, the young Church met in <i>Solomon's</i> porch (<a onclick="return mV('Act',3,11);">Act 3:11</a>; <a onclick="return mV('Act',5,12);">5:12</a>). 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," etc. She accepts the name Shulamite, as truly describing her. But adds, that though "one" (<a onclick="return mV('Sgs',6,9);">Sgs 6:9</a>), she is nevertheless "two." Her glories are her Lord's, beaming through her (<a onclick="return mV('Eph',5,31,32);">Eph 5:31-32</a>,). 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 (<a onclick="return mV('Jhn',17,21,22);">Jhn 17:21-22</a>). Allusion is made to Mahanaim (meaning <i>two hosts</i>), the scene of Jacob's victorious conflict by prayer (<a onclick="return mV('Gen',32,2,9,'22-30');">Gen 32:2, 9, 22-30</a>). 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.
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