Exegetical and Hermeneutical Commentary of Song of Solomon 6:4

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

4. Tirzah ] = pleasantness, is mentioned in Jos 12:24. It was an ancient Canaanite city, famed as its name and our passage shew for its beautiful situation. It was the royal residence of the Northern kings from the time of the abandonment of Shechem by Jeroboam I till the 6th year of Omri, who left it for Samaria, but it was apparently still of importance in the time of Menahem (2Ki 15:14; 2Ki 15:16). Neither the O.T. nor Josephus contains any indication as to the situation of Tirzah. But Brocardus in the 13th century, and Breydenbach in the 15th, mention a Thersa, three hours eastward of Samaria. Robinson, therefore, has identified it with the large village of Talluza, two-and-a-half hours E. of Samaria, and two hours N. of Nablous. Conder, however, has suggested that the village of Teiasir may be Tirzah. It lies two-and-a-half hours to the N. of Talluza, and has been identified by Porter in Murray’s Guide-book, 1858, with Asher a town of Manasseh, placed by Eusebius on the 15th mile from Neapolis to Scythopolis, anciently Bthshe’n. An objection which seems fatal is, that it lies too far from the great thoroughfare of the country for the ancient seat of the Israelite kings. From Tirzah being mentioned along with Jerusalem, this reference probably is to it as the capital of the N. kingdom. Its ancient rank as a Canaanite royal city can hardly have been in the writer’s mind. Consequently, unless this be an interpolation, as Budde makes it, the Song cannot have been written by Solomon. But it does not prove that it was written during the period that Tirzah was the capital. For the name of the town at least was known up till the 15th century of our era, and the site must always have been beautiful. Therefore, if the writer of the Song was a Northern man, who knew its beauty and history, he might have inserted the reference centuries after it had become an unimportant place, or even a ruin. Tirzah may have been chosen along with Jerusalem instead of Samaria, because of the evil odour in which the latter was held after Nehemiah’s day, or for its significant name and well-known beauty.

terrible as an army with banners ] The last four words represent the Heb. word nidhglth, partic. niphal of a denominative from deghel = a banner. Cp. dghl, ch. Son 6:10: literally it would be ‘beflagged things,’ if we might coin such an expression; hence companies of soldiers gathered about a flag. Rightly the LXX, (sc. ), a terror (i.e. terrible) as ranked (phalanxes). As Oettli remarks, this simile indicates that a king, not a shepherd, is speaking here. Whether the bannered hosts are terrible as overcoming, conquering, so that we have here praise of the Shulammite’s beauty, or whether we have praise of her inaccessibility as frowning upon her flatterers, must be left to individual taste. The former seems simpler, but the latter agrees best with the next clause. Cheyne suspects corruption in the text ( Jew. Quart. Rev. Jan. 1899). For Tirzah he would read chabhatstseleth, and for Jerusalem and the words following it, he would read keshshannath mqm. His translation would therefore be, ‘Thou art fair, my friend, as the crocus, and comely as the lily of the valleys.’ But this would make the verse a mere repetition of Son 2:1.

for they have overcome me ] Rather, for they [i.e. thine eyes] have made me afraid. The word translated ‘overcome’ in A.V. is found elsewhere in the O.T. only in Psa 138:3, where it is variously translated; A.V. ‘thou didst strengthen,’ R.V. ‘encourage,’ Variorum Bib. ‘make proud.’ Here also some have taken it in this sense. But against that is the last clause of Son 6:4, and the “turn away” of Son 6:5. Moreover Hitzig has shewn that in Syr. and Arab. the forms corresponding to that here used in Heb. mean, ‘to terrify.’ The LXX seem to favour that view, for their translation may mean ‘agitate me,’ probably with fear (cp. in the previous verse). This would suit the context best. It is not probable that there is in the words any reference to the magic of the evil eye.

From here to the end of Son 6:7 we have a mere repetition of Son 4:1-3 b, with very slight variation. The only differences are that here we have ‘from Gilead’ instead of ‘from mount Gilead,’ and instead of ‘shorn ewes,’ simply, ‘ewes.’ For the commentary see Son 4:1, &c. The repetition may be intended to indicate that the words are mere stock phrases in Solomon’s mouth (Oettli), but more probably they are stock phrases taken by the poet from the marriage wasfs, which must have consisted mainly of just such phrases.

Fuente: The Cambridge Bible for Schools and Colleges

Chap. Son 6:4-13. The King fascinated

Here we have a renewed assault by Solomon. Just after the Shulammite’s impassioned claim to belong wholly to her lover her royal persecutor returns, and bursts out into praise of her physical beauty as before, Son 6:4-9. In Son 6:10 he repeats the words used by the court ladies in praising her. In Son 6:11-13 the Shulammite, ignoring Solomon, recalls what she was doing on the fatal day when she was so praised, and her attempt at flight from the court ladies.

Fuente: The Cambridge Bible for Schools and Colleges

The section might be entitled, Renewed declaration of love after brief estrangement.

Son 6:4

Tirzah … Jerusalem – Named together as the then two fairest cities of the land. For Jerusalem compare Psa 48:2. Tirzah (i. e., Grace or Beauty )was an old Canaanite royal city Jos 12:24. It became again a royal residence during the reigns of Baasha and his three successors in the kingdom of the ten tribes, and may well therefore have been famed for its beauty in the time of Solomon.

Terrible as … – Awe-inspiring as the bannered (hosts). The warlike image, like others in the Song, serves to enhance the charm of its assured peace.

Son 6:5

Even for the king the gentle eyes of the bride have an awe-striking majesty. Such is the condescension of love. Now follows Son 6:5-7 the longest of the repetitions which abound in the Song, marking the continuance of the kings affection as when first solemnly proclaimed Son 4:1-6. The two descriptions belong, according to some (Christian) expositors, to the Church of different periods, e. g. to the primitive Church in the splendor of her first vocation, and to the Church under Constantine; other (Jewish) expositors apply them to the congregation of Israel under the first and second temples respectively.

Son 6:9

The king contrasts the bride with the other claimants for her royal estate or favor Son 6:8. She not only outshines them all for him, but herself has received from them disinterested blessing and praise.

This passage is invaluable as a divine witness to the principle of monogamy under the Old Testament and in the luxurious age of Solomon.

Fuente: Albert Barnes’ Notes on the Bible

Son 6:4

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

The Church as she should be

Though the words before us are allegorical, and the whole Song is crowded with metaphor and parable, yet the teaching is plain enough in this instance; it is evident that the Divine Bridegroom gives His bride a high place in His heart, and to Him, whatever she may be to others, she is fair, lovely, comely, beautiful, and in the eyes of His love without a spot. Moreover, even to Him there is not only a beauty of a soft and gentle kind in her, but a majesty, a dignity in her holiness, in her earnestness, in her consecration, which makes even Him say of her that she is terrible as an army with banners, awful as a bannered army. She is every inch a queen: her aspect in the sight of her Beloved is majestic.

I. Why it is that the Church of God is said to be an army with banners. That she is an army is true enough, for the Church is one, but many; and consists of men who march in order under a common leader, with one design in view, and that design a conflict and a victory. But why an army with banners? Is not this, first of all, for distinction? How shall we know to which king an army belongs unless we can see the royal standard? The Church unfolds her ensign to the breeze that all may know whose she is and whom she serves. Unfurl the old primitive standard, the all-victorious standard of the Cross of Christ. In very deed and truth–in hoc signo vinces–the atonement is the conquering truth. Let others believe as they may, or deny as they will, for you the truth as it is in Jesus is the one thing that has won your heart and made you a soldier of the Cross. Banners were carried, not merely for distinctiveness, but also to serve the purposes of discipline. Hence an army with banners had one banner as a central standard, and then each regiment or battalion displayed its own particular flag. An army with banners may be also taken to represent activity. When an army folds up its colours the fight is over. It is to be feared that some Churches have hung up their flags to rot in state, or have encased them in dull propriety. It is high time that each Church should feel that if it does not work, the sole reason for its existence is gone. May we all in our Church fellowship be active in the energy of the Spirit of God. Does not the description, an army with banners, imply a degree of confidence? Banners uplifted are the sign of a fearlessness which rather courts than declines the conflict. The warriors of the Cross, unfold the Gospels ancient standard to the breeze; we will teach the foeman what strength there is in hands and hearts that rally to the Church of God. Once more, an army with banners may signify the constancy and perseverance in holding the truth. If we give up the things which are verily believed among us we shall lose our power, and the enemy alone will be pleased: but if we maintain them, the maintenance of the old faith, by the Spirit of God, shall make us strong in the Lord and in the power of His might.

II. The Church is said to be terrible. To whom is she terrible? I answer, first, in a certain sense she is terrible to all ungodly men. Even in the most ribald company, when a Christian of known consistency of character has wisely spoken the word of reproof, a solemn abashment comes over the majority of those present; their consciences have borne witness against them, and they have felt how awful goodness is. Not that we are ever to try and impress others with any dread of us; such an attempt would be ridiculed, and end in deserved failure; but the influence which we would describe flows naturally out of a godly life. If there be real goodness in us–if we really, fervently, zealously love the right, and hate the evil–the outflow of our life almost without a word will judge the ungodly–and condemn them in their heart of hearts. Holy living is the weightiest condemnation of sin. There will be always in proportion to the real holiness, earnestness, and Christ-likeness of a Church something terrible in it to the perverse generation in which it is placed; it will dread it as it does the all-revealing day of judgment. So is there something terrible in a living Church to all errorists. They do not dread those platform speeches in which they are so furiously denounced at public meetings, nor those philosophical discussions in which they are overthrown by argument: but they hate, but they fear, and therefore abuse and pretend to despise, the prayerful, zealous, plain, simple preaching of the truth as it is in Jesus. Even to Satan himself the Church of God is terrible. He might, he thinks, deal with individuals, but when these individuals strengthen each other by mutual converse and prayer, when they are bound to each other in holy love, and make a temple in which Christ dwells, then is Satan hard put to it. It is not every Church that is terrible thus, but it is a Church of God in which there is the life of God, and the love of God; a Church in which there is the uplifted banner, the banner of the Cross, high-held amid those various bannerets of truthful doctrine and spiritual grace, of which I have just now spoken.

III. Why is the Church of Christ terrible as an army with banners? First, because it consists of elect people. The elect shall overcome through the blood of the Lamb, and none shall say them nay. Ye are a royal priesthood, a peculiar people, a chosen generation; and in you the living God will gloriously declare His sovereign grace. The Church, again, consists of a praying people. Now prayer is that which links weakness with infinite strength. We cry unto the Lord, and He heareth us; He breaketh through the ranks of the foe; He giveth us triumph in the day of battle: therefore, terrible as an army with banners are those who wield the weapon of all-prayer. Again, a true Church is based upon eternal truth. Men who love the truth are building gold and silver, and precious stones; and though their architecture may progress but slowly, it is built for eternity. Ramparts of truth may often he assailed, but they will never be carried by the foe. We are now to observe, that the chief glory and majesty of the Church lies mainly in the banner which she carries. What cause for terror is there in the banner? We reply, the enemies of Christ dread the Cross, because they know what the Cross has done. Wherever the crucified Jesus has been preached, false systems have tottered to their fall. Dagon has always fallen before the ark of the Lord. Rage the most violent is excited by the doctrine of the atonement, a rage in which the first cause for wrath is fear. The terribleness of the Church lies in her banners, because those banners put strength into her. Drawing near to the standard of the Cross the weakest soldier becomes strong: he who might have played the coward becomes a hero when the precious blood of Jesus is felt with power in his soul. Martyrs are born and nurtured at the Cross. Moreover, the powers of evil tremble at the old standard, because they have a presentiment of its future complete triumph. Jesus must reign; the crucified One must conquer. Will each one here say to himself: An army, a company of warriors, am I one of them? Am I a soldier? I have entered the Church; I make a profession; but am I really a soldier? Do I fight? Do I endure hardness? Am I a mere carpet-knight, a mere lie-a-bed soldier, one of those who are pleased to put on regimentals in order to adorn myself with a profession without ever going to the war? And then terrible. Am I in any way terrible through being a Christian? Is there any power in my life that would condemn a sinner? Any holiness about me that would make a wicked man feel ill at ease in my company? If I am not a soldier, if I am not a servant of Christ in very truth, and yet I come to the place of worship where Christians meet, and where Christ is preached, the day will be when the church of God will be very terrible to me. (C. H. Spurgeon.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 4. 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, 1Kg 14:17; 1Kg 15:21; 1Kg 16:6. Its name signifies beautiful or delightful.

Comely as Jerusalem] This was called the perfection of beauty, Ps 48:2-3; Ps 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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Thou art beautiful, O my love: 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.

Tirzah; a very pleasant city, as its very name signifies, and therefore made the royal seat of the kings of Israel; of which see 1Ki 14:17; 15:31,33; 16:6, &c.

Comely as Jerusalem; which was beautiful, both for its situation, Psa 48:2, and for its goodly buildings, especially the temple. See Lam 2:15.

Terrible; either,

1. To strangers, whom by her grave and, majestic 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.

Fuente: English Annotations on the Holy Bible by Matthew Poole

4. Tirzahmeaning “pleasant”(Heb 13:21); “well-pleasing”(Mt 5:14); the royal city ofone of the old Canaanite kings (Jos12:24); and after the revolt of Israel, the royal city of itskings, before Omri founded Samaria (1Ki 16:8;1Ki 16:15). No ground forassigning a later date than the time of Solomon to the Song, asTirzah was even in his time the capital of the north (Israel), asJerusalem was of the south (Judah).

Jerusalemresidence ofthe kings of Judah, as Tirzah, of Israel (Psa 48:1;Psa 122:1-3; Psa 125:1;Psa 125:2). Loveliness, security,unity, and loyalty; also the union of Israel and Judah in the Church(Isa 11:13; Jer 3:18;Eze 37:16; Eze 37:17;Eze 37:22; compare Heb 12:22;Rev 21:2; Rev 21:12).

terribleawe-inspiring.Not only armed as a city on the defensive, but as an army on theoffensive.

banners(See on So5:10; Ps 60:4); Jehovah-nissi(2Co 10:4).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Thou [art] beautiful, O my love, as Tirzah,…. These are the words of Christ, who had 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, Nu 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, Jos 12:24. Adrichomius x 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” y, 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, So 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 z: 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; the metropolis of Judea, and seat of the kings of it; and, as Pliny a 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, Isa 40:2, 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:

x Theatrum Terrae Sanctae, p. 74. y , Sept. , Symmachus. z Siphri in Jarchi, & Shir Hashirim Rabba in loc. a Nat. Hist. l. 5. c. 14.

Fuente: John Gill’s Exposition of the Entire Bible

With Son 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 , after the equality of completeness; by , 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 Nabls, under the name Tullzah. 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. Tulluzah ; but the place is suitable, and if Tullzah 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 ( decora) and ( 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 ( from ) is not contradiction: she is terrible in the irresistible power of the impression of her personality, terrible as nidgaloth , 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 , 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 , 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 (not ), 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:

Fuente: Keil & Delitzsch Commentary on the Old Testament

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, 1Co 14:24; 1Co 14:25. 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 (Son 6:8; Son 6:9): “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!Deu 33:29; Deu 4:6; Deu 4:7. 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 38:12; Job 38:13), 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 (Jdg 5:31; Mat 13:43); 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.

Fuente: Matthew Henry’s Whole Bible Commentary

THE SHEPHERD REAFFIRMS HIS LOVE

Despite the temporary lapse described in Son 5:3, the shepherd reaffirms his love and admiration of the Shulamite in verses 4-10.

Verse 4 likens her beauty to that .of Tirzah, an ancient city of great beauty, also to Jerusalem described in La 2:15 as “The perfection of beauty, the joy of the whole earth” and as awe-inspiring as an army with banners splendid to look upon.

Verses 5-7 repeat much of Son 4:1-3, praising the beauty of her eyes, hair, and teeth.

Verses 8-9 is a contrast by the shepherd of the unique beauty of the Shulamite with that of numbers of queens, concubines, and unmarried maidens. She is without equal; women regarded as exceptional commend her. The young women saw and commended her beauty. The queens and concubines also praised her.

Verse 10 for emphasis asks the question: who is this so fair, so awe-inspiring as an army with banners (a repeat of Vs. 4c)? The implied answer is the beautiful Shulamite.

Fuente: Garner-Howes Baptist Commentary

The Kings Admiration of His Bride
SCENE SECOND. Place: The Royal Garden. Speaker: The King to Shulamite

Son. 6:4-10

THE KING

Thou art beautiful, O, my love, as Tirzah,
Comely as Jerusalem,
Terrible as an army with banners.
Turn away thine eyes from me,
For they have overcome me.
Thy hair is as a flock of goats,
That appear from Mount Gilead.
My 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.
As a piece of pomegranate
Are thy temples within thy locks.
There are threescore queens,
And fourscore concubines,
And virgins without number:
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:
Who is she that looketh forth as the morning,
Fair as the moon,
Clear as the sun,
Terrible as an army with banners?

The king himself now appears, and expresses his joy in and admiration of his bride, notwithstanding her temporary coldness. Perhaps found by her in the royal gardens, where she had gone to seek him. Possibly only her exclamation on the conclusion of her song at the Marriage Feast. The place and circumstances of the dialogue now more difficult to determine. The application or spiritual meaning of the allegory, however, under the Spirits teaching, not difficult to find. Among the truths suggested by the passage, we notice

1. Christs love not forfeited by His peoples falls. Shulamite is still my love. So Christ revealed Himself after His resurrection to His disciples, who had forsake Him and fled; and to Peter, who bad thrice denied Him.

2. Earnest seeking after Christ sure to be followed by a happy finding of Him. Fervent longings for His presence succeeded by sweet enjoyment of it. Faith in and love to an unseen Christ sure of His blessing (Joh. 20:29).

3. The penitent believer, seeking Christ sorrowing, the object of His admiration and delight.

4. Christs withdrawal from and silence towards His erring people not of long continuance. In a little wrath, I hid my face from thee for a moment, &c. (Isa. 54:9).

5. Christ returns to His people in love when they return to Him in penitence. No upbraiding for past sin. Lays the lost sheep on His shoulder, and returns with it rejoicing (Luk. 15:4).

6. The fruit of chastening after a fall only greater endearment.
7. Christs views of His people, like His love towards them, unchanged by their falls. Their beauty, on repentance, the same in His eyes as before. The diamond a diamond still, notwithstanding temporary sullying. The beauty of nature fading; that of grace, fast colours.
8. Beauty a character essentially belonging to the Church and believers. Thou art beautiful. Observe, in regard to the

Churchs Beauty.

1. A moral and spiritual beauty to be recognized, as well as a corporeal or sensuous one. The former as far superior to the latter as the soul and spirit is more excellent than the body, and the divine nature is superior to the human. Spiritual beauty, or the beauty of holiness, a portion of the beauty that is in God Himself; or rather is that beauty itself. Holiness the divine nature and image. Its essence love. That moral and spiritual beauty the beauty of believers. Believers renewed in the image of God. Made partakers of the divine nature. Conformed to the image of Christ, the perfection of beauty. Love the essential feature in their character, and that which distinguishes the children of God. Though I speak with the tongues of men and angels, and have not charity (love), I am as sounding brass and a tinkling cymbal, &c. (1Co. 13:1). That love, embracing both God and man, the sum of moral beauty, or the beauty of holiness. Believers chosen in Christ by God the Father, and blessed with all spiritual blessings, that they should be holy and without blame before Him in love (Eph. 1:4). Beautified with salvationsalvation from sin into holiness. The Churchs holy beauty the delight of her divine Lord (Psa. 45:10-11). The Brides beauty compared to that of Tirzah, the royal city of one of the ancient kings of Canaan, and afterwards the metropolis of the kings of Israel. In Solomons time the northern, as Jerusalem was the southern, capital of Palestine. Its name, denoting the pleasant or agreeable, probably given from its situation or appearance.

9. A comeliness as well as a beauty belonging to the Church and to believers. Comely as Jerusalem. Comeliness closely allied to beauty. Conveys the additional idea of pleasantness. The sweetness and the pleasantness of beauty. Shulamite comelypleasant to look upon and converse with, as well as beautiful. In this respect also the Brides beauty a counterpart and reflection of the Bridegroom: Thou art fair, my beloved; yea, pleasant (chap. Son. 1:16). A comeliness, as well as a beauty, in holiness. The one to be cultivated and exhibited by believers as well as the other. Believers to be, like Christ, not only loving but lovely. Their character to embrace not only whatsoever things are true, just, and pure, and honest, but whatsoever things are lovely (Php. 4:8). Christ not only the holiest, but the most attractive of men, even to publicans, and sinners, and little children. Believers to resemble Him by imbibing His Spirit. Learn of Me, for I am meek and lowly in heart. Love one another as I have loved you. Shulamites comeliness compared to that of Jerusalem. Jerusalem the city of the great King. Beautiful for situation. The joy of the whole earth. At first a stronghold of the Jebusites; afterwards the metropolis of Palestine and residence of the kings of Judah. Its namethe City or Foundation of Peace. Mostly surrounded by mountains. Compactly built. Fortified by lofty walls. Adorned with palaces. Beautified and ennobled especially by the temple, the peculiar abode of Jehovah, in the midst of it. An emblem of the Church in its unity and brotherhood, its security and peace, and especially in its being the chosen habitation of God through His Spirit (Eph. 2:20-21). The Churchs beauty not so much her own as that of Him who dwells in her.

10. A terribleness as well as comeliness in the Churchs beauty. Terrible as an army with banners. Something in extraordinary beauty that awes beholders and forbids approach. Terror in love and beauty, not approached by stronger hate.Milton. A terribleness in holiness or spiritual beauty. He perceived how awful goodness is, while in its form most lovely. Terribleness and beauty combined in the Church when enjoying much of the Divine presence and blessing. Kings of armies did flee apace, while Israel was as the wings of a dove covered with silver, and her feathers with yellow gold (Psa. 68:12-13. So Psa. 48:1-6). The people magnified the Pentecostal Church at Jerusalem, while awed by its holiness and afraid to join themselves at its (Act. 2:43; Act. 5:13). Paul terrible both to Felix and Agrippa. Believers walking in their true character as kings and priests to God, not only amiable but awful. Observe, in regard to

The Churchs Terribleness

I. The GROUNDS of it.

1. Her holy and spiritual character. The Church terrible through the heavenly walk and spirit of her members. One believer, by this Christ-like spirit, able to overawe a multitude.

2. The presence of Christ, promised to His Church and to His people individually. God is in the midst of her. I am with you alway. Wherever two or three are gathered together in My name, there am I in the midst of them.

3. The power committed to her. Ye shall receive power after that the Holy Ghost is come you. Tarry ye in Jerusalem until ye be endued with power from on high. That power exhibited

(1) In the Churchs prayers and the answers to them. By terrible things in righteousness wilt Thou answer us. The earthquake at Philippi connected with the prayers of Paul and Silas in the prison. The power of Elijahs prayers to be repeated in the Church of Christ (Jas. 5:16-18; Rev. 11:6). The smoke of the incense, with the prayers of the saints ascending up before God, followed by voices and thunderings, and lightnings, and an earthquake (Rev. 8:4-5).

(2) In the Churchs ordinances, and especially its faithful preaching. Strength as well as beauty in Gods sanctuary. Power with the Word, both to convince and to convert. The hearers is convinced of all and judged of all, and the secrets of his heart made manifest; so that falling down on his face he worships God and reports that God is among you for truth (1Co. 14:24-25). So Felix trembled before Paul. The weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds (2Co. 10:4).

(3) In its discipline. A disciplinary power committed to the Church by its Head,to bind and to loose, to remit or to retain sins (Mat. 16:19; Mat. 18:18; Joh. 20:23). The Kingdom of God not in word but in power. I have judged already, in the name of our Lord Jesus Christ, when ye are gathered together and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus (1Co. 4:20; 1Co. 5:3-5). Effects of the spiritual and faithful exercise of discipline by the Church realized from the age of the Apostles to our own.

II. The OBJECTS of it. The Church terrible to her adversaries (2Co. 10:4). So Israel in the wilderness (Deu. 33:29; Deu. 2:25; Exo. 15:14-16; Num. 24:5; Psa. 48:5-6; Psa. 68:12). Satan trembles when he sees, &c. A holy Church and a spiritual believer the terror of the devil. Jesus I know, and Paul I know; but who are ye? The Church terrible in the eyes of her adversaries only as she is beautiful in those of Christ. More formidable to her enemies when arrayed in the beauties of holiness, than when armed with Acts of Parliament, and the sword of the civil magistrate. The Church, when faithful, ever terrible to her adversaries and to the world in general. Tyrants made to tremble by the constancy and firmness of believers (Act. 24:25). Mary, Queen of Scotland, more afraid of Knoxs prayers than of an army of soldiers. Attila overawed by Leo and his attending presbyters. Sin and ungodliness often put to shame by the zeal and consistency of a single believer (Heb. 11:33-35). Christs weak Bride, both collectively and individually, mightier by her faith, holiness, and prayers, than the combined hosts of earth and hell. Samson in his locks of consecration and Nazariteship, a terror to the Philistines.

III. The NATURE of her terribleness. As an army with banners. The Church terrible in her militant character as arrayed against the powers of evil. An army with banners terrible from its arms and armour flashing in the sun, its numbers, its order and array, its unity and compactness, its courageous spirit, determined mien, undaunted aspect, and firm step; resolved to conquer or to die in the conflict. The Church of Christ terrible as an

Army with Banners,

1. With Christ, the King of kings and Lord of lords, as its commander-in-chief, the Captain of the Lords host, the Captain of our salvation. The Church led on by Him who has already overcome the world, and spoiled principalities and powers, triumphing over them in His cross (Col. 2:15; Joh. 16:33).

2. Marshalled under subordinate leaders. He gave gifts; some apostles, some prophets, some evangelists, and some pastors and teachers (Eph. 4:8-11). Every pastor and Church ruler an officer under Christ.

3. Arrayed with goodly order, and governed by wholesome discipline. The Apostles joy in beholding the order of the Church at Colosse (Col. 2:5). His direction: Let all things be done decently and in order (1Co. 14:40.) A Church with Scripture order and discipline something terrible to the world.

4. Divided into various sections. Israel marched through the wilderness in four divisions, exclusive of the Levites (Num. 10:14-28). One Church and yet many Churches. An army composed of many regiments, each with its own uniform and banner, yet serving one King and obeying one Commander-in-chief. Christian Societies and Missions in the Church as the battalions and squadrons of an army.

5. Animated with one spirit. Unity without uniformity the order of Christs army. One body and one spirit; one faith and one baptism (Eph. 4:4-5). The Churchs terribleness seen and felt when its members stand steadfast in one spirit, with one mind striving together for the faith of the Gospel (Php. 1:27).

6. Furnished with suitable armour and weapons. The armour of Christs Churchthe helmet of the hope of salvation; the breast-plate of righteousness, faith, and love; the girdle of truth; the shoes of the Gospel of peace; the shield of faith. As John Bunyan remarksno armour for the back. Christs soldiers expected not to flee but to fight. Their weapons the arrows of truth, the sword of the Spirit which is the Word of God, and earnest, believing, and persevering prayer. Believers armour a panoply provided by God Himselfthe whole armour of God (Eph. 6:13-18; 1Th. 5:8). The armour of righteousness on the right hand and on the left (2Co. 6:7). Their weapons not carnal, but mighty through God (2Co. 10:4).

7. Distinguished by appropriate banners. Israels host in the wilderness said to have marched under four standards (Num. 10:14-28). A banner given by Christ to be displayed because of the truth. His banner that waves over His people, Love. Christ himself set up for an ensign. Some of the emblems on the Churchs bannersa Lamb as it had been slain; a Cross; a Shepherd, carrying a lamb in His bosom. Some of their mottoes: Behold the Lamb of God, that taketh away the sins of the world. He loved us, and washed us from our sins in His own blood. The good shepherd giveth his life for the sheep.

The army of the Church composed of all who as sinners accept of Christ as a Saviour, and surrender themselves to Him as their King. Every true conversion to Christ an enlistment. Every genuine Christian a soldier of Jesus Christ. Baptism and Church membership a nominal enrolment. The baptized and professors found in the ranks of the world and the devil, deserters from Christ. Professing Christians, with the heart still in the world, traitors in the camp. The Church, as an army, not only prepared for battle, but always in it. Its enemies the world, the flesh, and the devil. Their worst enemy withinfleshly lusts that war against the soulthe law in the members warring against the law of the mind (1Pe. 2:11; Rom. 7:23). The devil to be daily resisted (1Pe. 5:8-9). The world to be overcome by the disciple as by the Master and in the Masters strength (1Jn. 5:4-5). The world to be won for Christ. Hardness to be endured as by good soldiers. Perseverance in the conflict to be maintained to the end. Victory certain. Every believer already a conqueror, fully in Christ and partly in his own person. The conflict hastens to a close. The crowning at hand.

The true and spiritual Church of Christ, His body and the fulness of Him that filleth all in all, the living embodiment of Christianity. That Christianity no failure; not feeble, but strong; not vanquished, but valorous and victorious; a spiritual power in the midst of a godless world; working in the early centuries, and during the middle ages, and ever since; working in spite of resistance and corruption, in spite of violence and sophistry, in spite of errors and perversions; often apparently imperilled, but never really overcome; assailed, but invincible; warred against, but triumphant.Stoughtons Ages of Christendom.

Christs joy in His Church not only from her beauty and comeliness, but her terribleness. Believers never fairer in His eyes than when going forth in His strength to the spiritual conflict, and fighting the good fight of faith. The Bridegroom delights in contemplating his Bride as an army with banners led on by Himself as Her Captain. The Church often fairest in Christs eyes when foulest in the eyes of the world. Most like her Lord when incurring the worlds hatred, because testifying against its sin. Me it hateth, because I testify of it that the works thereof are evil. If the world hate you, ye know that it hated me before it hated you (Joh. 7:7; Joh. 15:18).

The description in the text realized in the Pentecostal Church to the present day. To be so still more hereafter (Rev. 19:8; Rev. 19:14).

The Bridegroom acknowledges the power of the Brides beauty over himself. Turn away thine eyes from me, for they have overcome me. Eyes mentioned as the principal seat of beauty, and the expression of the soul. The language of the eye often more powerful than that of the tongue. A look from Christ broke Peters heart; a look from Peter overcomes His own. The part of the believer to have power with God as well as with men; with God first, then with men. The believers power with Christ in the look of penitence, dependence, and prayer. He wept and made supplication unto him. He had power with the angel and prevailed (Hos. 12:3-4). Christ unable to hold out against the beseeching eye of the woman of Sidon. The pleading eye of the penitent thief drew forth from the dying Saviour His longest utterance on the cross. The eyes of the Spouse like those of doves. The more dove-like the believer, the more power he has with Christ. Doves eyes overcome the Lion of the Tribe of Judah. The proper character of the believers eyes that they are ever toward the Lord (Psa. 25:15). Not lofty, but waiting on the Lord until he have mercy (Psa. 123:1-2; Psa. 131:1). Hence the believer strongest when he is weakest. Pauls paradox: When I am weak, then am I strong. The lame take the prey. Christ constrained by the earnest love of His dependent people (Luk. 24:29-30).

The particular description now given of the Brides beauty mostly a repetition of a former one (chap. Son. 4:1, &c.). Lips, neck, and breasts, only now omitted.

Observe

1. The Churchs beauty a permanent one. May, however, be more fully exhibited at one time than another. The same parts and features not always equally developed. In the Seven Churches, some things commended, and the want and weakness of others reproved. The Church at Ephesus praised for its patience and its works, but blamed for having left its first love. Israels love warmest at the earliest period of their history. I remember thee, the kindness of thy youth, the love of thine espousals. Peters fall brought his love into question, and perhaps for a time cooled its ardour. Because iniquity shall abound, the love of many shall wax cold. Young converts to preserve the ardour of their first love, and so to guard against the chilling influence of the world around them. Probably the earliest and the latest periods of the Churchs history those of its greatest spiritual beauty. Believers to seek to cultivate all the graces of the Spirit. To be perfect and entire, wanting nothing. To pursue, possess, and exhibit whatsoever things are true, just, pure, honest, lovely, and of good report: if there be any virtue and if there be any praise.

2. Christs love to His Church unchanged and unchanging. Speaks comfort according to the requirements of her case. Assurance of continued love and esteem needed after reproof for undutiful conduct. So with Peter after his fall. The charge to feed Christs lambs and sheep renewed as often as he had before denied His Master.

3. Truth requires repetition. Believers need to be reminded of what they have heard, and to have their minds stirred up by way of remembrance (Php. 3:1; 2Pe. 3:1-2). More earnest heed to be given to the things we have heard, lest at any time we should let them slip. Line to be given upon line, and precept upon precept. Truth not easily imprinted on the mind so as to be retained, recollected, and always realized. The Spirit specially given to bring to our remembrance whatsoever Christ has said to us in His Word. Words spoken by Christ to His disciples after His resurrection those He had spoken before, but which they had either not understood or had forgotten (Luk. 24:44). Words spoken by Christ must be spoken again by Himself, in order to have their relish and effect. Believers to be frequently reminded of their proper character and holy calling as Christs Bride, in order to be the more careful to exemplify that character, and to walk according to that calling.

The Bride commended by the Bridegroom as superior to all others. There are threescore queens, &c. Possible allusion to the Ladies of an Oriental Harem. Something similar in Solomons own Court at a later period of his life (1Ki. 11:1-3). Perhaps only a comparison intended between Shulamite and all other women, even the queens, concubines, or secondary wives, and virgins, or candidates for that position, belonging to all Oriental Courts. Solomons Bride attended by ladies of high rank. Kings daughters among his honourable women, while the queen stood at his right hand, accompanied by her virgins (Psa. 45:9; Psa. 45:14). The comparison viewed in relation to the

Church of Christ,

Suggestive of

1. The excellence of Christs Church or true believers. None of all the queens, concubines, or virgins to be compared with Shulamite. Christs little flock more beautiful and precious in His eyes than all other members of the human family, whatever their position, talents, or acquirements. This, however, not from anything in themselves, either original or acquired by their own efforts. By the grace of God I am what I am. Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called; but God hath chosen the weak things of the world to confound the mighty, &c. God hath chosen the poor of this world rich in faith and heirs of the kingdom which He hath promised to them that love Him. Christs chosen, redeemed, and regenerated people His beautiful flock. Made comely with His comeliness put upon them. The best and most gifted of unrenewed men, in comparison to the subjects of His grace, but as chaff to the wheat. The saints in Cesars household the true royaltykings and priests unto God. The true Sons of Zion, as partakers of Christ and His Spirit, comparable to fine gold. Out of Christ, men at the best but flesh, and carnally minded. That which is born of the flesh is flesh. But the mind of the flesh is enmity against God. To be carnally-minded is death. The carnal mind not subject to the law of God, nor can be. In me, that is, in my flesh, there dwelleth no good thing. Apart from renewing grace, men have not the love of God in them. The character of the unregenerate, that they love the praise of men more than the praise of God; are alienated from the life of God; are without God in the world; and do not seek after God, but mind earthly things. The comparison in the text true also of the Church of Christ collectively, as a visible and organized community, in relation to all other bodies of men, whether civil or religious. True, notwithstanding all the defects to be found in the Church visible; but true in the degree in which it approaches the Scriptural model, the pattern showed in the Mount. The reason is, that the Holy Spirit is ever more or less at work in it, renewing men in the image of God. The abode of the Spirit in the Church, from Pentecost, is a fact. A succession of ages is presented, on all of which the spirit sets a seal. Even in those ages, overshadowed by ignorance and spiritual despotism, the light of the Spirits presence may be traced amidst the gloom; not only amongst those who stood apart from the corruptions of Christendom, but even in the heart of the Roman Church. Faith, love, and purity may be found in the lives of many in that communion; connected, it is true, with error and superstition, with much that was foolish, and worse than foolish; but yet faith, love, and purity were thereall the more manifestly, indeed, for the evils and hindrance that surrounded them.Stoughtons Ages of Christendom.

2. The Unity of the Church. My love, my undefiled is one, the only one of her mother. This unity farther expressive of the Churchs excellence. Shulamite more precious and excellent in her mothers eyes than all her other children, and in her Bridegrooms eyes than all the Queens, concubines, and virgins united. Her excellence enabled her to stand aloneone against ten thousand. Perfection needs no help or addition, and admits of none. The one diamond in the ring more precious than all the stones set round about it. The Church of Christ one in herself. Jerusalem is a city that is compact togetherunited or made one in herself. One body and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism. Apostles and other gifts bestowed by the Churchs Head, for the edifying of the body of Christ, till we all come in (or into) the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ (Eph. 4:4-5; Eph. 4:12-13). The Church many individuals, and many separate congregations and organizations, but one Church. Its true members the one Bride of Christ, united to Him by a living faith, and inhabited by His Spirit. United also to each other by a substantially common faith; by a common inward life, which is Christ Himself living in them by His Spirit; by a common birth and common nature, that of the Spirit, in virtue of which they are all made Gods children; and by a common love, as, notwithstanding all their diversities, brethren of each other. Christs prayer that that unity might be increasingly and perfectly developed and displayed to the world. That unity much more precious than uniformity in rites, ceremonies, and Church government, and independent of it. Exhibited in the Lords Supper: We, being many, are one bread.

3. The greatness of Christs love to His Church. Solomons love concentrated on Shulamite. So Christs love in regard to His redeemed. Israel loved by Jehovah with a peculiar love (Deu. 7:7-8; Psa. 147:19-20; Psa. 148:14). The Lord loveth the stranger to give him food and raiment: but loved Israel with the love of a Bridegroom. You only have I known of all the nations of the earth. The love of the Father and of Christ to the Church, also a peculiar love. A general divine love towards all mankind. God so loved the world that He gave His only begotten Son, &c. A special love to His Church. Christ loved the Church, and gave Himself for it.

4. The undividedness of the Churchs love to Christ. My dove, my undefiled. Shulamites love to the Bridegroom that of the dove, distinguished for its undivided attachment to its mate. Herself undefiled, as loving him with an undivided love. The mark of Christs true Spouse to be able to say: Whom have I in heaven but Thee? and there is none on earth that I desire besides Thee. What have I to do any more with idols? What things were gain to me, these I counted loss for Christ: yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ. God forbid that I should glory, save in the cross of the Lord Jesus Christ, by whom the world is crucified to me, and I unto the world. The whole heart sought by Christ, and yielded through His grace. My son, give me thy heart. His complaint against the nominal Israel: Their heart is divided. The prayer of the regenerate: Unite my heart that I may fear Thy name. The part of grace to make the double heart single.

5. The smallness of the Church as compared with the world. Shulamite one; the queens, concubines and virgins many. So with the true spiritual Church of Christ at any period of her history. In comparison with the world, and even with religious professors, Christs believing people but a little flock. We are of God, and the whole world lieth in wickedness. Among the Gentiles, as in Israel, the saved only a remnant according to the election of grace. The gate of life straight, and few there be that find it. The prophets complaint regarding Israel a general one: Who hath believed our report? So the Saviours own, as addressed to the multitude: Ye will not come unto me, that ye might have life. The Gospel preached among the nations to take out a people for His name. God hath chosen the weak things of the world to confound the things that are mighty. Christs Church His hidden ones, whom the world knoweth not, even as it knew Him not. Yet collectively, a multitude that no man can number, of all nations, and kindreds, and peoples, and tongues (Rev. 7:9).

Shulamite represented in the text as an object of admiration and praise to spectators. The daughters saw her, and blessed her (pronounced her happy) &c. The Brides beauty and excellence thus strongly commended by her royal Bridegroom, who extols her as the object of admiration to those who might have been her rivals. The New Testament Church and converted Israel similarly spoken of by the prophet. Their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them that they are the seed which the Lord hath blessed (Isa. 61:9). Jerusalem to be made a praise in the earth and a joy of many generations (Isa. 60:15; Isa. 62:7). Israel was to be an object of admiration and wonder to other lands, on account of the wisdom and understanding through the Divine law which had been committed to them, and to be made high in praise, and in name, and in honour above all the nations (Deu. 4:6; Deu. 26:19; Jer. 33:9). A thing which actually happened (Eze. 16:14; 1Ki. 10:8). So after the effusion of the Spirit on the day of Pentecost, the people collected from every nation under heaven, wondered when they heard the illiterate Galilans declaring in all their respective languages, the wonderful works of God. Subsequently, the infant Church at Jerusalem had favour with all the people who magnified them (Act. 2:6-11; Act. 2:47; Act. 5:13). The rulers, seeing the boldness of Peter and John, marvelled, and took knowledge of them that they had been with Jesus. The council looking steadfastly on Stephen as he stood before them, saw his face as it had been the face of an angel (Act. 4:13; Act. 6:15). King Agrippa, hearing and seeing Paul, almost persuaded to become a Christian. The testimony of the heathen in regard to the early Christians: See how these Christians love one another! They are astonished who behold thy order.Theodoret. Believers the living epistles of Christ, known and read of all men. So to live that others seeing their good works may glorify their Father who is heaven. They magnified the grace of God in me (Gal. 1:24). Men to see that faith in Jesus makes believers not only holy but happy. Others to be attracted to Christ by what they see in His people (Zec. 8:23). Now I saw in my dreams that Christian went not forth alone; for there was one whose name was Hopeful (being so made by beholding of Christian and Faithful in their words and behaviour, in their sufferings at the Fair), who joined himself unto him. Thus one died to bear testimony to the truth, and another rises out of his ashes to be a companion with Christian in his pilgrimage. The language of the admiring daughters apparently given: Who is she that looketh forth, &c. Perhaps the exclamation of the kings female attendants, as they saw Shulamite enter the garden while they had accompanied him. The language, not of ignorance, but of admiration. That in the Church of Christ fitted to awaken the wonder and admiration of the world. The Church a wonder in heaven (Rev. 12:1). The Apostles a spectacle to the world, to angels and to men (1Co. 4:9). In reference to

New Testament Believers,

The language suggestive of
I. Their POSTURE. That looketh forth as the morning. Indicates

1. Deliverance and change for the better. The morning looks forth out of the darkness of the night. The shadow of death turned into the morning. The case

(1) Of the Church at and after Pentecost. Ye shall have sorrow; but I will see you again, and your hearts shall rejoice. Darkness made light before them. The day-spring from on high hath visited us, to give light to them that sit in darkness. The darkness is past, and the true light now shineth. At Pentecost the light of the moon made as the light of the sun.
(2) Of believers at conversion. His going forth is prepared as the morning. The converted and believing soul goes forth out of darkness into light, out of bondage into liberty, out of death into life. Ye shall go out with joy, and be led forth with peace. Believers are children of the light and of the day. Not of the night nor of the darkness. Possess of the day-star in their hearts.

(3) Of the Church at the Resurrection. All comparatively night with the Church till Jesus comes. Her chief beauty and blessedness connected with His glorious appearing, when she looks forth from the night of tribulation and the darkness of the grave. In the beauty of holiness, from the womb of the morning, thou hast the dew of thy youth. He shall come to be glorified in His saints, and admired in all them that believe (2Th. 1:10).

2. Cheerfulness and confidence. The face not now hidden or cast down from sorrow, shame, or fear. From Mount Olivet the disciples returned to Jerusalem with great joy. After Pentecost they did eat their meat with gladness and singleness of heart, praising God. The council marvelled at the boldness of Peter and John, and saw the face of Stephen as the face of an angel. Believers having peace with God through Jesus Christ, rejoice in the hope of the glory of God, glory in tribulation, and have joy in God Himself (Rom. 5:1, &c.). Conscious enjoyment of Gods favour the health of a mans countenance. In Christ we receive at conversion, not the spirit of bondage again to fear, but the spirit of adoption, whereby we cry, Abba Father! Confidence towards God a fruit of faith in His Son. He hath given us, not the spirit of fear, but of love, power, and of a sound mind. The promise connected with the Lords appearing: For their shame they shall have double; and for their confusion they shall rejoice in their portion (Isa. 61:7).

3. Interest in others. The law of Christs kingdom: Look not every man on his own things, but every man also on the things of others. Believers after Pentecost looked forth with pity and concern on a world lying in wickedness. Their calling: Ye shall be my witnesses to the ends of the earth. Preach repentance and the forgiveness of sins in My name to all nations. Freely ye have received; freely give. The Gospel committed to the Church for the worlds salvation. Believers to hold forth to others the Word of life. To look forth on the multitudes with the bowels of Christ. To go, in the spirit and steps of their Master, to seek and save that which is lost. The world to be won for Christ.

II. Their APPEARANCE. A threefold comparison

1. Fair as the moon. The moon, with her borrowed light, an object of beauty for the whole earth she looks upon. Beautiful when rolling on with unclouded grandeur. So Homer

The moon, refulgent lamp of night,
Oer heavens clear azure spreads her sacred light.
When not a breath disturbs the deep serene,
And not a cloud oercasts the solemn scene.
The conscious swains, rejoicing in the sight,
Eye the blue vaults and bless the useful light.

Still more beautiful when her path is through dark masses or patches of clouds

The moon,

Rising in clouded majesty, at length,
Apparent queen! unveild her peerless light,
And oer the dark her silver mantle threw.

Still more so, perhaps, in her virgin crescent. So the Church of Christ, faithfully reflecting to a world still in darkness the light she receives from the Sun of Righteousness, an object of beauty to men and angels. All the more beautiful when her path is through dark clouds of trial and adversityher usual course in this world. The proper character of believers to be fair in their doings, dealings, and general demeanour. To cultivate and exhibit whatsoever things are pure, lovely, and of good report. The Churchs fair face to be soiled with tears, but not with sin. Her character after Pentecost (Act. 2:42-47; Heb. 10:32-34).

2. Clear as the sun. The Churchs path progressive. A refulgence belonging to the sun above that of the moon. The New Testament Church clothed with the sun, while the moon is under her feet (Rev. 12:1). The Lord Himself, the Sun of Righteousness, her everlasting light. Believers partakers of His glory. Even now the prayer of Deborah in part fulfilled: Let them that love Him be as the sun when he goeth forth in his might (Jdg. 5:31). Fully hereafter. The righteoun shall shine forth as the sun in the kingdom of their father (Mat. 13:43). We shall be like Him; for we shall see Him as He is. When Christ, who is our life, shall appear, then shall ye also appear with Him in glory (1Jn. 3:2; Col. 3:4). Believers to be clear in their character, their conscience, and their creed. Christs Church to be like Cesars wifeabove suspicion.

3. Terrible as an army with banners. The comparison to a bannered host already made. The allusion here not unlikely to the celestial host, the stars, as they appear marshalled in the midnight sky, when He bringeth out their host by number. The third comparison probably taken from the same class of objects as the first and second. The stars, as seen in Syria, especially resplendent. Something overpowering and awe-inspiring in the countless starry worlds, varying in magnitude, brilliancy, and colour, as they throng the deep blue vault of heaven. The Church not only fair and clear but terrible; and terrible as she is fair and clear. Attractive yet terrible. Burning yet unconsumed. The Churchs faithful ministers especially, as stars in the Saviours right hand. They that turn many to righteousness to shine as the stars for ever and ever (Dan. 12:3). The whole regenerate Church to be seen one day by an astonished world as a countless starry host, of which one star differeth from another star in glory. The description of the Church in this verse, and the kindred one in verse fourth, among the most magnificent passages in the Song. The distinction between the two, that the former takes its comparisons from terrestrial, the latter from celestial objects. Perhaps pointing to the distinction between the Church while militant on earth, and the same Church when triumphant in heaven; the former description concluding with the simile of an army marshalled for battle under its banner, the latter with that of glittering stars peacefully shining in the midnighty sky. Conflict first, then rest. First the fight, then the feast.

There they who with their Leader,

Have conquerd in the fight,

For ever and for ever,

Shall shine as stars of light.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(4) Beautiful . . . as Tirzah.There is no sufficient reason for the employment of Tirzah side by side with Jerusalem in this comparison but the fact that they were both capitals, the one of the northern, the other of the southern kingdom. This fixes the date of the composition of the poem within certain limits (see Excursus I.). Jeroboam first selected the ancient sanctuary of Shechem for his capital; but, from some unexplained cause, moved the seat of his government, first to Penuel, on the other side Jordan, and then to Tirzah, formerly the seat of a petty Canaanite prince. (See 1Ki. 12:25; 1Ki. 14:17; 1Ki. 15:21; 1Ki. 15:33; 1Ki. 16:6; 1Ki. 16:8; 1Ki. 16:15; 1Ki. 16:18; 1Ki. 16:23; Jos. 12:24.) Robinson identified Tirzah with Tellzah, not far from Mount Ebal, which agrees with Brocardus, who places Thersa on a high mountain, three degrees from Samaria to the east. Tirzah only remained the capital till the reign of Omri, but comes into notice again as the scene of the conspiracy of Menahem against Shallum (2Ki. 15:14-16). The LXX. translate Tirzah by , Vulg. suavis; and the ancient versions generally adopt this plan, to avoid, as Dr. Ginsburg thinks, the mention of the two capitals, because this made against the Solomonic authorship.

As Jerusalem.See Lam. 2:15. As to the idea involved in a comparison so strange to us, we notice that this author is especially fond of finding a resemblance between his love and familiar localities (see Son. 5:15; Son. 7:4-5); nor was it strange in a language that delighted in personifying a nation or city under the character of a maiden (Isa. 47:1), and which, ten centuries later, could describe the new Jerusalem as a bride coming down from heaven adorned for her husband (Rev. 21:9, seqq.).

An army with banners.Heb. nidgalth, participle of niphal conjugation = bannered. (Comp.

And what are cheeks, but ensigns oft,
That wave hot youth to fields of blood?)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

4. Tirzah ( Delightful) was the capital of Israel until Omri built Samaria. Its site was charming, and the town probably worthy of its name.

Comely as Jerusalem “The perfection of beauty,” “built as a city compact together,” or at harmony with itself now adorned with the temple and the various works of the royal builder must have been the most imposing of all cities known to the people of the land. Terrible, etc. The beauty of woman has more than once been compared to the power of an army. The fascinations of Cleopatra dazzled and subdued Caesar the foremost man of all his time, and afterward the grim and unscrupulous Antony. So Alexander refused to see the daughters of Darius, lest, alter conquering men, he should be conquered by women.

Fuente: Whedon’s Commentary on the Old and New Testaments

Her BELOVED welcomes her.

“You are fair, O my love, as Tirzah, Comely as Jerusalem, Terrible as an army with banners. Turn away your eyes from me, For they have overcome me. Your hair is as a flock of goats, That lie along the side of Gilead. Your teeth are like a flock of ewes, Which are come up from the washing, Of which every one has twins, And none is bereaved among them. Your temples are like a piece of a pomegranate, Behind your veil. There are sixty queens, and eighty concubines, And virgins without number.”

Her beloved welcomes her in similar terms to those used in his speech on her wedding night (see Son 4:1 a-4). It is a clear renewal of their relationship. But there are subtle and important differences. She has returned as the conqueror of his heart, beautiful as Tirzah (the ancient name for Samaria), comely as Jerusalem, (therefore more important to him than the greatest of his possessions), terrible as an army with banners (devastating in her effect on him), slaying him with her eyes (verses 4-5a). The ewes are no longer newly shorn, for her milk teeth have long since gone. But she still has her full set, each tooth having its twin. And now around her neck are not the thousand bucklers and the shields of the mighty men (golden ornaments – Son 4:4), but sixty queens and eighty concubines and virgins without number, probably indicating the womanly, and closer to the natural creation, necklaces of vine blossoms, crocuses and lilies. Now she has conquered him and he is hers, and she is more to him than any king’s harem. His pride is now not in what he has bestowed upon her, as he turns her into his armory, and covers her with gold (Son 4:4), but on the allurement of all that she is, as she has turned herself into a royal lover’s nest, beautified by nature. There is little doubt in view of the parallel that we are to see in the sixty queens, and eighty concubines and numberless virgins three necklaces which are inviting his love, and probably therefore of the vine blossoms, crocuses and lilies (Son 2:1) which become her more than the ornaments of gold and take him back to their early courtship days. (The parallel in Son 4:4 demonstrates that they represent ‘ornaments round her neck’). Note the increase in numbers as each necklace is larger than the previous one, and the indication of the profusion of flowers which decorate her neck.

This immense description of a restored loving relationship surely reminds us of a similar restoration in relationships, when a young man, destitute and in rags, approached with trepidation what was once his home, fearing what his welcome would be, only to see his old father dressed in all his finery running along the road on his way to welcome him (Luk 15:20) and granting him the best robe and fatted calf. Here too we have a royal welcome being given to one who was undeserving who was returning ‘home’. The repentant has returned.

There is in this clear repetition of the wedding speech (Son 4:1-4) the indication that when we, like the young wife, do return to our Lord after a period of self-indulgence and neglect of our duties, He will not only receive us back, but will do so with a love that is even increased on what it was before, an ever increasing love, and with joy in heaven over one sinner who repents. For Christians are often sinners who need to repent too (1Jn 1:8-10). And they can be sure when they do so of a double welcome, restoring them, and more than restoring them, as they delight again in His presence.

We may also see in the replacement of the golden ornaments with a necklace that reflects the beauty of God’s provision in nature, a reminder that we are not to seek earthly things but the things which are of God (Mat 6:28), which are so much more valuable.

Fuente: Commentary Series on the Bible by Peter Pett

SECTION 5.

The Nightmare Is Over And She Is Again With Her Beloved ( Son 6:4-13 ).

In this brief song the Beloved now describes the beauties of the one he loves in such a way that the daughters of Jerusalem want her to return among them, for once again she is the beloved of Solomon (shulamith – ‘the one of Shelomoh’). But she gently rebuffs them. She knows that it was Jerusalem that had previously weakened her love for him, and now she wants to be with him in the place of their first love. She no longer wants the pleasures of the world.

Fuente: Commentary Series on the Bible by Peter Pett

The Husband Describes the Uniqueness of His Wife In Son 6:4-10 the husband expresses his love and admiration for the beauty and uniqueness of his wife. Just as the beloved emphasized her lover’s uniqueness in Son 5:9-16, so does he now express her uniqueness among women. The king repeats some of the same words used earlier in Son 4:1-3.

Figurative Interpretation – Figuratively, God responds with deep love to a believer’s endurance and devotion to Him. His love and jealousy deepens for those who prove their love for Him in the midst of persecutions.

Son 6:4 Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.

Son 6:4 Word Study on “beautiful” – Strong says the Hebrew word “beautiful” “yapheh” ( ) (H3303), means, “beautiful.” The Enhanced Strong says this word is used forty-one (41) times in the Old Testament, being translated in the KJV as “fair 21, beautiful 5, well 5, fairest 3, fair one 2, beauty 1, beautiful + 08389 2, beauty 1, comely 1, pleasant 1.” It is used twelve (12) times alone in the book of the Song of Solomon.

Son 6:4 Word Study on “Tirzah” Gesenius says the Hebrew name “Tirzah” “ teer-tsaw’ ” ( ) (H8656) means, “pleasantness.” Strong says it means, “ delightsomeness.”

Comments – The city of Tirzah was the earliest capital of the northern kingdom of Israel. It preceded Shechem as the capital. It was in Tirzah that Jeroboam (the first king), Nadab his son, Baasha, Elah and Zimri reigned as kings (1Ki 15:21; 1Ki 15:33; 1Ki 16:6; 1Ki 16:8-9; 1Ki 16:15). The reference to the beauty of Tirzah indicates an early date of the writing of the Song of Solomon.

Son 6:4 Word Study on “an army with banners” – Gesenius says the Hebrew word “chiefest” “dagal” ( ) (H1713) literally means, “to cover, to cover over,” thus, “to act covertly, to deceive.” He says the passive participle in Son 5:10 means, “erect as a banner, conspicuous, distinguished,” and the Niphal in Son 6:4; Son 6:10 means, “to be furnished, or arrayed, with banners.” Strong says it is a primitive root literally meaning, “to flaunt, i.e. to raise a flag,” and figuratively, “to be conspicuous.” The Enhanced Strong says this word is used 4 times in the Old Testament, being translated in the KJV as “(set up) banner 3, chiefest 1.”

Psa 20:5, “We will rejoice in thy salvation, and in the name of our God we will set up our banners : the LORD fulfil all thy petitions.”

Son 5:10, “My beloved is white and ruddy, the chiefest among ten thousand.”

Son 6:4, “Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners .”

Son 6:10, “Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners ?”

Comments – This Hebrew word is used in the phrase “terrible as an army with banners” in Son 6:4; Son 6:10, which Gesenius translates, “terrible as furnished with banners,” i.e., as hosts or a camp of soldiers. He explains that the Shulamite woman is described as conquering and captivating the hearts of all.

Son 6:5 Turn away thine eyes from me, for they have overcome me: thy hair is as a flock of goats that appear from Gilead.

Son 6:4-5 “Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners. Turn away thine eyes from me, for they have overcome me:” Comments – Literal Interpretation – Son 6:4 describes the beauty of the Shulamite woman as being like two majestic cities, Jerusalem and Tizrah, and like an army of soldiers. In other words, her beauty is captivating and majestic. It makes the heart weak as one beholds such beauty. This is reflected in the next phrase, “Turn away thine eyes from me, for they have overcome me,” (Son 6:5). We may compare the king’s expressions of being overcome in awe at his wife’s beauty to the queen of Sheba as she admired the kingdom of Solomon: for as she beheld his majesty, the Scriptures tell us that there was no more spirit in her.”

1Ki 10:5, “And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his cupbearers, and his ascent by which he went up unto the house of the LORD; there was no more spirit in her.”

Figurative Interpretation The three-fold description of the bride in Son 6:4 reflects strength as well as beauty. Such strength would refer to her character, just as we see in the virtuous woman of Pro 31:10-31. The cities of Tirzah and Jerusalem reflected the strength of Solomon’s kingdom. The army with banners reflects also reflects the strength of his kingdom, just as presidents today parade their armies as a testimony of their strength. Figuratively speaking, the Lord now sees this believer as a mighty warrior in the Kingdom of God, beautiful in stature and strength. His beauty is now captivating (Son 6:5 a).

“thy hair is as a flock of goats that appear from Gilead” – Figurative Interpretation “thy hair” – Watchman Nee interprets the hair to represent “special consecration and obedience.” [220] (1) Consecration – Nee notes how Samson’s hair was an outward sign of an inward consecration. In other words, he had been dedicated and set apart for the Lord (Num 6:5, Jdg 13:7). (2) Submission & Obedience – Nee notes the second significance of hair, in that it serves as a covering. We read in 1Co 11:1-16 that a woman’s hair is given her as a covering that represents the authority of her husband over her. In other words, she is to reflect his glory with this covering of hair. This metaphor may represent the divine glory that a believer reflects in his life as a result of submitting to the authority of his head, which is Christ.

[220] Watchman Nee, Song of Songs (Fort Washington, Pennsylvania: CLC Publications, c1965, 2001), 71-2.

Num 6:5, “All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the LORD, he shall be holy, and shall let the locks of the hair of his head grow.”

Jdg 13:7, “But he said unto me, Behold, thou shalt conceive, and bear a son; and now drink no wine nor strong drink, neither eat any unclean thing: for the child shall be a Nazarite to God from the womb to the day of his death.”

“is as a flock of goats that appear from mount Gilead” – Nee interprets the flock of goats to mean that this consecrated child of God has been well-fed on the slopes of Gilead (Jer 50:19, Mic 7:14). [221] In other words, the Lord has given His people abundant pastures. Just as goats that feed well are fat and ready to be offered as food or sacrificial Temple offerings, so is this believer ready to offer his body as “a living sacrifice, holy, acceptable unto God, which is our reasonable service.” (Rom 12:1)

[221] Watchman Nee, Song of Songs (Fort Washington, Pennsylvania: CLC Publications, c1965, 2001), 71.

Jer 50:19, “And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead.”

Mic 7:14, “Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old.”

Since the valleys in Israel were used for crops, the surrounding hills were ideal for grazing livestock, such as sheep and goats, for these are their natural habitat in the wild.

This phrase is used earlier in Son 4:1.

Son 6:5, “Turn away thine eyes from me, for they have overcome me: thy hair is as a flock of goats that appear from Gilead.”

Son 6:6 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.

Son 6:6 Literal Interpretation – The lover describes her teeth figuratively by comparing them to a flock of sheep. He is basically saying that her teeth are beautiful, white, clean and evenly set in her mouth, and not one of them is missing. Regarding the phrase, “everyone beareth twins”, we know that each tooth in our mouth has a matching tooth on the other side as its matching pair. A beautiful set of teeth would have been of high praise in a culture where dentistry may have allowed the pulling of teeth to be a standard way of relieving tooth pain.

Figurative Interpretation “Thy teeth are like a flock of sheep” – Teeth are figurative of the health of an animal or person. This may be interpreted to mean that the believer has divine health as a testimony of walking in God’s blessings. “which go up from the washing” Perhaps the washing is figurative of the fact that the believer is walking without sin. But the idea may be the leaping and prancing of sheep coming up from their washing as a way to mean they were all in good health. “ whereof every one bearth twins, and there is not one barren among them” Son 4:2 creates a picture of a flock of sheep with many offspring. Twin offspring, with none barren, represents a healthy, well-fed flock. When food is scarce, an animal’s reproduction naturally decreases in the wild to compensate for a shortage of food. Thus, with an abundance of food is an abundance of offspring. Fruitfulness is a testimony of divine favor with God. It is evidence that a person is walking is God’s blessings of abundance and prosperity. Thus, we can see the two-fold blessings of health and prosperity alluded to in Son 4:2, which is a testimony that the believer’s soul is prospering in Christ (3Jn 1:2).

3Jn 1:2, “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.”

This verse is found earlier in Son 4:2.

Son 4:2, “Thy teeth are like a flock of sheep that are even shorn, which came up from the washing; whereof every one bear twins, and none is barren among them.”

Son 6:7 As a piece of a pomegranate are thy temples within thy locks.

Son 6:7 Word Study on “a pomegranate” Strong says the Hebrew word “pomegranate” “rimmwn” ( ) (H7416) means “a pomegranate, the tree or the fruit,” and it also refers to the pomegranate ornament used in the Tabernacle and Temple. The Enhanced Strong says this word is used 32 times in the Old Testament, being translated in the KJV as “pomegranate 31, pomegranate tree 1.” It is used times in the book of Songs (Son 4:3; Son 4:13; Son 6:7; Son 6:11; Son 7:12; Son 8:2).

Comments – The pomegranate tree was one of the most attractive fruit trees in the Middle East, with brilliant scarlet blossom in the spring (Son 7:12). The Israelites planted the tree in orchards (Son 4:13; Son 6:11; Son 7:12) and made wine from its juice (Son 8:2) The beautiful texture of its inner fruit may have been behind the metaphorical phrase, “thy temples are like a piece of a pomegranate within thy locks” (Son 4:3; Son 6:7). [222]

[222] E. W. G. Masterman, “Pomegranate,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).

Son 6:7 Word Study on “temples” Gesenius tells us the Hebrew word “temples” “rak-kaw’” ( ) (H7541) is derived from the primitive root ( ) (7665), which means “to spit.” This noun means properly, “something thin.” He says it means, “temple” (Jdg 4:21-22; Jdg 5:26), or poetically, “cheek” (Son 4:3; Son 6:7). Strong says it means, “a temple.” The Enhanced Strong says it is used 5 times in the Old Testament, being translated in the KJV as “temple 5.” This word is used 2 times in Songs (Son 4:3, Son 6:7).

Son 6:7 Literal Interpretation – Garrett takes the view in Son 4:3; Son 6:7 that the Shulamite’s beautiful upper cheeks reminds her lover of the rich, pinkish colors of a slice of pomegranate fruit. [223]

[223] Duane Garrett, Song of Songs, in Word Biblical Commentary, vol. 23B (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Song of Solomon 6:7.

Figurative Interpretation John Westwood suggests that this phrase refers to the attitude of humility. [224] Andrew Miller says the idea is “of modesty, shamefacedness, or blushing.” He calls it the “the ornament of a meek and quiet spirit” (1Pe 3:4). [225]

[224] John Westwood, A Short Paraphrase of the Song of Solomon (London: Simpkin, Marshall and Co., 1848), 23-4.

[225] Andrew Miller, Meditations on the Song of Solomon (London: G. Morrish, c1877), in Biblecenter.org [on-line]; accessed 29 December 2008; available from http://www.biblecentre.org/commentaries/am_26_Song of Solomon 1to5.htm#Canticles%204; Internet, comments on 4:3.

Son 6:8 There are threescore queens, and fourscore concubines, and virgins without number.

Son 6:8 Word Study on “virgins” Strong says the Hebrew word “virgin” ( ) (H5959) means, “lass, damsel, maid, virgin,” and comes from the primitive root verb ( ) (H5956) meaning, “to veil from sight, to conceal.” The Enhanced Strong says this Hebrew word is used 7 times in the Old Testament, being translated in the KJV as “virgin (4 times), maid (2 times), damsels (1 time).” This word is used two times in the Song of Songs (Son 1:3; Son 6:8).

Son 6:8 Comments – The large number of queens and concubines of King Solomon may reflect the fact that he inherited his father’s harem, as David has inherited King Saul’s harem (2Sa 12:8).

2Sa 12:8, “And I gave thee thy master’s house, and thy master’s wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such and such things.”

Son 6:9 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.

Son 6:9 Word Study on “dove” Strong says the Hebrew word “dove” “ yownah ” ( ) (H3123) means, “dove.” The Enhanced Strong says it is used 32 times in the Old Testament, being translated in the KJV as “dove 21, pigeon 10, variant + 01686 1.” It is used 6 times in the Song of Songs (Son 1:15; Son 2:14; Son 4:1; Son 5:2; Son 5:12; Son 6:9). On three occasions it refers to the Shulamite, and on three occasions the lovers describe one another with dove’s eyes.

Son 6:8-9 Literal Interpretation The king describes the Shulamite’s uniqueness among women. We can compare her earlier description of his uniqueness among men in Son 5:10.

Son 5:10, “My beloved is white and ruddy, the chiefest among ten thousand.”

Son 6:10 Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?

Son 6:10 “Who is she that looketh forth as the morning” Word Study on “looking forth” Gesenius says the Hebrew word “looking forth “shaqaph” ( ) (H8259) means, “to lay upon, to lay over, to cover with planks, (Niphal) to lie out over, (Hiphil) to look forth.” Strong tells us that this primitive root means, “to lean out (of a window), to peep, to gaze.” The Enhanced Strong says it is used 22 times in the Old Testament, being translated in the KJV as “look 11, look down 6, look out 3, look forth 1, appear 1.” This Hebrew word is used in the Niphal construction in Son 6:10.

Comments In addition to the more popular translation, “look forth,” ( ASV, Darby, KJV, Rotherham, RSV), there are a wide variety of other modern translations for the word ( ) (H8259): “looks down” ( ESV), “appears” ( NET, NIV), “comes forth” ( NA B), “grow” ( NASB), “looks like” ( God’sWord), “shines out” ( NCV), “arising” ( NLT).

ASV, “Who is she that looketh forth as the morning, Fair as the moon, Clear as the sun, Terrible as an army with banners?”

Darby, “Who is she that looketh forth as the dawn, Fair as the moon, clear as the sun, Terrible as troops with banners?”

ESV, “Who is this who looks down like the dawn, beautiful as the moon, bright as the sun, awesome as an army with banners?”

God’sWord, “Who is this young woman? She looks like the dawn. She is beautiful like the moon, pure like the sun, awe-inspiring like those heavenly bodies.”

NAB, “Who is this that comes forth like the dawn, as beautiful as the moon, as resplendent as the sun, as awe-inspiring as bannered troops?”

NASB, “‘Who is this that grows like the dawn, As beautiful as the full moon, As pure as the sun, As awesome as an army with banners?’”

NCV, “Who is that young woman that shines out like the dawn? She is as pretty as the moon, as bright as the sun, as wonderful as an army flying flags.”

NET, “Who is this who appears like the dawn? Beautiful as the moon, bright as the sun, awe-inspiring as the stars in procession?”

NIV, “ Who is this that appears like the dawn, fair as the moon, bright as the sun, majestic as the stars in procession?”

NLT, “Who is this, arising like the dawn, as fair as the moon, as bright as the sun, as majestic as an army with billowing banners?”

Rotherham, “Who is this that looks forth like the dawn, fair as the moon, bright as the sun, terrible as an army with banners?”

Son 6:10 Word Study on “an army with banners” – Gesenius says the Hebrew word “chiefest” “dagal” ( ) (H1713) literally means, “to cover, to cover over,” thus, “to act covertly, to deceive.” He says the passive participle in Son 5:10 means, “erect as a banner, conspicuous, distinguished,” and the Niphal in Son 6:4; Son 6:10 means, “to be furnished, or arrayed, with banners.” Strong says it is a primitive root literally meaning, “to flaunt, i.e. to raise a flag,” and figuratively, “to be conspicuous.” The Enhanced Strong says this word is used 4 times in the Old Testament, being translated in the KJV as “(set up) banner 3, chiefest 1.”

Psa 20:5, “We will rejoice in thy salvation, and in the name of our God we will set up our banners : the LORD fulfil all thy petitions.”

Son 5:10, “My beloved is white and ruddy, the chiefest among ten thousand.”

Son 6:4, “Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners .”

Son 6:10, “Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners ?”

Comments – This Hebrew word is used in the phrase “terrible as an army with banners” in Son 6:4; Son 6:10, which Gesenius translates, “terrible as furnished with banners,” i.e., as hosts or a camp of soldiers. He explains that the Shulamite woman is described as conquering and captivating the hearts of all.

Fuente: Everett’s Study Notes on the Holy Scriptures

Son 6:4. Thou art beautifulas Tirzah Tirzah was a beautiful situation in the tribe of Ephraim chosen by Jeroboam for his place of residence till he removed to Samaria. Its etymology in the Hebrew signifies a delightful city. Comely or graceful as Jerusalem, alludes to the known estimation in which Jerusalem stood. The Psalmist and Jeremiah call it, the perfection of beauty. Psa 50:2. Lam 2:15. Terrible as an army with banners, might be rendered, dazzling as bannered hosts. This passage is finely illustrated by a modern poet:

Awfully gay, as glitt’ring hosts appear, Majestically sweet, and amiably severe.
See the New Translation.

Fuente: Commentary on the Holy Bible by Thomas Coke

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

Here Jesus takes up the discourse, and which he doth in the most gracious manner, in commendations of his love. He saith that she is beautiful as Tirzah. There was a city in the tribe of Manasseh called Tirzah; Jos 12:24Jos 12:24 . And as Judea is said to have been the glory of all lands, no doubt that Tirzah was a pleasant place. But some have thought that it is not the name of a place intended by the expression, but that she is lovely in his eyes, comely from the comeliness he had put upon her. And if this be the sense of it, how delightful ought it to be to a child of God, to consider, however poor, and low, and despised we are in our own eyes, and in the eyes of the world, yet, Jesus declares his people beautiful as Tirzah. But Christ doth not rest here. The church is also comely as Jerusalem. This city, is said in scripture, to be the joy of the whole earth. Psa 48:2 . And if the church of Jesus be thus lovely upon earth, amidst all the spots and infirmities of its inhabitants; what must it be in the Jerusalem which is above? Read the beloved Apostle’s description of it; and while reading, connect with it, in recollection that every individual child of God forms a part in it. Rev 21:2-4 . There is another description Christ gives of his church in this verse, and that is, that she is terrible as an army with banners. And is it not so? How often hath it been known that vice hath been put out of countenance by the singular zeal of some faithful servant of the Lord? How often have the constancy and firmness of the saints made tyrants tremble? Act 24:25 ; Heb 11:33-35 . And yet more and much more important, how often have the faithful overcome the Lord himself by the prevalency of faith and prayer? See Gen 32:24-28 ; Exo 32:11-14 ; Jos 7:6-9 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Son 6:4 Thou [art] beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as [an army] with banners.

Ver. 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, as the very name imports; hence the Greeks translate it here good pleasure, a like as the Italians call a city of theirs Placenza. Of the Church’s exquisite beauty much hath been said before. Let it ever be remembered that all her beauty is but borrowed. Eze 16:14 Uxor fulget radiis mariti, as they say in the civil law. Isaac, when he was to marry Rebecca, sent her jewels aforehand, that, having them, she might be more lovely in his eye. So doth Christ the spirit of faith, and other graces, besides the imputation of his own perfect righteousness, that he may delight in his spouse. And albeit she had so discourteously dealt with him, as Son 5:3 and thereupon he had stepped aside for a while; yet that she might know that he was still the same, without shadow of change, and that he “hated putting away,” Mal 2:16 meeting her again, he doth marvellously commend her, that is, his own graces in her, and all is as well as ever between them. Homo agnoscit, Deus ignoscit: it is but acknowledging the debt, and Christ will soon cross the book, and cancel the handwriting. Col 2:14 Quem poenitet peccasse, pene est innocens, – Repent, and the amends is made. “Return, ye backsliding children, and I will heal your backslidings.” Jer 3:22

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, saith Pliny, b 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. Psa 122:3 The Church is all this in Christ’s esteem, and though the least, yet “not the least among the princes of Judah,” 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 he was magnes et adamas, a lodestone in his sweet gentle drawing nature, and yet an adamant in his resolute stout carriage against those that were evil and erroneous. How terrible were the Israelites, encamped and bannered in the wilderness, unto the Moabites, Canaanites! &c. Exo 15:14-16 Psa 48:5-6 And the like may be said of the Hussites in Bohemia, when all Germany were up in arms against them, and worsted by them; of the Britons under the conduct of Germanus, fighting against a mighty army of Pelagian Picts and Saxons in this kingdom, and prevailing only by the three times pronouncing the word Hallelujah. c 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, they come, as though the wrath of God had been rushing out upon them. d God is both van and rear in the Church’s army. “The Lord will go before you, and the God of Israel will be your rereward.” Isa 52:12 Even he that is “the great, the mighty, and the terrible God”; Neh 9:32 so that although, Loricatus incedat Satan, et cataphractus, as Luther hath it, Satan, muster up all his forces, tyrants, heretics, &c., that invade the Church and assault her on all sides, yet they shall find her invincible: Oppugnatur, sed non expugnatur. “Many a time have they afflicted me from my youth, may Israel say, yet they have not prevailed against me.” Psa 129:1-2 Populus Rom. saepe proelio victus, nunquam bello, saith Florus. The people of Rome lost many battles, but were never overcome in a set war; at the longrun they crushed all their enemies. So the Church. Nay, it may be truly affirmed of her, that she conquereth, even then, when she is conquered; as Christ overcame as well by patience as by power. So that more truly it may be written upon her gates, that is at this day upon the gates of Venice, Intacta manet, Let them remain intact, because it was never yet subdued by any enemy.

a .

b Lib. v. cap. 14.

c Dr. Ussher, De Britan. Eccles. Primord., 337.

d Spec. Belli Sac, 282.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Son 6:4-9

4You are as beautiful as Tirzah, my darling,

As lovely as Jerusalem,

As awesome as an army with banners.

5Turn your eyes away from me,

For they have confused me;

Your hair is like a flock of goats

That have descended from Gilead.

6Your teeth are like a flock of ewes

Which have come up from their washing,

All of which bear twins,

And not one among them has lost her young.

7Your temples are like a slice of a pomegranate

Behind your veil.

8There are sixty queens and eighty concubines,

And maidens without number;

9But my dove, my perfect one, is unique:

She is her mother’s only daughter;

She is the pure child of the one who bore her.

The maidens saw her and called her blessed,

The queens and the concubines also, and they praised her, saying,

Son 6:4 to Son 8:4 The fifth love poem runs from Son 6:4 through Son 8:4. As you can see from the first page of this chapter, there are several ways to divide the man’s poems regarding the maiden’s beauty:

1. NASB, TEV, Son 6:4-12

2. NKJV, Son 6:4-12

3. NRSV, Son 6:4-12

4. NJB, Son 6:4-12

The repetition of Son 6:4, line 3 at Son 6:10, line 4 seems to mark off a literary unit (cf. NRSV).

Son 6:4 Tirzah This is the capital of the Northern Kingdom (Israel) before the reign of Omri (cf. 1Ki 14:17). The word in Hebrew (BDB 953) means delight or pleasant. It may be a metaphor, a geographical location, or both! She is distinctive, like a royal city.

As awesome as an army with banners This is a very unusual and doubtful phrase that is repeated in Son 6:10. The term translated awesome is literally terrible (BDB 33, Exo 15:16; Exo 23:27, e.g., Job 33:7; Pro 20:2), but is used here in the sense of awesome or awe-inspiring.

The second term is a VERBAL (BDB 186, KB 213, Niphal PARTICIPLE), found only here and in Psa 20:6. It denotes the setting up or carrying of military banners as a show of strength. It seems to denote security or majesty. The TEV follows an Akkadian root meaning look (cf. UBS, Handbook for Translators, p. 177).

This root used in Son 5:10 (KB 213 I and KB 213 II) is found here and Psa 20:6.

The NET Bible has an interesting interpretation based on the parallelism of Son 6:10. It translates the phrase as an army with banners as as the stars in procession, thus making a fourfold allusion to objects in the sky. It is surely true that stars are often personified (cf. NIDOTTE, vol. 2, p. 613). The problem comes when this first use of the phrase (Son 6:4) does not fit this parallelism.

Son 6:5

NASBTurn your eyes away from me,

They have confused me

NKJVTurn your eyes away from me,

For they have overcome me

NRSVTurn away your eyes from me

For they overwhelm me

TEVTurn your eyes away from me;

They are holding me captive

NJBTurn your eyes away from me,

They take me by assault

The VERB in the first line is Hiphil IMPERATIVE (BDB 685, KB 738). It denotes urgency! This is surprising because it is addressed to the maiden. It must be used metaphorically and not at all related to the concept of the evil eye.

The VERB of the second line is also a Hiphil (BDB 923, KB 1192, Hiphil PERFECT), which normally means act like a storm or be boisterous (cf. Isa 3:5), but again that does not fit this context (words only have meaning in contexts). There have been several theories:

1. alarm me

2. awe me

3. disturb me

4. confuse me

5. embolden me (Psa 138:3)

6. harry me

7. arouse me

8. tremble (Akkadian root)

Apparently when she looks at him it causes a tremendous emotional reaction in him (cf. Son 4:9). He cannot keep his mind on anything else. She totally distracts him from his duties and responsibilities! He is helpless (love sick, cf. Son 5:8, line 4) while in her gaze!

Son 6:5-7 This is very similar to Son 4:1-6.

Son 6:8 There are sixty queens and eighty concubines,

And maidens without number This seems to refer to a harem. It may be another allusion to Solomon. Is it meant to refer to him directly? I would say no (cf. UBS, Handbook for Translators, p. 180). I think it is an aspect of Hebrew wedding poems which are related to both Egyptian love poems and Arab love poems from Syria. This may be the daughters of Jerusalem of Son 5:9; Son 6:1. It is difficult to be certain who is speaking:

1. the chorus, harem, or court women

a. are the same group, Son 6:1; Son 6:8

b. speak again in Son 6:13, lines 1 and 2

2. the maiden answers them in Son 6:2-3 and possibly Son 6:11-12

3. the man’s love poem begins in Son 6:4 and runs through Son 6:9 or Son 6:12. He then responds to the group’s comments (Son 6:13, lines 1-2) in Son 6:13, lines 3 and 4

This is all conjecture. There are no textual markers except:

1. gender change

2. subject change

3. the flow of context

The queens (BDB 573) refers to political marriages, while the concubines (BDB 811) are legal sexual partners with limited rights and limited inheritance rights for their children. The maidens (BDB 761, young women of marriageable age) are attendants to the queens.

Son 6:9 my dove, my perfect one This affectionate phrase is first used in Son 5:2. There may be large harems, but for this man there is but one special lover (the maiden from the north). She is special to him as she was to her mother (Son 6:9, lines 2 and 3). This specialness is even acknowledged by other women (Son 6:9, lines 4 and 5).

NASBis unique

NKJV, NRSVis the only one

NJBmy only one

This is first in the sentence. It (BDB 25) is used of the uniqueness and oneness of YHWH in Deu 6:4.

She is the pure child A better translation would be she is the favorite child. The term (BDB 141 II, KB 153 II) means pure, clean (i.e., Psa 19:9; Psa 24:4; Psa 73:1), but it takes on an added connotation of chosen (i.e., 1Ch 7:40; 1Ch 9:22; 1Ch 16:41; Neh 5:18). She is not the only daughter, but the special daughter (cf. the choice, LXX).

the maidens Literally this is daughters (BDB 123 I). This seems to refer to the daughters of Jerusalem (cf. Son 5:8-9; Son 6:1; Son 6:13). The word in Son 6:8 translated maidens (BDB 761) is different from the one in Son 6:9 (BDB 123 I).

The queens and the concubines also The NASB implies that Son 6:10-12 are a response from the harem, but this is not at all certain from the Hebrew text.

they praised her This VERB (BDB 237, KB 248, Piel IMPERFECT) was also used to praise the physical beauty of

1. Sarai, Gen 12:15

2. Absalom, 2Sa 14:25

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Thou art beautiful. Solomon breaks in as soon as the Shulamite called for her beloved (shepherd), as he did in Son 1:9.

my love = my friend. Hebrew. ra’yah. Feminine. See note on Son 1:9.

Tirzah. Became the royal residence of the kings of Israel after the division of the kingdom, until Omri built Samaria (1Ki 14:17; 1Ki 15:21, 1Ki 15:33; 1Ki 16:8, 1Ki 16:15, 1Ki 16:17). Compare Son 16:24. Tirzah means “delightful”. Hence the flattering comparison.

terrible, &c. = majestic, or awe-inspiring, as bannered hosts.

Fuente: Companion Bible Notes, Appendices and Graphics

2. Solomon (Son 6:4-13; Son 7:1-9). His Musing.

(a) Description of the Shulamite (Son 6:4-9 a).

(b) Effect on the Virgins of the Vision of Her (Son 6:9 b-13).

(c) Continued Description (Son 7:1-9).

Fuente: An Exposition on the Whole Bible

20.

Five pictures of the church

Son 6:4-10

Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners. Turn away thine eyes from me, for they have overcome me: thy hair is as a flock of goats that appear from Gilead. 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.) As a piece of a pomegranate are thy temples within thy locks. There are threescore queens, and fourscore concubines, and virgins without number. 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. Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?

In these verses our Lord Jesus describes his church as he sees it, and as it truly is. When I use this term, the church, I mean the people of God, not a physical building, not a religious denomination, not even a local assembly, but the whole company of Gods elect, in heaven and in earth, all who have been saved, are saved, and shall yet be saved by the grace of God.

Using this term, the church, in this way, I am using it in the way Paul did when he said, Christ loved the church and gave himself for it (Eph 5:25). It is the church universal Paul speaks of when he says that Christ has been made the Head over all things to the church (Eph 1:22). This is the church of God which he hath purchased with his own blood (Act 20:28). It is the church universal our Lord Jesus Christ spoke of when he said, Upon this Rock I will build my church; and the gates of hell shall not prevail against it (Mat 16:18).

I stress this because many fail to understand that Gods church is one, that the body and bride of Christ is one, and that our Lords one body and church is made up of all his elect. All of Gods true people, considered as one, make up the church, the universal body and bride of Christ. All of Gods elect, all true believers of every age and every place make up the church of Christ.

Elect from every nation,

Yet one oer all the earth:

Her charter of salvation,

One Lord, one faith, one birth.

The church did not begin with Paul, it did not begin with Peter, and it did not begin with John the Baptist. The church did not begin at Pentecost, or at Calvary. The church of our Lord Jesus Christ began with Adam. The earliest worshippers in the church of our Lord were Adam and Eve, and their Son, Abel. And the church of Christ will be complete when the last of Gods elect has been regenerated and united to Christ by faith. When the last sheep has been brought into the fold, the fold will be complete, and the Shepherd will be satisfied.

See that you understand what I am saying. The church is the body and bride of Christ; and all who are in Christ are in the church. All who were chosen in Christ are in the church. All who were redeemed in Christ are in the church. All who were justified in Christ are in the church. All who are regenerated in Christ are in the church. All who are preserved in Christ are in the church. All who shall be raised with Christ are in the church. If you and I are in Christ we are in that church which is his body. If we are saved by the grace of God we are members of the Lords church; and we are members in good standing.

Our heavenly Bridegroom, the Lord Jesus Christ gives us five pictures of the church. He describes the church as he sees it. He tells us what his church truly is. And what our Lord here says of the church collectively is true of all believers individually.

Because of her sinful neglect, the Lord had temporarily withdrawn from his church the sense of his manifest presence (Son 5:2-6). Though she did not have the comforting sense of his presence, she cherished him in her heart and held him by faith (Son 5:9 to Son 6:3). She was in great sorrow, because of the Lords absence. But she never ceased to love him. And she never ceased to believe him. She rested her soul upon Christ alone, not upon her own feelings and experiences (Son 6:3). Being confident of his love, mercy, grace, and faithfulness, she sings, even in her low condition, “I am my beloved’s, and my beloved is mine: he feedeth among the lilies.” In this passage, our Lord graciously reveals himself again to his church to comfort and assure her again of his mercy, love, and grace. Here he graciously assures us of his love for us, and our acceptance with him by giving us five pictures of his church as he sees us.

An army

First, the church of Christ is an army in this world. Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners” (Son 6:4).

Tirzah was a city in the tribe of Manasseh. It means pleasant and acceptable. Jerusalem is the city of God. It is symbolically a type of the church (Gal 4:26; Heb 12:22). Believers in this world are soldiers enlisted in an army (Eph 6:10-20). We are soldiers in the territory of a hostile enemy. Our banner is the glorious gospel of Christ, Christ crucified, Christ himself (Isa 11:12).

Christ, our Mighty Captain, has given us our marching orders (Mat 28:18-20). It is our responsibility to march against the very gates of hell, conquering the world for our King by the gospel. It is our responsibility to stand firm in defense of the gospel. Our triumph and ultimate victory is sure (Mat 16:18).

Object of love

Second, the church is the object of Christs love. “Turn away thine eyes from me, for they have overcome me: thy hair is as a flock of goats that appear from Gilead” (Son 6:5).

Here our Lord assures his troubled and afflicted people that they are the objects of his love. His love toward us has not changed. Though he does, at times, withdraw from us his manifest presence, he never ceases to love us (Isa 54:7-10). The love of God for his people is without cause, without beginning, without change, and without end.

Every human tie may perish;

Friend to friend unfaithful prove;

Mothers cease their own to cherish;

Heaven and earth at last remove;

But no changes attend Jehovahs love.

Zions Friend in nothing alters,

Though all others may and do;

His is love that never falters,

Always to its object true.

Happy Zion! Crowned with mercies ever new.

Here is a strange expression of loveTurn away thine eyes from me, for they have overcome me. Our Savior uses the expressions of a passionate lover to express the tenderness of a compassionate Redeemer. With these words, our Savior seems to say, I cannot resist those eyes that look to me. I will forgive and forget all that is past. The Lord of Glory is overcome by his people when they look unto him!

We look to him with sorrowful eyes in repentance. We look to him with hopeful eyes in faith. We look to him with sincere eyes in love. And he is overcome! He cannot resist the look of faith! Child of God, even when the Lord hides his face keep on looking to him. The eyes of repentance, love, and faith will soon prevail. He so loves us that he is willing to be overcome by us!

Perfect

Third, the church is perfect in the eyes of Christ. “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. As a piece of a pomegranate are thy temples within thy locks” (Son 6:6-7).

Here our Lord repeats almost word for word the description he had given of his brides beauty and perfection earlier (Son 4:1-3), before the sad decline described in chapter five. He is saying, Nothing has changed between us. What grace! We are accepted in the Beloved. Our shameful sin, ingratitude, coldness of heart, unfaithfulness, and unbelief will never cause us to be any the less accepted. All our beauty, all our perfection, all our holiness is in him. Nothing can change that. In Christ we are redeemed. In Christ we are righteous. In Christ we are acceptedalways acceptedunconditionally accepted. In Christ we are forgiven. The forgiveness of sin in Christ is free, full, final, and forever! The Lord will never impute sin to his people (Psa 32:1-2; Rom 4:8). We are forgiven!

One body

Fourth, the church is one body in Christ”There are threescore queens, and fourscore concubines, and virgins without number. 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” (Son 6:8-9)

Other kings have queens, their wives and concubines, and mistresses, and virgins, and maidens. But Christ our King makes all of his people one. In the kingdom of grace there is no such thing as rank, and class, and position. The people of God are one (Col 3:11; 1Co 12:12-27). We all have the same Father. We all have the same Elder Brother. We all have the same indwelling Spirit. We all have the same eternal inheritance. Let us, therefore, live as one body in Christ (Eph 4:1-6). Let us strive together as one body to glorify the Lord our God.

The light of the world

Fifth, the church of Christ is the light of the world. “Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?” (Son 6:10).

The church of God shines as the light of the sun in this world, giving forth light to them that sit in darkness (Mat 5:14). In its beginning the church was like the rising of the morning sun, the dawning of light. At its best in this world, the church is like the moon at night, reflecting the light of the Sun of Righteousness. When we are complete in the kingdom of glory, we shall shine forth as the sun (Mat 13:43). In that day, we shall be clothed with the Sun, with Christ the Sun of Righteousness, and like him we shall display the eternal glory of God (Rev 12:1; Isa 30:26).

All of these pictures were given that we might rest in his love. Why shouldnt we? He does. “The Lord hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, even the Lord, is in the midst of thee: thou shalt not see evil any more. In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack. The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing” (Zep 3:15-17).

Fuente: Discovering Christ In Selected Books of the Bible

beautiful: Son 6:10, Son 2:14, Son 4:7, Son 5:2, Eze 16:13, Eze 16:14, Eph 5:27

as Tirzah: 1Ki 14:17, 1Ki 15:21, 1Ki 15:33

comely: Psa 48:2, Lam 2:15, Rev 21:2

terrible: Son 6:10, Num 24:5-9, Psa 144:4-8, Zec 12:3, 2Co 10:4, Rev 19:14-16

Reciprocal: Num 24:2 – abiding Psa 45:11 – So shall Son 1:8 – O thou Son 1:9 – O my Son 2:4 – his banner

Fuente: The Treasury of Scripture Knowledge

Son 6:4. Thou art beautiful These are the words of Christ, who had now again manifested himself to his church; as Tirzah A very pleasant city, the royal seat of the kings of Israel; comely as Jerusalem Which was beautiful, both for its situation and for its goodly buildings; terrible as an army, &c. To her enemies, whom God will certainly destroy.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Son 6:4-7. The Brides Powerful Beauty.There is much uncertainty as to the best way of dividing this chapter, and especially as to the position of Son 6:10; this would go well before Son 7:1; a place at the beginning of this song has also been suggested for it. This small piece consists largely of quotations from or reminiscences of other poems (cf. Son 4:1, Son 2:3).

Son 6:4. The originality of these two names has been questioned. Tirzah is the name of a famous and beautiful city of the N. Kingdom, whose precise site is not settled (p. 30): in 1Ki 14:16 we are told from the time of Jeroboam I to Omri it was a royal residence; the name means pleasure or beauty. If it is original, the use of this old name may have come from the desire of the writer to avoid the (at this period) hated name of Samaria. On the beauty of Jerusalem, see Lam 2:15, Psa 48:3.Terrible or awe-inspiring as bannered (hosts); she is dignified, standing on guard, as inaccessible as a well-arranged army. The chief weapon of the virgin is her eyes, which she uses with terrible effect to terrify or confuse. For the remainder of the passage, see Son 4:1-4.

Fuente: Peake’s Commentary on the Bible

6:4 Thou [art] beautiful, O my love, as {b} Tirzah, comely as Jerusalem, terrible as [an army] with banners.

(b) Which was a fair and strong city, 1Ki 14:17.

Fuente: Geneva Bible Notes

4. Restoration of intimacy 6:4-13

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Solomon’s first words to his beloved were praises. Son 6:4 c probably means Solomon felt weak-kneed as a result of gazing on his wife’s beauty, as he would have felt facing a mighty opposing army. Her eyes unnerved him, too (Son 6:5 a). By using some of the same flattering comparisons he had employed on their wedding night (Son 6:5-7), he assured her that his love for her had not diminished since then. The other women (Son 6:8-9) were, perhaps, the women who frequented his court. Some commentators have taken them to be the members of Solomon’s harem. [Note: Roland E. Murphy, The Song of Songs, p. 66; George A. F. Knight, The Song of Songs, pp. 11-12; Kinlaw, p. 1235; and Delitzsch, p. 112.]

"If . . . the relationship of Solomon and Shulamith was monogamous at the outset, then the ’queen’s concubines and virgins without number’ must refer to those attached to the court of the king but not a part of his personal harem." [Note: Patterson, p. 98. Cf. Carr, The Song . . ., p. 148.]

Solomon used these women for comparison to show how highly not only he but many other people regarded his beloved. Her beauty had grown and was still increasing in his eyes (Son 6:10).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)