Song of Solomon 6:1

Finding Inner Peace Love Old Testament Song of Solomon

WEB

Where has your beloved gone, you fairest among women? Where has your beloved turned, that we may seek him with you? Beloved

KJV

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

Commentary

In this chapter, I. The daughters of Jerusalem, moved with the description which the church had given of Christ, enquire after him, ver. 1 . II. The church directs them where they may meet with him, ver. 2, 3 . III. Christ is now found of those that sought him, and very highly applauds the beauty of his spouse, as one extremely smitten with it ( ver. 4-7 ), preferring her before all others ( ver. 8, 9 ), recommending her to the love and esteem of all her neighbours ( ver. 10 ), and, lastly, acknowledging the impressions which her beauty had made upon him and the great delight he took in it, ver. 11-13 . 1 Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee. 2 My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies. 3 I am my beloved's, and my beloved is mine: he feedeth among the lilies. Here is, I. The enquiry which the daughters of Jerusalem made concerning Christ, v. 1 . They still continue their high thoughts of the church, and call her, as before, the fairest among women; for true sanctity is true beauty. And now they raise their thoughts higher concerning Christ: Whither has thy beloved gone, that we may seek him with thee? This would be but an indecent, unacceptable, compliment, if the song were not to be understood spiritually; for love is jealous of a rival, would monopolize the beloved, and cares not that others should join in seeking him; but those that truly love Christ are desirous that others should love him too, and be joined to him; nay, the greatest instance of duty and respect that the church's children can show to their mother is to join with her in seeking Christ. The daughters of Jerusalem, who had asked ( ch. v. 9 ), What is thy beloved more than another beloved? wondering that the spouse should be so passionately in love with him, are now of another mind, and are themselves in love with him; for, 1. The spouse had described him, and shown them his excellencies and perfections; and therefore, though they have not seen him, yet, believing, they love him. Those that undervalue Christ do so because they do not know him; when God, by his word and Spirit, discovers him to the soul, with that ray of light the fire of love to him will be kindled. 2. The spouse had expressed her own love to him, her rest in that love, and triumphed in it: This is my beloved; and that flame in her breast scattered sparks into theirs. As sinful lusts, when they break out, defile many, so the pious zeal of some may provoke many, 2 Cor. ix. 2 . 3. The spouse had bespoken their help in seeking her beloved ( ch. v. 8 ); but now they beg hers, for they perceive that now the cloud she had been under began to scatter, and the sky to clear up, and, while she was describing her beloved to them, she herself retrieved her comfort in him. Drooping Christians would find benefit themselves by talking of Christ, as well as do good to others. Now here, (1.) They enquire concerning him, " Wither has thy beloved gone? which may must we steer our course in pursuit of him?" Note, Those that are made acquainted with the excellencies of Christ, and the comfort of an interest in him, cannot but be inquisitive after him and desirous to know where they may meet with him. (2.) They offer their service to the spouse to accompany her in quest of him: We will seek him with thee. Those that would find Christ must seek him, seek him early, seek him diligently; and it is best seeking Christ in concert, to join with those that are seeking him. We must seek for communion with Christ in communion with saints. We know whither our beloved has gone; he has gone to heaven, to his Father, and our Father. He took care to send us notice of it, that we might know how to direct to him, John xx. 17 . We must by faith see him there, and by prayer seek him there, with boldness enter into the holiest, and herein must join with the generation of those that seek him ( Ps. xxiv. 6 ), even with all that in every place call upon him, 1 Cor. i. 2 . We must pray with and for others. II. The answer which the spouse gave to this enquiry, v. 2, 3 . Now she complains not any more, as she had done ( ch. v. 6 ), "He is gone, he is gone," that she knew not where to find him, or doubted she had lost him for ever; no, 1. Now she knows very well where he is ( v. 2 ): " My beloved is not to be found in the streets of the city, and the crowd and noise that are there; there I have in vain looked for him" (as his parents sought him among their kindred and acquaintance, and found him not ); "but he has gone down to his garden, a place of privacy and retirement." The more we withdraw from the hurry of the world the more likely we are to have acquaintance with Christ, who took his disciples into a garden, there to be witnesses of the agonies of his love. Christ's church is a garden enclosed, and separated from the open common of the world; it is his garden, which he has planted as he did the garden of Eden, which he takes care of, and delights in. Though he had gone up to the paradise above, yet he comes down to his garden on earth; it lies low, but he condescends to visit it, and wonderful condescension it is. Will God in very deed dwell with man upon the earth? Those that would find Christ may expect to meet with him in his garden the church, for there he records his name ( Exod. xx. 24 ); they must attend upon him in the ordinances which he has instituted, the word, sacraments, and prayer, wherein he will be with us always, even to the end of the world. The spouse here refers to what Christ had said ( ch. v. 1 ), I have come into my garden. It is as if she had said, "What a fool was I to fret and fatigue myself in seeking him where he was not, when he himself had told me where he was!" Words of direction and comfort are often out of the way when we have occasion to use them, till the blessed Spirit brings them to our remembrance, and then we wonder how we overlooked them. Christ has told us that he would come into his garden; thither therefore we must go to seek him. The beds, and smaller gardens, in this greater, are the particular churches, the synagogues of God in the land ( Ps. lxxxiv. 8 ); the spices and lilies are particular believers, the planting of the Lord, and pleasant in his eyes. When Christ comes down to his church it is, (1.) To feed among the gardens, to feed his flock, which he feeds not, as other shepherds, in the open fields, but in his garden, so well are they provided for, Ps. xxiii. 2 . He comes to feed his friends, and entertain them; there you may not only find him, but find his table richly furnished, and a hearty welcome to it. He comes to feed himself, that is, to please himself with the products of his own grace in his people; for the Lord takes pleasure in those that fear him. He has many gardens, many particular churches of different sizes and shapes; but, while they are his, he feeds in them all, manifests himself among them, and is well pleased with them. (2.) To gather lilies, wherewith he is pleased to entertain and adorn himself. He picks the lilies one by one, and gathers them to himself; and there will be a general harvest of them at the great day, when he will send forth his angels, to gather all his lilies, that he may be for ever glorified and admired in them. 2. She is very confident of her own interest in him ( v. 3 ): " I am my beloved's, and my beloved is mine; the relation is mutual, and the knot is tied, which cannot be loosed; for he feeds among the lilies, and my communion with him is a certain token of my interest in him." She had said this before ( ch. ii. 16 ); but, (1.) Here she repeats it as that which she resolved to abide by, and which she took an unspeakable pleasure and satisfaction in; she liked her choice too well to change. Our communion with God is very much maintained and kept up by the frequent renewing of our covenant with him and rejoicing in it. (2.) She had occasion to repeat it, for she had acted unkindly to her beloved, and, for her so doing, he had justly withdrawn himself from her, and therefore there was occasion to take fresh hold of the covenant, which continues firm between Christ and believes, notwithstanding their failings and his frowns, Ps. lxxxix. 30-35 . "I have been careless and wanting in my duty, and yet I am my beloved's; " for every transgression in the covenant does not throw us out of covenant. "He has justly hidden his face from me and denied me his comforts, and yet my beloved is mine; " for rebukes and chastenings are not only consistent with, but they flow from covenant-love. (3.) When we have not a full assurance of Christ's love we must live by a faithful adherence to him. "Though I have not the sensible consolation I used to have, yet I will cleave to this, Christ is mine and I am his. " (4.) Though she had said the same before, yet now she inverts the order, and asserts her interest in her first: I am my beloved's, entirely devoted and dedicated to him; and then her interest in him and in his grace: " My beloved is mine, and I am happy, truly happy in him." If our own hearts can but witness for us that we are his, there is no room left to question his being ours; for the covenant never breaks on his side. (5.) It is now her comfort, as it was then, that he feeds among the lilies, that he takes delight in his people and converses freely with them, as we do with those with whom we feed; and therefore, though at present he be withdrawn, "I shall meet with him again. I shall yet praise him who is the health of my countenance, and my God. " 4 Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners. 5 Turn away thine eyes from me, for they have overcome me: thy hair is as a flock of goats that appear from Gilead. 6 Thy teeth are as a flock of sheep which go up from the washing, whereof every one beareth twins, and there is not one barren among them. 7 As a piece of a pomegranate are thy temples within thy locks. 8 There are threescore queens, and fourscore concubines, and virgins without number. 9 My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her. The daughters saw her, and blessed her; yea, the queens and the concubines, and they praised her. 10 Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners? Now we must suppose Christ graciously returned to his spouse, from whom he had withdrawn himself, returned to converse with her (for he speaks to her and makes her to hear joy and gladness ), returned to favour her, having forgiven and forgotten all her unkindness, for he speaks very tenderly and respectfully to her. I. He pronounces her truly amiable ( v. 4 ): Thou art beautiful, O my love! as Tirzah, a city in the tribe of Manasseh, whose name signifies pleasant, or acceptable, the situation, no doubt, being very happy and the building fine and uniform. Thou art comely as Jerusalem, a city compact together ( Ps. cxxii. 3 ), and which Solomon had built and beautified, the joy of the whole earth; it was an honour to the world (whether they thought so or no) that there was such a city in it. It was the holy city, and that was the greatest beauty of it; and fitly is the church compared to it, for it was figured and typified by it. The gospel-church is the Jerusalem that is above ( Gal. iv. 26 ), the heavenly Jerusalem ( Heb. xii. 22 ); in it God has his sanctuary, and is, in a special manner, present; thence he has the tribute of praise issuing; it is his rest for ever, and therefore it is comely as Jerusalem, and, being so, is terrible as an army with banners. Church-censures, duly administered, strike an awe upon men's consciences; the word (the weapons of her warfare) casts down imaginations ( 2 Cor. x. 5 ), and even an unbeliever is convinced and judged by the solemnity of holy ordinances, 1 Cor. xiv. 24, 25 . The saints by faith overcome the world ( 1 John v. 4 ); nay, like Jacob, they have power with God and prevail, Gen. xxxii. 28 . II. He owns himself in love with her, v. 5 . Though, for a small moment, and in a little wrath, he had hid his face from her, yet now he gathers her with very surprising instances of everlasting lovingkindness, Isa. liv. 8 . Turn thy eyes towards me (so some read it), "turn the eyes of faith and love towards me, for they have lifted me up; look unto me, and be comforted." When we are calling to God to turn the eye of his favour towards us he is calling to us to turn the eye of our obedience towards him. We read it as a strange expression of love, " Turn away thy eyes from me, for I cannot bear the brightness of them; they have quite overcome me, and I am prevailed with to overlook all that is past;" as God said to Moses, when he interceded for Israel, " Let me alone, or I must yield," Exod. xxxii. 10 . Christ is pleased to borrow these expressions of a passionate lover only to express the tenderness of a compassionate Redeemer, and the delight he takes in his redeemed and in the workings of his own grace in them. III. He repeats, almost word for word, part of the description he had given of her beauty ( ch. iv. 1-3 ), her hair, her teeth, her temples ( v. 5-7 ), not because he could not have described it in other words, and by other similitudes, but to show that he had still the same esteem for her since her unkindness to him, and his withdrawings from her, that he had before. Lest she should think that, though he would not quite cast her off, yet he would think the worse of her while he knew her, he says the same of her now that he had done; for those to whom much is forgiven will love the more, and, consequently, will be the more loved, for Christ has said, I love those that love me. He is pleased with his people, notwithstanding their weaknesses, when they sincerely repent of them and return to their duty, and commends them as if they had already arrived at perfection. IV. He prefers her before all competitors, and sees all the beauties and perfections of others meeting and centering in her ( v. 8, 9 ): " There are, it may be, threescore queens, who, like Esther, have by their beauty attained to the royal state and dignity, and fourscore concubines, whom kings have preferred before their own queens, as more charming, and these attended by their maids of honour, virgins without number, who, when there is a ball at court, appear in great splendour, with beauty that dazzles the eyes of the spectators; but my dove, my undefiled, is but one, a holy one." 1. She excels them all. Go through all the world, and view the societies of men that reckon themselves wise and happy, kingdoms, courts, senates, councils, or whatever incorporations you may think valuable, they are none of them to be compared with the church of Christ; their honours and beauties are nothing to hers. Who is like unto thee, O Israel! Deut. xxxiii. 29; iv. 6, 7 . There are particular persons, as virgins without number, who are famed for their accomplishments, the beauties of their address, language, and performances, but the beauty of holiness is beyond all other beauty: " My dove, my undefiled, is one, has that one beauty that she is a dove, an undefiled dove, and mine, and that makes her excel the queens and virgins, though they were ever so many." 2. She included them all. "Other kings have many queens, and concubines, and virgins, with whose conversation they entertain themselves, but my dove, my undefiled, is to me instead of all; in that one I have more than they have in all theirs." Or, "Though there are many particular churches, some of greater dignity, others of less, some of longer, others of shorter, standing, and many particular believers, of different gifts and attainments, some more eminent, others less so, yet they all constitute but one catholic church, are all but parts of that whole, and that is my dove, my undefiled. " Christ is the centre of the church's unity; all the children of God that are scattered abroad are gathered by him ( John xi. 52 ), and meet in him ( Eph. i. 10 ), and are all his doves. V. He shows how much she was esteemed, not by him only, but by all that had acquaintance with her and stood in relation to her. It would add to her praise to say, 1. That she was her mother's darling; she had that in her, from a child, which recommended her to the particular affection of her parents. As Solomon himself is said to have been tender and an only one in the sight of his mother ( Prov. iv. 3 ), so was she the only one of her mother, as dear as if she had been an only one, and, if there were many more, yet she was the choice one of her that bore her, more excellent than all the societies of men this world ever produced. All the kingdoms of the world, and the glory of them, are nothing, in Christ's account, compared with the church, which is made up of the excellent ones of the earth, the precious sons of Zion, comparable to fine gold, and more excellent than their neighbours. 2. That she was admired by all her acquaintance, not only the daughters, who were her juniors, but even the queens and the concubines, who might have reason to be jealous of her as a rival; they all blessed her, and wished well to her, praised her, and spoke well of her. The daughters of Jerusalem called her the fairest among women; all agreed to give her the pre-eminence for beauty, and every sheaf bowed to hers. Note, (1.) Those that have any correct sense of things cannot but be convinced in their consciences (whatever they say) that godly people are excellent people; many will give them their good word, and more their good-will. (2.) Jesus Christ takes notice what people think and speak of his church, and is well pleased with those that honour such as fear the Lord, and takes it ill of those that despise them, particularly when they are under a cloud, that offend any of his little ones. VI. He produces the encomium that was given of her, and makes it his own ( v. 10 ): Who is she that looks forth as the morning? This is applicable both to the church in the world and to grace in the heart. 1. They are amiable as the light, the most beautiful of all visible things. Christians are, or should be, the lights of the world. The patriarchal church looked forth as the morning when the promise of the Messiah was first made known, and the day-spring from on high visited this dark world. The Jewish church was fair as the moon; the ceremonial law was an imperfect light; it shone by reflection; it was changing as the moon, did not make day, nor had the sun of righteousness yet risen. But the Christian church is clear as the sun, exhibits a great light to those that sat in darkness. Or we may apply it to the kingdom of grace, the gospel-kingdom. (1.) In its rise, it looks forth as the morning after a dark night; it is discovering ( Job xxxviii. 12, 13 ), and very acceptable, looks forth pleasantly as a clear morning; but it is small in its beginnings, and scarcely perceptible at first. (2.) It is, at the best, in this world, but fair as the moon, which shines with a borrowed light, which has her changes and eclipses, and her spots too, and, when at the full, does but rule by night. But, (3.) When it is perfected in the kingdom of glory then it will be clear as the sun, the church clothed with the sun, with Christ the sun of righteousness, Rev. xii. 1 . Those that love God will then be as the sun when he goes forth in his strength ( Judges v. 31; Matt. xiii. 43 ); they shall shine in inexpressible glory, and that which is perfect will then come; there shall be no darkness, no spots, Isa. xxx. 26 . 2. The beauty of the church and of believers is not only amiable, but awful as an army with banners. The church, in this world, is as an army, as the camp of Israel in the wilderness; its state is militant; it is in the midst of enemies, and is engaged in a constant conflict with them. Believers are soldiers in this army. It has its banners; the gospel of Christ is an ensign ( Isa. xi. 12 ), the love of Christ, ch. ii. 4 . It is marshalled, and kept in order and under discipline. It is terrible to its enemies as Israel in the wilderness was, Exod. xv. 14 . When Balaam saw Israel encamped according to their tribes, by their standards, with colours displayed, he said, How goodly are thy tents, O Jacob! Num. xxiv. 5 . When the church preserves her purity she secures her honour and victory; when she is fair as the moon, and clear as the sun, she is truly great and formidable. 11 I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded. 12 Or ever I was aware, my soul made me like the chariots of Amminadib. 13 Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies. Christ having now returned to his spouse, and the breach being entirely made up, and the falling out of these lovers being the renewing of love, Christ here gives an account both of the distance and of the reconciliation. I. That when he had withdrawn from his church as his spouse, and did not comfort her, yet even then he had his eye upon it as his garden, which he took care of ( v. 11 ): " I went down into the garden of nuts, or nutmegs, to see the fruits of the valley, with complacency and concern, to see them as my own." When he was out of sight he was no further off than the garden, hid among the trees of the garden, in a low and dark valley; but then he was observing how the vine flourished, that he might do all that to it which was necessary to promote its flourishing, and might delight himself in it as a man does in a fruitful garden. He went to see whether the pomegranates budded. Christ observes the first beginnings of the good work of grace in the soul and the early buddings of devout affections and inclinations there, and is well pleased with them, as we are with the blossoms of the spring. II. That yet he could not long content himself with this, but suddenly felt a powerful, irresistible, inclination in his own bosom to return to his church, as his spouse, being moved with her lamentations after him, and her languishing desire towards him ( v. 12 ): " Or ever I was aware, my soul made me like the chariots of Ammi-nadib; I could not any longer keep at a distance; my repentings were kindled together, and I presently resolved to fly back to the arms of my love, my dove." Thus Joseph made himself strange to his brethren, for a while, to chastise them for their former unkindnesses, and make trial of their present temper, till he could no longer refrain himself, but, or ever he was aware, burst out into tears, and said, I am Joseph, Gen. xlv. 1, 3 . And now the spouse perceives, as David did ( Ps. xxxi. 22 ), that though she said in her haste, I am cut off from before thy eyes, yet, at the same time, he heard the voice of her supplications, and became like the chariots of Ammi-nadib, which were noted for their beauty and swiftness. My soul put me into the chariots of my willing people (so some read it), "the chariots of their faith, and hope, and love, their desires, and prayers, and expectations, which they sent after me, to fetch me back, as chariots of fire with horses of fire." Note, 1. Christ's people are, and ought to be, a willing people. 2. If they continue seeking Christ and longing after him, even when he seems to withdraw from them, he will graciously return to them in due time, perhaps sooner than they think and with a pleasing surprise. No chariots sent for Christ shall return empty. 3. All Christ's gracious returns to his people take rise from himself. It is not they, it is his own soul, that puts him into the chariots of his people; for he is gracious because he will be gracious, and loves his Israel because he would love them; not for their sakes, be it known to them. III. That he, having returned to her, kindly courted her return to him, notwithstanding the discouragements she laboured under. Let her not despair of obtaining as much comfort as ever she had before this distance happened, but take the comfort of the return of her beloved, v. 13 . Here, 1. The church is called Shulamite, referring either to Solomon, the bridegroom in type, by whose name she is called, in token of her relation to him and union with him (thus believers are called Christians from Christ ), or referring to Salem, the place of her birth and residence, as the woman of Shunem is called the Shunamite. Heaven is the Salem whence the saints have their birth, and where they have their citizenship; those that belong to Christ, and are bound for heaven, shall be called Shulamites. 2. She is invited to return, and the invitation most earnestly pressed: Return, return; and again, " Return, return; recover the peace thou hast lost and forfeited; come back to thy former composedness and cheerfulness of spirit." Note, Good Christians, after they have had their comfort disturbed, are sometimes hard to be pacified, and need to be earnestly persuaded to return again to their rest. As revolting sinners have need to be called to again and again ( Turn you, turn you, why will you die? ) so disquieted saints have need to be called to again and again, Turn you, turn you, why will you droop; Why art thou cast down, O my soul? 3. Having returned, she is desired to show her face: That we may look upon thee. Go no longer with they face covered like a mourner. Let those that have made their peace with God lift up their faces without spot ( Job xxii. 26 ); let them come boldly to his throne of grace. Christ is pleased with the cheerfulness and humble confidence of his people, and would have them look pleasant. "Let us look upon thee, not I only, but the holy angels, who rejoice in the consolation of saints as well as in the conversion of sinners; not I only, but all the daughters." Christ and believers are pleased with the beauty of the church. 4. A short account is given of what is to be seen in her. The question is asked, What will you see in the Shulamite? And it is answered, As it were the company of two armies. (1.) Some think she gives this account of herself; she is shy of appearing, unwilling to be looked upon, having, in her own account, no form or comeliness. Alas! says she, What will you see in the Shulamite? nothing that is worth your looking upon, nothing but as it were the company of two armies actually engaged, where nothing is to be seen but blood and slaughter. The watchmen had smitten her, and wounded her, and she carried in her face the marks of those wounds, looked as if she had been fighting. She had said ( ch. i. 6 ), Look not upon me because I am black; here she says, "Look not upon me because I am bloody." Or it may denote the constant struggle that is between grace and corruption in the souls of believers; they are in them as two armies continually skirmishing, which makes her ashamed to show her face. (2.) Others think her beloved gives the account of her. "I will tell you what you shall see in the Shulamite; you shall see as noble a sight as that of two armies, or two parts of the same army, drawn out in rank and file; not only as an army with banners, but as two armies, with a majesty double to what was before spoken; she is as Mahanaim, as the two hosts which Jacob saw ( Gen. xxxii. 1, 2 ), a host of saints and a host of angels ministering to them; the church militant, the church triumphant." Behold two armies; in both the church appears beautiful. INTRODUCTION TO SONG OF SOLOMON 6 The discourse between the church and the daughters of Jerusalem is continued in this chapter: they inquire whither her beloved was gone, in order to seek him with her, So 6:1; she tells them where he was gone, and for what purpose he went thither, and what he was doing there; and claims and asserts her interest in him, So 6:2; Then follows a commendation of the church by Christ, who admires her beauty, and describes her by her eyes, hair, &c. So 6:4; and prefers her to all others; being a singular and choice one to him, and the praise of others, So 6:8; and next he gives an account of his going into his garden, and his design in it, and of what happened to him there, So 6:11. And the chapter is concluded with a charge to the Shulamite, to turn herself, that she might be looked upon; which occasions a question, to which an answer is returned, So 6:13. Ver. 1. Whither is thy beloved gone, O thou fairest among women?.... The title is the same used by them, and by Christ before them, So 1:8; and here repeated, to assure her that they were serious in asking this question, and that it was in great respect to her they put it; and which, to the same sense, in other words, is expressed, whither is thy beloved turned aside? which way did he take? on what hand did he turn, to the right or left, when he went from thy door? They ask no longer who or what he was, being satisfied with the church's description of him; by which they had gained some knowledge of him, and had their affections drawn out unto him; and were desirous of knowing more of him and of being better acquainted with him, and to enjoy his company and presence; though as yet they had but little faith in him, and therefore could not call him "their" beloved, only "her" beloved: and this question is put and repeated in this manner, to show that they were serious and in earnest; yea, were in haste, and impatient to know which way he went; say they, that we may seek him with thee; it was not mere speculation or curiosity that led them to put the above questions; they were desirous to go into practice, to join with the church in the search of Christ, to seek him with her in the word and ordinances; upon which they were determined, could they get any hint from her whither he was gone, and where it was most likely to find him: for so the words may be rendered, "and we will seek him with thee" {p}; this they had resolved on among themselves, and only wanted directions which way to steer their course, or a grant to go along with the church in quest of her beloved. {p} wnvqbn zhthsomen, Sept. "quaeremus", V. L. Pagninus, Montanus, Marckius, &c. Song of Solomon 6:2 Ver. 2. My beloved is gone down into his garden,.... Which may be said by Solomon, in allusion to what he himself was wont to do, as Josephus {q} relates; who used to go very early in a morning in great pomp to Etham, about two miles from Jerusalem, a pleasant place, abounding with gardens and flows of water: or respect may be had to the king's gardens nearer Jerusalem, which were at the descent of Mount Zion, and reached to the lower pool {r}; see Ne 3:15; and which lying lower than the king's palace, he might be said to go down to it. And this may point at the low estate of the people of God on earth, depressed with sorrows, afflictions, and persecutions; and the condescension of Christ, in visiting them in their low estate, and granting them his gracious presence: of the garden of Christ, and of his coming into it, See Gill on "So 4:12"; See Gill on "So 4:16"; See Gill on "So 5:1"; and the church might remember what he said, "I am come into my garden", So 5:1; though she soon fell asleep and forgot it, and now calls it to mind, and so could direct the daughters where he was. She adds, to the beds of spices; of odoriferous plants; to which particular believers, planted regularly in the churches of Christ, may be compared, for the excellency and fragrancy of their graces; and among whom Christ delights to be; see So 4:13. Gussetius {s} thinks the words, both here and in So 5:13, should be rendered "rivers of spices"; an hyperbolical expression, showing that a man walking by rivers of waters, where aromatic plants and fragrant flowers grow, perceives such a sweet odour, that, while he is refreshed with the moisture of the waters, he seems to be walking by rivers of spices. The end of her beloved's going thither is, to feed in the gardens; to feed his flocks there: not on commons and in fields, but in gardens, which is unusual: and by which are meant particular churches, where Christ feeds his people, by his Spirit and by his ministers, word and ordinances, with himself, the bread of life; with the discoveries of his love, better than wine; and with the doctrines and promises of the Gospel: or to feed himself, or that "he [himself] might be fed" {t} there; by beholding with pleasure how the plants grow, and the spices flow out; by tasting the pleasant fruits of the garden; and by observing with delight the graces of the Spirit in his people in lively exercise; and to gather lilies; to crop them with the hand {u}; lilies are liable to be cropped, hence Horace {w} calls the lily "breve lilium", the short lived lily: to these saints may be compared, for the glory, splendour, and beauty, they receive from Christ; see So 2:2; there was a gathering of these at the death of Christ, Eph 2:10; and there is a gathering of them in effectual calling, and into a church state, and into nearer communion with Christ; but here it seems to signify a gathering them by death, when fully ripe, to enjoy everlasting fellowship with him. {q} Antiqu. l. 8. c. 7. s. 3. {r} See Lightfoot's Chorograph. Inquiry on John, c. 5. s. 4. p. 509. {s} Ebr. Comment. p. 642. {t} twerl "ut ubi pascatur", V. L. Munster, Mercerus. {u} eupnoa leiria kersoi, Theocrit. Idyll. 19. v. 32. {w} Carmin. l. 1. Ode 36, v. 16. Song of Solomon 6:3 Ver. 3. I [am] my beloved's, and my beloved [is] mine,.... Expressive of interest in Christ, and union to him, and of her faith therein; which still continued, notwithstanding her unbecoming behavior toward Christ, and her many infirmities, So 5:2. Aben Ezra connects the words with the preceding, "my beloved is gone", &c. but though he is, and I am left alone, I know I am his, and he is mine; which throws a beauty upon the words, and declares the excellency and strength of her faith; for herein lies the glory and excellency of faith, to believe in an unseen Christ: though it may be the Shechinah was with her, as the Targum has it; or Christ had now appeared to her, and was found by her, and therefore, like Thomas, says, "my Lord and my God"; he feedeth among the lilies; See Gill on "So 2:16". Song of Solomon 6:4 Ver. 4. 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} hurtk wv eudokia, Sept. eudokhth, Symmachus. {z} Siphri in Jarchi, & Shir Hashirim Rabba in loc. {a} Nat. Hist. l. 5. c. 14. Song of Solomon 6:5 Ver. 5. Turn away thine eyes from me,.... Her eyes of faith and love; not through dislike of them, but as ravished with them; his passions were so struck by them, and his heart pierced with them, that he could stand it out no longer against her; see So 4:9. Some render the words, "turn about thine eyes over against me" {b}; this being the first time of meeting, after her ungrateful treatment of him, she might be filled with shame and confusion for it, and therefore hung down her head, or looked on one side; wherefore he encourages her to look him full in the face, with a holy confidence; for such looks of faith are very agreeable to Christ; see So 2:14; for they have overcome me; that is, her eyes, they had made a conquest of his heart; which does not imply weakness in Christ, but condescending grace, that he should suffer himself, as it were, to be overpowered by the faith and love of his people, who has conquered them and all their enemies. This clause is very differently rendered: by some, "they have strengthened me" {c}; his desire towards his church, and the enjoyment of her company: by others, the reverse, "are stronger than me", or "have taken away my strength" {d}; so that he was spiritless, and as one dead, or in an ecstasy: by others, "they have made me fly away" {e}; that is, out of himself; so that he was not master of himself, could not bear the force and brightness of her eyes: by others, "they have lifted me up" {f}; revived, cheered, and comforted him, through sympathy with her, in virtue of their near union: by others, "they have made me proud", or "prouder" {g}; see Isa 3:5. Christ has a kind of pride as well as pleasure in his church; he is proud of the beauty he has put upon her, of the graces he has wrought in her; and especially of her faith, when in exercise; see Mt 8:10; and by others, "they have made me fiercer" {h}; not with anger and indignation, but with love; there is a force, a fierceness in love, as well as in wrath: "love [is] strong as death, [and] jealousy [is] cruel as the grave", So 8:6; it is so in the church, much more in Christ. All which shows the power of faith, to which mighty things are ascribed, Heb 11:1; and here the conquest of Christ himself; thy hair [is] as a flock of goats that appear from Gilead; from Mount Gilead, See Gill on "So 4:1". {b} ydgnm apenantion mou, Sept. "ex adverso mei"; Junius & Tremellius, Piscator, Marckius; so Montanus and Ainsworth. {c} ynbyhrh "corroborant me", Marckius; so Kimchi, and Ben Melech. {d} "Fortiores fuerunt me", Pagninus; so Aben Ezra. {e} So the Septuagint and Vulgate Latin versions. {f} Mercerus, Ainsworth. {g} Tigurine version, Piscator; so Jarchi. {h} Montanus, Cocceius. Song of Solomon 6:6 Ver. 6. Thy teeth [are] as a flock of sheep which go up from the washing, whereof everyone beareth twins, and [there is] not one barren among them]. See Gill on "So 4:2". Song of Solomon 6:7 Ver. 7. As a piece of a pomegranate [are] thy temples within thy locks. The same descriptions are given in So 4:3; See Gill on "So 4:3"; and these are repeated, to show the reality of the church's beauty, and for the sake of confirmation; and that it still continued the same, notwithstanding her failings and infirmities; and that Christ had the same esteem of her, and love to her, he ever had. That part of the description, respecting the church's lips and speech, in So 4:3; is here omitted, though added at the end of So 6:6; by the Septuagint; but is not in the Hebrew copies, nor taken notice of in the Targum; yea, the Masorah, on So 4:2, remarks some words as only used in that place, and therefore could not be repeated here in the copies then in use. Song of Solomon 6:8 Ver. 8. There are threescore queens, and fourscore concubines, and virgins without number. In this verse and So 6:9 the church is commended as she stood related to others; and is compared with them, and preferred to them. The words may be considered either as an assertion, "there are", &c. or as a supposition, "though there be", &c. yet Christ's church is but one, and excels them all. "Queens" are principal and lawful wives of kings; "concubines", secondary or half wives, as the word {i} signifies; who were admitted to the bed, but their children did not inherit: "virgins", unmarried persons, maids of honour, who waited on the queen. The allusion is to the custom of kings and great personages, who had many wives, and more concubines, and a large number of virgins to wait on them; see 1Ki 11:3; or to a nuptial solemnity, and the ceremony of introducing the bride to the bridegroom, attended with a large number of persons of distinction; and so Theocritus {k} speaks of four times sixty virgins attending the nuptials of Menelaus and Helena; see Ps 45:9. By all which may be meant either the kingdoms and nations of the world; by "queens", the more large, rich and flourishing kingdoms; by "concubines", inferior states; and by "virgins without number", the vast multitudes of inhabitants that fill them; but all, put together, are not equal to the church; see So 2:2; or else false churches; by "queens", such who boast of their riches and number, as the church of Rome, Re 18:7; by "concubines", such as are inferior in those things, but equally corrupt, as Arians, Socinians, &c. and by "virgins without number", the multitudes of poor, weak, ignorant people, seduced by them; and what figure soever these make, or pretensions to be the true churches of Christ, they are none of his, his spouse is preferred to them all. Or rather true believers in Christ, of different degrees, are here meant; queens, those that have the greatest share of gifts grace, most nearness to Christ, and communion with him; by "concubines", believers of a lower class, and of a more servile spirit, and yet sometimes are favoured with, fellowship with Christ; and by "virgins", young converts, who have not so large an experience as the former; and this distribution agrees with 1Jo 2:13; and the rather this may be the sense, since each of these are said to praise the church in So 6:9, who is preferable to them, and includes them all. {i} Myvglyp "secundariae uxores", Michaelis. {k} Idyll. 18. v. 24. Song of Solomon 6:9 Ver. 9. My dove, my undefiled, is [but] one,.... Of these titles, see So 2:14. Christ's church is called one, in distinction from the many before mentioned; and either designs her small number, in comparison of the nations of the world, and of false churches, like one to sixty or eighty, and even to an innumerable company; see Ec 9:14 Lu 12:32; or else her unity in herself, being but one general assembly and church of the firstborn, made up of various particular congregated churches; and "one body", consisting of various members, united together in affection, and partakers of the same grace, blessings, and privileges; actuated by "one Spirit", the Spirit of God, Eph 4:4; and having but "one Head", Christ Jesus, Eph 4:15: and it may signify that the church is the spouse of Christ; that though other princes may have sixty queens, and eighty concubines, and virgins without number, to wait on them, So 6:8; Christ had but one, and was well pleased with her, and desired no other; she [is] the [only] one of her mother; the Jerusalem above, the mother of us all: or the sense is, she was to Christ as a mother's only child, most tenderly beloved by him; she [is] the choice one of her that bare her; esteemed and loved best of all her mother's children. The word may be rendered, "the pure" or "clean one" {l}; so the church is, as clothed in "clean" linen, the righteousness of Christ; cleansed from sin in his blood; sprinkled with the clean water of the covenant, and of an unspotted conversation. The daughters saw her, and blessed her; [yea], the queens and the concubines, and they praised her: it may seem strange that concubines should praise a queen; but it was not unusual in the eastern countries; with the Persians, as the queen admitted of many concubines by the order of her lord the king, so the queen was had in great veneration, and even adored by the concubines {m}: which may respect either the great esteem the church had, or should have, in the world, even from the great men of it, as she will have in the latter day, Isa 49:23; or which young converts have for her; who may more especially be meant by the "daughters" and "virgins", who, in So 6:1, call the church the "fairest among women": these blessed her, and pronounced her happy, and wished all happiness to her; they "praised her", spoke well of her, and commended her for her beauty; which was pleasing to Christ, and therefore observed by him. {l} hrb "munda", Montanus, Mercerus; "pura", Vatablus, Junius & Tremellius, Piscator, Cocceius, Marckius, Michaelis. {m} Dinon in Persicis apud Athenaei Deipnosoph. l. 13. c. 1. p. 556. Song of Solomon 6:10 Ver. 10. Who is she [that] looketh forth as the morning?.... These words may be connected with the preceding, by a supplement of the word "saying"; and so may express what the daughters said, when they blessed and praised the church, wondering at her beauty, it being like the rising morning; so Helena is said to show her beautiful face, awv antelloisa, as the morning, when it springs forth {n}: there was a city in the tribe of Reuben, called Zarethshahar, the beauty or splendour of the morning, Jos 13:19. Homer often describes the morning by her rosy fingers {o}, and as clothed with a saffron garment {p}, and as beautiful and divine {q}, and fair haired {r}; and as on a golden throne and beautiful {s}. And as these words describe the progressive gradations of light, so they may set forth the state and condition of the church in the several ages of the world; its first state in this clause, which may reach from the first dawn of light to Adam, Ge 3:15; increasing in the times of the patriarchs, Noah, Abraham, and Jacob, and in which and to whom were various displays of Gospel light and grace; to the time of the giving of the law by Moses, when the church might be said to be fair as the moon; which, though it receives its light from the sun, yet splendour and brightness are ascribed to it, Job 31:26; and, by other writers {t}, is represented as fair and beautiful; and the beautiful form of persons is expressed by it {u}: and very fitly is the state of the church under the law signified by the moon, by which the ceremonial law seems intended, in Re 12:1; that lying much in the observation of new moons, by the which the several festivals under the law were regulated; and which law gave light in the night of Jewish darkness, into the person, offices, and grace of Christ; and though it was imperfect, variable, waxed old, and at length vanished away, yet the church under it was "fair"; there being a beauty and amiableness in the worship of that dispensation, Ps 27:4. The next clause, "clear as the sun", may describe the church under the Gospel dispensation; when the "sun of righteousness" arose, and made the famous Gospel day; when the shadows of the old law fled away, Christ, the substance, being come; when there were more light and knowledge, and a clear discerning of spiritual and evangelic things: and, in all those periods, the church was "terrible as [an army] with banners"; to her enemies, being in a militant state; See Gill on "So 6:4". The whole of this may be applied to particular believers; who, at first conversion, "look forth as the morning", their light being small, but increasing; and, as to their sanctification, are "fair as the moon", having their spots and imperfections, and deriving all their light, grace, and holiness, from Christ; and, as to their justification, clear as the sun, being clothed with Christ, the sun of righteousness, Re 12:1; and so all fair and without spot; [and] terrible as [an army] with banners, fighting the good fight of faith, under the banners of Christ, against all spiritual enemies. {n} Theocrit. Idyll. 18. v. 26. {o} rododaktulov hwv, Iliad. 1. v. 477. & passim. {p} hwv krokopeplov, Iliad. 8, v. 1. & 19. v. 1. {q} Iliad. 18. v. 255. {r} Odyss. 5. v. 390. {s} Odyss. 15. v. 56, 250. {t} "Tanto formosis, formosior omnibus illa est", Ovid. Leander Heroni, v. 73. "Pulchrior tanto tua forma lucet", Senecae Hippolylus, Act. 2. chorus, v. 740. {u} Vid. Barthii Animadv. ad Claudian. de Nupt. Honor. v. 243. Song of Solomon 6:11 Ver. 11. I went down into the garden of nuts,.... This is very properly taken notice of in this song of love; it being usual for newly married persons to get nuts, and throw them among children, to make pastime; to signify, among other things, that they now renounced childish things {u}. These are the words of Christ, declaring to the church where he went, and what he employed himself about, when he departed from her; see So 6:2. Of the garden, as it intends the church, See Gill on "So 5:12"; into which he was invited to come, and did, as here; see So 4:16; here it is called a "garden of nuts", which may design a spot in it destined for this fruit; by which some understand "nutmegs", which is not very likely, since such grew not in those parts: rather "walnuts", which the Arabs call "gauz" or "geuz", which is the same word that is here used; Pistacia nuts were well known in Syria {w}, which joined to Judea. And by "nuts", which grew in the garden, the church, true believers, may be designed; who, like them, have a mean outward appearance, but are valuable within, having the true grace of God in them; and because of their divers coverings, their outward conversation garments, the robe of Christ's righteousness, and the internal sanctification of the Spirit, which answer to the husk and shell, and the thin inward skin over the nut; and because of their hardiness in enduring afflictions and troubles, the shell may represent; and because of their best and most excellent parts being hidden, even grace, the hidden man of the heart, signified by the kernel, and which will not fully appear until the shell or tabernacle of the body is broken down; and because of their safety from harm and pollution, amidst the storms of afflictions, persecutions, and temptations, and pollutions of the world, the principle of grace, like the kernel, remains unhurt and undefiled; and because of the multitude of believers, united and cleaving together, which is delightful to behold, like clusters of nuts in a nut garden. Some render it, "the pruned garden", or "garden of pruning" {x}; whose plants, trees, and vines, are pruned and kept in good order, by Christ's father, the husbandman and vinedresser; see So 2:12. The ends of Christ in going into it were, to see the fruits of the valley; to observe the graces of his Spirit; the actings, exercise, and growth of them in humble souls, among whom he delights to be, Isa 57:15; the Septuagint version is, "the shoots of the brook" or "river": and may denote the fertile soil in which believers are planted, even by the river of divine love; with which being watered, they flourish, Ps 1:3; [and] to see whether the vine flourished; particular churches, or believers, compared to vines; who may be said to flourish, when they increase in numbers, and are fruitful in grace and good works; see So 2:13; [and] the pomegranates budded; of which, see So 4:13; the budding, of them may design the beginnings, or first putting, forth, of grace in the saints; which Christ takes much notice of, and is highly pleased with. {u} Vid. Chartarium de Imag. Deorum, p. 89. & Kipping. Antiqu. Rom. l. 4. c. 2. p. 697. "Sparge marite nuces", &c. Virgil. Bucolic. Eclog. 8. v. 30. "Da nuces pueris", Catuili Juliae Epithal. Ep. 59, v. 131. {w} Plin. Nat. Hist. l. 13. c. 5. Athenaei Deipnosophist. l. 14. c. 17. p. 649. {x} zwga tng "hortos putatos", Junius & Tremellius; Heb. "tonsionis", Piscator; "hortum putationis", Marckius. Song of Solomon 6:12 Ver. 12. Or ever one was aware, my soul made me [like] the chariots of Amminadib. These are either the words of the church or of Christ, saying, "I know not" {y} as the first clause may be rendered: if the words of the church, the sense may be, that though she knew not where her beloved was gone, when he went from her, yet she ran about in search of him as swiftly as the chariots of Amminadib; and when she did know that he was gone down into the garden, immediately, on a sudden, at an unawares, such was the strength of her love and affection to him, the she moved as swiftly after him as if she had been in one of those chariots; and this may signify also her courage and resolution, that, notwithstanding all difficulties and discouragements she met with, she drove on as briskly and as courageously after him as ever Amminadib did, in one of his chariots, in the field of battle: or, "I know not"; whether in the body or out of the body; such was the rapture and ecstasy she was in, when she heard her beloved say, "I went down into the garden of nuts", &c. or, when she heard the daughters' commendations of her, she did not think that such belonged to her, and therefore said, "I know not"; however, this caused her to make the greater haste to answer such characters, and to enjoy the company of her beloved. But rather they are the words of Christ, who was now in his garden, observing the condition it was in, and says, "I know not", or do not perceive {z}, that it was in a fruitful and flourishing case, and therefore took all the speedy methods he could to bring it into a better; or being in a transport of love to his church, it caused him speedily to return unto her, and grant her his presence; offer all necessary assistance, and be as chariots to her, to carry her through difficulties, and to protect and defend her from all enemies: and this his soul caused him to do, not her worth and worthiness, love and loveliness, but his own good will and pleasure, and cordial affection for her. Many take Amminadib to be the proper name of a person, who was one of Solomon's chariot drivers, that understood his business well, and drove swiftly, and with success, to whom Christ compares himself, when returning to his church with haste: but I rather think, with Jarchi, Aben Ezra, and others, that it is an appellative, consisting of two words, "ammi", my people, and "nadib", willing or princely, and may be rendered, "the chariots of my willing" or "princely people" {a}; meaning, not angels, nor ministers, but the people of Christ themselves, to whom he is as chariots; for so I should choose to translate the words, "my soul made me as chariots to my willing" or "princely people"; and so describes the persons who share in this instance of his grace; they are such who are made willing by Christ, in the day of his power on them, to be saved by him, and serve him, Ps 110:3; and who are of a free, princely, and munificent spirit, Ps 2:12; being princes, and the sons and daughters of a prince, So 7:1; to these Christ makes himself as chariots, as he now was to the church, and took her up along with him to enjoy his presence, she had sought for and desired. Wherefore the daughters of Jerusalem, who had accompanied her hitherto in search of him, perceiving she was going from then, say what follows. {y} ytedy al ouk egnw, Sept. "nescivi", V. L. "non novi", Montanus. {z} "Nondum percipientem haec", Junius & Tremellius, Piscator. {a} bydn yme "populi mei spontanei", Pagninus; "voluntari", Piscator, Cocceius, Marchius, Michaelis. Song of Solomon 6:13 Ver. 13. Return, return, O Shulamite; return, return,.... By whom the church is meant, so called from her being the spouse of Christ, the true Solomon; it being common for the wife to have the same name with her husband; thus, with the Romans, if the man's name was Caius, the woman's name was Caia: is the name of Christ Solomon? the church's name is Shulamite; see Jer 23:6. The word from which this is derived signifies both perfection and peace; and the church may be called the Shulamite from her perfection, not in herself, but in Christ, in whom she is complete, and perfectly comely through his righteousness; and is also denominated from the peace which she has from Christ, and he has made for her through his blood, and he gives unto her by his Spirit; and from what she does or should enjoy in her members, and from what she will be possessed of to all eternity. Now the church, the Shulamite, is very importunately desired by the daughters of Jerusalem to return; which is said no less than four times, which shows how vehemently desirous they were of her company: and perceiving she was about to go from them, most earnestly press her to return, or to "turn" {b}; to turn herself, that her beauty and comeliness might be more plainly seen; for this is the end proposed by them, that we may look upon thee; that they might still have more opportunity of viewing her, and more narrowly to examine her beauty, for which she was so much commended; and that they might enjoy more of her company and conversation, which had been, and they might hope would be, more useful and instructive to them. A question upon this follows, What will ye see in the Shulamite? which question is put, either by the daughters among themselves; some wishing for her return, and others asking what they expected to see in her, should she return: or rather it is put by the church herself; who asks the daughters, what they expected to see in her, a poor, mean, unworthy creature, not fit to be looked on, having nothing extraordinary, nor indeed valuable or of worth, in seeing of her? Which question is thus answered, As it were the company of two armies: either by the daughters, declaring what they expected to see in the church; either such a glorious and joyful meeting between Christ and her, as is often between great persons, attended with singing and dancing; so the word for company is rendered by the Septuagint {c} "choroi", a "company" of those that dance and sing; see Ps 68:24; or such an appearance as an army makes at the reception of their prince, when it is divided into two bands, for the sake of greater honour and majesty. Or rather this answer is returned by the church herself; signifying that nothing was to be seen in her but two armies, flesh and Spirit, sin and grace, continually warring against each other; which surely, she thought, could be no desirable and pleasing sight to them; see Ro 7:23. {b} ybwv epistrefe, Sept. "convertere", Sanctius, Marckius. {c} tlxmk wv coroi, Sept. "sicut chorus", Vatablus, Marckius, Michaelis, & alii. John Gill's Exposition of the Entire Bible. Those made acquainted with the excellences of Christ, and the comfort of an interest in him, desire to know where they may meet him. Those who would find Christ, must seek him early and diligently. Those made acquainted with the excellences of Christ, and the comfort of an interest in him, desire to know where they may meet him. Those who would find Christ, must seek him early and diligently.

Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise