Song of Solomon 6

"\nWhither 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,\n\nwhither 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,\n\nthat 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.\n\n{p} \u05e0\u05d1\u05e7\u05e9\u05e0\u05d5 \u03b6\u03b7\u03c4\u03b7\u03c3\u03bf\u03bc\u03b5\u03bd, Sept. "quaeremus", V. L. Pagninus, Montanus, Marckius, &c.\n\n\n\n "

CHAPTER 6So 6:1-13.1. Historically, at Jesus Christ's crucifixion and burial, Joseph of Arimathea, and Nicodemus, and others, joined with His professed disciples. By speaking of Jesus Christ, the bride does good not only to her own soul, but to others (see on [675]So 1:4; [676]Mal 3:16; [677]Mt 5:14-16). Compare the hypocritical use of similar words (Mt 2:8).

"\nMy 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,\n[See comments on So 4:12];\n[See comments on So 4:16];\n[See comments 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,\n\nto 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,\n\nto 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;\n\nand 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.\n\n{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} \u05dc\u05e8\u05e2\u05d5\u05ea "ut ubi pascatur", V. L. Munster, Mercerus. {u} \u03b5\u03c5\u03c0\u03bd\u03bf\u03b1 \u03bb\u03b5\u03b9\u03c1\u03b9\u03b1 \u03ba\u03b5\u03c1\u03c3\u03bf\u03b9, Theocrit. Idyll. 19. v. 32. {w} Carmin. l. 1. Ode 36, v. 16.\n\n\n\n "

6:2 Is gone - The spouse had hitherto been at a loss for her beloved, but having diligently sought him, now at last she meets with a gracious answer from God, directing her where to find him.