I went down into the nut tree grove, to see the green plants of the valley, to see whether the vine budded, and the pomegranates were in flower.
Parallel Translations
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I went down into the nut tree grove, to see the green plants of the valley, to see whether the vine budded, and the pomegranates were in flower.
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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.
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I went down into the garden of nuts, to look at the green plants of the valley, to see whether the vine budded, and the pomegranates were in flower.
Cross-references (11)
Passages linked to Song of Solomon 6:11 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Song of Solomon 7:12 Let’s go early up to the vineyards. Let’s see whether the vine has budded, its blossom is open, and the pomegranates are in flower. There I will give you my love.
- Genesis 2:9 Out of the ground Yahweh God made every tree to grow that is pleasant to the sight, and good for food, including the tree of life in the middle of the garden and the tree of the knowledge of good and evil.
- Psalms 92:12-15 The righteous shall flourish like the palm tree. He will grow like a cedar in Lebanon. They are planted in Yahweh’s house. They will flourish in our God’s courts. They will still produce fruit in old age. They will be full of sap and green, to show that Yahweh is upright. He is my rock, and there is no unrighteousness in him.
- Song of Solomon 4:12-15 My sister, my bride, is a locked up garden; a locked up spring, a sealed fountain. Your shoots are an orchard of pomegranates, with precious fruits, henna with spikenard plants, spikenard and saffron, calamus and cinnamon, with every kind of incense tree; myrrh and aloes, with all the best spices, a fountain of gardens, a well of living waters, flowing streams from Lebanon.
- Song of Solomon 5:1 I have come into my garden, my sister, my bride. I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, friends! Drink, yes, drink abundantly, beloved.
- Song of Solomon 6:2 My beloved has gone down to his garden, to the beds of spices, to pasture his flock in the gardens, and to gather lilies.
- Isaiah 5:2-4 He dug it up, gathered out its stones, planted it with the choicest vine, built a tower in the middle of it, and also cut out a wine press in it. He looked for it to yield grapes, but it yielded wild grapes. “Now, inhabitants of Jerusalem and men of Judah, please judge between me and my vineyard. What could have been done more to my vineyard, that I have not done in it? Why, when I looked for it to yield grapes, did it yield wild grapes?
- Mark 11:13 Seeing a fig tree afar off having leaves, he came to see if perhaps he might find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs.
- Acts 15:36 After some days Paul said to Barnabas, “Let’s return now and visit our brothers in every city in which we proclaimed the word of the Lord, to see how they are doing.”
- Luke 13:7 He said to the vine dresser, ‘Behold, these three years I have come looking for fruit on this fig tree, and found none. Cut it down. Why does it waste the soil?’
- John 15:16 You didn’t choose me, but I chose you and appointed you, that you should go and bear fruit, and that your fruit should remain; that whatever you will ask of the Father in my name, he may give it to you.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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Geneva Bible translators 1599 · Public Domain Or, set me on the chariots of my willing…
Or, set me on the chariots of my willing people.
I found nothing but rebellion.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Son 6:11 I went down into the garden of…
Son 6:11 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.
Ver. 11. I went down into the garden of nuts.] Or, Nutmegs. Tremellius and those that follow him render it the well dressed, or pruned gardens. These are the particular churches and various saints, Christ’s mystical and spiritual garden, that need much pruning and trimming. Of all possessions, Nulla maiorem operam requirit, saith Cato, none requireth so much pains to be taken with it as a garden or orchard. Grain comes up and grows alone, ripeneth and cometh to perfection, the husbandmen sleeping and waking, "he knows not how." {Mar 4:27} But gardens must be dressed, trimmed, pruned, pared almost every day, or else all will be out of order. Christ, therefore, as a careful gardener, αιρει, καθαιρει, Putat, purgat, amputat, weeds, lops, prunes his garden. {Joh 15:2} Be careful, therefore, saith a worthy divine: Christ walks in his garden, spies how many raw, unripe, undigested prayers, &c., hang on such a branch; what gum of pride, what leaves or luxuriant sprigs and rotten boughs there are, and with his pruning knife cuts and slashes where he sees things amiss, &c. Thus he. Neither may we think that Christ doth this or any of this in ill-will, but out of singular love and faithfulness to our souls, which else would soon be woefully overgrown with the weeds of wickedness, as a neglected garden. The wicked God never meddleth with, as I may so say, till he come with his axe to hew them down to the fire; because he finds them incorrigible. "Let him alone," {Hos 4:17} saith God concerning Ephraim; and "why should ye be smitten any more, since ye revolt more and more?" {Isa 1:5} They have a great deal of freedom for present, but the end is utter extirpation. Non surget hic afflictio {Neh 1:9} they shall totally and finally be consumed at once.
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To see the fruits of the valley.] Green valley plants - that is, the humble spirits which "tremble at God’s word," and present him with the "first ripe fruits, which his soul desireth." {Mic 7:1}
And to see whether the vine flourished.] These vines and pomegranates are the faithful, who are compared to these trees, for the plenty and sweetness of their fruits. Christ came to see whether the former were flowering, and the latter budding; to see if there were any hopes of ripe fruit in due time; for he liketh not those outlandish plants, that every year bud and blossom, but never bring any fruit to its perfection. No. When he hath done all that can be done for his vineyard, he looks for fruit. {Isa 5:2 Mat 21:34} "For who," saith he, "planteth a vineyard, and eateth not of the fruit thereof?" {1Co 9:7} Danda igitur est opera ut huius agricolae votis respondeamus. Answer Christ’s expectation, or else he will lay down his basket, and take up his axe. {Luk 13:7}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain I went down, to wit, when I went away…
I went down, to wit, when I went away from thee. So this is an account of the reason of his former departure from her. Or, I am come down to visit thee, my garden, Son 4:12. Either way these are the words of the Bridegroom.
Into the garden of nuts; in which nuts and other fruits are planted. By nuts may be meant, either,
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1. Ordinary nuts; and so this is supposed to intimate the mean and contemptible condition of the church in her outward estate, and that her sweetness is all inward and spiritual. Or,
2. Aromatical nuts, to wit, nutmegs; and so this notes how acceptable the church and her productions are to Christ.
The valley; which being low, and well watered, is most fruitful.
To see whether the vine flourished, and the pomegranates budded; what beginnings or appearances there were of good fruits or works among believers; whether their practices answered their professions.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Wesley 1765 · Public Domain I went - When I went away from thee…
I went - When I went away from thee these are the words of the bridegroom. Valley - Which being low, and well watered is very fruitful. To see - What beginnings or appearances there were of good fruits or works among believers.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 11. I went down into the garden of…
Verse 11. I went down into the garden of nuts] I believe this and the following verse refer at least to the preparations for a farther consummation of the marriage, or examination of the advancement of the bride's pregnancy. But many circumstances of this kind are so interwoven, and often anticipated and also postponed, that it is exceedingly difficult to arrange the whole so as to ascertain the several parts, and who are the actors and speakers. But other writers find no difficulty here, because they have their system; and that explains all things.
It is probably not the hazel but the almond nut, that is referred to here.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Son 6:11. I went down — When I went…
Son 6:11. I went down — When I went away from thee. These are the words of the bridegroom; to see the fruits of the valley — Which, being low, and well watered, is very fruitful. To see, &c. — What beginnings or appearances there were of good fruits or works among believers.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The bride’s words may be paraphrased: “You speak of…
The bride’s words may be paraphrased: “You speak of me as a glorious beauty; I was lately but a simple maiden engaged in rustic toils. I went down one day into the walnut-garden” (the walnut abounded on the shores of Lake Gennesaret, and is still common in Northern Palestine) “to inspect the young plants of the vale” (i. e., the wady, or watercourse, with now verdant banks in the early spring after the rainy season), “and to watch the budding and blossoming of vine and pomegranate.” Compare Son 2:11-13 notes. “Then, suddenly, ere I was myself aware, my soul” (the love-bound heart) “had made me the chariot of a lordly people” (i. e., an exalted personage, one who resides on the high places of the earth; compare 2Ki 2:12; 2Ki 13:14, where Elijah and Elisha, as the spiritual leaders of the nation, are “the chariot and horsemen of Israel,” compare also Isa 22:18). This last clause is another instance of the love for military similitudes in the writer of the Song.
Ammi-nadib - literally, my people a noble one. The reference is either to Israel at large as a wealthy and dominant nation, under Solomon, or to the bride’s people (the Shulamites) in particular, to the chief place among whom, by her union with the king, she is now exalted.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Aminadab. The devil, (Theodoret) or probably some renowned general.…
Aminadab. The devil, (Theodoret) or probably some renowned general. Aquila explains it "of the people’s leader," (Calmet) or "munificent one." (Montanus) --- I knew not what forced me to flee with such speed, as if I had been panic-struck, (Calmet) or the spouse professes that she knew not that he had retired into the garden of nuts, or she would not have been under apprehensions of his being ill-treated by Aminadab, as Christ was by Pilate. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 11. Went… into the garden — Unaffected by these…
11. Went… into the garden — Unaffected by these courtly words, yet her cheeks mantling as if flushed with wine, the girl timidly and apologetically explains — what seems to herself passing strange — how she came to be in the palace at all. These verses are not only the most difficult of translation to be found in the song, but they contain the most difficult point of the entire plot. Yet the author follows strictly the rule honoured by the great masters of the dramatic art, and laid down by Horace of old; that what would be revolting or unintelligible to enact before an audience, may properly be rehearsed, its painful or obscure features being omitted. She was in the enjoyments and employments of her quiet country life, looking after the welfare of her little “garden.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 11. nuts] Heb. ’ìghôz, a word found here only…
11. nuts] Heb. ’ìghôz, a word found here only in the O.T., Arab. gawz, Syr. gauzo, Pers. djaus, dialectically aghuz. Probably it is borrowed from the Persian, like pardçs. It is properly the walnut, which is a native of Persia; Tristram, Nat. Hist. p. 413. It is largely cultivated in N. Palestine.
the fruits of the valley] Rather, the green plants of the valley, as in R.V. The A.V. has followed the LXX and the Targum, probably, in translating the word for green plants by fruits. But cp. Job_8:12, where the word is used of the rush, “while it is yet in its greenness.”
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to see whether … the pomegranates buaded] R.V. were in flower.
11–13. The bride speaks here. According to Oettli, the words of the court ladies were spoken on the fatal day when Solomon first saw her. This carries her back to that time, and ignoring Solomon’s pleadings and flatteries, as she always does, she recalls what she was doing then. Translate accordingly, I had gone down, &c. Delitzsch regards the words as an account of what she has just been doing, and as revealing her modest acceptance of her unexpected elevation, and her delight still in simple country pleasures. This would seem to be Budde’s view also. In accepting that view Budde admits once more that the poem, as we have it, has dramatic movement and connexion.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (11-13) I went down into the garden . .…
(11-13) I went down into the garden . . .—For a discussion on this obscure passage in its entirety, see Excursus III.
(11) Nuts.—Heb. egôz; only here. (Comp. Arabic ghaus = the walnut, which is at present extensively cultivated in Palestine.)
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Fruits.—Heb. ebi=green shoots; LXX. ἐν γεννήμαι.
Valley.—Heb. nachal; LXX., literally, χειμάρρου, the torrent-bed. It is the Hebrew equivalent of the Arabic wady. Here the LXX. insert, “There I will give thee my breasts”; reading, as in Song i, 2, dadaï (breasts) for dôdaï (caresses).
(12) Or ever I was aware.—Marg., I knew not; Heb. Lo yadahti, which is used adverbially (Psa_35:8), “at unawares.” (Comp. Pro_5:6; Jer_50:24.) The LXX. read, “my spirit did not know.”
Made me like . . .—Marg., set me on the chariots; but literally, according to the present Hebrew text, set me chariots, &c.
Ammi-nadib.—Marg., of my willing people, as though the reading were ammî hanadib, since the article ought to be present after a noun with suffix. For ammî = my fellow citizens, comp. Gen_23:11; Lam_2:11. A better interpretation, instead of taking the yod as the suffix my, treats it as an old genitival ending, and renders, companions of a prince. But this does not make the passage more intelligible.
(13) O Shulamite.—Heb. hashulammît. This vocative, with the article, indicates a Gentile name rather than a proper name (Ges., § 108, Eng. Trans.), and no doubt the LXX., ἡ ἐρχομένη, “the Shunamite”—that is, maiden of Shunem—is correct.
Shunem was discovered by Robinson in Sôlam, a village on the declivity at the western end of Little Hermon (Dûhy), and which answers to all the requirements of Shunem in 1Sa_28:4, 2Ki_4:8 (comp. Jos_19:18), and with a slight correction as to distance with the Sulem which Eusebius (Onomasticon) and Jerome identify with Sunem. For the interchange of n and l, comp. Zerin—Jezreel; Beitun = Bethel; lachats = nachats, to burn.
The fact that Abishag was a Shunamite, and that Adonijah sought her in marriage (1Ki_1:3), has given rise to the conjecture that these two are the heroine and hero of this poem.
From a comparison with Son_8:10, “then was I in his eyes as one that found favour” (Heb. shalôm, peace), arises the untenable theory that Shulamite is a feminine of Solomon = the graceful one: untenable, because the feminine of Shelomah would be Shelomît.
As it were the company of two armies.—Marg., of Mahanaim; LXX., “she coming like dances of the camps;” Vulg., “unless dances of camps;” Heb. khimcholath hammachanaim. Mecholath is fem, of machol, which (see Smith’s Bib. Dict., under “Dance”) is supposed to be properly a musical instrument of percussion. The LXX. generally translate, as here, χορός; but in Psa_32:11 (Heb_10:12) χαρά,, joy; Jer_31:4; Jer_31:14, συναγωγή, assembly. In Psa_149:3, cliv. 4, the Margin suggests pipe instead of dance; and many scholars derive it from chal = to bore (comp. chalil, a flute). (See Bible Educator, Vol. II., p. 70.) Its associated meaning would naturally be dance.
Machanaim is either a regular dual = of two camps, or there is some reference, which we cannot recover, to local customs at the place of that name. To see any connection between this passage and Gen_32:2, and still more to think of angelic dances, borders on the absurd. But the connection between military sports and dancing has always been close in the East, and the custom now existing of performing a sword-dance at weddings possibly gives the clue to this curious passage.
Some conjectural interpretations will be found in the Excursus, but the whole passage is hopelessly obscure.
EXCURSUS III.—ON THE PASSAGE, Son_6:11-13.
Translated word for word this passage runs as follows:—“Into the garden of nuts I descended to see the verdure of the valley, to see if the vine was shooting, if the pomegranates flourished. I did not know,—my soul,—put me,—chariots of my people—noble. Come back, come back the Shulamite. Come back, come back, in order that we may see thee. What do you see in Shulamite? Like the dance of two camps.”
This the LXX. translate:—“Into the garden of nuts I descended to see among the vegetation of the torrent bed, to see if the vine flourished, if the pomegranate sprouted, there I will give thee my breasts. My soul did not know, the chariots of Amminadab put me—return, return, Shunamite, return, return, and we will contemplate thee. What will you see in the Shunamite? She that cometh like choruses of the camps.”
The Vulgate does not insert the promise of love, and reads: “and I did not know, my soul troubled me on account of the four-horsed chariots of Amminadab. Return, return, Shulamite, that we may look at thee. What wilt thou see in the Shulamite; if not the chorus of camps.”
A comparison of the above seems to show—
(1) That the Hebrew text has not come down to us in its integrity.
(2) That the Greek translators had before their eyes another text.
(3) That neither they nor St. Jerome understood the text which came to them already incomplete.
Yet this impossible passage, “the rags of a text irremediably corrupt,” has become for many scholars the key to the entire book. The heroine in a moment of bewilderment strays into the midst of a cortége of King Solomon, who instantly falls in love with her; or perhaps into the midst of a detachment of his troops, who capture her for the royal harem, after a comparison of her simple country style of dancing with that of the trained court ladies. This, or some similar device, is resorted to by most of those who construct an elaborate drama out of this series of love-lyrics, the whole structure falling to pieces when we see that on this, the centre, the only passage giving a possible incident on which to hang the rest, no reliance whatever can be placed, since it is so obviously corrupt.
The following are a few of various suggested translations of this piece:—
“My heart led me—I know not how—far from the troop of my noble people. Come back, come back, they cry, that we may see thee, Shulamite. What do you see in me, a poor Shulamite?”
“My desire made of me, so to speak, a chariot of my noble people,” &c.
“My desire brought me to a chariot, a noble one,” &c.
“Suddenly I was seized with fright,—chariots of my people the Prince!”
As to “the dance of Mahanaim,” even if by itself intelligible, as a, reference to an old national dance, as we say “Polonaise,” “Scotch dance,” or as a dance performed by two choirs or bands (see Note ad loc.) the connection with the context is almost inexplicable. The only suggestion which seems worthy of consideration, connects the words not with what precedes but with what immediately follows. If a word or words leading to the comparison, “like,” &c, have dropped out, or if “like a dance of Mahanaim” may be taken as a kind of stage direction, to introduce the choric scene, the passage will become clear in the light thrown on it by the analogy of the modern Syrian marriage customs.
The question, “What do you see in Shulamite?” may be understood as a challenge to the poet to sing the customary “wasf” or eulogy on the bride’s beauty, which accordingly follows in the next chapter. But before it began, a dance after the manner of the sword dance that forms at present a customary part of a Syrian wedding, would in due course have to be performed, and the words “(dance) like the dance of Mahanaim” would be a direction for its performance. See end of Excursus II. on the form of the Poem.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 11, 12. I went down into the garden…
Vers. 11, 12. I went down into the garden of nuts to see the green plants of the valley, to see whether the vine budded and the pomegranates were in flower. Or ever I was aware, my soul set me among the chariots of my princely people. There cannot he much doubt as to the meaning of these words. Taking them as put into the lips of the bride, and as intended to be a response to the lavish praises of the bridegroom, we may regard them as a modest confession that she had lost her heart immediately that she had seen King Solomon. She went down into her quiet garden life to occupy herself as usual with rustic labours and enjoyments, but the moment that her beloved approached she was carried away her soul was as in a swift chariot. Delitzsch thinks that the words refer to what occurred after marriage. He supposes that on some occasion the king Look his bride with him on an excursion in his chariot to a plain called Etam. He refers to a description of such a place to be found in Josephus, "Ant.," 8:7, 3, but the explanation is far fetched and improbable. The nut or walnut tree (Juglans regia, Linn.) came originally from Persia. The name is very similar in the Persian, Aethiopic, Arabic, and Syriac. One cannot help comparing the lovely simplicity of the bride"s description with the tender beauty of Goethe"s "Herman and Dorothea." The main point is this, that she is not the mere captive of the king, taken, as was too often the case with Eastern monarchs, by violence into his harem; she was subdued by the power of love. It was love that raised her to the royal chariots of her people. She beholds in King Solomon the concentration and the acme of her people"s glory. He is the true Israel; she is the glory of him who is the glory of God.
Vers. 11, 12. Spiritual promotion.
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The Shulamite is now the queen; but she has not forgotten her early home, her youthful training, occupations, and companionship. She takes a pleasure in looking back upon bygone days, and calling to mind the remarkable manner in which, through the king"s admiration and favour, she was raised from her lowly condition to the highest position amongst the ladies of the land. The contrast may be used to illustrate the change which takes place in the experience of the soul which has been visited by the mercy of God in Christ Jesus, and has been raised from a state of pitiable depression and hopelessness to participation in the fellowship and the life of the Son of God.
I THE SOUL"S FIRST STATE OF HUMILIATION.
II THE INTERVENTION OF THE DIVINE FRIEND UPON THE SOUL"S BEHALF.
1. The several steps of this interposition may be connected with the facts of this simple and beautiful narrative. Christ visits the soul, bringing himself before the attention of the object of his merciful regard. He loves the soul, and makes his affection known by words and by deeds. He appropriates the soul as his own chosen possession. He thus elevates the soul by bidding it share his own nature and life.
2. The manner of the Saviour"s approach in many instances corresponds with the king"s revelation of his love to the Shulamite maiden. It may be sudden and impressive, and yet at the same time unspeakably welcome and appreciated.
III THE DIGNITY TO WHICH THE OBJECT OF DIVINE CONSIDERATION IS ELEVATED. The change of condition experienced by the maiden from Northern Palestine, when she became the consort of Solomon, may serve to set forth the elevation of the soul that Christ has, in the friendship of his Divine heart, made partaker of his spiritual life. Such a condition involves:
1. Fellowship with the King himself.
2. Congenial society.
3. Dignified occupations.
4. Honour from all associates.
5. Imperishable glories.
APPLICATION. The soul that rejoices most gratefully in the immunities and honours of the spiritual life and calling will do well to recollect the state of error, sin, and hopelessness from which the human race was delivered by the compassion and power of the Divine Redeemer. The Divine communion to which Christians are admitted is a privilege which was forfeited by sin, and which has been recovered and restored through the clemency and loving kindness of him who is love, and whose love is nowhere so conspicuous as in the salvation of his people. There are many cases in which there is danger lest this obligation should be overlooked. It is well that the polished stone in the temple of God should look back to "the hole of the pit whence it was digged. T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain I went down into the garden of nuts to…
Son_6:11
I went down into the garden of nuts to see the fruits of the valley.
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The Church, the garden of the Lord
I. The Church is a garden. There are four gardens which may furnish us with ample materials for meditation.
1. The garden of Eden, where man was formed, and where man fell.
2. The garden of Gethsemane, where the Saviour often resorted with His disciples.
3. The garden of Calvary, belonging to Joseph of Arimathca.
4. The Church. Now the three former gardens were real gardens; the latter is a garden metaphorically considered only; a spiritual garden, a garden for the soul, and for eternity. A garden requires much careful attention. A garden is a place of pleasure and delight. In a word, it is also a place of profit too. It yields not only flowers, but fruits. The Church is always filled with all the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. Some gardens yield the owner his chief income. -God derives His principal revenue of honour from His Church.
II. In this garden there is a variety of trees. There are three kinds of trees spoken of here. Now I am not going to make a comparison between Christians, comparing some of them to nut trees, and some to vines, and some to pomegranates. But as you find all these, however they differ, in the same garden, so it is with the subjects of Divine grace. They are all, however they differ from each other, trees of righteousness, the planting of the Lord, that He may be glorified. And however distinguished from each other, they stand in the very same state, and are in the same relation to Him and to each other. What do we learn from hence? Why, that you should never oppose Christians to each other, crying up one, and crying down another, because they are not the same, but valuing them all, loving them all, praying, for them all Grace be with all them that love our Lord Jesus Christ in sincerity. What do we learn from hence? Why, that you should not look for everything from the same individual. Do not go to the nut-bush for the grapes, and do not go to the vine for the pomegranate. You cannot expect all these fruits upon the same tree.
III. He enters this garden for the purpose of inspecting it. He enters His garden indeed for other purposes, too. He enters it to walk there; He enters it to enjoy His pleasant fruits them, and He loves to hold intercourse and communion with His saints. But here He speaks of entering it, you see, for another purpose; for as the garden is His own, it is so valuable that He will not treat it with neglect or overlook it. No; I went down, says He, to see the fruits of the valley: for the garden is low, and the Church is lowly. I went down to see the fruits of the valley. He is continually inspecting His Church; and how qualified is He for this! His eyes are as a flame of fire: distance is nothing to Him; darkness is nothing to Him. And what is His aim when He comes to examine? Not to ascertain whether you are learned, but whether you are wise unto salvation; not whether you are rich, but whether you are rich towards God; not whether your bodies are inhealth, but whether your souls prosper; and so of the rest.
IV. When He comes to examine His garden, He looks after even the first beginnings of grace. I went down to see whether the vines flourished, and the pomegranates budded. Observe, not only to look after the flourishing of the vine, but the budding of the pomegranates. Oh I that is a fine bud when a man no longer restrains prayer before God, but cries, God be merciful to me a sinner! When his tear drops upon his Bible, and he says, Lord, save, or I perish. One of the earliest buddings of religion, I am persuaded, is love to the Lords people, and tenderness towards them, and delight in them. But why does the Saviour look after the very buddings of grace, and value these? We answer, because they are His own producing, the work of His own Spirit in the heart. And because they are necessary: for though there may be buds without fruit, there can be no fruit without buds; though there may be a beginning without advancing or finishing, there can be no advancing or finishing without a beginning. These things, therefore, are essentially necessary. And because also they are sure pledges of something more. He sees in them the peace of God--sees in them pardon--sees in them the comforts of the Holy Ghost. Oh! there is heaven in that bud! Oh! there is an immensity, an eternity of glory and blessed Hess in that bud! It will bring forth fruit unto life eternal. (W. Jay.)
Fruits of the valley
What do we mean by the valley? There are two things to which I think the figure is fairly applicable, viz. outward estate and inward condition, both yielding fruit.
1. The former is often experienced, and is requisite for us all.
(1) I speak to some who are young. You, in reference to age, are in the valley, not yet ascended to the higher levels of mature life, of paternity and seniority. There are fruits to be borne in this valley, fruits in their season, and in this condition--obedience, diligence, docility, consecration to Christ.
(2) I speak to some who are poor; you are in the valley in reference to social position. There are fruits in this condition; and beautiful it is to see how by many patience, submission, contentment, thankful ness, practical generosity, are borne here.
(3) I speak to some who are in affliction. This is a valley through which all pass, young, old, rich and poor alike. Need I say it has fruit? Tribulation worketh patience, patience experience, experience hope.
(4) There is yet a valley before us all, and through which all must pass--the valley of the shadow of death There will be fruit to be borne there. Grace will not cease its exercise with the activities of life.
2. But I would more especially urge the thought that there is a valley in inward experience, and that this is especially fruitful. Humility. I need not attempt to define this grace, nor yet to extol it. Both will best be done, perhaps, in exhibiting some of its fruits.
(1) There are many that relate to God. True humility is a grace of Gods Spirit. It thus comes from God, and it has many bearings towards God. It best qualifies us for knowing God. Nothing, however, so hides God from us as pride, which is like a vapour concealing the sun. The humble spirit, low in its own estimation, looking up to God, sees excellences, beauties in Him, which to others are concealed. As knowledge of God, so repentance towards God springs from humility. Nor less is it the source of faith. To trust wholly in the merits of another, to forego all claim to personal merit or righteousness, is a plan of salvation which staggers and offends many. The same spirit is equally valuable in producing submission, contentment under affliction. And so in many ways bearing on the nature and government of God, humility is most fruitful Thus we humble ourselves under the mighty hand of God. And thus it secures Gods favour. As the springs flow down from the mountain, leaving it bare, but into the valleys, making them fertile, so do Gods choicest influences avoid the proud spirit, but descend on the humble and the meek. Unto that man will I look, and with him will I dwell, says the High and Lofty One, who is humble, and of a contrite spirit.
(2) Nor are the fruits borne by this lowly grace less important in relation to man. We are bound together in life by indissoluble ties, domestic, social and civil. Christianity claims to regulate all these, and it does so by regulating and rectifying the spirit which underlies them all. And it will be found that of all the dispositions most likely to remedy whatever is wrong in social life, and to confirm all that is good, is this spirit of humility. The more you look into yourself and observe others, the more I think you will find that the cause of nearly all that affects our social life, injuriously taints it, casts a shadow over it, makes it a jarring, distasteful, unattractive thing, when it ought to be only transparent, noble and pure, is the spirit of pride. It is this, unconsciously often, but really, which gives censoriousness to judgment, asperity to feeling, bitterness to expression, unkindness to act. We think so much of ourselves, that we despise and offend others. The Lord help us all, for the sake of each other, to walk more in this valley.
(3) While this spirit, this valley-like grace, bears such blessed fruit towards God and towards man, it does so equally to its possessor. We cannot have a conscience void of offence in these two ways Without having the comfort of it ourselves. It often secures material advantages. Seest thou a proud man, a boaster, or one wise in his own conceit, there is more hope of a fool than of him. Seest thou a truly humble man, one willing to stoop to do anything, go anywhere, serve any one, that man is on the road to preferment. Far more important than any material benefit is the spiritual blessing it secures. What peace it brings! While the proud spirit, like the lofty mountain-top, is exposed to constant storms, the humble spirit, like the valley, escapes them, and its peace flows like the river, of which it is the bed. What leisure it gives, too! While pride is ever busy on the watch for the appropriate tokens of respect, and like the swelling Haman, has all else embittered if these are withheld, humility cares little for these things, and, like Mordecai, has leisure to think about others, to care for a loved Esther, and to save a nation besides. What influence, too! When Moses descended from the mountain, subdued, overwhelmed by a sense of Gods greatness and his own littleness, he wist not that the skin of his face shone, but it did so, and his power over the people was never greater than then. These, however, are only moral results, though as such they indicate Gods approval of the spirit He thus causes to be honoured. There are more directly spiritual ones. God giveth grace to the humble, and that in a most signal manner. He does not give it except to the humble. Only the empty vessel is receptive, and only in proportion as it is so. Faith is the glance of humility, prayer its sigh; this sweet grace underlies all graces, and is the soil in which all grow; and it secures more, grace for grace. As by the law of nature, water, with all the virtue it holds in solution, seeks the lowest level, fertilizing the valley and making it bring forth and bud; so grace from Christ in all its various forms descends to the humblest spirit, causing it to bear much fruit. If we would learn of Christ, receive from Christ, be filled with the fulness of Christ, be qualified for the service of Christ, receive commission from Christ, be imbued with the spirit of Christ, we must be humble; like Mary, must sit at the Masters feet; like the beloved disciple, must fall down before Him; like Isaiah, must be awed by a sense of His glory, and say, Woe is me; like Paul, must in a sense, suffer the loss of all things, be weak in order to be strong. There are laws in the spiritual universe as in the natural, a Christian philosophy as We]l as a secular; and one of the principles of the former, as of the latter, is that the lowest level is the most receptive, and that which seeks and obtains most of all that is fertilizing and good. Though the Lord be high, He hath respect unto the lowly. (J. Viney, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Son_6:12. Or ever I was aware, my soul made…
Notes
Son_6:12. Or ever I was aware, my soul made me like the chariots of Amminadib.
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The speaker in this and the preceding verse differently understood by expositors. According to many, the Bridegroom is the Speaker. Among the moderns, HAHN observes: The King had gone down to enjoy the beauty of spring in his native plains, after the virgin’s refusal. KITTO: Had gone down to his garden to admire its beauty. J. H. MICHAELIS: Bridegroom relates his joyful doing and saying. A large portion of interpreters view the Bride as the speaker. THEODORET: Bride gives the reason for her not obeying the Bridegroom’s call. DELITZSCH: Bride relates where she had been. EWALD: Begins to relate how she had been surprised by the royal cortége while in her garden, and what happened to her on her first being brought to the King’s Court. ZOCKLER: Describes how she had been occupied before being brought to the royal Court, and how that had taken place. PERCY, GOOD, and BOOTHROYD: Spoken by the Bride, who had gone to meet her spouse. M. STUART: The Bride always the narrator in the Song. Some expositors, however, view the Bridegroom as the Speaker in the preceding verse, and the Bride in this.
‘Or ever I was aware,’ לֹא יָדַעְתִּי to yadha’ti; literally, I knew not. GESENIUS: I observed or expected not; יָדַע used also of observing. ZÖCKLER: ‘I knew not;’ viz., that her lover was the King. DELITZSCH: That my soul exalted me,’ &c. EWALD: ‘That my pleasure brought me,’ &c., i.e., it happened without my knowing it. ‘My soul made me like the chariots of Amminadib’ (שָׂמַתְנִי מַרְכְּבוֹת עַמִּי־נָדִיב samathni markebhoth ammi-nadhibh). A construction like Psa_134:2, and Eze_17:5. Perhaps מַרְכְּבוֹת for בּמַרְכּבוֹה, as 1Sa_8:11. Most of the MSS. read עַמִי נָדְיב as two words (ammi nadib i.e, my willing people); though upwards of twenty read as one, like the Septuagint and Vulgate. According to GESENIUS, עַמִּי is the construct state of עַם with Yod annexed, but not as the pronominal suffix, my. EWALD, however, reads with the suffix,—my people, i.e., the people to which I belong. GESENIUS understands the noun as denoting friends or company (from עָמַם to collect); and נָדִיב as another noun, ‘the prince;’ from נָדַב ‘to impel;’ hithpael, ‘to offer oneself willingly;’ hence נדיב ready, prompt, liberal, princely; and as a noun, a prince: the expression in the text denoting ‘the Prince’s people or company.’ NOYES: The prince’s train. M. STUART: the attendants of the prince. ZOCKLER: Expresses the full display of the pomp and power of the kingdom. According to others, the two words are united in the proper name of a person celebrated for his swift chariots. So MERCER, GROTIUS, PATRICK and others: some noted captain, who easily pursued his victories with the swittest chariots. HARMER: a furious driver of the age; the expression indicating the greatest precipitation. According to some Latin writers, Amminadib, the father of Naasson. For שָׂמַתְנִי Döderlein reads שַׂמַּתנִי ‘made me amazed;’ apparently the reading of the Vulgate, which has: My soul disturbed me on account of the four-horsed chariots of Amminadib. Similarly, SYMMACHUS: I was in perplexity for, &c. The SEPTUAGINT has: My soul knew not (reading ידעת) he (or it) made me, &c. WICKLIFF and the DOUAI Version follow the Vulgates: My soul disturbed or troubled me for, &c. CRANMER and the BISHOP’S BIBLE: I knew not that my soul had made me the chariots of the people that be under tribute. GENEVA. VERSION: I knew nothing; my soul set me as the chariots of my noble people. COVERDALE and MATTHEWS: Then the chariots of the proud of my people made me suddenly afraid. LUTHER: My soul knew it not, that he had set or made me the chariots of Amminadib. DIODATI: I was not aware that my desire rendered me like the chariots of A. MARTIN: I did not perceive myself, that my affection rendered me like the chariots of A. DUTCH: Before I knew it, my soul set me on the chariots of my willing people. CASTALIO: My soul rendered me unawares like, &c. MERCER: I knew not, my soul made or placed me the chariots, &c. PAGNINUS and BRIGHTMAN: As the chariots, &c. MUNSTER: To be the chariots, &c. PJSCATOR, JUNIUS, and TREMELLIUS: When I perceived not this, viz: that the vines were bending, &c. AINSWORTH: My soul set me, i.e., I put myself, &c.; the language of earnest desire and affection, as Ecc_7:28; Son_1:7. DURHAM: I was made like, or, I was set on the chariots, &c. Editor of CALMET: My affections transported me like, &c J. H. MICHAELIS: I knew not how, my soul placed me on, &c. PERCY, GOOD, BOOTHROYD; I knew not the irresolution of my mind, which made me withdraw swift in the chariots, &c. DEL RIO: I perceived not [thy love to me, because] my mind disturbed me on account of, &c. ROSENMULLER: Made me like, i.e., swift as the chariots, &c. HOLDEN: Before I was aware, my soul hurried me away with anxious thoughts of my beloved. FRY: My heart made me like, &c. SANCTIUS: So courageous in following after the missing Bridegroom. UMBREIT: Made me into a chariot of, &c., i.e., a princess. GESENIUS, HITZIG, EWALD: Transported me; made me happy among the chariots, &c. HODGSON: My fancy conceived myself on the chariots, &c. MERCER explains: Unawares an incredible desire impelled me to go to the garden where my beloved was; and I went with such speed that I did not perceive I was like, &c. JUNIUS and PISCATOR: Not seeing the Bride ready for the marriage, I took speedy counsel what I should do for her until that time. VATABLUS: I used the quickest carriages, those used by prince; so quickly did I return to my Bridegroom, SANCTIUS: I knew not that the Bridegroom had gone down to the garden; my soul disturbed me for the chariots, &c., lest I should meet them; or lest! should not be permitted to ascend them. PATRICK: I did not know it, or think so,—was not conscious of such perfections: thy praises put such motions in my soul as to make me to aim at the highest perfection, and use all haste to its attainment. DURHAM: I knew not till I was transported with an irresistible power of love to my Bridegroom. A. CLARKE: Implies strong agitation of mind, palpitation of heart. FRY: Describes the fluttering of fear, being taken by surprise and driven to flight. PERCY: Expresses a heart palpitating between love, bashfulness, fear, and other tender passions; the meeting probably by appointment. FRY: I was not aware,—her retirement being suddenly interrupted. GESENIUS: Suddenly, while walking in the garden, I unexpectedly saw myself surrounded with the chariots of the king’s companions. WILLIAMS: The affection of the prince carried him to meet his Bride with the rapidity of a chariot of A. KITTO: Solomon unexpectedly sees Shulamite. CLAY: His soul bounds towards her in swift affection as she now makes her appearance in the garden. DELITZSCH: I knew not that my soul exalted me, &c.; it was not by self-exaltation, but by the impulse of her own love,—not forgetful of her humble origin. M. STUART: Expresses her ignorance as to where he was, and her diligence in seeking him; her great haste from the strength of her affection, or her courage and resolution in surmounting all difficulties for his sake. ZOCKLER: Indicates sudden elevation to royal dignity, and her desire to be wholly his.
The passage variously allegorized. TARGUM: The Lord consults with Himself for the good of Israel. RASHI: Israel complains of the consequence of her sin in falling under the power of Rome. THEODORET: The Church complains of the heathen whom she sought to evangelize, but who attacked her and became as Satan’s chariot. AMBROSE: The soul’s subjection to the four passions till Christ mounts the chariot. DEL RIO: The Jews converted in the latter days excuse their long continuance in blindness and obstinancy. BRIGHTMAN: The conversion of the Jews as a thing beyond all expectation, and the ready aid given by the Gentiles in their restoration (Isa_66:20). GREGORY and many of the Latins view the chariot as that of Christ, drawn by the four evangelists. COCCEIUS sees in the passage a prophetic reference to the warlike expeditions of the Hussites under Ziska; Christ’s pity for His oppressed people, and his ready assistance to their endeavours. AINSWORTH observes, that Christ uses His servants as chariots, for His ‘willing people’ to be brought as an oblation to the Lord. (Isa_66:20). GILL sees in the passage the swiftness as well as the majesty and glory with with which Christ visits His Church: not finding the plants as He expected, He speedily employs methods for making them so: or, He returns with a transport of love to His Church. Bride of Christ: Christ in viewing the plants planted by His Father, is filled with the joy of one who finds himself suddenly surrounded with His willing people. HAWKER: The Bride conscious of the effect of Christ’s visit to her, her soul being suddenly and blessedly on fire. M. STUART: The Bride suddenly transported with desire to return to her Lord and King. J. H. MICHAELIS: Christ speaks after the manner of men, as if not expecting such an event, or not knowing what to do. So CALOVIUS and COCCEIUS. DAVIDSON: Christ takes His willing people, as it were, in the chariots of His commands, and brings them to Mount Zion, the Christian Church. THRUPP: The Church unexpectedly made the source and channel of victorious might to all the willing people of God. HAHN: The Gospel in its fourfold history carried rapidly through the world; and, without thinking a moment longer, constrained by the long restrained love of His heart, Christ mounts, as Captain of the Host, the chariots of His people, to bring the penitent to Himself, and to fulfil. His vocation, as Israel’s King, in bringing back conquered Heathendom into the tents of Shem.
PART FIFTH
Married Life and its Incidents
CHAPTER 6:6, 10–8:14
SCENE FIRST. Place: The Royal Palace. Speakers: Solomon and Shulamite
THE KING’S HAPPINESS IN HIS BRIDE
Son_6:11-12
SOLOMON
I went down to the garden of nuts,
To see the fruits of the valley;
To see whether the vine flourished
And the pomegranate budded.
Or ever I was aware,
My soul made me like the chariots of Amminadib.
The concluding part of the Song appears to exhibit the mutual happiness enjoyed by the married pair. In the words before us the King apparently presented as expressing the joy he experienced in the possession and society of his Bride. Exhibits, spiritually, the delight which the Lord Jesus finds in His Church as the Bride whom He has betrothed and united to Himself. Husbands taught to love their wives from the example of Christ in His love to His blood-bought Church (Eph_5:25).
The present section given in the form of narrative. As the Bride in the preceding part of the Song related her experience, so in this the Bridegroom appears to relate his. ‘I went down,’ &c. Not clear what particular incident is referred to, whether connected with the King’s first acquaintance with Shulamite, or his withdrawal, as related by the Bride, or a visit to the Bride in her own apartment at a time subsequent to the marriage. The last the most probable. The narrative possibly given, like the Bride’s, in a song at the Marriage Feast. In seeking spiritual profit from the passage, may we receive ‘the mind that hath wisdom!’ The privilege of believers, in searching the Scriptures, to plough with the Spirit’s heifer. (Jdg_14:18). Observe in regard to—
The King’s Visit.
I. The PLACE of the visit. ‘I went down to the garden of nuts.’ The walnut probably intended. Fruit with a bitter husk, hard shell, and sweet kernel. Formerly common and luxuriant around the lake of Genesaret. Probably the ‘garden’ to be here viewed, as in chap. Son_6:11 and Son_6:2, as a figurative expression for the Bride. Now a ‘garden’ of nuts, as indicating a state of maturity, or the Bride as a married wife. Perhaps exhibits ‘the Bride’s graces ripened by her earnest search after Jesus.’ The privilege of believers to attain to a maturity in grace. ‘Be no more children.’ ‘Strong meat belongeth to them that are of full age.’ (Heb_5:12-14; Eph_4:13-14). The Church of the New Testament thus distinguished, as a whole, from that of the Old Legal Dispensation. So the Millennial Church in relation to the present. ‘The light of the moon shall be as the light of the sun, and the light of the sun shall be seven-fold, as the light of seven days.’ The Church and individual believers a
Garden of Nuts,
as—
(1) The fruit is preserved safe in a hard shell. The Church in the world, but preserved from its pollution and its injury. ‘I, the Lord, do keep it; lest any hurt it, I do keep it night and day.’ ‘I will be a wall of fire round about her. ‘Thou shalt not be afraid for the terror by night, nor for the arrow that flieth by day, nor for the pestilence that walketh in darkness, nor for the destruction that wasteth at noonday.’ ‘His truth shall be thy shield and buckler’ (Psa_111:4-6; Isa_27:2). ‘I pray not that Thou shouldst take them out of the world, but that Thou shouldst keep them from the evil’ (Joh_17:15).
(2) The kernel hidden within the shell. Believers God’s ‘hidden ones.’ Their ‘life hid with Christ in God.’ ‘The world knoweth us not, even as it knew Him not.’ ‘The Lord knoweth them that that are His.’
(3) The fruit only reached when the shell is broken. Trouble and affliction often the means of discovering grace. Persecution often the occasion of bringing forth God’s hidden ones.
(4). A rough exterior and a bitter husk, but a sweet kernel. ‘God hath chosen the poor of this world rich in faith and heirs of the kingdom.’ Believers, while in this world, often like their Master. (Isa_53:2-3). ‘Judge not according to the appearance.’ ‘The Lord looketh not on the outward appearance, but upon the heart.’ ‘If we suffer with Him, we shall also be glorified together.’
(5) Nuts composed of shell and kernel: the former however to perish; the latter to be used as food, or to propagate as seed. Believers while in this world possessed of a twofold nature—the flesh and the spirit; the former, however hard to overcome, to perish at death, or the Lord’s appearing; the latter preserved for Christ’s enjoyment and service in the new heavens and the new earth.
(6). Nuts require much time for ripening. Believers ordinarily kept many years in the world for their maturity and perfection in grace. The maturity of the Church as a whole has, in the wisdom of God, required many centuries, and is not yet attained.
(7) Nuts ordinarily the last fruit in the garden. The Church of Christ to outlive the world, and grace to survive nature. ‘The righteous is an everlasting foundation.’ The earth and the things therein to be burned up. To be followed by a new earth, ‘wherein dwelleth righteousness’ (2Pe_3:10-13). ‘The upright shall dwell in the land, and the perfect shall remain in it; but the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it’ (Pro_2:21-22).
Observe further in regard to the king’s visit to the garden—
1. Christ seeks pleasure in His Church as a man in his garden. ‘This is my rest for ever, for I have desired it.’ The Church named by Himself—Hephzibah,—‘My delight is in her.’ If any man hear my voice and open the door, I will come in and sup with him and he with Me’ (Rev_3:20).
2. Unspeakable condescension in Christ’s visits to His Church. ‘I went down.’ His visits a coming down from the heights of glory to a sinful world. The Lord of glory visiting a worm. He humbles Himself even to ‘behold the things that are in heaven;’ yet comes down to earth to raise up the poor out of the dust, and to lift the needy out of the dung-hill (Psa_113:6-7).
3. Mature believers Christ’s especial pleasure. ‘I went down to the garden of nuts.’ The promise—‘I will dwell in them and walk in them,’ connected with the precept—‘Come out from among them, and be ye separate, and touch not the unclean thing’ (2Co_6:16-17). ‘The Lord taketh pleasure in them that fear Him, in those that hope in His mercy. He will beautify the meek with salvation’ (Psa_147:11; Psa_149:4; Psa_37:23).
II. The OBJECT of the visit. ‘To see the fruits of the valley,’ &c. A valley low in situation and generally fertilized by a stream of water; hence suitable for a garden. Christ’s Church lowly in her condition in respect to this world. ‘Not many mighty,’ &c. Lowliness of spirit the proper character of His people. ‘Learn of me, for I am meek and lowly in heart.’ Christ’s Church well watered. ‘I will water it every moment.’ Sheltered as well as watered. ‘The city shall be low in a low place.’ Observe—
(1) Christ’s delight to see the spiritual fruits of His Church. ‘Herein is my Father glorified that ye bear much fruit: so shall ye be my disciples.’ ‘My soul desired the first ripe fruits.’
(2) Christ careful in observing the spiritual condition and progress of His Church. ‘To see whether the vine flourished and the pomegranates budded.’ Fruit expected. ‘I looked that it should bring forth grapes.’ ‘These three years I come seeking fruit.’ The first declaration in each of Christ’s letters to the Seven Churches: ‘I know Thy works.’ This followed by a description of their condition. The spiritual condition of congregations and individual believers carefully noted. Growth and progress looked for. The Church and the believer’s soul to be like Aaron’s rod that ‘budded, and blossomed, and bare almonds.’
(3) Grace found in different stages—the bud, the blossom, and the fruit. ‘First the blade, then the ear, and then the full corn in the ear.’ The ‘bud’ precious in Christ’s eyes as well as the fruit. ‘Feed my lambs,’ His first charge to Peter. The day of small things not despised.
(4) Different kinds of fruit in Christ’s garden. Nuts, grapes, and pomegranates. Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. Passive as well as active virtues. The child’s docility, the maiden’s purity, the confessor’s boldness, and the martyr’s patience.
(6) Different characteristics and types among believers. Nut-trees, vines, and pomegranates, ‘Sons of consolation’ and ‘sons of thunder.’ Varieties found in the Church which are due not to the degree of grace, but to the natural character. Constitutional differences of individual character not extinguished or suppressed by grace, but hallowed and employed for different purposes in the Kingdom of God. Marthas as well as Marys, Jameses as well as Johns required in the Church of Christ.
III. The RESULT of the visit. ‘Or ever I was aware,’ &c. Apparently expressive of speedy, sudden, and unexpected delight. The king’s expectation quickly, suddenly, and more than gratified. Christ’s desire for fruit and enjoyment in His blood-bought Church fully and speedily realized on and after the Day of Pentecost (Act_2:1-2; Act_2:41-47; Act_4:31-37; Act_5:12; Act_5:14; Act_5:41-42). The glorious change wrought on the New Testament Church the immediate result of the outpoured Spirit who, ten days after Christ’s ascension, came suddenly as a ‘mighty rushing wind’ that ‘filled all the house where they were sitting.’ The ‘chariots of Amminadib’ probably distinguished for the speed at which they were driven. ‘Amminadib’ possibly the name of a well-known charioteer. The meaning of the name—My willing, liberal, noble, or princely people. May point to the love and devotedness of the Pentecostal Church, when none of them said ‘that ought of the things which he professed was his own;’ and when, in the ardour of their love to one another, and their consecration to the Saviour’s cause, they ‘sold their possessions and goods, and parted them to all men, as every man had need’ (Act_2:45; Act_4:32). A fulfilment of the text also possibly in the boldness and zeal of the Apostles and primitive Church, in testifying for Christ and preaching His Gospel in the world according to His last and great commission: ‘Go ye unto all the world,’ &c. From the text we may observe—
1. Christ’s affections moved by the contemplation of His people’s graces. More especially—
(1) Their earnestness in seeking Him when absent, as Shulamite had previously sought her absent Bridegroom.
(2) Their penitence for past indifference and unfaithfulness.
(3) Their love in commending Him to others.
(4) Their zeal in carrying out His wishes in regard to the world. Christ’s joy for a time at least fulfilled in the New Testament Church, in their love to one another, their obedience to His word, and their devotedness to His service. Christ glorified in His saints. Moved with an intensity of feeling towards His people. ‘As the Bridegroom rejoiceth over the Bride, so will the Lord thy God rejoice over thee’ (Isa_62:5). His joy over them in proportion as they show themselves His ‘willing people.’ This their proper character (Psa_110:3; 2Co_8:5).
2. Christ’s people to be His chariot in conveying the Gospel, and in winning others to His side. The Gospel the chariot in which Christ goes forth with His bow in His hand, ‘conquering and to conquer’ (Rev_6:2). His people in general, and preachers in particular, the bearers of that Gospel, both at home and abroad. Hence His ‘battle-axe and weapons of war’ for breaking in pieces the nations (Jer_51:20-25).
3. The cause of Christ’s joy in His people from and within Himself. ‘My soul made me like (or simply ‘made me’) the chariots,’ &c. His own ‘soul’ rather than anything really in them. ‘The believer has a notable friend in Christ’s own bosom.—Durham. ‘Of Me is thy fruit found.’ ‘Ye have not chosen Me, but I have chosen you, and ordained you that ye should go and bring forth fruit’ (Joh_15:16).
4. The privilege and happiness of Christ’s faithful and willing people that they are made His joy. ‘These things have I spoken unto you, that my joy might remain in you, and that your joy might be full’ (Joh_15:11).
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
The man finishes speaking to himself. Looking to see if plants had matured is probably a metaphor for enjoying the sight of the woman's body. (See: Metaphor)
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grove
See how you translated this in Song of Songs 4:13.
young growth
"young plants" or "new shoots"
had budded
"had grown their buds." Buds are the small round parts of plants which open up into flowers.
were in bloom
"were opening their flowers"
I was so happy that I felt I was riding in the chariot of a prince
The man uses this image to express how happy he is. (See: Simile)
translationWords
vine
pomegranate
chariot
prince
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 6:11 I went down: There is ambiguity over who…
6:11 I went down: There is ambiguity over who is speaking here. The NLT presents it as the beginning of the young woman’s speech, though it could just as plausibly be a continuation of the young man’s. The trip to the walnut grove is a poetic way of expressing desire for a romantic meeting.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.