Return, return, Shulammite! Return, return, that we may gaze at you. Why do you desire to gaze at the Shulammite, as at the dance of Mahanaim?
Parallel Translations
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Return, return, Shulammite! Return, return, that we may gaze at you. Why do you desire to gaze at the Shulammite, as at the dance of Mahanaim?
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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.
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(7-1) Return, return, O Shulammite; Return, return, that we may look upon thee. What will ye see in the Shulammite? As it were a dance of two companies.
Cross-references (22)
Passages linked to Song of Solomon 6:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 32:2 When he saw them, Jacob said, “This is God’s army.” He called the name of that place Mahanaim.
- Genesis 49:10 The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he comes to whom it belongs. To him will the obedience of the peoples be.
- Judges 21:21 and see, and behold, if the daughters of Shiloh come out to dance in the dances, then come out of the vineyards, and each man catch his wife of the daughters of Shiloh, and go to the land of Benjamin.
- 2 Samuel 17:24 Then David came to Mahanaim. Absalom passed over the Jordan, he and all the men of Israel with him.
- Psalms 76:2 His tabernacle is also in Salem; His dwelling place in Zion.
- Song of Solomon 1:6 Don’t stare at me because I am dark, because the sun has scorched me. My mother’s sons were angry with me. They made me keeper of the vineyards. I haven’t kept my own vineyard.
- Song of Solomon 2:14 My dove in the clefts of the rock, in the hiding places of the mountainside, let me see your face. let me hear your voice; for your voice is sweet and your face is lovely.
- Isaiah 8:6 “Because this people has refused the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son;
- Jeremiah 3:12-14 Go, and proclaim these words toward the north, and say, ‘Return, you backsliding Israel,’ says Yahweh; ‘I will not look in anger on you; for I am merciful,’ says Yahweh. ‘I will not keep anger forever. Only acknowledge your iniquity, that you have transgressed against Yahweh your God, and have scattered your ways to the strangers under every green tree, and you have not obeyed my voice,’ says Yahweh.” “Return, backsliding children,” says Yahweh; “for I am a husband to you. I will take one of you from a city, and two from a family, and I will bring you to Zion.
- Jeremiah 3:22 Return, you backsliding children, and I will heal your backsliding. “Behold, we have come to you; for you are Yahweh our God.
- Hosea 14:1-4 Israel, return to Yahweh your God; for you have fallen because of your sin. Take words with you, and return to Yahweh. Tell him, “Forgive all our sins, and accept that which is good: so we offer our lips like bulls. Assyria can’t save us. We won’t ride on horses; neither will we say any more to the work of our hands, ‘Our gods!’ for in you the fatherless finds mercy.” “I will heal their waywardness. I will love them freely; for my anger is turned away from him.
- Luke 7:44 Turning to the woman, he said to Simon, “Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head.
- Luke 15:10 Even so, I tell you, there is joy in the presence of the angels of God over one sinner repenting.”
- John 9:7 and said to him, “Go, wash in the pool of Siloam” (which means “Sent”). So he went away, washed, and came back seeing.
- John 10:16 I have other sheep, which are not of this fold. I must bring them also, and they will hear my voice. They will become one flock with one shepherd.
- Romans 3:29 Or is God the God of Jews only? Isn’t he the God of Gentiles also? Yes, of Gentiles also,
- Romans 7:23 but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.
- Galatians 5:17 For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, that you may not do the things that you desire.
- Ephesians 2:14-17 For he is our peace, who made both one, and broke down the middle wall of separation, having abolished in his flesh the hostility, the law of commandments contained in ordinances, that he might create in himself one new man of the two, making peace, and might reconcile them both in one body to God through the cross, having killed the hostility through it. He came and preached peace to you who were far off and to those who were near.
- Ephesians 6:10-19 Finally, be strong in the Lord, and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world’s rulers of the darkness of this age, and against the spiritual forces of wickedness in the heavenly places. Therefore put on the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness, and having fitted your feet with the preparation of the Good News of peace, above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints: on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the Good News,
- 2 Thessalonians 1:10 when he comes in that day to be glorified in his saints and to be admired among all those who have believed, because our testimony to you was believed.
- Hebrews 7:2 to whom also Abraham divided a tenth part of all (being first, by interpretation, “king of righteousness”, and then also “king of Salem”, which means “king of peace”,
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John Trapp 1656 · Public Domain Son 6:13 Return, return, O Shulamite; return, return, that…
Son 6:13 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.
Ver. 13. Return, return, O Shulamite.] The Church is so called from her peace and perfection with God in Christ. Brightman gathers from this word, that the Church of the Jews in special is meant (the Church in general being usually before signified by the daughters of Jerusalem), and applies it to the recalling of the Jews, according to Rom 11:25, &c., which is yet to be fulfilled. Solomon’s wife, saith another, was after his name called the Shulamite, according to Isa 4:1. And as Christ in this book is named Solomon, so the Church is called Shulamite, to show the communion that she hath with him; and therefore also the forming of the Hebrew word is rather passive than active. That which she is again and again called upon to do, is to return. It seems she had so posted apace after Christ (as on swift chariots, Son 6:12), that she had gone quite beyond him. He therefore, as it were by houting and shouting to her, calls her back. How easily we overshoot and run into extremes, may be seen in Peter, {Joh 13:9} and the Galatians. {Gal 4:9-10} It is best to hold the golden mean. Howbeit, as in falling forward, is nothing so much danger as backward; so he that is earnest in good, though he may overdo, and carry some things indiscreetly, yet is he far better than a lusk or apostate, especially if he afterwards return and discern, and hearken to better counsel. But some are so set upon it, that, like a man that is running a race, though you give them never so good advice, they will not stay to hear it. Of these the proverb is verified, "He that hasteth with his feet, sinneth" {Pro 19:2} {See Trapp on "Pro 19:2"}
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That we may look upon thee.] Or, Contemplate thee with complacence and delight. This is the speech of the bridegroom and his friends. The Church, though in her fright and grief for want of her beloved, though unveiled and evil entreated by the watchmen, &c., and so not so slightly as at some other times, yet wanted not that beauty that made her desirable; like as some faces appear most oriently beautiful when they are most instamped with sorrow, and as the sky is most clear after a storm.
What will ye see in the Shulamite? as it were the company of two armies.] Ready to join battle, or maintaining civil war within her. For in the Christian conflict, the very same faculties are opposed; because in every faculty "the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other." {Gal 5:17} These maintain civil broils within the Shulamite (as the two babes did in Rebecca’s womb), so that she cannot do what she would. And this the apostle spake by woeful experience, as appears from Rom 6:15; Rom 6:21. Something lay at the fountain head, and stopped it. There is a continual contest with spiritual wickednesses about heavenly privileges {a} {Eph 6:12} Put fire and water together, there is no quiet till one of them get the victory. So in sicknesses. Let a man have a strong disease and a strong body, he shall never have any rest as long as they both continue in their strength. When Christ was born, all Jerusalem was troubled. When Paul came to Ephesus, "there arose no small stir about that way"; {Act 19:23} so when grace is wrought once, there is somewhat to do within, though till then all was jolly, quiet. When cold saltpetre and hot brimstone meet they make a great noise; so do the flesh and spirit in their skirmishes and encounters. Now these two duellers meet and fight in every faculty of the soul; as hot and cold do in lukewarm water; as light and darkness meet in the morning light; or as wine and water in a cup mixed with both. In the wicked one faculty may, and sometimes doth, oppose another; as sensual appetite may resist natural reason, &c. But in such as are sanctified, the understanding is against the understanding, the will against the will, &c., as the sick patient both wills and nills those physical slibber sauces. But Satan is not so "divided against himself." {Luk 11:18} No more is the flesh. It is in the Shulamite only, and in every part of her, that this conflict is found which maketh her cry out with Rebecca sometimes, "If it be so, why am I thus?" and with Paul, "Wretched creature that I am!" &c.
{a} εν τοις επουρανιοις.
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 Return: Christ recalls his spouse, who as when Christ…
Return: Christ recalls his spouse, who as when Christ was gone she pursued after him, so now when Christ was coming or come to her, she was ready to wander and go astray from him, according to the common and corrupt disposition and custom of mankind; and therefore he seeks to stop or to reclaim her, and to oblige her to return to her first love, and to repent more thoroughly than she had yet done. Return: this word is here repeated four times, to signify both Christ’s passionate love to her, and earnest desire of her return, and her backwardness to it, which made so many calls necessary.
Shulamite: this title signifies either,
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1. One born in or belonging to Jerusalem, called also Salem, Psa 76:2. Or,
2. The wife of Solomon, thus called after her husband’s name: see Isa 4:1. And as Christ is called by the name of Solomon, Son 3:7,9,11, so the church is fitly described by the title of Solomon’s wife.
That we may look upon thee; that I and my companions and friends may contemplate thy beauty.
What will ye see? but what do you my friends expect to discover in her? Christ proposeth the question, that he may give the following answer, and that they should take special notice of this as a very remarkable thing in her.
The company, whereby he intimates that this one and only spouse was made up of the whole multitude of believers, of two armies; either,
1. Opposite one against the other; and so this may note the conflict between the flesh and Spirit which is in all the faithful in this life. Or,
2. Confederate together; and so this may signify either,
1. The re-collection and union of Jews and Gentiles which shall one
day be under Christ as their common Head, Eph 2:15. Or,
2. The safety and strength of the church, which is compared to an army
with banners, above, Son 6:4,10, and here to a numerous host distributed into two armies; wherein also there may be an allusion to that story, Gen 32:1, where this very word, here rendered two armies, is used.
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 Return - Christ recalls his spouse, who as when…
Return - Christ recalls his spouse, who as when Christ was gone, she pursued after him, so now when Christ was coming to her, she was ready to wander from him. Return - This word is repeated four times, to signify both Christ's passionate love to her, and her backwardness. Shulamite - This title signifies, the wife of Solomon, thus called after her husband's name, and as Christ is called by the name of Solomon, so the church is fitly described by the title of Solomon's wife. May look - That I and my companions may contemplate thy beauty. What - But what do you my friends expect to discover in her? Christ proposes the question, that they might take special notice of this as a very remarkable thing in her. The company - Whereby he intimates that this one spouse was made up of the whole multitude of believers. Two armies - Confederate together, and so this may signify the union of Jews and Gentiles, and the safety and strength of the church, which is compared to a numerous host, distributed into two armies.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 13. Return, O Shulamite] This appears to be…
Verse 13. Return, O Shulamite] This appears to be addressed to the bride, as now the confirmed, acknowledged wife of Solomon; for שולמית shulammith, appears to be a feminine formed from שלמה shelomoh, or שלמון shelomon, as we form Charlotte from Charles; Henrietta, from Henry; Janette, from John, c.
The company of two armies.] Or the musicians of the camps. She is as terrible as hosts of armed men, on the ground of what is said on Son 6:4-5. The two armies may refer to the choirs of the bride's virgins, and the bridegroom's companions but the similitude is not very perceptible. The Targum explains it of "the camps of Israel and Judah:" as if the bridegroom should say, "My beloved possesses all the perfections both of the Israelitish and Jewish women." But how little satisfaction do the best conjectures afford!
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With this chapter the fifth night is supposed to end.
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 6:13. Return — Christ recalls his spouse, who,…
Son 6:13. Return — Christ recalls his spouse, who, as when Christ was gone, she pursued after him, so now, when Christ was coming to her, she was ready to wander from him. Return — This word is repeated four times, to signify both Christ’s passionate love to her, and her backwardness. O Shulamite — This title signifies the wife of Solomon, thus called after her husband’s name; see Isa 4:1; and as Christ is called by the name of Solomon, (Son 3:7,) so the church is fitly described by the title of Solomon’s wife. That we may look upon thee — That I and my companions may contemplate thy beauty. What will you see — But what do you, my friends, expect to discover in her? Christ proposes the question, that they might take special notice of this as a very remarkable thing in her. The company — Whereby he intimates, that this one spouse was made up of the whole multitude of believers; of two armies — Confederate together, and so this may signify the union of Jews and Gentiles, and the safety and strength of the church, which is compared to a numerous host, distributed into two armies.
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 Return, return - About to withdraw, the bride is…
Return, return - About to withdraw, the bride is recalled by the chorus, desiring yet a little longer to contemplate a grace and beauty which has won all hearts.
Shulamite - Probably the same as “Shunamite,” i. e., a native of the town or district of Shunem, situated in the territory of Issachar Jos 19:18, on the slopes of the Little Hermon, overlooking the plain of Jezreel. It is now called Salem.
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See - Look or gaze at. The bride’s modest reply, taking up their words, and wondering at their request. The chorus answer with a further petition.
As it were the company of two armies - Or, rather, the dance of Mahanaim (see the margin), a well-known sacred dance, taking its name from the locality in which it originated Gen 32:2; Jos 21:38. Some, taking “Mahanaim” to be an ordinary designation for “the Angels” or “Angelic Hosts,” render here “a dance as it were of angel-choirs,” i. e., one of special grace and beauty. The former of these interpretations is to be preferred.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 13. Shulamite is, in Hebrew, the same as “Shunammite.”…
13. Shulamite is, in Hebrew, the same as “Shunammite.” Shunem was a little village near Jezreel, the residence of Abishag, the last wife of David, and of the woman whose son Elisha restored to life. The address of the verse is to one who is, apparently, in the act of departing. The speaker, in the first period, may be either the King or the Chorus.
The Shulamite — Representing herself as one of the people of the village, the proper translation should be, “a Shulamite;” that is, an humble country girl.
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The company of two armies — This very difficult passage can, on the whole, have but one of two meanings. One is, “a dance of double lines,” as when the dancers are arranged in rows facing each other. It would then be poetically equivalent to “many beauties and graces in harmony.” Its other sense would be taken from Gen_32:1-2, where Jacob and his company are met by the vision of angels, and he calls the place Mahanaim, because angels as well as mortals are there. This would poetically signify, “Something more than human, more fair and lovely, seems added to our company when thou art here.” The idea of angels was always familiar to the Jewish mind, nor is this sense of the word extravagant. In either case — and sound criticism can hardly admit the possibility of a third — the speech is very highly complimentary.
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 13. It is not clear at once who the…
13. It is not clear at once who the speaker in this verse is. There must be either more than one person concerned in it, or quotation, for there is an evident interchange of question and answer. Probably we should, with Oettli, assign the verse to the bride. She is rehearsing all that happened on the eventful day when Solomon came upon her. When she found herself among the royal chariots she turned to flee, and the ladies called to her to return. Hearing the call, she stopped to ask, ‘Why would ye gaze at the Shulammite as upon the dance of Mahanaim’? See below.
O Shulammite] This name for the bride occurs here only, and cannot be a proper name, otherwise even in the vocative there would be no article, as there is here. It must, therefore, mean ‘maiden of Shulam’ (cp. the Shunammite, 1Ki_1:3). Not knowing her name, the courtiers call her by the name of the village near which they were when they saw her. This village was doubtless Shunem, in the plains of Esdraelon, which belonged to the tribe of Issachar. It has been identified by Robinson (Researches, 11. 325) with the modern Solam, a village in the neighbourhood of Jezreel on the southern slope of the east end of Little Hermon, as Nain is upon its northern slope. From the fact that the modern name has l for n, it is probable that Shulam is a later form than Shunem.
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that we may look upon thee] The Heb. verb with the construction it has here means generally ‘to look upon with pleasure,’ but also simply ‘to gaze at’ (cp. Isa_47:13). In the first clause here we have the first meaning, in the second the other according to many expositors. In this latter case, “What will ye see” should be What would ye gaze at? But it is better to keep the same meaning and translate, Why would ye look upon the Shulammite?
As it were the company of two armies] The R.V. gives As upon the dance of Mahanaim? and probably this is the right translation. As she endeavours to escape, the Shulammite asks, would they stare at her as at a public spectacle. Some have thought that there is a reference here to the angel hosts from which Jacob is said to have named the place (Gen_32:2). But there is no hint that there was anything resembling a dance in their movements. The probability, therefore, is that after Jacob’s vision Mahanaim became a holy place, if it was not one before, and that God was there praised in the dance (cp. Jdg_21:21), and that these dances had become famous either for their gracefulness or for their splendour. That Mahanaim was a place of importance, whether for political or for religious reasons or for both, is clear from the fact that Ishbosheth, Saul’s son, set up his kingdom there, and that David fled thither when he was driven away from Jerusalem by Absalom. It was also a Levitical city. It lay to the N. of the Jabbok not far from the valley of the Jordan, on the heights above that valley. Its exact site is unknown, as it can hardly have been el-Michne as Robinson supposes, for that is too far both from the Jabbok and from the Jordan. That places were famed for dances is shewn by the name Abel-Mecholah = ‘Dance meadow.’ The R.V. has in the margin, “a dance of two companies.” This might be supposed to be a dance specially worth seeing. Such a dance is described by Wetzstein, who says that in the Gof, or as Palgrave writes it, the Djowf, a region of N. Arabia, there is a variety of the dance called Sahqa, which is danced by two companies of men standing opposite each other, as in our country dances. But these Bedouin and Arab customs have no known connexion with the people west of the Jordan. Budde would change the dual into the plural and would read machanim and translate “as upon a camp dance,” i.e. ‘a sword dance,’ which forms part of the marriage customs Wetzstein describes. But a camp dance would be a very odd name for the sword dance, and though it is true that the place-name Mahanaim does not occur with the article, the article here may quite well define the dance, not Mahanaim.
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.
The Pulpit Commentary 1880 · Public Domain Return, return, O Shulamite; return, return, that we may…
Return, return, O Shulamite; return, return, that we may look upon thee. Shulem is the same as Shunem. (see 1Ki_1:3 2Ki_4:8 Jos_19:18) Shulamite will, therefore, mean "lady of Shulem." It is the first occurrence of the name. It cannot be a pure proper name, says Delitzsch, because the article is attached to it. It is a name of descent. The LXX has h Soonamitiv , i.e. "she who is from Shunem." Abishag was exceedingly beautiful, and she came from the same district. It is the country in the tribe of Issachar, near to little Hermon, to the southeast of Carmel and south of Nain, southeast of Nazareth, southwest of Tabor. It is found at present under the name Sawlam, not far from the great plain of Jiszeal (now Zer"in), "which forms a convenient way of communication between Jordan and the seacoast, but is yet so hidden in the mountain range that the Talmud is silent concerning this Sulem, as it is concerning Nazareth." It is impossible to resist the impression of the fact that this part of Galilee so closely associated with our Lord and his ministry should be the native place of the bride. Delitzsch thinks that the Shulamite is on her way from the garden to the palace. That the words are addressed to her by the admiring ladies can scarcely be disputed; hence the "we" of the address. "The fourfold "come back" (or, "turn") entreats her earnestly, yea, with team, to return thither (that is, to the garden) with them once more, and for this purpose, that they might find delight in looking upon her." But Delitzsch is scarcely right in thinking that the garden of nuts to which the bride referred is the garden of the palace. She is, perhaps, turning to leave the company of ladies, Solomon himself being among them, as though she would escape from their gaze, which is too much for her in her simplicity, and the ladies, seeing her intention to leave them, call her back. Another view is that the word "return" is for "turn round;" that is, "Let us see thee dance, that we may admire the beauty of thy form and movements." This would explain the appropriateness of the bride"s reply in the latter haft of the verse. Moreover, the fourfold appeal is scarcely suitable if the bride was only slightly indicating her intention to leave. She would surely not leave hastily, seeing that Solomon is present. The request is not that she may remain, but that they may look upon her. It would be quite fitting in the mouth of lady companions. The whole is doubtless a poetic artifice, as before in the case of the dream, for the purpose of introducing the lovely description of her personal attractions. Plainly she is described as dancing or as if dancing. Delitzsch, however, thinks that the dance is only referred to by the ladies as a comparison; but in that case he certainly leaves unexplained the peculiarity of the description in Son_7:1-5, which most naturally is a description of a dancing figure.
Why will ye look upon the Shulamite as upon the dance of Mahanaim? The Shulamite, in her perfect modesty and humility, not knowing how beautiful she really is, asks why it is that they wish still to gaze upon her, like those that gaze at the dance of Mahanaim, or why they wish her to dance. But at the same moment, with the complaisance of perfect amiability, begins to move always a pleasure to a lovely maiden thus filling them with admiration. Mahanaim came in later times to mean "angels," or the "heavenly host", (see Gen_32:3) but here it is generally thought to be the name of a dance, perhaps one in which the inhabitants of Mahanaim excelled, or one in which angels or hosts were thought to engage. The old translators, the Syriac, Jerome, and the Venetian, render, "the dances of the camps" (choros castrarum, yiwson stratopedwn ), possibly a war dance or parade. The word, however, is in the dual. Delitzsch thinks the meaning is a dance as of angels, "only a step beyond the responsive song of the seraphim". (Isa 6) Of course, there can be no objection to the association of angels with the bride, but there is no necessity for it. The word would be, no doubt, familiarly known in the age of Solomon. The sacred dances wore often referred to in Scripture. and there would be nothing degrading to the dignity of the bride in dancing before the ladies and her own husband. "After throwing aside her upper garment, so that she had only the light clothing of a shepherdess or vine dresser, Shulamith danced to and fro before the daughters of Jerusalem, and displayed all her attractions before them."
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 Return, return, O Shulamite; return, return, that we may…
Son_6:13
Return, return, O Shulamite; return, return, that we may look upon thee.
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Return, return, O Shulamite; return, return!
The translation Shulamite is unhappy: it is unmusical, and misses the meaning. The Hebrew word is a feminine of Solomon. Solomon may stand for the bridegrooms name, and then the well-beloved bride takes her husbands name in a feminine form of it which is Shulamith, Salome, or perhaps better Solyma. The King has named his name upon her, and as Caius has his Caiia, so Solomon has his Solyma. He is the Prince of Peace, and she is the Daughter of Peace. Aforetime she was called the fairest among women, but now she is espoused unto her Lord, and has a fulness of peace. Therefore is she called the Peace-laden, or the Peace-crowned. Yon know how truly it is so with the justified in Christ Jesus. It appears that the Church in her beauty had gone down to attend to her work. 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. She did not sit down in the house to admire herself, nor go into the street to show herself: she went down into her Lords garden to attend to her proper work, and then it was that they cried, Return, return. Neither the world nor Christ Himself will call much after us if we go forth to make display of our own excellences. Come, see my zeal for the Lord of Hosts, is a wretched piece of self-consciousness, which disgusts more than it attracts. A diligent life is an attractive life. Do thou, like an ant, work in thy season, carrying thy due burden upon the ant-hill, and if thou doest this for love of Jesus thou doest nobly. Plod on without courting approbation, and rest content to do thine utmost for the common weal. Ask not to rule in the court, but be willing to work in the field; seek not to recline on the couch, but take thy pruning-knife, and go forth among the vines, to fulfil thine office, and in that self-forgetting service thy beauty shall be manifested, and voices shall salute thee, crying, Return, return. It appears, too, that while she was thus engaged, she was the subject of a great stir and emotion of heart. Perhaps she had felt dull and dreary till she entered on her work, but while she was busy with her pome granates and her nuts, she cries, Or ever I was aware, my soul made me like the chariots of Ammi-nadib. She felt that she could hasten like the chariots of a willing people, who rush to the fight from love of their prince. She felt as if she could run after her Beloved; she could leap, she could fly. Thus vigorous and active, she was watched by many eyes, and soon she heard voices coming from the four quarters of the universe, crying, Return, return, O Shulamith; return, return.
I. Let us listen, but only with our ears, not with our hearts, to the lower voices. Whence come these voices? There are voices from the vasty deep of sin and hell, voices from the tombs which we have quitted, voices from the Egypt from which we have fled. They are crying evermore, like unquiet ghosts, Return, return. The devil is not altogether a fool, although he is great in that direction; and therefore he does not continue for ever to use nets which have failed to entangle the birds. If he finds that cajolery will not ensnare us, he leaves his old tactics and tries other methods. When Return, return will not woo us, he puts on his lion form, and roars till the mountains shake. By old companions he does this. They say, You have left us all, we do not know why. You have turned a fanatic; you have joined with gloomy Christian people, and you are not half the good fellow you used to be. Arc you not getting a little tired of those dreary ways? Are not the rules of Christ too precise and Puritanic? Thus do her former comrades cry, Return, return, O Solyma The old joys sometimes, in moments of weakness which will come upon us, revive upon the memory, and attempt to mislead us. When do these voices come? Their sound is heard full often. Return, return, return, return--four times over the text hath it. They come so often that the word in the Epistle to the Hebrews is more than justified, And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. These opportunities come in our way everywhere, and at all times. If you wish to leave off being a Christian, if you wish to follow the world in its pleasures or in its labours, the doors are always open. It is a fight to reach to heaven, and few there be to help us in it; but the path to hell is downward, and multitudes thrust out their hands to urge us to the infernal deeps. These cries are borne to us by every gale, in tones both loud and gentle, Return, return. And we shall find that they solicit us in our best moments. I cannot fully account for the fact, but so it is, that I am most liable to speak unadvisedly with my lips when I have just enjoyed the raptures of high fellowship with God. Yonder shines the Mountain of Transfiguration in its unrivalled splendour; but lo, at the very foot of it the devil rages in the lunatic child! Our highest graces are not to be trusted, for, as the most venomous serpents lurk among the brightest flowers, so are temptations most abundant hard by our most spiritual and heavenly joys. Notice that our text goes on to say why they wish us to return. Return, return, that we may look upon thee. And is that all? Am I to be a traitor to my Lord, and quit His holy ways, and forfeit heaven, to be made a show of by thee, O Satan? or by thee, O world? Is this a full reward for treachery--that we may look upon thee? Why, their looks are daggers. As the eyes of basilisks are the eyes of the ungodly world; as malignant stars that blast the soul. When the world loves the holy man it is the love of the vulture for the sick lamb. Fear you the worldling, even when lie bears you gifts. Now hear Solymas wise answer to her tempters. She says, What will ye see in Solyma? Dost thou ask me, O world, to come back and show myself to be thy friend? Dost thou promise me approbation? Dost thou vow to look upon me, and admire me, and take me for an example? What is there in me that thou canst approve of? What wilt thou see in Solyma? What can the world see in a believer? The world knoweth us not, because it knew Christ not.
II. Now we turn to listen, not with our ears only, but with our hearts too, to the call of the higher voices which cry, Return, return. Brethren to go to heaven, to go to Christ, to go towards Holiness, is a return to Gods people: for Gods people are originally His children. Though they are prodigals, and have gone into a far country, they always were His children; even when they spent their substance in riotous living they were still His sons, and each of them could speak of My Fathers house. To come to Christ, and holiness, and heaven, is to return. Notice that in the text that word return is put four times over. Is it not because it is of the highest importance that every child of God should keep returning, and coming nearer to the Fathers house? Is it not because it is our highest joy, our strongest security, our best enrichment, to be always coming to Christ as unto a living stone, and getting into closer fellowship with Him? As He calls four times, is it not a hint that we are slow to come? We ought to come to Jesus not only at His first call, but even at the glances of His eyes, when He looks as though He longed for our love: it ought to be our rapture to think only of Him, and live wholly to Him; but as we fail to answer to first pleas, He cries four times, Return, return, O Solyma; return, return. Come to thine own Husband, thine own loving Lord. He ceases not to entreat until we do return. Do not the reduplications of this call hint at His strong desire after us, His condescending love for us? I beg you to observe what the spouse has to say to this when she is thus called upon to return to the Lord. The Lord saith to her, Return, return, that we may look upon thee. Is not that a reason for coming back? The Lord says, That I may look upon thee. He desires your society, and seems gently to hint that you have kept aloof from Him. He seems to say, You have not been much with Me alone lately, you have neglected the reading of the Word, and the hearing of it; I have scarcely seen thy face; therefore return, that I may look upon thee. Cover your face and say, Lord, why shouldst Thou look on me? I am full of sin; but then draw near to Him, that His look of love may bring thee to repentance, and cause thy sin to pass away. Remember He hath power in His eyes to look thee into purity and beauty. Come and say, Look upon me, Lord; search me, try me, and know my ways. Return, that with infinite pity thy Beloved may see what aileth thee, and then with His dear pierced hand may perform a Divine surgery upon thee, and make thee well again. (C. H. Spurgeon.)
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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_6:13. Return, return, O Shulamite; return, return. ‘Return.’ שׁוּבִי…
Notes
Son_6:13. Return, return, O Shulamite; return, return. ‘Return.’ שׁוּבִי shubhi, return, come back. So most; though some, as Do WETTR. HAHN, and SANDERS render it, ‘turn round,’ for which a different word would probably be used. Spoken by Solomon and his female attendants. EWALD. By bride’s companions, who desire her to return back to the garden with them. DELITZSCH. By the bridegroom’s servants. THEODORET. By his friends. HOUBIGANT, PERCY. By chorus of women. MENOCHIUS. The Bride, finding her beloved, takes leave of the women, who call her to return. MERCER. GILL: Observing her bashfulness, they call her to turn her face, that they may behold it. HARMER: Spoken by Solomon or his attendants to the Jewish Queen, who had fled as not able to bear an interview with the King. SANCTIUS: Spoken by the ‘daughters of Jerusalem,’ desiring to see her beauty for themselves. M. STUART: By the ‘daughters,’ desiring in the King’s absence to see the Bride. WEISS: By first division of the ‘daughters.’ FRY: by the company who had broken in upon her retirement, while she turned away to conceal herself. NOYES: By the court ladies. ZÖCKLER: The ladies calling to her when appearing to leave the court. HAHN: The call of the King and his host out of the chariots to the virgin in her home which they have speedily reached. WILLIAMS: Seeing her at a distance, the king instantly turns back and flies to meet her. Thus allegorized. TARGUM: The Lord calls Jerusalem to receive His prophets. RASHI: To return to Himself. THEODORBT: Christ’s servants call to the Church, not to fear the attacks of persecutors. PHILO, TRES PATRES: Call to the imperfect to repent. AMBROSE: To return to the way of virtue and of heaven. BERNARD: Bridegroom calls to the Church to return from lukewarmness, torpor and pride—from foolish joy and useless grief. DEL RIO: The call of the Christian Church addressed to the latter day Jews in the four quarters of the world. HAHN: The call of the Gospel of peace to the heathen world. WORDSWORTH: The summons reiterated, as addressed to Jew and Gentile to return to God. THRUPP: Call to the Church to return in peace from victorious conflict. HAWKER: The call of the Triune Jehovah. ‘Shulamite.’ הַשּׁוּלַמִּית ha-shulammith. Different meanings and derivations of the name given. Probably named from Solomon. שְׁלֹמֹה Shelomo; ‘she who is Solomon’s Bride;’ or, ‘she who has been visited with peace.’ GESENIUS. The Bepeaced. THRUPP. A dialectic variation of Shunemite, from Shunem, also called Solam, the place of her abode. Zöckler. Shunem called Solam as early as the time of Eusebius, who refers to 1Ki_1:3; 1Ki_2:17, as a possible explanation of the term. GESENIUS. Inhabitant of Salem or Jerusalem. ABEN EZRA, KIMCHI, COCCEIUS, PATRICK, &c. From שָׁלֵם perfect, or שִׁלֵּם to restore; the perfect or restored one. WEISS. Perfect in thy faithfulness. RASHI. SEPTUAGINT: Sunamite; though the Complutensian and Royal Editions have Sulanute. VULGATE, SYRIAC, and ARABIC: Sulamite. AQUILA: She who is at peace. WICKLIFFE: Sunamytis. The name here used to remind her of her condition as Solomon’s bride, and so to remove her bashfulness. PERCY.
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Ibid. As it were the company of two armies. The answer given by the Bridegroom. So THEODORET and the Fathers. By his friends. CALVIN. By the ‘daughters.’ ZÖCKLER and many moderns. A continuation of the Virgin’s question. DE WETTE and others ‘As it were the company,’ &c. כִּמְחֹלַת מַחֲנַיִם (kimkholath mahanaim). מְחֹלָה (mekholah) a choir or dance, to celebrate a victory; from חוּל to turn or go round, to dance. GESENIUS. מָחוּל (makhul) always a religious dance, or dance at a religious festival (Exo_15:20; Jdg_21:19; Jer_31:4; Jer_31:13). EWALD. מָחוּל a circular dance, well known and common to the Orientals in feasts and solemn occasions, performed by several companies at once and by ranks, moving in opposite directions; performed anciently round heathen idols. WEISS. מְחלָה, like מָחוֹל, a chorus or dance; processions or bands constantly employed on occasions of public rejoicing. FRY. מַחֲנַיִם (mahanaim); dual or plural of מַחֲנֶה, a camp or army; from חנה, to pitch tent: here, according to some, the heavenly hosts or angels. So GESENIUS and DELITZSCH. Two hosts or choral bands. PERCY, GOOD. Two bands; alluding probably to the two choruses or semi-chorusses that accompanied the Bride and Bridegroom. WILLIAMS. Two camps. A. CLARKE. Simply, Mahanaim: ‘The dance of Mahanaim.’ ZÖCKLER. What resembles the dance of M.: they would see her dance. EWALD, who observes: Mahanaim was an old city on the other side of Jordan celebrated in Jacob’s time (Gen_32:3): must have become in the poet’s time celebrated for its female dancers at the solemn religious festivals, having been a holy city from antiquity through Jacob’s abode in it: home such dances, as at Shiloh (Jdg_21:19), in the Kingdom of Israel, at first only at Dan and Beersheba (1Ki_12:28-29), afterwards in in many other cities (Amo_4:4; Amo_5:5). These remarks, however, made on the supposition that the Song was composed by a later poet than Solomon. The SEPTUAGINT has: As choruses or dances of the camps. VULGATE: Unless the choruses of camps. WICKLIFF: But quires of tents. DOUAI: The dance of the angelic choirs. LUTHER: As the ranks at Mahanaim. DUTCH: A row of two armies. DIODATI and MARTIN: As a dance of two companies. VATABLUS, PAGNINUS, MERCER, &c.: As the chorus of a camp or camps. JUNIUS and TREMELLIUS: The quite of Mahanaim. BRIGHTMAN: What but as the company of an army. SANCTIUS: Indicates sweetest pleasure, whether it be a chorus of dancers or instrumental music. Refers to the songs or praises of warriors. RUPERT. Singing a triumph as conquerors. THEODORET. As it were the meeting or conflict of two hosts. PERCY. Rather the amiable junction of two friendly companies as in a dance. HARMER. The rushing together after the manner of dancers. GOOD. The squadrons of two hosts dazzling by their armour, and performing their evolutions with the greatest order and beauty. BOOTHROYD, COHBIN. Indicates the stateliness and majesty of two armies in battle array. GILL. Allegorically: In the Church is both warfare and festivity, choirs and camps; fighting first and singing afterwards. THEODORET. Indicates the glorious presence of God in the Christian Church, resembling what Jacob saw at Mahanaim, or in the hosts of heaven. PATRICK. The deliverance of Shulamite from her miseries, and the joy of men and angels for her victory. AINSWORTH. The union of Jews and Gentile; or rather, the conflict between the flesh and the spirit in a believer. GILL. Indicates only a certain terrible and wonderful majesty. MERCER. The Church’s excellence. DURHAM. A band of two camps united under one leader: seen in the desire of Luther and others in regard to the Bohemians in 1522 COCCEIUS. Points to the time when the Beloved shall he as an ensign to the nations, and the two armies of Jews and Gentiles shall be united. WEISS. Something as magnificent and transporting as the dance of the angel bands at Mahanaim: the sight of Shulamite one of angelic beauty and heavenly sublimity. ZÖCKLER.
THE CALL TO SHULAMITE
Son_6:13
Return, return, O, Shulamite;
Return, return;
That we may look upon thee.
Probably the language of the King, speaking in the plural as in chap. Son_1:11, perhaps as being attended by companions. Expressive of admiration of Shulamite’s beauty, and ardent desire for her presence and society. Shulamite, though entreated to return, supposed to be near enough to answer the call. ‘What will ye see in the Shulamite?’ Her attempted flight from the King, from whatever cause, supposed in the call. Probably from conscious unworthiness, as indicated in her answer, ‘What will ye see?’ &c. The reference in the words, and their connection with the preceding, obscure. Clearer on the supposition of the king relating his first meeting with his future Bride. Perhaps the allusion to the Bride’s own narrative. The spiritual application of the words little affected by the obscurity of the reference. The allegorical meaning, the principal matter, sufficiently obvious. Similar language too frequently addressed through the prophets by the heavenly Bridegroom to His ancient Church. The text in harmony with such passages as Jer_3:1; Jer_3:12-14; Jer_3:20-22; Jer_4:1; Jer_5:23; Jer_31:22; Hos_12:6; Hos_14:1; Joe_2:13; Zec_1:3. May be viewed therefore as a prophetic intimation—
(1) of Israel’s departure from the Lord in the time of the kings, as well as in that of the Saviour; and of the earnestness with which the Lord, first by His prophets, then by Himself personally in the flesh, and subsequently by His Apostles and servants, sought to bring back His backslidden people. The Gospel to be first preached in Jerusalem and to the Jewish nation. Christ’s personal call and that of His forerunner: ‘Repent.’ ‘O Jerusalem, Jerusalem! how often would I have gathered thy children together as a hen gathereth her chickens under her wings!’ The Apostles’ call to the same people: ‘Repent and be converted.’
(2) Of the same tendency in the New Testament Church. A similar call on the part of the Bridegroom heard in most of the Epistles to the Seven Churches. Because iniquity should abound, the love of many should wax cold. The caution as necessary for the New Testament Church as for the Old: ‘Take heed lest there be in any of you an evil heart of unbelief in departing from the living God.’ The Epistle to the Hebrews written especially to guard the Hebrew Christians from backsliding and apostacy. Paul’s Epistle to the Churches of Galatia indicative of a similar danger: ‘O foolish Galatians, who hath bewitched you, that ye should not obey the truth?’ ‘Be not again entangled in the yoke of bondage.’ ‘I marvel that ye are so soon removed from Him that called you into the grace of Christ unto another Gospel.’ ‘Ye did run well: who did hinder you that ye should not obey the truth.’ Practical as well as doctrinal departures even then to be mourned over. ‘Demas hath forsaken me, having loved this present world.’ Observe in regard to the
Call to Return.
I. The PARTY called. ‘O Shulamite.’ Different significations assigned to the name.
(1) Bride of Solomon; the name viewed as the feminine form of Solomon. The Bride thus named from her husband. So Christ’s new name to be written upon His faithful people (Rev_3:12). Disciples called ‘Christians’ or ‘Christ’s people.’ The same name given to both the heavenly Bridegroom and the Bride: ‘The Lord our righteousness’ (Jer_23:6; Jer_33:16).
(2) One who has been reconciled, or has obtained peace. As Solomon is ‘The Peaceful,’ or ‘The Peace-giver;’ so Shulamite, ‘The Pacified,’ or ‘The Peace—receiver.’ ‘Justified by faith we have peace with God through our Lord Jesus Christ.’ ‘He is our peace,’ ‘having made peace through the blood of His cross; and you hath He reconciled in the body of His flesh through death’ Rom_5:1; Eph_2:14; Col_1:20; Col_1:22).
(3) The perfect One. So chap. Son_4:7; Son_6:9. Israel’s beauty said to have been ‘perfect’ through Jehovah’s comeliness put upon her (Eze_16:14). Believers complete in Christ. Called to be perfect as God is perfect; to be ‘perfect and entire, wanting nothing;’ to ‘stand perfect and complete in all the will of God.’
(4) An inhabitant of Salem or Jerusalem (Psa_76:2). The Bride made such by her union with Solomon. Believers, through union with Christ, made citizens of the new and heavenly Jerusalem—the Jerusalem which is above. Their citizenship in heaven, from whence they look for the Saviour (Php_3:19; Heb_12:22; Rev_3:12; Gal_4:23). Jerusalem also literally the birthplace of the New Testament Church, which had its first meetings in that city, and began from thence to publish the glad tidings of salvation and peace to the world (Luk_24:47; Isa_40:9).
(5) Equivalent to Shulamite, or an inhabitant of Shunem, early known as Sulem, and corresponding with the present Solam, a village about three miles north of Jezreel. The Bride thus apparently identified with Abishag (1Ki_1:3), and reminded of her native home and humble origin. Believers not to forget the ‘hole of the pit’ from whence they were taken, and the dust and dunghill from which rich and sovereign grace stooped to lift them, in order to ‘set them among princes and make them inherit the throne of glory’ (1Sa_2:8; Psa_113:7-8; Isa_51:1). The text, viewed as Christ’s call to His timid, down-cast and backslidden people, thus given in the greatest tenderness and love, as to those whom He has already espoused to Himself. Reminds them of their abiding union with and interest in Him. Like that to Israel: ‘Turn O backsliding children, saith the Lord; for I am married to you’ (Jer_3:14). The bond that unites Christ’s people to Himself indissoluble. ‘I have loved thee with an everlasting love; therefore, with loving kindness have I drawn thee.’ ‘I will betroth thee unto Me for ever’ (Jer_31:3; Hos_2:19).
II. The CALL itself. ‘Return.’ The call, as addressed to Shulamite, not merely applicable to Solomon’s first meeting with her. Her own narrative indicative of its subsequent appropriateness. Man’s return to God the aim of all Divine revelation and the economy of redemption. Sin and the fall a departure from God. The first act of our fallen parents symbolical of the moral state into which the fall brought mankind—a fleeing from our Maker. The tendency in man’s fallen nature continually to do the same. Man now by nature actually in a state of departure and apostasy from God. The Bible a continuous call to men to return to Him from whom they have revolted. Christ’s redeemed Church naturally in this state of apostasy from God in common with others. The object of Christ to bring her back from her wandering. ‘I came not call the righteous, but sinners to repentance.’ Hence the parables of the Lost Sheep, the Lost Piece of Money, and the Prodigal Son. Every converted soul an example of obedience to the call in the text. The Gospel call: ‘Turn ye, turn ye; for why will ye die?’ ‘Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, for He will have mercy upon him.’ ‘Come unto Me all ye that labour and are heavy laden; and I will give you rest.’ Same proneness to depart from God in the carnal nature still remaining in the believer. Constant tendency to backslide. The tendency too often yielded to. Believers not unfrequently in a backslidden state. The first of the Seven Epistles of the ascended Saviour a reproof for having left ‘first love,’ and a call to ‘repent and do the first works.’ The last of them a similar call to ‘be zealous and repent.’ Cowper’s lament too frequently to be made by Christ’s Bride: ‘Where is the blessedness I knew, when first I saw the Lord?’ Believers, like Peter, often requiring a second conversion. As addressed to believers, the call in the text to—
(1) The ardour of first love. So the call to the Church at Ephesus (Rev_2:4-5).
(2) Renewed zeal in His service. ‘Do the first works’ (Rev_2:5).
(3) To a holy and Christlike life.
(4) To closeness of walk with God and with Jesus Christ. The nature of sin to cause coolness and distance between the soul and God.
(5) To the peace and comfort formerly enjoyed. David’s sin cost him broken bones and sleepless nights. The joy of God’s salvation lost through backsliding, though the salvation itself is not (Psa_51:8; Psa_51:12).
III. The MANNER of the Call. Indicated in the fourfold repetition of the same word: ‘Return.’ Intimates—
1. Its earnestness. Like the Call in Ezekiel: ‘Turn ye, turn ye; for why will ye die?’ Yet even that double call here repeated. Shows the earnestness of Christ both for the return of a sinner, and of a backslidden believer. ‘Oh, Jerusalem, Jerusalem, how often would I have gathered thy children together!’ Corresponds with all that He has done and suffered for the salvation of men. So He stands at the door and knocks, as if unwilling to depart.
2. Its continuousness. Not once or twice, but four times. ‘All day long have I stretched out my hand to a disobedient and gainsaying people.’ ‘How shall I give thee up, Ephraim?’ The patience of God with His backslidden people, and the continuousness of His call to sinners to repent, something wonderful.
3. Its kindness. Each successive ‘Return’ a declaration of His loving heart. One such call to a sinner or backslider a token of love. What when it is repeated four times over?
4. The difficulty of compliance. Great the unwillingness to return, or the difficulty of doing so, that requires a four times repeated call to overcome it. Much easier to stray and backslide than to return. Departure from God a downward motion. The return an ascent. Impossible to renew a certain once favoured class to repentance. Yet nothing impossible with God. Christ’s fourfold call, entering the ear and heart, the means of overcoming the natural reluctance and fear, as well of a sinner as a backsliding saint. The longer the Prodigal’s absence, the more difficult his return.
5. The seriousness of the case. No slight cause the occasion of a fourfold call. Awful condition of the soul away from Christ. Mournful, as well as hazardous, state of a backslider. Such a thing as a ‘drawing back unto perdition.’ Sad loss both to himself and others when a believer keeps at a distance from God.
6. The duty and necessity of immediate compliance. When Christ calls earnestly to return, hazardous as well as sinful to sit still. Such a Call to be at once followed by the Prodigal’s resolution: ‘I will arise and go to my Father.’
IV. The OBJECT of the Call. ‘That we may look upon Thee’—admire and enjoy Thy beauty. The language of the king, either for himself alone, or for others with him. Christ speaks to His people both in His own name and the Father’s. ‘My Father will love him, and we will come unto him, and make our abode with him’ (Joh_14:23). The object of the Call to sinners and backsliders, to return that Christ the Father may rejoice in their spiritual beauty as restored, renewed, and saved souls. The pleasure and glory of God necessarily the object of all His dealings with His creatures. ‘He hath made all things for Himself.’ ‘For Thy pleasure they are and were created. So with believers: ‘This people have I formed for Myself, that they may show forth My praise’ (Isa_3:2). Believers chosen by God in Christ to be ‘holy and without blame before Him in love’ (Eph_1:4). God’s greatest glory and joy in looking on lost sinners restored, renewed, and saved by the obedience of His Son, and the grace of His Spirit. Saved souls the Saviour’s reward, and the subject of His joy (Isa_53:10-11; Luk_15:5). His love to sinners indicated in the joy He feels in their salvation. His lore to His people shown in the pleasure He has in their spirituality, beauty, and prosperity. His joy especially in beholding them returning from their wanderings, and giving up all for His sake. His delight in their beauty an argument for their entire consecration. ‘Forget also thine own people, and thy father’s house. So shall the King greatly desire thy beauty’ (Psa_45:10-11). The sinner exhorted to return for his own take; the saint for his Saviour’s. Yet a powerful argument with the sinner that God has pleasure in his salvation, not in his destruction. ‘Turn ye, turn ye; for why will ye die? I have no pleasure in the death of the wicked, but rather that he should turn unto Me and live’ (Eze_18:18; Eze_18:23; Eze_33:11). An irresistible motive in the hands of the Spirit both with the sinner and the saint, that a Three-One God is glorified and rejoices in his return.
SHULAMITE’S DIFFIDENCE
Son_6:13
What will ye see in the Shulamite?
The question the reply to the Call. Shulamite little conscious of any such beauty and attractiveness. Acknowledges herself Solomon’s wife; or perhaps confesses to her humble origin. ‘What am I, and what is my father’s house?’ So Gideon when called to be Israel’s deliverer: ‘My family is poor in Manasseh, and I am the least in my father’s house’ (Jdg_6:14-15). One effort of grace to make us conscious of our unworthiness. Moses, on coming down from the Mount, wist not that his face shone. Isaiah in the Temple: ‘I am a man of unclean lips.’ Peter in the presence of a divine Saviour: ‘Depart from me, for I am a sinful man, O Lord.’ Job: ‘Now mine eye seeth Thee; wherefore I abhor myself, and repent in dust and ashes.’ The more light, the more defects seen. Company with Christ discovers our shortcomings. Formerly, before the marriage, Shulamite defended her beauty before the daughters of Jerusalem. After being for a little with her Beloved, she hangs her head: ‘I am but a common wildflower of the plain—a lily of the valley.’ Now, as the King’s married wife: ‘What will ye see in the Shulamite?’ So Paul, righteous in his own eyes before he had seen the Lord; then, ‘less than the least of all saints;’ last of all, ‘the chief of sinners.’ Sight of Christ shows us our own deformity. John Wesley’s dying testimony: ‘I the chief of sinners am; But Jesus died for me.’ That of William Wilberforce: ‘By the grace of God I am what I am.’ Humility, in God’s estimation the greatest beauty. ‘To that man will I look who is humble.’ The great Exemplar meek and lowly in heart. Humility the first lesson He teaches. The ‘poor in spirit’ the heirs of the kingdom. Humility to be the believer’s clothing. A believer puts on humility as he puts on Christ. The believer’s twofold testimony: ‘I am nothing; Christ is all.’ The glow-worm hides itself in the light which clothes it. The question of the Shulamite that of Peter and John after Pentecost: ‘Why look ye so earnestly upon us, as though by our own power or holiness we had made this man to walk?’ (Act_3:12).
Yet, notwithstanding unworthiness, believers still Christ’s spouse. That relation to Christ to be maintained in the face of all shortcomings. Believers not to deny the grace of God in them and towards them. Sense of sin and unworthiness quite compatible with consciousness of acceptance in the Beloved and the joy of faith.
THE KING’S ANSWER
Son_6:13
As it were the company of two armies
The King’s answer intended to dispel the diffidence of the Bride. Expressive of her grace and attractiveness in his sight. The ‘company’ properly a ‘dance,’ or a ‘company of dancers.’ Dances anciently a part of religious worship. Especially practised in connection with religious festivals, the celebration of victories, and other solemn and festive occasions. Performed by several companies at once, and by ranks moving in opposite directions. Always an expression of joy, whether in God or otherwise (Exo_15:20-21; Exo_32:19; Jdg_21:19; 1Sa_18:6-7; Jer_31:4; Jer_31:13; Psa_149:3, doubtful; Luk_15:25; Mat_11:11; Mat_11:17). Religious dances still common in the East. Their introduction into the West an idea of Savanarola. The ‘armies, or camps’ either literally armies of men who, in celebration of a victory, engaged in such dances; or the angelic hosts; the word here used being the name given by Jacob to the place where the angels of God met him: Mahanaim, or, as in margin, ‘Two hosts or camps’ (Gen_32:12). The dual form of the word, though not necessarily implying two, perhaps indicating two divisions or semi-choruses, as of the women of Israel (1Sa_18:7), or, of the Levites at the dedication of the walls of Jerusalem (Neh_12:12; Neh_12:31; Neh_12:38; Neh_12:40), the companies of Levites being also called ‘camps’ (1Ch_9:18-19). The comparison expressive of—
1. Grace and beauty. The Bride from her beauty already compared to an army with banners, whether as marshalled for battle, on the march, or under review. The beauty, perhaps, still greater of military companies engaged in a martial or festive dance, or in performing their orderly evolutions. Even this much short of the beauty of a company, or, rather of two responsive bands of angels engaged in holy dance, as expressive of their joy and praise. Such the beauty and grace of the Bride in the eyes of her Beloved. Such the beauty of the Church in the eyes of Christ amid all her blemishes and defects. The mind of Christ Himself expressed by the Apostle when he wrote to the Church at Colosse: ‘Joying and beholding your order.’ What the beauty of the Church when she shall be presented to her Bridegroom, ‘a glorious Church, not having spot, or wrinkle, or any such thing?’ Beautiful and glorious indeed when the Lord of glory Himself shall, on the day of His glorious appearing, ‘be glorified in His saints, and admired in all them that believe’ (2Th_1:10). ‘We shall be like Him, for we shall see Him as He is.’ Our vile bodies changed and ‘fashioned like His own glorious body.’
2. Grandeur and terribleness. The Bride already said to be ‘terrible as an army with banners.’ Something in great personal beauty that awes while it charms you. ‘Terror in beauty.’ So with spiritual beauty. ‘He perceived how awful goodness is.’ So with the Church after Pentecost. ‘Of the rest durst no man join himself to them; but the people magnified them’ (Act_2:13). All that sat in the Council looking steadfastly at Stephen, ‘saw his face as it had been the face of an angel.’ A beauty in Christian meekness and patience that awes even persecutors.
3. Joy and adoration. The comparison, whether referring to things celestial or terrestrial, suggestive of joy and praise. The dance, like music in general, expressive of festive joy, and, like sacred song, employed, as already noticed, in connection with divine worship (Jdg_11:34; Jdg_21:21). God to be worshipped with holy gladness. Joy especially becoming in the service and worship of Him who is love itself and the fountain of every blessing. ‘O come let us sing unto the Lord; let us make a joyful noise to the rock of our salvation.’ ‘Make a loud noise, and rejoice, and sing praise.’ ‘Sing unto the Lord with the harp; with the harp and the voice of a Psalm; with trumpets and sound of cornet make a joyful noise before the Lord the King.’ ‘Serve the Lord with gladness; come before His presence with singing.’ ‘Praise Him with the timbrel and dance; praise Him with stringed instruments and organs’ (Psa_95:1; Psa_98:4-6; Psa_100:2; Psa_150:4). To rejoice in the Lord a repeatedly enjoined duty. That joy, however, far removed from levity and carnal mirth. Mingled with reverence and godly fear. A holy awe in the true worship of God, which deepens instead of damping the joy. Joy, as well as love and peace, a fruit of the Spirit, (Gal_5:22). Joy in divine worship probably only hindered by the corruption of the heart and its coldness in respect to God, from expressing itself, at certain times, in dance as well as song. The beauty and attractiveness of grace heightened by the deep and holy joy which it produces.
4. Boldness and courage. A characteristic of ‘armies,’ whether human or angelic Holy courage a grace of the Spirit. ‘Add to your faith virtue,’ or courage. Believers called to quit themselves like men, and be strong. The fearful classed with the unbelieving. Courage the child of faith. By faith men ‘out of weakness were made strong, waxed valiant in fight, put to flight the armies of the aliens. Verified in the Primitive Church and in times of persecution. The noble army of martyrs. ‘They loved not their lives unto the death.’ True courage, to fear God and have no other fear. Such courage a part of the Christian character. The Church while on earth necessarily militant. The believer’s adversaries the world, the flesh, and the devil. Carries in himself two contending armies, the flesh and the spirit (Rom_7:23; Gal_5:17; 1Pe_2:7). The life of a believer a warfare, but a blessed one (1Ti_1:18; 1Ti_6:12; 2Ti_4:7). The Church enlisted under Christ as ‘the sacramental host of God’s elect,’ to do battle against its spiritual foes. Not less beautiful in the Bridegroom’s eyes because returning, like himself, with scars and wounds. A penitent and believing soul courageously fighting in the Saviour’s strength, against sin, Satan, and an evil world, more beautiful in Christ’s eyes than armies of Seraphim (Luk_15:6-7; Luk_15:10).
The whole redeemed Church of Christ known as two armies—the Church militant on earth, and the Church triumphant in heaven. With the latter the battle is fought, and the victory won; with the former, the fight still continues, but the victory certain. In the eye of the glorious Leader, both but ‘one army of the living God.’ The day at hand when they shall be visibly one, as ‘the armies which are in heaven,’ following their victorious Commander, who, as the Rider on the White Horse, ‘with righteousness doth judge and make war’ (Rev_19:11-14).
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:
This is Son 7:1, the first verse of chapter seven, in some versions. The ULB understands this to be the friends and the woman talking to each other. Some versions understand this to be the man speaking to the woman.
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Turn back ... gaze on you
Possible interpretations are 1) the friends are speaking to the woman or 2) the man is referring to himself in plural. (See: Pronouns)
Turn back, turn back
"Come back, come back." This is repeated for emphasis.
we may gaze
Some versions understand the plural to refer to the man speaking of himself. AT: "I may gaze" (See: Pronouns)
gaze
look intently for a long time
Why do you gaze on the perfect woman ... armies
Possible interpretations are 1) the woman refers to herself as another person and is speaking to the friends or 2) the woman is speaking to the man as if he were many men. (See: Pronouns)
as if on the dance between two armies
"as if she were dancing between two armies"
translationWords
perfect
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 6:13–7:9 An interaction between the young women of Jerusalem…
6:13–7:9 An interaction between the young women of Jerusalem and the man introduces his last major description of the woman’s beauty and his desire to hold her (see study note on 4:1–5:1).
6:13 Return: Or turn around. • Shulam: The place is not known, though some have identified it with Shunem (1 Kgs 1:3; 2 Kgs 4:11-12). Maid of Shulam (Hebrew shulammith) might be a wordplay on the name Solomon (Hebrew shelomoh). It would then be equivalent to saying “Solomon’s maiden.” • as she moves so gracefully between two lines of dancers? The man praises the woman’s grace and beauty to everyone.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.