Song of Solomon 6:2
My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.
Jump to: BarnesBensonBICambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayHaydockHastingsHomileticsJFBKDKellyKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTTBWESTSK
EXPOSITORY (ENGLISH BIBLE)
6:2,3 Christ's church is a garden, enclosed, and separated from the world; he takes care of it, delights in it, and visits it. Those who would find Christ, must attend him in his ordinances, the word, sacraments, and prayer. When Christ comes to his church, it is to entertain his friends. And to take believers to himself: he picks the lilies one by one; and at the great day he will send forth his angels to gather all his lilies, that he may be for ever admired in them. The death of a believer is not more than the owner of a garden plucking a favourite flower; and He will preserve it from withering, yea, cause it to flourish for ever, with increasing beauty. If our own hearts can witness for us that we are Christ's, question not his being ours, for the covenant never breaks on his side. It is the comfort of the church, that he feeds among the lilies, that he takes delight in his people.The question put by the chorus, and the answer it receives from the bride, show that the loss and seeking are not to be taken too seriously. 2. gone down—Jerusalem was on a hill (answering to its moral elevation), and the gardens were at a little distance in the valleys below.

beds of spices—(balsam) which He Himself calls the "mountain of myrrh," &c. (So 4:6), and again (So 8:14), the resting-place of His body amidst spices, and of His soul in paradise, and now in heaven, where He stands as High Priest for ever. Nowhere else in the Song is there mention of mountains of spices.

feed in … gardens—that is, in the churches, though He may have withdrawn for a time from the individual believer: she implies an invitation to the daughters of Jerusalem to enter His spiritual Church, and become lilies, made white by His blood. He is gathering some lilies now to plant on earth, others to transplant into heaven (So 5:1; Ge 5:24; Mr 4:28, 29; Ac 7:60).

The spouse had hitherto been at a loss for her Beloved, but having diligently sought him, and inflamed both her own and others’ affections with love to him by her just commendations, now at last she meets with a gracious answer from God, directing her where to find him, which also comes very seasonably, not only for her own relief and comfort, but also for the benefit of others, who inquired after him. The

garden seems to signify the church catholic, and the gardens, as it follows here, as also the beds, may note the particular assemblies of the faithful, in which Christ affordeth his presence and his blessing.

Beds of spices; in which the gifts and graces of God’s Spirit, which are fitly compared to spices or aromatical flowers, do appear and grow.

To feed; to refresh and delight himself, or to gather the flowers and fruits of it, as men use to do in their gardens.

To gather lilies; which may note either,

1. Particular believers, whom Christ gathereth to himself in his church, who are compared to lilies, Song of Solomon 2:2. Or,

2. The prayers and praises tendered to him by his people in the public congregations, and all their gracious dispositions and actions. My beloved is gone down into his garden,.... Which may be said by Solomon, in allusion to what he himself was wont to do, as Josephus (q) relates; who used to go very early in a morning in great pomp to Etham, about two miles from Jerusalem, a pleasant place, abounding with gardens and flows of water: or respect may be had to the king's gardens nearer Jerusalem, which were at the descent of Mount Zion, and reached to the lower pool (r); see Nehemiah 3:15; and which lying lower than the king's palace, he might be said to go down to it. And this may point at the low estate of the people of God on earth, depressed with sorrows, afflictions, and persecutions; and the condescension of Christ, in visiting them in their low estate, and granting them his gracious presence: of the garden of Christ, and of his coming into it; see Gill on Sol 4:12; See Gill on Sol 4:16; See Gill on Sol 5:1; and the church might remember what he said, "I am come into my garden", Sol 5:1; though she soon fell asleep and forgot it, and now calls it to mind, and so could direct the daughters where he was. She adds,

to the beds of spices; of odoriferous plants; to which particular believers, planted regularly in the churches of Christ, may be compared, for the excellency and fragrancy of their graces; and among whom Christ delights to be; see Sol 4:13. Gussetius (s) thinks the words, both here and in Sol 5:13, should be rendered "rivers of spices"; an hyperbolical expression, showing that a man walking by rivers of waters, where aromatic plants and fragrant flowers grow, perceives such a sweet odour, that, while he is refreshed with the moisture of the waters, he seems to be walking by rivers of spices. The end of her beloved's going thither is,

to feed in the gardens; to feed his flocks there: not on commons and in fields, but in gardens, which is unusual: and by which are meant particular churches, where Christ feeds his people, by his Spirit and by his ministers, word and ordinances, with himself, the bread of life; with the discoveries of his love, better than wine; and with the doctrines and promises of the Gospel: or to feed himself, or that "he himself might be fed" (t) there; by beholding with pleasure how the plants grow, and the spices flow out; by tasting the pleasant fruits of the garden; and by observing with delight the graces of the Spirit in his people in lively exercise;

and to gather lilies; to crop them with the hand (u); lilies are liable to be cropped, hence Horace (w) calls the lily "breve lilium", the short lived lily: to these saints may be compared, for the glory, splendour, and beauty, they receive from Christ; see Sol 2:2; there was a gathering of these at the death of Christ, Ephesians 2:10; and there is a gathering of them in effectual calling, and into a church state, and into nearer communion with Christ; but here it seems to signify a gathering them by death, when fully ripe, to enjoy everlasting fellowship with him.

(q) Antiqu. l. 8. c. 7. s. 3.((r) See Lightfoot's Chorograph. Inquiry on John, c. 5. s. 4. p. 509. (s) Ebr. Comment. p. 642. (t) "ut ubi pascatur", V. L. Munster, Mercerus. (u) , Theocrit. Idyll. 19. v. 32. (w) Carmin. l. 1. Ode 36, v. 16.

My beloved is gone down into his {a} garden, to the beds of spices, to feed in the gardens, and to gather lilies.

(a) That is, is conversant here in earth among men.

EXEGETICAL (ORIGINAL LANGUAGES)
2. The bride gives them an evasive answer, becoming jealous perhaps of their eager interest. She simply says he has gone forth to his usual haunts. Budde would strike out Song of Solomon 6:1-3, on the ground that the garden, the beds of spices, and the lilies are figures for the bride’s person, as similar natural objects are in Song of Solomon 4:12 f., Song of Solomon 5:13, Song of Solomon 2:16, Song of Solomon 5:1. Here they cannot be that, since the bride is confessedly describing an absent lover, and they must consequently on his theory be put in by someone who did not understand the other references. But this curious reversion to the allegorical interpretation of the Song in a physical sense, by the opponents of allegorical interpretation in a spiritual sense, must be rejected. In all the passages referred to, save Song of Solomon 2:16, which must be taken literally, the simile or metaphor is fully stated; the bride is like so and so, or her cheeks are so and so. No one, consequently, could possibly misunderstand them. Here the absence of any indication of simile makes the literal interpretation necessary, and so understood these verses have a perfectly natural and appropriate meaning. The similes referred to are taken in the first instance from surrounding nature, and when the Shulammite’s lover disappears it would be among these surroundings he would disappear. Taken simply as they stand, the words mean that he has gone back for a time to his ordinary occupations, and she thinks of him as gathering a garland for her as he had often done before. Further, the expression lilqôt shôshannîm is in favour of this view. ‘To pluck lilies’ would be a very strange expression if lilies meant ‘lips’ here.

to feed] i.e. ‘to feed the flock.’Verses 2, 3. - My beloved is gone down to his garden, to the beds of spices, to feed in the gardens, and to gather lilies. I am my beloved's, and my beloved is mine: he feedeth his flock among the lilies. In Ecclesiastes 2:5, 6 Solomon says, "I planted me vineyards; I made me gardens and parks, and I planted trees in them of all kinds of fruit; I made me pools of water, to water therefrom the forest where trees were reared." In Revelation 7:17 it is said, "The Lamb which is in the midst of the throne shall be their Shepherd, and shall guide them unto fountains of water of life: and God shall wipe away every tear from their eyes." We can scarcely doubt that the meaning is - The bridegroom is not gone far; he is where he is congenially employed; where his pure and lovely nature finds that which is like itself - beauty and fragrance and innocence. It is his resort, and it corresponds with his perfection. Delitzsch thinks "thoughtfulness and depth of feeling are intended" (cf. Psalm 92:5). "His thoughts are very deep." But it would seem more fitting, in the lips of the bride, that she should dwell on the aspects of her beloved which correspond with her own feelings. She is one of the lilies. The king is coming into his garden, and I am ready to receive him. The shepherd among his flock. They are all like lilies, pure and beautiful. The bride has nothing but chaste thoughts of her husband: because she knows that he is hers, and she is his. Surely such language is not inaptly applied to spiritual uses. Tennyson's lovely poem, 'St. Agnes' Eve,' has caught the spirit of Shulamith. A few of his lines will illustrate this -

"The shadows of the convent towers
Slant down the snowy sward,
Still creeping with the creeping hours
That lead me to my Lord.


Make thou my spirit pure and clear
As are the frosty skies,
Or this first snowdrop of the year
That in my bosom lies.


He lifts me to the golden doors;
The flashes come and go;
All Heaven bursts her starry floors,
And strews her lights below,


And deepens on and up! the gates
Roll back, and far within
For me the heavenly Bridegroom waits,
To make me pure of sin.


The sabbaths of eternity,
One sabbath deep and wide,
A light upon the shining sea -
The Bridegroom with his bride."
12 His eyes like doves by the water-brooks,

     Bathing in milk, stones beautifully set

The eyes in their glancing moistness (cf. ὑγρότης τῶν ὀμμάτων, in Plutarch, of a languishing look), and in the movement of their pupils, are like doves which sip at the water-brooks, and move to and fro beside them. אפיק, from אפק, continere, is a watercourse, and then also the water itself flowing in it (vid., under Psalm 18:16), as (Arab.) wadin, a valley, and then the river flowing in the valley, bahr, the sea-basin (properly the cleft), and then also the sea itself. The pred. "bathing" refers to the eyes (cf. Sol 4:9), not to the doves, if this figure is continued. The pupils of the eyes, thus compared with doves, seem as if bathing in milk, in that they swim, as it were, in the white in the eye. But it is a question whether the figure of the doves is continued also in ישׁבות על־מלּאת. It would be the case of milleth meant "fulness of water," as it is understood, after the example of the lxx, also by Aquila (ἐκχύσεις). Jerome (fluenta plenissima), and the Arab. (piscinas aqua refertas); among the moderns, by Dpke, Gesen., Hengst., and others. But this pred. would then bring nothing new to Sol 5:12; and although in the Syr. derivatives from melā' signify flood and high waters, yet the form milleth does not seem, especially without מים, to be capable of bearing this signification. Luther's translation also, although in substance correct: und stehen in der flle (and stand in fulness) (milleth, like שׁלמותא of the Syr., πληρώσεως of the Gr. Venet., still defended by Hitz.), yet does not bring out the full force of milleth, which, after the analogy of כּסּא, רצפה, appears to have a concrete signification which is seen from a comparison of Exodus 25:7; Exodus 27:17, Exodus 27:20; Exodus 39:13. There מלּאה and מלּאים signify not the border with precious stones, but, as rightly maintained by Keil, against Knobel, their filling in, i.e., their bordering, setting. Accordingly, milleth will be a synon. technical expression: the description, passing from the figure of the dove, says further of the eyes, that they are firm on (in) their setting; על is suitable, for the precious stone is laid within the casket in which it is contained. Hitzig has, on the contrary, objected that מלאת and מלאים denote filling up, and thus that milleth cannot be a filling up, and still less the place thereof. But as in the Talm. מוּליתא signifies not only fulness, but also stuffed fowls or pies, and as πλήρωμα in its manifold aspects is used not only of that with which anything is filled, but also of that which is filled (e.g., of a ship that is manned, and Ephesians 1:23 of the church in which Christ, as in His body, is immanent), - thus also milleth, like the German "Fassung," may be used of a ring-casket (funda or pala) in which the precious stone is put. That the eyes are like a precious stone in its casket, does not merely signify that they fill the sockets, - for the bulbus of the eye in every one fills the orbita, - but that they are not sunk like the eyes of one who is sick, which fall back on their supporting edges in the orbita, and that they appear full and large as they press forward from wide and open eyelids. The cheeks are next described.

Links
Song of Solomon 6:2 Interlinear
Song of Solomon 6:2 Parallel Texts


Song of Solomon 6:2 NIV
Song of Solomon 6:2 NLT
Song of Solomon 6:2 ESV
Song of Solomon 6:2 NASB
Song of Solomon 6:2 KJV

Song of Solomon 6:2 Bible Apps
Song of Solomon 6:2 Parallel
Song of Solomon 6:2 Biblia Paralela
Song of Solomon 6:2 Chinese Bible
Song of Solomon 6:2 French Bible
Song of Solomon 6:2 German Bible

Bible Hub






Song of Solomon 6:1
Top of Page
Top of Page