| Barnes' Notes on the Bible The section might be entitled, "Renewed declaration of love after brief estrangement." Songs 6:4 Tirzah ... Jerusalem - Named together as the then two fairest cities of the land. For Jerusalem compare Psalm 48:2. "Tirzah" (i. e., "Grace" or "Beauty ")was an old Canaanite royal city Joshua 12:24. It became again a royal residence during the reigns of Baasha and his three successors in the kingdom of the ten tribes, and may well therefore have been famed for its beauty in the time of Solomon. Terrible as ... - Awe-inspiring as the bannered (hosts). The warlike image, like others in the Song, serves to enhance the charm of its assured peace.
Clarke's Commentary on the BibleBeautiful - as Tirzah - This is supposed to be the address of Solomon to the bride. Tirzah was a city in the tribe of Ephraim, (Joshua 12:24), and the capital of that district. It appears to have been beautiful in itself, and beautifully situated, for Jeroboam made it his residence before Samaria was built; and it seems to have been the ordinary residence of the kings of Israel, 1 Kings 14:17; 1 Kings 15:21. Its same signifies beautiful or delightful. Comely as Jerusalem - This was called the perfection of beauty, Psalm 48:2, Psalm 48:3; Psalm 50:2. And thus the poet compares the bride's beauty to the two finest places in the land of Palestine, and the capitals of the two kingdoms of Israel and Judah. Terrible as an army with banners - This has been supposed to carry an allusion to the caravans in the East, and the manner in which they are conducted in their travels by night. The caravans are divided into companies, called cottors, according to Thevenet; and each company is distinguished by the form of the brazier in which they carry their lights. After night, these braziers are placed on the ends of long poles, and carried by a person who walks at the head of the company. Some have ten or twelve lights, and are of different forms; some triangular, or like an N; some like an M, by which each pilgrim readily knows his own company, both by night and day. A whole caravan, composed of many thousands of hadgees or pilgrims, divided into various cottors or companies, each having its own distinguishing brazier or light, must necessarily produce a very splendid, if not a terrible, appearance.
Gill's Exposition of the Entire BibleThou art beautiful, O my love, as Tirzah,.... These are the words of Christ, who had been absent for some time, and till now silent; but, like another Joseph, could not refrain any longer, but makes himself known to his church, and bursts out in strong expressions of love to her, and in high commendations of her; for, notwithstanding her behavior toward him, she was his love still, and as "beautiful" and as comely in his sight as ever: and for which he compares her here to Tirzah; which is either the name of some beautiful woman, well known in those times; so one of the daughters of Zelophehad is called by this name, Numbers 27:1; but whether from her beauty is nowhere said: or rather a city of this name is here meant, since, in the next clause, the church is compared to the city of Jerusalem for the same reason. There was a city in the land of Canaan, called Tirzah, formerly the seat of one of the ancient kings of Canaan, and, in later times, of Jeroboam and some of his successors; and which, no doubt, was a very pleasant and delightful place, as its name imports, either from its situation or buildings, Joshua 12:24. Adrichomius (x) says, it was an heroic city, situated on a high mountain. In some of the Greek versions, it is read as an appellative, and tendered, as "good will" or "good pleasure" (y), and so may respect the sweetness of her temper and disposition; which is heightened by using the abstract, she was all good nature and good will; not only sweet, as the Vulgate Latin version, but "sweetness" itself, as she says of him, Sol 5:16; and this may be said of her, as she was the object of God's good will and pleasure in election, of Christ's in redemption, and of the Spirit's in effectual calling; and as she was the subject of good will, bearing one to God, to Christ, to his people, word, worship, ways, and ordinances. The word comes from a root which signifies to be "grateful and accepted": and so Jarchi interprets the word here "acceptable": and so some ancient writings of the Jews (z): and may denote the acceptableness of the church in Christ, with whom God is well pleased in him for his righteousness's sake, in which she appears exceeding fair and lovely. And for the same reason is said to be comely as Jerusalem; the metropolis of Judea, and seat of the kings of it; and, as Pliny (a) says, was far the most famous of any of the cities of the east; it was a city well built and compact together, beautiful for situation, very rich in Solomon's time, the place of divine worship, and was strongly fortified by nature and art: and hence the church of God often bears this name, both in the Old and New Testament, Isaiah 40:2, being the city of the great King, built on Christ, the Rock; consisting of saints, fitly and closely united together; rich with the unsearchable riches of Christ; where the several parts of spiritual and evangelic worship are performed; possessed of many privileges, and well secured by the power and salvation of God. Yet terrible as an army with banners; to her enemies, though so lovely to Christ. This shows that not a single person is meant all along, who could not with propriety be compared to an army; but a collective body, as the church is: and that the church on earth is militant, and, like a well disciplined army, in good order, and provided with proper officers and suitable armour, and in a posture of defence, and ready to fight when attacked; and so "terrible" to her enemies, Satan and his principalities, wicked men and false teachers; who are terrified by their having such a General at the head of them as Christ, and being under such banners as his, and provided with such good weapons of warfare, as are mighty through God; by their close union to one another; and by the constancy, undauntedness, and invincibleness of their faith; and are awed by their pious conversation and good examples. Perhaps some respect may be had by Christ to the church's courage and constancy in seeking after him; the force of whose faith and love he felt, which he could not withstand, and therefore says as follows: (x) Theatrum Terrae Sanctae, p. 74. (y) , Sept. Symmachus. (z) Siphri in Jarchi, & Shir Hashirim Rabba in loc. (a) Nat. Hist. l. 5. c. 14.
Keil and Delitzsch Biblical Commentary on the Old TestamentWith Sol 6:4 Solomon's address is resumed, and a new scene opens. Shulamith had found him again, and she who is beautiful in herself appears now so much the more beautiful, when the joy of seeing him again irradiates her whole being. 4 Beautiful art thou, my friend, as Tirzah, Comely as Jerusalem, Terrible as a battle-array. In the praise of her beauty we hear the voice of the king. The cities which are the highest ornament of his kingdom serve him as the measure of her beauty, which is designated according to the root conceptions by יפה, after the equality of completeness; by נאוה, after the quality of that which is well-becoming, pleasing. It is concluded, from the prominence given to Tirzah, that the Song was not composed till after the division of the kingdom, and that its author was an inhabitant of the northern kingdom; for Tirzah was the first royal city of this kingdom till the time of Omri, the founder of Samaria. But since, at all events, it is Solomon who here speaks, so great an historical judgment ought surely to be ascribed to a later poet who has imagined himself in the exact position of Solomon, that he would not represent the king of the undivided Israel as speaking like a king of the separate kingdom of Israel. The prominence given to Tirzah has another reason. Tirzah was discovered by Robinson on his second journey, 1852, in which Van de Velde accompanied him, on a height in the mountain range to the north of Nabls, under the name Tullzah. Brocardus and Breydenback had already pointed out a village called Thersa to the east of Samaria. This form of the name corresponds to the Heb. better than that Arab. Tullûzah; but the place is suitable, and if Tullzah lies high and beautiful in a region of olive trees, then it still justifies its ancient name, which means pleasantness or sweetness. But it cannot be sweetness on account of which Tirzah is named before Jerusalem, for in the eye of the Israelites Jerusalem was "the perfection of beauty" (Psalm 50:2; Lamentations 2:15). That there is gradation from Tirzah to Jerusalem (Hengst.) cannot be said; for נאוה (decora) and יפה (pulchra) would be reversed if a climax were intended. The reason of it is rather this, that Shulamith is from the higher region, and is not a daughter of Jerusalem, and that therefore a beautiful city situated in the north toward Sunem must serve as a comparison of her beauty. That Shulamith is both beautiful and terrible (אימּה from אים) is not contradiction: she is terrible in the irresistible power of the impression of her personality, terrible as nîdgaloth, i.e., as troops going forth with their banners unfurled (cf. the Kal of this v. denom., Psalm 20:6). We do not need to supply מצנות, which is sometimes fem., Psalm 25:3; Genesis 32:9, although the attribute would here be appropriate, Numbers 2:3, cf. Song Numbers 10:5; still less צבאות, which occurs in the sense of military service, Isaiah 40:2, and a war-expedition, Daniel 8:12, but not in the sense of war-host, as fem. Much rather nidgaloth, thus neut., is meant of bannered hosts, as ארחות (not אר), Isaiah 21:13, of those that are marching. War-hosts with their banners, their standards, go forth confident of victory. Such is Shulamith's whole appearance, although she is unconscious of it - a veni, vidi, vici. Solomon is completely vanquished by her. But seeking to maintain himself in freedom over against her, he cries out to her:
Geneva Study BibleThou art beautiful, O my love, as {b} Tirzah, comely as Jerusalem, terrible as an army with banners. (b) Which was a fair and strong city, 1Ki 14:17.
Wesley's Notes 6:4 Thou - These are the words of Christ, who had now again manifested himself to his church. Tirzah - A very pleasant city, the royal seat of the kings of Israel. Jerusalem - Which was beautiful both for its situation, and for its goodly buildings. Terrible - To her enemies, whom God will certainly destroy.
Jamieson-Fausset-Brown Bible Commentary4. Tirzah-meaning "pleasant" (Heb 13:21); "well-pleasing" (Mt 5:14); the royal city of one of the old Canaanite kings (Jos 12:24); and after the revolt of Israel, the royal city of its kings, before Omri founded Samaria (1Ki 16:8, 15). No ground for assigning a later date than the time of Solomon to the Song, as Tirzah was even in his time the capital of the north (Israel), as Jerusalem was of the south (Judah). Jerusalem-residence of the kings of Judah, as Tirzah, of Israel (Ps 48:1, &c.; 122:1-3; 125:1, 2). Loveliness, security, unity, and loyalty; also the union of Israel and Judah in the Church (Isa 11:13; Jer 3:18; Eze 37:16, 17, 22; compare Heb 12:22; Re 21:2, 12). terrible-awe-inspiring. Not only armed as a city on the defensive, but as an army on the offensive. banners-(See on [678]So 5:10; [679]Ps 60:4); Jehovah-nissi (2Co 10:4).
Matthew Henry's Concise Commentary6:4-10 All the real excellence and holiness on earth centre in the church. Christ goes forth subduing his enemies, while his followers gain victories over the world, the flesh, and the devil. He shows the tenderness of a Redeemer, the delight he takes in his redeemed people, and the workings of his own grace in them. True believers alone can possess the beauty of holiness. And when their real character is known, it will be commended. Both the church and believers, at their first conversion, look forth as the morning, their light being small, but increasing. As to their sanctification, they are fair as the moon, deriving all their light, grace, and holiness from Christ; and as to justification, clear as the sun, clothed with Christ, the Sun of righteousness, and fighting the good fight of faith, under the banners of Christ, against all spiritual enemies.
Matthew Henry's Whole Bible CommentaryVerses 4-10 Now we must suppose Christ graciously returned to his spouse, from whom he had withdrawn himself, returned to converse with her (for he speaks to her and makes her to hear joy and gladness), returned to favour her, having forgiven and forgotten all her unkindness, for he speaks very tenderly and respectfully to her. I. He pronounces her truly amiable (v. 4): Thou art beautiful, O my love! as Tirzah, a city in the tribe of Manasseh, whose name signifies pleasant, or acceptable, the situation, no doubt, being very happy and the building fine and uniform. Thou art comely as Jerusalem, a city compact together (Ps. 122:3), and which Solomon had built and beautified, the joy of the whole earth; it was an honour to the world (whether they thought so or no) that there was such a city in it. It was the holy city, and that was the greatest beauty of it; and fitly is the church compared to it, for it was figured and typified by it. The gospel-church is the Jerusalem that is above (Gal. 4:26), the heavenly Jerusalem (Heb. 12:22); in it God has his sanctuary, and is, in a special manner, present; thence he has the tribute of praise issuing; it is his rest for ever, and therefore it is comely as Jerusalem, and, being so, is terrible as an army with banners. Church-censures, duly administered, strike an awe upon men's consciences; the word (the weapons of her warfare) casts down imaginations (2 Co. 10:5), and even an unbeliever is convinced and judged by the solemnity of holy ordinances, 1 Co. 14:24, 25. The saints by faith overcome the world (1 Jn. 5:4); nay, like Jacob, they have power with God and prevail, Gen. 32:28. II. He owns himself in love with her, v. 5. Though, for a small moment, and in a little wrath, he had hid his face from her, yet now he gathers her with very surprising instances of everlasting lovingkindness, Isa. 54:8. Turn thy eyes towards me (so some read it), "turn the eyes of faith and love towards me, for they have lifted me up; look unto me, and be comforted." When we are calling to God to turn the eye of his favour towards us he is calling to us to turn the eye of our obedience towards him. We read it as a strange expression of love, "Turn away thy eyes from me, for I cannot bear the brightness of them; they have quite overcome me, and I am prevailed with to overlook all that is past;" as God said to Moses, when he interceded for Israel, "Let me alone, or I must yield," Ex. 32:10. Christ is pleased to borrow these expressions of a passionate lover only to express the tenderness of a compassionate Redeemer, and the delight he takes in his redeemed and in the workings of his own grace in them. III. He repeats, almost word for word, part of the description he had given of her beauty (ch. 4:1-3), her hair, her teeth, her temples (v. 5-7), not because he could not have described it in other words, and by other similitudes, but to show that he had still the same esteem for her since her unkindness to him, and his withdrawings from her, that he had before. Lest she should think that, though he would not quite cast her off, yet he would think the worse of her while he knew her, he says the same of her now that he had done; for those to whom much is forgiven will love the more, and, consequently, will be the more loved, for Christ has said, I love those that love me. He is pleased with his people, notwithstanding their weaknesses, when they sincerely repent of them and return to their duty, and commends them as if they had already arrived at perfection. IV. He prefers her before all competitors, and sees all the beauties and perfections of others meeting and centering in her (v. 8, 9): "There are, it may be, threescore queens, who, like Esther, have by their beauty attained to the royal state and dignity, and fourscore concubines, whom kings have preferred before their own queens, as more charming, and these attended by their maids of honour, virgins without number, who, when there is a ball at court, appear in great splendour, with beauty that dazzles the eyes of the spectators; but my dove, my undefiled, is but one, a holy one." 1. She excels them all. Go through all the world, and view the societies of men that reckon themselves wise and happy, kingdoms, courts, senates, councils, or whatever incorporations you may think valuable, they are none of them to be compared with the church of Christ; their honours and beauties are nothing to hers. Who is like unto thee, O Israel! Deu. 33:29; 4:6, 7. There are particular persons, as virgins without number, who are famed for their accomplishments, the beauties of their address, language, and performances, but the beauty of holiness is beyond all other beauty: "My dove, my undefiled, is one, has that one beauty that she is a dove, an undefiled dove, and mine, and that makes her excel the queens and virgins, though they were ever so many." 2. She included them all. "Other kings have many queens, and concubines, and virgins, with whose conversation they entertain themselves, but my dove, my undefiled, is to me instead of all; in that one I have more than they have in all theirs." Or, "Though there are many particular churches, some of greater dignity, others of less, some of longer, others of shorter, standing, and many particular believers, of different gifts and attainments, some more eminent, others less so, yet they all constitute but one catholic church, are all but parts of that whole, and that is my dove, my undefiled." Christ is the centre of the church's unity; all the children of God that are scattered abroad are gathered by him (Jn. 11:52), and meet in him (Eph. 1:10), and are all his doves. V. He shows how much she was esteemed, not by him only, but by all that had acquaintance with her and stood in relation to her. It would add to her praise to say, 1. That she was her mother's darling; she had that in her, from a child, which recommended her to the particular affection of her parents. As Solomon himself is said to have been tender and an only one in the sight of his mother (Prov. 4:3), so was she the only one of her mother, as dear as if she had been an only one, and, if there were many more, yet she was the choice one of her that bore her, more excellent than all the societies of men this world ever produced. All the kingdoms of the world, and the glory of them, are nothing, in Christ's account, compared with the church, which is made up of the excellent ones of the earth, the precious sons of Zion, comparable to fine gold, and more excellent than their neighbours. 2. That she was admired by all her acquaintance, not only the daughters, who were her juniors, but even the queens and the concubines, who might have reason to be jealous of her as a rival; they all blessed her, and wished well to her, praised her, and spoke well of her. The daughters of Jerusalem called her the fairest among women; all agreed to give her the pre-eminence for beauty, and every sheaf bowed to hers. Note, (1.) Those that have any correct sense of things cannot but be convinced in their consciences (whatever they say) that godly people are excellent people; many will give them their good word, and more their good-will. (2.) Jesus Christ takes notice what people think and speak of his church, and is well pleased with those that honour such as fear the Lord, and takes it ill of those that despise them, particularly when they are under a cloud, that offend any of his little ones. VI. He produces the encomium that was given of her, and makes it his own (v. 10): Who is she that looks forth as the morning? This is applicable both to the church in the world and to grace in the heart. 1. They are amiable as the light, the most beautiful of all visible things. Christians are, or should be, the lights of the world. The patriarchal church looked forth as the morning when the promise of the Messiah was first made known, and the day-spring from on high visited this dark world. The Jewish church was fair as the moon; the ceremonial law was an imperfect light; it shone by reflection; it was changing as the moon, did not make day, nor had the sun of righteousness yet risen. But the Christian church is clear as the sun, exhibits a great light to those that sat in darkness. Or we may apply it to the kingdom of grace, the gospel-kingdom. (1.) In its rise, it looks forth as the morning after a dark night; it is discovering (Job 38:12, 13), and very acceptable, looks forth pleasantly as a clear morning; but it is small in its beginnings, and scarcely perceptible at first. (2.) It is, at the best, in this world, but fair as the moon, which shines with a borrowed light, which has her changes and eclipses, and her spots too, and, when at the full, does but rule by night. But, (3.) When it is perfected in the kingdom of glory then it will be clear as the sun, the church clothed with the sun, with Christ the sun of righteousness, Rev. 12:1. Those that love God will then be as the sun when he goes forth in his strength (Jdg. 5:31; Mt. 13:43); they shall shine in inexpressible glory, and that which is perfect will then come; there shall be no darkness, no spots, Isa. 30:26. 2. The beauty of the church and of believers is not only amiable, but awful as an army with banners. The church, in this world, is as an army, as the camp of Israel in the wilderness; its state is militant; it is in the midst of enemies, and is engaged in a constant conflict with them. Believers are soldiers in this army. It has its banners; the gospel of Christ is an ensign (Isa. 11:12), the love of Christ, ch. 2:4. It is marshalled, and kept in order and under discipline. It is terrible to its enemies as Israel in the wilderness was, Ex. 15:14. When Balaam saw Israel encamped according to their tribes, by their standards, with colours displayed, he said, How goodly are thy tents, O Jacob! Num. 24:5. When the church preserves her purity she secures her honour and victory; when she is fair as the moon, and clear as the sun, she is truly great and formidable. |
