Song of Solomon 6:11,12

Notes

Song of Solomon 6:12. Or ever I was aware, my soul made me like the chariots of Amminadib.

The speaker in this and the preceding verse differently understood by expositors. According to many, the Bridegroom is the Speaker. Among the moderns, HAHN observes: The King had gone down to enjoy the beauty of spring in his native plains, after the virgin’s refusal. KITTO: Had gone down to his garden to admire its beauty. J. H. MICHAELIS: Bridegroom relates his joyful doing and saying. A large portion of interpreters view the Bride as the speaker. THEODORET: Bride gives the reason for her not obeying the Bridegroom’s call. DELITZSCH: Bride relates where she had been. EWALD: Begins to relate how she had been surprised by the royal cortége while in her garden, and what happened to her on her first being brought to the King’s Court. ZOCKLER: Describes how she had been occupied before being brought to the royal Court, and how that had taken place. PERCY, GOOD, and BOOTHROYD: Spoken by the Bride, who had gone to meet her spouse. M. STUART: The Bride always the narrator in the Song. Some expositors, however, view the Bridegroom as the Speaker in the preceding verse, and the Bride in this.

‘Or ever I was aware,’ לֹא יָדַעְתִּי to yadha’ti; literally, I knew not. GESENIUS: I observed or expected not; יָדַע used also of observing. ZÖCKLER: ‘I knew not;’ viz., that her lover was the King. DELITZSCH: That my soul exalted me,’ &c. EWALD: ‘That my pleasure brought me,’ &c., i.e., it happened without my knowing it. ‘My soul made me like the chariots of Amminadib’ (שָׂמַתְנִי מַרְכְּבוֹת עַמִּי־נָדִיב samathni markebhoth ammi-nadhibh). A construction like Psalms 134:2, and Ezekiel 17:5. Perhaps מַרְכְּבוֹת for בּמַרְכּבוֹה, as 1 Samuel 8:11. Most of the MSS. read עַמִי נָדְיב as two words (ammi nadib i.e, my willing people); though upwards of twenty read as one, like the Septuagint and Vulgate. According to GESENIUS, עַמִּי is the construct state of עַם with Yod annexed, but not as the pronominal suffix, my. EWALD, however, reads with the suffix,—my people, i.e., the people to which I belong. GESENIUS understands the noun as denoting friends or company (from עָמַם to collect); and נָדִיב as another noun, ‘the prince;’ from נָדַב ‘to impel;’ hithpael, ‘to offer oneself willingly;’ hence נדיב ready, prompt, liberal, princely; and as a noun, a prince: the expression in the text denoting ‘the Prince’s people or company.’ NOYES: The prince’s train. M. STUART: the attendants of the prince. ZOCKLER: Expresses the full display of the pomp and power of the kingdom. According to others, the two words are united in the proper name of a person celebrated for his swift chariots. So MERCER, GROTIUS, PATRICK and others: some noted captain, who easily pursued his victories with the swittest chariots. HARMER: a furious driver of the age; the expression indicating the greatest precipitation. According to some Latin writers, Amminadib, the father of Naasson. For שָׂמַתְנִי Döderlein reads שַׂמַּתנִי ‘made me amazed;’ apparently the reading of the Vulgate, which has: My soul disturbed me on account of the four-horsed chariots of Amminadib. Similarly, SYMMACHUS: I was in perplexity for, &c. The SEPTUAGINT has: My soul knew not (reading ידעת) he (or it) made me, &c. WICKLIFF and the DOUAI Version follow the Vulgates: My soul disturbed or troubled me for, &c. CRANMER and the BISHOP’S BIBLE: I knew not that my soul had made me the chariots of the people that be under tribute. GENEVA. VERSION: I knew nothing; my soul set me as the chariots of my noble people. COVERDALE and MATTHEWS: Then the chariots of the proud of my people made me suddenly afraid. LUTHER: My soul knew it not, that he had set or made me the chariots of Amminadib. DIODATI: I was not aware that my desire rendered me like the chariots of A. MARTIN: I did not perceive myself, that my affection rendered me like the chariots of A. DUTCH: Before I knew it, my soul set me on the chariots of my willing people. CASTALIO: My soul rendered me unawares like, &c. MERCER: I knew not, my soul made or placed me the chariots, &c. PAGNINUS and BRIGHTMAN: As the chariots, &c. MUNSTER: To be the chariots, &c. PJSCATOR, JUNIUS, and TREMELLIUS: When I perceived not this, viz: that the vines were bending, &c. AINSWORTH: My soul set me, i.e., I put myself, &c.; the language of earnest desire and affection, as Ecclesiastes 7:28; Song of Solomon 1:7. DURHAM: I was made like, or, I was set on the chariots, &c. Editor of CALMET: My affections transported me like, &c J. H. MICHAELIS: I knew not how, my soul placed me on, &c. PERCY, GOOD, BOOTHROYD; I knew not the irresolution of my mind, which made me withdraw swift in the chariots, &c. DEL RIO: I perceived not [thy love to me, because] my mind disturbed me on account of, &c. ROSENMULLER: Made me like, i.e., swift as the chariots, &c. HOLDEN: Before I was aware, my soul hurried me away with anxious thoughts of my beloved. FRY: My heart made me like, &c. SANCTIUS: So courageous in following after the missing Bridegroom. UMBREIT: Made me into a chariot of, &c., i.e., a princess. GESENIUS, HITZIG, EWALD: Transported me; made me happy among the chariots, &c. HODGSON: My fancy conceived myself on the chariots, &c. MERCER explains: Unawares an incredible desire impelled me to go to the garden where my beloved was; and I went with such speed that I did not perceive I was like, &c. JUNIUS and PISCATOR: Not seeing the Bride ready for the marriage, I took speedy counsel what I should do for her until that time. VATABLUS: I used the quickest carriages, those used by prince; so quickly did I return to my Bridegroom, SANCTIUS: I knew not that the Bridegroom had gone down to the garden; my soul disturbed me for the chariots, &c., lest I should meet them; or lest! should not be permitted to ascend them. PATRICK: I did not know it, or think so,—was not conscious of such perfections: thy praises put such motions in my soul as to make me to aim at the highest perfection, and use all haste to its attainment. DURHAM: I knew not till I was transported with an irresistible power of love to my Bridegroom. A. CLARKE: Implies strong agitation of mind, palpitation of heart. FRY: Describes the fluttering of fear, being taken by surprise and driven to flight. PERCY: Expresses a heart palpitating between love, bashfulness, fear, and other tender passions; the meeting probably by appointment. FRY: I was not aware,—her retirement being suddenly interrupted. GESENIUS: Suddenly, while walking in the garden, I unexpectedly saw myself surrounded with the chariots of the king’s companions. WILLIAMS: The affection of the prince carried him to meet his Bride with the rapidity of a chariot of A. KITTO: Solomon unexpectedly sees Shulamite. CLAY: His soul bounds towards her in swift affection as she now makes her appearance in the garden. DELITZSCH: I knew not that my soul exalted me, &c.; it was not by self-exaltation, but by the impulse of her own love,—not forgetful of her humble origin. M. STUART: Expresses her ignorance as to where he was, and her diligence in seeking him; her great haste from the strength of her affection, or her courage and resolution in surmounting all difficulties for his sake. ZOCKLER: Indicates sudden elevation to royal dignity, and her desire to be wholly his.

The passage variously allegorized. TARGUM: The Lord consults with Himself for the good of Israel. RASHI: Israel complains of the consequence of her sin in falling under the power of Rome. THEODORET: The Church complains of the heathen whom she sought to evangelize, but who attacked her and became as Satan’s chariot. AMBROSE: The soul’s subjection to the four passions till Christ mounts the chariot. DEL RIO: The Jews converted in the latter days excuse their long continuance in blindness and obstinancy. BRIGHTMAN: The conversion of the Jews as a thing beyond all expectation, and the ready aid given by the Gentiles in their restoration (Isaiah 66:20). GREGORY and many of the Latins view the chariot as that of Christ, drawn by the four evangelists. COCCEIUS sees in the passage a prophetic reference to the warlike expeditions of the Hussites under Ziska; Christ’s pity for His oppressed people, and his ready assistance to their endeavours. AINSWORTH observes, that Christ uses His servants as chariots, for His ‘willing people’ to be brought as an oblation to the Lord. (Isaiah 66:20). GILL sees in the passage the swiftness as well as the majesty and glory with with which Christ visits His Church: not finding the plants as He expected, He speedily employs methods for making them so: or, He returns with a transport of love to His Church. Bride of Christ: Christ in viewing the plants planted by His Father, is filled with the joy of one who finds himself suddenly surrounded with His willing people. HAWKER: The Bride conscious of the effect of Christ’s visit to her, her soul being suddenly and blessedly on fire. M. STUART: The Bride suddenly transported with desire to return to her Lord and King. J. H. MICHAELIS: Christ speaks after the manner of men, as if not expecting such an event, or not knowing what to do. So CALOVIUS and COCCEIUS. DAVIDSON: Christ takes His willing people, as it were, in the chariots of His commands, and brings them to Mount Zion, the Christian Church. THRUPP: The Church unexpectedly made the source and channel of victorious might to all the willing people of God. HAHN: The Gospel in its fourfold history carried rapidly through the world; and, without thinking a moment longer, constrained by the long restrained love of His heart, Christ mounts, as Captain of the Host, the chariots of His people, to bring the penitent to Himself, and to fulfil. His vocation, as Israel’s King, in bringing back conquered Heathendom into the tents of Shem.

PART FIFTH
Married Life and its Incidents
CHAPTER 6:6, 10–8:14
SCENE FIRST. Place: The Royal Palace. Speakers: Solomon and Shulamite

THE KING’S HAPPINESS IN HIS BRIDE

Song of Solomon 6:11

SOLOMON

I went down to the garden of nuts,
To see the fruits of the valley;
To see whether the vine flourished
And the pomegranate budded.
Or ever I was aware,
My soul made me like the chariots of Amminadib.

The concluding part of the Song appears to exhibit the mutual happiness enjoyed by the married pair. In the words before us the King apparently presented as expressing the joy he experienced in the possession and society of his Bride. Exhibits, spiritually, the delight which the Lord Jesus finds in His Church as the Bride whom He has betrothed and united to Himself. Husbands taught to love their wives from the example of Christ in His love to His blood-bought Church (Ephesians 5:25).

The present section given in the form of narrative. As the Bride in the preceding part of the Song related her experience, so in this the Bridegroom appears to relate his. ‘I went down,’ &c. Not clear what particular incident is referred to, whether connected with the King’s first acquaintance with Shulamite, or his withdrawal, as related by the Bride, or a visit to the Bride in her own apartment at a time subsequent to the marriage. The last the most probable. The narrative possibly given, like the Bride’s, in a song at the Marriage Feast. In seeking spiritual profit from the passage, may we receive ‘the mind that hath wisdom!’ The privilege of believers, in searching the Scriptures, to plough with the Spirit’s heifer. (Judges 14:18). Observe in regard to—

The King’s Visit.

I. The PLACE of the visit. ‘I went down to the garden of nuts.’ The walnut probably intended. Fruit with a bitter husk, hard shell, and sweet kernel. Formerly common and luxuriant around the lake of Genesaret. Probably the ‘garden’ to be here viewed, as in chap. Song of Solomon 6:11 and Song of Solomon 6:2, as a figurative expression for the Bride. Now a ‘garden’ of nuts, as indicating a state of maturity, or the Bride as a married wife. Perhaps exhibits ‘the Bride’s graces ripened by her earnest search after Jesus.’ The privilege of believers to attain to a maturity in grace. ‘Be no more children.’ ‘Strong meat belongeth to them that are of full age.’ (Hebrews 5:12; Ephesians 4:13). The Church of the New Testament thus distinguished, as a whole, from that of the Old Legal Dispensation. So the Millennial Church in relation to the present. ‘The light of the moon shall be as the light of the sun, and the light of the sun shall be seven-fold, as the light of seven days.’ The Church and individual believers a

Garden of Nuts,

as—

(1) The fruit is preserved safe in a hard shell. The Church in the world, but preserved from its pollution and its injury. ‘I, the Lord, do keep it; lest any hurt it, I do keep it night and day.’ ‘I will be a wall of fire round about her. ‘Thou shalt not be afraid for the terror by night, nor for the arrow that flieth by day, nor for the pestilence that walketh in darkness, nor for the destruction that wasteth at noonday.’ ‘His truth shall be thy shield and buckler’ (Psalms 111:4; Isaiah 27:2). ‘I pray not that Thou shouldst take them out of the world, but that Thou shouldst keep them from the evil’ (John 17:15).

(2) The kernel hidden within the shell. Believers God’s ‘hidden ones.’ Their ‘life hid with Christ in God.’ ‘The world knoweth us not, even as it knew Him not.’ ‘The Lord knoweth them that that are His.’

(3) The fruit only reached when the shell is broken. Trouble and affliction often the means of discovering grace. Persecution often the occasion of bringing forth God’s hidden ones.

(4). A rough exterior and a bitter husk, but a sweet kernel. ‘God hath chosen the poor of this world rich in faith and heirs of the kingdom.’ Believers, while in this world, often like their Master. (Isaiah 53:2). ‘Judge not according to the appearance.’ ‘The Lord looketh not on the outward appearance, but upon the heart.’ ‘If we suffer with Him, we shall also be glorified together.’

(5) Nuts composed of shell and kernel: the former however to perish; the latter to be used as food, or to propagate as seed. Believers while in this world possessed of a twofold nature—the flesh and the spirit; the former, however hard to overcome, to perish at death, or the Lord’s appearing; the latter preserved for Christ’s enjoyment and service in the new heavens and the new earth.

(6). Nuts require much time for ripening. Believers ordinarily kept many years in the world for their maturity and perfection in grace. The maturity of the Church as a whole has, in the wisdom of God, required many centuries, and is not yet attained.

(7) Nuts ordinarily the last fruit in the garden. The Church of Christ to outlive the world, and grace to survive nature. ‘The righteous is an everlasting foundation.’ The earth and the things therein to be burned up. To be followed by a new earth, ‘wherein dwelleth righteousness’ (2 Peter 3:10). ‘The upright shall dwell in the land, and the perfect shall remain in it; but the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it’ (Proverbs 2:21).

Observe further in regard to the king’s visit to the garden—

1. Christ seeks pleasure in His Church as a man in his garden. ‘This is my rest for ever, for I have desired it.’ The Church named by Himself—Hephzibah,—‘My delight is in her.’ If any man hear my voice and open the door, I will come in and sup with him and he with Me’ (Revelation 3:20).

2. Unspeakable condescension in Christ’s visits to His Church. ‘I went down.’ His visits a coming down from the heights of glory to a sinful world. The Lord of glory visiting a worm. He humbles Himself even to ‘behold the things that are in heaven;’ yet comes down to earth to raise up the poor out of the dust, and to lift the needy out of the dung-hill (Psalms 113:6).

3. Mature believers Christ’s especial pleasure. ‘I went down to the garden of nuts.’ The promise—‘I will dwell in them and walk in them,’ connected with the precept—‘Come out from among them, and be ye separate, and touch not the unclean thing’ (2 Corinthians 6:16). ‘The Lord taketh pleasure in them that fear Him, in those that hope in His mercy. He will beautify the meek with salvation’ (Psalms 147:11; Psalms 149:4; Psalms 37:23).

II. The OBJECT of the visit. ‘To see the fruits of the valley,’ &c. A valley low in situation and generally fertilized by a stream of water; hence suitable for a garden. Christ’s Church lowly in her condition in respect to this world. ‘Not many mighty,’ &c. Lowliness of spirit the proper character of His people. ‘Learn of me, for I am meek and lowly in heart.’ Christ’s Church well watered. ‘I will water it every moment.’ Sheltered as well as watered. ‘The city shall be low in a low place.’ Observe—

(1) Christ’s delight to see the spiritual fruits of His Church. ‘Herein is my Father glorified that ye bear much fruit: so shall ye be my disciples.’ ‘My soul desired the first ripe fruits.’

(2) Christ careful in observing the spiritual condition and progress of His Church. ‘To see whether the vine flourished and the pomegranates budded.’ Fruit expected. ‘I looked that it should bring forth grapes.’ ‘These three years I come seeking fruit.’ The first declaration in each of Christ’s letters to the Seven Churches: ‘I know Thy works.’ This followed by a description of their condition. The spiritual condition of congregations and individual believers carefully noted. Growth and progress looked for. The Church and the believer’s soul to be like Aaron’s rod that ‘budded, and blossomed, and bare almonds.’

(3) Grace found in different stages—the bud, the blossom, and the fruit. ‘First the blade, then the ear, and then the full corn in the ear.’ The ‘bud’ precious in Christ’s eyes as well as the fruit. ‘Feed my lambs,’ His first charge to Peter. The day of small things not despised.

(4) Different kinds of fruit in Christ’s garden. Nuts, grapes, and pomegranates. Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. Passive as well as active virtues. The child’s docility, the maiden’s purity, the confessor’s boldness, and the martyr’s patience.

(6) Different characteristics and types among believers. Nut-trees, vines, and pomegranates, ‘Sons of consolation’ and ‘sons of thunder.’ Varieties found in the Church which are due not to the degree of grace, but to the natural character. Constitutional differences of individual character not extinguished or suppressed by grace, but hallowed and employed for different purposes in the Kingdom of God. Marthas as well as Marys, Jameses as well as Johns required in the Church of Christ.

III. The RESULT of the visit. ‘Or ever I was aware,’ &c. Apparently expressive of speedy, sudden, and unexpected delight. The king’s expectation quickly, suddenly, and more than gratified. Christ’s desire for fruit and enjoyment in His blood-bought Church fully and speedily realized on and after the Day of Pentecost (Acts 2:1; Acts 2:41; Acts 4:31; Acts 5:12; Acts 5:14; Acts 5:41). The glorious change wrought on the New Testament Church the immediate result of the outpoured Spirit who, ten days after Christ’s ascension, came suddenly as a ‘mighty rushing wind’ that ‘filled all the house where they were sitting.’ The ‘chariots of Amminadib’ probably distinguished for the speed at which they were driven. ‘Amminadib’ possibly the name of a well-known charioteer. The meaning of the name—My willing, liberal, noble, or princely people. May point to the love and devotedness of the Pentecostal Church, when none of them said ‘that ought of the things which he professed was his own;’ and when, in the ardour of their love to one another, and their consecration to the Saviour’s cause, they ‘sold their possessions and goods, and parted them to all men, as every man had need’ (Acts 2:45; Acts 4:32). A fulfilment of the text also possibly in the boldness and zeal of the Apostles and primitive Church, in testifying for Christ and preaching His Gospel in the world according to His last and great commission: ‘Go ye unto all the world,’ &c. From the text we may observe—

1. Christ’s affections moved by the contemplation of His people’s graces. More especially—

(1) Their earnestness in seeking Him when absent, as Shulamite had previously sought her absent Bridegroom.
(2) Their penitence for past indifference and unfaithfulness.
(3) Their love in commending Him to others.

(4) Their zeal in carrying out His wishes in regard to the world. Christ’s joy for a time at least fulfilled in the New Testament Church, in their love to one another, their obedience to His word, and their devotedness to His service. Christ glorified in His saints. Moved with an intensity of feeling towards His people. ‘As the Bridegroom rejoiceth over the Bride, so will the Lord thy God rejoice over thee’ (Isaiah 62:5). His joy over them in proportion as they show themselves His ‘willing people.’ This their proper character (Psalms 110:3; 2 Corinthians 8:5).

2. Christ’s people to be His chariot in conveying the Gospel, and in winning others to His side. The Gospel the chariot in which Christ goes forth with His bow in His hand, ‘conquering and to conquer’ (Revelation 6:2). His people in general, and preachers in particular, the bearers of that Gospel, both at home and abroad. Hence His ‘battle-axe and weapons of war’ for breaking in pieces the nations (Jeremiah 51:20).

3. The cause of Christ’s joy in His people from and within Himself. ‘My soul made me like (or simply ‘made me’) the chariots,’ &c. His own ‘soul’ rather than anything really in them. ‘The believer has a notable friend in Christ’s own bosom.—Durham. ‘Of Me is thy fruit found.’ ‘Ye have not chosen Me, but I have chosen you, and ordained you that ye should go and bring forth fruit’ (John 15:16).

4. The privilege and happiness of Christ’s faithful and willing people that they are made His joy. ‘These things have I spoken unto you, that my joy might remain in you, and that your joy might be full’ (John 15:11).