Song of Solomon 6:4

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. iv.

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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.

Thou art beautiful, O my love, as Tirzah,....

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).

THERE are various estimates of the Christian church. Some think everything of her; some think nothing of her; and probably neither opinion is worth the breath which utters it. Neither Ritualists, who idolise their church, nor sceptics, who vilify all churches, have any such knowledge of the true spiritual church of Jesus Christ as to be entitled to give an opinion. The king’s daughter is all glorious within, with a beauty which they are quite unable to appreciate. What is usually the most correct character which is obtainable of a woman? Shall we be guided by the praises of those neighbors who are on good terms with her, or by the scandal of those who make her the subject of ill-natured gossip? No; the most accurate judgment we are likely to get is that of her husband. Solomon saith in the Proverbs concerning the virtuous woman, “Her husband also riseth up, and he praiseth her.” Of that fairest among women, the church of Christ, the same observation may be made. It is to her of small consequence to be judged of man’s judgment, but it is her honor and joy to stand well in the love and esteem of her royal spouse, the Prince Emmanuel. Though the words before us are allegorical, and the whole song is crowded with metaphor and parable, yet the teaching is plain enough in this instance; it is evident that the Divine Bridegroom gives his bride a high place in his heart, and to him, whatever she may be to others, she is fair, lovely, comely, beautiful, and in the eyes of his love without a spot. Moreover, even to him there is not only a beauty of a soft and gentle kind in her, but a majesty, a dignity in her holiness, in her earnestness, in her consecration, which makes even him say of her that she is “terrible as an army with banners,” “awful as a bannered army.” She is every inch a queen: her aspect in the sight of her beloved is majestic.

THERE are various estimates of the Christian church. Some think everything of her; some think nothing of her; and probably neither opinion is worth the breath which utters it. Neither Ritualists, who idolise their church, nor sceptics, who vilify all churches, have any such knowledge of the true spiritual church of Jesus Christ as to be entitled to give an opinion. The king’s daughter is all glorious within, with a beauty which they are quite unable to appreciate. What is usually the most correct character which is obtainable of a woman?

The section might be entitled, “Renewed declaration of love after brief estrangement.” Son 6:4 Tirzah ... Jerusalem - Named together as the then two fairest cities of the land. For Jerusalem compare Psa 48:2. “Tirzah” (i. e., “Grace” or “Beauty “)was an old Canaanite royal city Jos 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. Son 6:5 Even for the king the gentle eyes of the bride have an awe-striking majesty. Such is the condescension of love. Now follows Son 6:5-7 the longest of the repetitions which abound in the Song, marking the continuance of the king’s affection as when first solemnly proclaimed Son 4:1-6. The two descriptions belong, according to some (Christian) expositors, to the Church of different periods, e. g. to the primitive Church in the splendor of her first vocation, and to the Church under Constantine; other (Jewish) expositors apply them to “the congregation of Israel” under the first and second temples respectively. Son 6:9 The king contrasts the bride with the other claimants for her royal estate or favor Son 6:8. She not only outshines them all for him, but herself has received from them disinterested blessing and praise. This passage is invaluable as a divine witness to the principle of monogamy under the Old Testament and in the luxurious age of Solomon.