(1-3) Whither is thy beloved gone . . . By a playful turn the poet heightens the description of the lover’s beauty by the impression supposed to be produced on the imaginary bystanders to whom the picture has been exhibited. They express a desire to share the pleasures of his company with the heroine, but she, under the figure before employed (Song of Solomon 4:12-16), declares that his affections are solely hers, and that, so far from being at their disposal, he is even now hastening to complete his and her happiness in their union. Difficulties crowd on the dramatic theory at this passage. Most of its advocates have recourse to some arbitrary insertion, such as, “here the lovers are re-united,” but they do not tell us how the distance from the harem at Jerusalem to the garden in the north was traversed, or the obstacles to the union surmounted. In the imagination of the poet all was easy and natural.

So 6:1-13.

1. Historically, at Jesus Christ's crucifixion and burial, Joseph of Arimathea, and Nicodemus, and others, joined with His professed disciples. By speaking of Jesus Christ, the bride does good not only to her own soul, but to others (see on [675]So 1:4; [676]Mal 3:16; [677]Mt 5:14-16). Compare the hypocritical use of similar words (Mt 2:8).An inquiry after Christ, Song of Solomon 6:1. The church’s answer, Song of Solomon 5:2. The church confesseth her faith in Christ, Song of Solomon 6:3. Christ showeth the graces of his church, Song of Solomon 6:4, and the beauty of several parts, Song of Solomon 6:5-10. He acquaints her where he had been, and what he had been doing, Song of Solomon 6:11; and discovers his affection to her, Song of Solomon 6:12; with an invitation of her to return to him again, Song of Solomon 6:13.

These are the words of the daughters of Jerusalem, last mentioned, whom this full and pathetical description of the Bridegroom’s excellency had inflamed with love to him.

Whither is thy Beloved turned aside, to wit, from thee, as thy words imply, Song of Solomon 6:6,8; where dost thou use to look for him, and to find him, when thou hast lost him? O thou who art well acquainted with all the places both of his usual abode, and of his diversion, inform us who are ignorant of them. That we may seek him with thee; we ask not with any evil design, but only because we desire an interest in him.

whither is thy beloved turned aside? which way did he take? on what hand did he turn, to the right or left, when he went from thy door? They ask no longer who or what he was, being satisfied with the church's description of him; by which they had gained some knowledge of him, and had their affections drawn out unto him; and were desirous of knowing more of him and of being better acquainted with him, and to enjoy his company and presence; though as yet they had but little faith in him, and therefore could not call him "their" beloved, only "her" beloved: and this question is put and repeated in this manner, to show that they were serious and in earnest; yea, were in haste, and impatient to know which way he went; say they,

that we may seek him with thee; it was not mere speculation or curiosity that led them to put the above questions; they were desirous to go into practice, to join with the church in the search of Christ, to seek him with her in the word and ordinances; upon which they were determined, could they get any hint from her whither he was gone, and where it was most likely to find him: for so the words may be rendered, "and we will seek him with thee" (p); this they had resolved on among themselves, and only wanted directions which way to steer their course, or a grant to go along with the church in quest of her beloved.

(p) Sept. "quaeremus", V. L. Pagninus, Montanus, Marckius, &c.

(k) Hearing of the excellency of Christ, the faithful desire to know how to find him.