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 So 1:4; Mal 3:16; Mt 5:14-16). Compare the hypocritical use of similar words (@Mt 2:8).
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withdrawn for a time from the individual believer: she implies an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).
3. In speaking of Jesus Christ to others, she regains her own assurance. Literally, "I am for my beloved . . . for me." Reverse order from @So 2:16. She now, after the season of darkness, grounds her convictions on His love towards her, more than on hers towards Him (@De 33:3). There, it was the young believer concluding that she was His, from the sensible assurance that He was hers.
4. 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.; @Ps 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 So 5:10;
Ps 60:4); Jehovah-nissi
(@2Co 10:4).
5. (@So 4:9 Ge 32:28 Ex 32:9-14 Ho 12:4). This is the way "the
army" (@So 6:4) "overcomes" not only enemies, but Jesus Christ
Himself, with eyes fixed on Him (@Ps 25:15 Mt 11:12). Historically.
@So 6:3-5 represent the restoration of Jesus Christ to His Church at
the resurrection; His sending her forth as an army, with new powers
(@Mr 16:15-18,20); His rehearsing the same instructions
(see on So 6:6) as when with them
(@Lu 24:44).
overcome--literally, "have taken me by storm."
6. Not vain repetition of @So 4:1,2. The use of the same words shows His love unchanged after her temporary unfaithfulness (@Mal 3:6).
8. threescore--indefinite number, as in @So 3:7. Not queens, &c., of Solomon, but witnesses of the espousals, rulers of the earth contrasted with the saints, who, though many, are but "one" bride (@Isa 52:15 Lu 22:25,26 Joh 17:21 1Co 10:17). The one Bride is contrasted with the many wives whom Eastern kings had in violation of the marriage law (@1Ki 11:1-3).
9. Hollow professors, like half wives, have no part in the one bride.
only one of her mother--namely, "Jerusalem above" (@Ga 4:26). The
"little sister" (@So 8:8) is not inconsistent with her being "the only
one"; for that sister is one with herself (@Joh 10:16).
choice--(@Eph 1:4 2Th 2:13). As she exalted Him above all others
(@So 5:10), so He now her.
daughters . . . blessed her--(@Isa 8:18 61:9 Eze 16:14 2Th 1:10).
So at her appearance after Pentecost (@Ac 4:13 6:15 24:25 26:28).
10. The words expressing the admiration of the daughters.
Historically (@Ac 5:24-39).
as the morning--As yet she is not come to the fulness of her light
(@Pr 4:18).
moon--shining in the night, by light borrowed from the sun; so the
bride, in the darkness of this world, reflects the light of the Sun of
righteousness (@2Co 3:18).
sun--Her light of justification is perfect, for it is His
(@2Co 5:21 1Jo 4:17). The moon has less light, and has only one half
illuminated; so the bride's sanctification is as yet imperfect. Her
future glory (@Mt 13:43).
army--(@So 6:4). The climax requires this to be applied to the
starry and angelic hosts, from which God is called Lord of Sabaoth. Her
final glory (@Ge 15:5 Da 12:3 Re 12:1). The Church Patriarchal, "the
morning"; Levitical, "the moon"; Evangelical, "the sun"; Triumphant,
"the bannered army" (@Re 19:14).
11. The bride's words; for she everywhere is the narrator, and often
soliloquizes, which He never does. The first garden (@So 2:11-13)
was that of spring, full of flowers and grapes not yet ripe; the second,
autumn, with spices (which are always connected with the person of Jesus
Christ), and nothing unripe (@So 4:13, &c.). The third here, of
"nuts," from the previous autumn; the end of winter, and verge of
spring; the Church in the upper room @Ac 1:13, &c.), when one
dispensation was just closed, the other not yet begun; the hard shell of
the old needing to be broken, and its inner sweet kernel extracted
[ORIGEN] (@Lu 24:27,32);
waiting for the Holy Ghost to usher in
spiritual spring. The walnut is meant, with a bitter outer husk, a
hard shell, and sweet kernel. So the Word is distasteful to the
careless; when awakened, the sinner finds the letter hard, until the
Holy Ghost reveals the sweet inner spirit.
fruits of the Valley--MAURER translates, "the blooming products of the river," that is, the plants growing on the Margin of the
river flowing through the garden. She goes to watch the first sproutings of the various plants.
12. Sudden outpourings of the Spirit on Pentecost (@Ac 2:1-13),
while the Church was using the means (answering to "the garden,"
@So 6:11 Joh 3:8).
Ammi-nadib--supposed to me one proverbial for swift driving. Similarly
(@So 1:9). Rather, "my willing people" (@Ps 110:3). A willing
chariot bore a "willing people"; or Nadib is the Prince, Jesus Christ
(@Ps 68:17). She is borne in a moment into His presence
(@Eph 2:6).
13. Entreaty of the daughters of Jerusalem to her, in her
chariot-like flight from them (compare @2Ki 2:12 2Sa 19:14).
Shulamite--new name applied to her now for the first time. Feminine of Solomon, Prince of Peace; His bride, daughter of peace, accepting and
proclaiming it (@Isa 52:7 Joh 14:27 Ro 5:1 Eph 2:17). Historically,
this name answers to the time when, not without a divine design in it,
the young Church met in Solomon's porch (@Ac 3:11 5:12). The
entreaty, "Return, O Shulamite," answers to the people's desire to keep
Peter and John, after the lame man was healed, when they were about to
enter the temple. Their reply attributing the glory not to themselves,
but to Jesus Christ, answers to the bride's reply here, "What will ye
see" in me? "As it were," &c. She accepts the name Shulamite, as truly
describing her. But adds, that though "one" (@So 6:9), she is
nevertheless "two." Her glories are her Lord's, beaming through her
(@Eph 5:31,32). The two armies are the family of Jesus Christ in
heaven, and that on earth, joined and one with Him; the one militant,
the other triumphant. Or Jesus Christ and His ministering angels are one
army, the Church the other, both being one (@Joh 17:21,22).
Allusion is made to Mahanaim (meaning two hosts), the scene of Jacob's
victorious conflict by prayer (@Ge 32:2,9,22-30). Though she is peace,
yet she has warfare here, between flesh and spirit within and foes
without; her strength, as Jacob's at Mahanaim, is Jesus Christ and His
host enlisted on her side by prayer; whence she obtains those graces
which raise the admiration of the daughters of Jerusalem.