Verse 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 Song of Solomon 1:4; see on Malachi 3:16; see on Matthew 5:14-16). Compare the hypocritical use of similar words (Matthew 2:8).

Verse 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,” etc. (Song of Solomon 4:6), and again (Song of Solomon 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feed in  …  gardens — that is, in the churches, though He may have withdrawn for a time from the individual believer: she implies an invitation to the daughters of Jerusalem to enter His spiritual Church, and become lilies, made white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 (Song of Solomon 5:1; Genesis 5:24; Mark 4:28, Mark 4:29; Acts 7:60).

Verse 3

for me.” Reverse order from Song of Solomon 2:16. She now, after the season of darkness, grounds her convictions on His love towards her, more than on hers towards Him (Deuteronomy 33:3). There, it was the young believer concluding that she was His, from the sensible assurance that He was hers.

Verse 4

Tirzah — meaning “pleasant” (Hebrews 13:21); “well-pleasing” (Matthew 5:14); the royal city of one of the old Canaanite kings (Joshua 12:24); and after the revolt of Israel, the royal city of its kings, before Omri founded Samaria (1 Kings 16:8, 1 Kings 16:15). 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 (Psalm 48:1, etc.; Psalm 122:1-3; Psalm 125:1, Psalm 125:2). Loveliness, security, unity, and loyalty; also the union of Israel and Judah in the Church (Isaiah 11:13; Jeremiah 3:18; Ezekiel 37:16, Ezekiel 37:17, Ezekiel 37:22; compare Hebrews 12:22; Revelation 21:2, Revelation 21:12).

terrible — awe-inspiring. Not only armed as a city on the defensive, but as an army on the offensive.

banners — (See on Song of Solomon 5:10; see on Psalm 60:4); Jehovah-nissi (2 Corinthians 10:4).

Verse 5

(Song of Solomon 4:9; Genesis 32:28; Exodus 32:9-14; Hosea 12:4). This is the way “the army” (Song of Solomon 6:4) “overcomes” not only enemies, but Jesus Christ Himself, with eyes fixed on Him (Psalm 25:15; Matthew 11:12). Historically, Song of Solomon 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 (Mark 16:15-18, Mark 16:20); His rehearsing the same instructions (see on Song of Solomon 6:6) as when with them (Luke 24:44).

overcome — literally, “have taken me by storm.”

Verse 6

Not vain repetition of Song of Solomon 4:1, Song of Solomon 4:2. The use of the same words shows His love unchanged after her temporary unfaithfulness (Malachi 3:6).

Verse 8

threescore — indefinite number, as in Song of Solomon 3:7. Not queens, etc., of Solomon, but witnesses of the espousals, rulers of the earth contrasted with the saints, who, though many, are but “one” bride (Isaiah 52:15; Luke 22:25, Luke 22:26; John 17:21; 1 Corinthians 10:17). The one Bride is contrasted with the many wives whom Eastern kings had in violation of the marriage law (1 Kings 11:1-3).

Verse 9

Hollow professors, like half wives, have no part in the one bride.

only one of her mother — namely, “Jerusalem above” (Galatians 4:26). The “little sister” (Song of Solomon 8:8) is not inconsistent with her being “the only one”; for that sister is one with herself (John 10:16).

choice — (Ephesians 1:4; 2 Thessalonians 2:13). As she exalted Him above all others (Song of Solomon 5:10), so He now her.

daughters  …  blessed her — (Isaiah 8:18; Isaiah 61:9; Ezekiel 16:14; 2 Thessalonians 1:10). So at her appearance after Pentecost (Acts 4:13; Acts 6:15; Acts 24:25; Acts 26:28).

Verse 10

The words expressing the admiration of the daughters. Historically (Acts 5:24-39).

as the morning — As yet she is not come to the fullness of her light (Proverbs 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 (2 Corinthians 3:18).

sun — Her light of justification is perfect, for it is His (2 Corinthians 5:21; 1 John 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 (Matthew 13:43).

army — (Song of Solomon 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 (Genesis 15:5; Daniel 12:3; Revelation 12:1). The Church Patriarchal, “the morning”; Levitical, “the moon”; Evangelical, “the sun”; Triumphant, “the bannered army” (Revelation 19:14).

Verse 11

The bride‘s words; for she everywhere is the narrator, and often soliloquizes, which He never does. The first garden (Song of Solomon 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 (Song of Solomon 4:13, etc.). The third here, of “nuts,” from the previous autumn; the end of winter, and verge of spring; the Church in the upper room (Acts 1:13, etc.), 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] (Luke 24:27, Luke 24:32); 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.

Verse 12

Sudden outpourings of the Spirit on Pentecost (Acts 2:1-13), while the Church was using the means (answering to “the garden,” Song of Solomon 6:11; John 3:8).

Ammi-nadib — supposed to me one proverbial for swift driving. Similarly (Song of Solomon 1:9). Rather, “my willing people” (Psalm 110:3). A willing chariot bore a “willing people”; or Nadib is the Prince, Jesus Christ (Psalm 68:17). She is borne in a moment into His presence (Ephesians 2:6).

Verse 13

Entreaty of the daughters of Jerusalem to her, in her chariot-like flight from them (compare 2 Kings 2:12; 2 Samuel 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 (Isaiah 52:7; John 14:27; Romans 5:1; Ephesians 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 (Acts 3:11; Acts 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,” etc. She accepts the name Shulamite, as truly describing her. But adds, that though “one” (Song of Solomon 6:9), she is nevertheless “two.” Her glories are her Lord‘s, beaming through her (Ephesians 5:31, Ephesians 5:32). 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 (John 17:21, John 17:22). Allusion is made to Mahanaim (meaning two hosts), the scene of Jacob‘s victorious conflict by prayer (Genesis 32:2, Genesis 32:9, Genesis 32:22-30). 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.