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" ([He 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], ). 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 ([Psa 48:1], &c.; 122:1-3; 125:1, 2). Loveliness, security, unity, and loyalty; also the union of Israel and Judah in the Church ([Is 11:13]; [Jr 3:18]; [Eze 37:16], [17, 22]; compare [He 12:22]; [Re 21:2], ).
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]; [Psa 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 ([Psa 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], . 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 ([Is 52:15]; [Lu 22:25], ; [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--([Ep 1:4]; [2Th 2:13]). As she exalted Him above all others ([So 5:10]), so He now her.
daughters ... blessed her--([Is 8:18]; ; [Eze 16:14]; [2Th 1:10]). So at her appearance after Pentecost ([Ac 4:13]; ; ; ).
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], ); 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" ([Psa 110:3]). A willing chariot bore a "willing people"; or Nadib is the Prince, Jesus Christ ([Psa 68:17]). She is borne in a moment into His presence ([Ep 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 ([Is 52:7]; [Joh 14:27]; [Ro 5:1]; [Ep 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]; ). 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 ([Ep 5:31], ). 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], ). 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.
Chapter 7
[So 7:1-13].
1. thy feet--rather, "thy goings" ([Psa 17:5]). Evident allusion to [Is 52:7]: "How beautiful ... are the feet of him ... that publisheth peace" (Shulamite, [So 6:13]).
shoes--Sandals are richly jewelled in the East ([Lu 15:22]; [Ep 6:15]). She is evidently "on the mountains," whither she was wafted ([So 6:12]), above the daughters of Jerusalem, who therefore portray her feet first.
daughter--of God the Father, with whom Jesus Christ is one ([Mt 5:9]), "children of (the) God" (of peace), equivalent to Shulamite ([Psa 45:10-15]; [2Co 6:18]), as well as bride of Jesus Christ.
prince's--therefore princely herself, freely giving the word of life to others, not sparing her "feet," as in [So 5:3]; [Ex 12:11]. To act on the offensive is defensive to ourselves.
joints--rather, "the rounding"; the full graceful curve of the hips in the female figure; like the rounding of a necklace (as the Hebrew for "jewels" means). Compare with the English Version, [Ep 4:13-16]; [Col 2:19]. Or, applying it to the girdle binding together the robes round the hips ([Ep 6:14]).
cunning workman--([Psa 139:14-16]; [Ep 2:10], 22; 5:29, 30, 32).
2. navel--rather, "girdle-clasp," called from the part of the person underneath. The "shoes" ([So 7:1]) prove that dress is throughout presupposed on all parts where it is usually worn. She is "a bride adorned for her husband"; the "uncomely parts," being most adorned ([1Co 12:23]). The girdle-clasp was adorned with red rubies resembling the "round goblet" (crater or mixer) of spice-mixed wine (not "liquor," [So 8:2]; [Is 5:22]). The wine of the "New Testament in His blood" ([Lu 22:20]). The spiritual exhilaration by it was mistaken for that caused by new wine ([Ac 2:13-17]; [Ep 5:18]).
belly--that is, the vesture on it. As in [Psa 45:13], , gold and needlework compose the bride's attire, so golden-colored "wheat" and white "lilies" here. The ripe grain, in token of harvest joy, used to be decorated with lilies; so the accumulated spiritual food ([Joh 6:35]; ), free from chaff, not fenced with thorns, but made attractive by lilies ("believers," [So 2:2]; [Ac 2:46], 47; , , in common partaking of it). Associated with the exhilarating wine cup ([Zec 9:17]), as here.
3. The daughters of Jerusalem describe her in the same terms as Jesus Christ in [So 4:5]. The testimonies of heaven and earth coincide.
twins--faith and love.
4. tower of ivory--In [So 4:4], Jesus Christ saith, "a tower of David builded for an armory." Strength and conquest are the main thought in His description; here, beauty and polished whiteness; contrast [So 1:5].
fishpools--seen by Burckhardt, clear ([Re 22:1]), deep, quiet, and full ([1Co 2:10], ).
Heshbon--east of Jordan, residence of the Amorite king, Sihon ([Nu 21:25], &c.), afterwards held by Gad.
Bath-rabbim--"daughter of a multitude"; a crowded thoroughfare. Her eyes ([So 4:1]) are called by Jesus Christ, "doves' eyes," waiting on Him. But here, looked on by the daughters or Jerusalem, they are compared to a placid lake. She is calm even amidst the crowd ([Pr 8:2]; [Joh 16:33]).
nose--or, face.
tower of Lebanon--a border-fortress, watching the hostile Damascus. Towards Jesus Christ her face was full of holy shame (see on [So 4:1]; [So 4:3]); towards spiritual foes, like a watchtower ([Ha 2:1]; [Mr 13:37]; [Ac 4:13]), elevated, so that she looks not up from earth to heaven, but down from heaven to earth. If we retain "nose," discernment of spiritual fragrance is meant.
5. upon thee--the headdress "upon" her.
Carmel--signifying a well-cultivated field ([Is 35:2]). In [So 5:15] He is compared to majestic Lebanon; she here, to fruitful Carmel. Her headdress, or crown ([2Ti 4:8]; [1Pe 5:4]). Also the souls won by her ([1Th 2:19], 20), a token of her fruitfulness.
purple--royalty ([Re 1:6]). As applied to hair, it expresses the glossy splendor of black hair (literally, "pendulous hair") so much admired in the East ([So 4:1]). While the King compares her hair to the flowering hair of goats (the token of her subjection), the daughters of Jerusalem compare it to royal purple.