Song of Solomon 6

8. threescore--indefinite number, as in Solomon 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 ( 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 ).

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" ( 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 ( Solomon 5:10 ), so He now her.
daughters . . . blessed her--( Isaiah 8:18 , 61:9 , Ezekiel 16:14 , 2 Thessalonians 1:10 ). So at her appearance after Pentecost ( Acts 4:13 , 6:15 , 24:25 , 26:28 ).

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 fulness 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--( 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 ).

11. The bride's words; for she everywhere is the narrator, and often soliloquizes, which He never does. The first garden ( 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 ( Solomon 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 Acts 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] ( 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.

12. Sudden outpourings of the Spirit on Pentecost ( Acts 2:1-13 ), while the Church was using the means (answering to "the garden," Solomon 6:11 , John 3:8 ).
Ammi-nadib--supposed to me one proverbial for swift driving. Similarly ( Solomon 1:9 ). Rather, "my willing people" ( Psalms 110:3 ). A willing chariot bore a "willing people"; or Nadib is the Prince, Jesus Christ ( Psalms 68:17 ). She is borne in a moment into His presence ( Ephesians 2:6 ).

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 , 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" ( 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.