| Back to Home Page | Back to Book Index
|
Song of
Solomon Chapter Eight
New King James Version (NKJV)
INTRODUCTION TO SONG OF SOLOMON 8
This
chapter begins with an ardent wish of the church for a free and intimate
converse with Christ; declaring what she would do to him, and for him, should
she have such an interview with him, Song of Solomon 8:1;
what familiarity should be between them, Song of Solomon 8:3;
charging the daughters of Jerusalem not to give him any disturbance, Song of Solomon 8:4.
Upon which they inquire who she was that was in such a posture they saw her in,
Song of Solomon 8:5;
when the church, instead of giving them an answer, says some things concerning
her beloved, on whom they saw her leaning; and makes some requests to him for
more nearness to him, and manifestations of his love to her; urged from the
strength her love and affections to him, which was invincible, Song of Solomon 8:6.
Next follows a speech of the church about her little sister; expressing a
concern for her, and what she would do to her and with her, Song of Solomon 8:8;
and the answer of the little sister, declaring what she, was, and what she
enjoyed, Song of Solomon 8:10;
then the words of the church again, concerning her husband's vineyard; the
place, keepers, and profit of it, Song of Solomon 8:11.
And the chapter, and with it the Song, is concluded with a request of Christ to
the church, that he might hear her voice, Song of Solomon 8:13;
and with a petition of hers to him, that he would come quickly to her, Song of Solomon 8:14.
Song of Solomon
8:1 Oh, that you
were like my brother, Who nursed at my mother’s breasts! If I should
find you outside, I would kiss you; I would not be despised.
YLT 1Who doth make thee as a
brother to me, Sucking the breasts of my mother? I find thee without, I kiss
thee, Yea, they do not despise me,
O that thou wert as my brother,.... Or,
"who will give thee as a brother to me?"F17מי יתנך "quis det te?"
Pagninus, Montanus, Marckius. an usual form of wishing, Deuteronomy 5:29, Psalm 14:7. The
church here not only requests that Christ would be like a brother to her, but
appear to be really one, and to act the part of one towards her; with whom she
might as freely converse as brother and sister may. Several JewishF18Targum
in loc. Zohar in Gen. fol. 104. 1. Tzeror Hammor, fol. 73. 3. Caphtor Uperah,
fol. 5. 2. writers own, that the King Messiah is intended here; and in such a
relation Christ does stand to his church and people, by virtue of his
incarnation, Hebrews 2:11; hence
many of the ancients take this to be a wish of the Jewish church, for the
coming of Christ in the flesh; and also through their adoption, he and they
having one Father, John 20:17; and by
being of a like nature, disposition, and practice, Matthew 12:50; as
well as on the score of love and friendship, Proverbs 18:24; and
this relation Christ fills up, by the intimacy and familiarity he uses them
with; by his compassion on them, and sympathy with them, in all their
afflictions; by the help, aid, and relief, he gives them; by his condescension
to their weaknesses, and by his great love and affection for them. As a further
description of him as a brother, it is added,
that sucked the breasts of my mother; which may
denote the truth and reality of Christ's incarnation, being a sucking infant:
and the near relation of Christ to his people, being a brother by the mother's
side, reckoned the nearest, and their affection to each other the strongest: by
her "mother" may be meant Jerusalem above, the mother of us all; and,
by her "breasts", the ordinances, of which Christ, as man, partook
when on earth, and now may be said to suck, as formed in the hearts of his
people;
when I should find
thee without; or, "in the street"F19בחוץ
"in platen", Montanus, Brightman, Marckius; "in publico",
Cocceius, Michaelis. ; in public ordinances, where Christ is to be found; or
outside of Judea, in the Gentile world, where, after his coming in the flesh,
his Gospel was preached, the ordinances administered, and he was there to be
found; or in the most public place and manner, where she should not be ashamed
to own him, his truths and ordinances, before men;
I would kiss thee; not only with a kiss of approbation, Proverbs 24:16; but
of love and affection, of faith and confidence, of homage and subjection, of
worship and adoration; see Psalm 2:12; this is
an usage with relations and friends, brothers and sisters, at meeting; hence
Heunischius refers this to the time when the saints shall meet Christ in the
clouds, who will be admitted to the nearest embraces of him, with unspeakable
pleasure, and enjoy him to all eternity;
yea, I should not be despised; for taking such freedom
with Christ, her brother. Or, "they would not despise me"F20לא יבזי לי
"non contemnent, vel contemnerent me", Montanus, Brightman, Marckius.
; neither men nor angels, for such an action, and still less God, the Father,
Son, and Spirit; which she might conclude from the relation between them, it
being no more unseemly than for a sister to use such freedom with an own
brother, even in the street; and from the reception she had reason to believe
she should meet with from Christ: who would not turn away his face from her,
when she offered to kiss him, which would occasion shame and blushing. The
whole expresses her boldness in professing Christ, without fear or shame, in
the most public manner.
Song of Solomon
8:2 2 I
would lead you and bring you Into the house of my mother, She who
used to instruct me. I would cause you to drink of spiced wine, Of the juice of
my pomegranate.
YLT 2I lead thee, I bring thee
in unto my mother's house, She doth teach me, I cause thee to drink of the
perfumed wine, Of the juice of my pomegranate,
I would lead thee, and bring, thee into mother's house,.... The
general assembly and church of the firstborn is mother to the church visible, to
particular churches and believers, where they are born, educated, and brought
up; for which they have a great affection, as persons usually have for the
place of their nativity and education. And here the church desires to have
Christ with her; either to consummate the marriage between them, Genesis 24:67; or
to have the knowledge of him spread among her relations, those of her mother's
house, who belonged to the election of grace; or to enjoy his presence there,
with great delight and pleasure: the act of "leading" thither shows
great familiarity with him, great love and respect for him, a hearty welcome to
her mother's house; and was treating him becoming his majesty, great personages
being led, Isaiah 60:11; all
which is done by prayer, in the exercise of faith: and the act of
"bringing" denotes on her part the strength of faith in prayer; and
on his part great condescension; see Song of Solomon 3:4.
Her end in all was, as follows,
who would instruct me; meaning her
mother; the allusion may be to a grave and prudent woman, who, taking her newly
married daughter apart, teaches her how to behave towards her husband, that she
may have his affections, and live happily with him: the house of God is a
school of instruction, where souls are taught the ways of Christ, the doctrines
of the Gospel, and the duties of religion; nor are the greatest believers above
instruction, and the means of it. Some render the words, "thou
shalt", or "thou wouldest teach me"F21תלמדני "docebis me", V. L. Pagninus, Montanus,
& alii; "doceres me", Brightman, Michaelis. ; meaning Christ, who
teaches as none else can; he teaches by his Spirit, who leads into all truth;
by the Scriptures, which are profitable for instruction; by his ministers, called
pastors and teachers; and by his ordinances administered in his house; where
the church desired the presence of Christ; and might expect instruction from
him, being in the way of her duty; and to hear such marriage precepts, as in Psalm 45:10. In
return, the church promises Christ,
I would cause thee to drink of spiced wine, of the juice of my
pomegranate; or, "wine of my pomegranate"F23מעסיס רמני "de vino dulci
mali granati mei", Montanus. ; of which mention is made in Jewish writingsF24T.
Bab. Sabbat, fol. 143. 2. Maimon. Hilch. Maacolot Asurot, c. 7. s. 7. and by
other authorsF25Plin. Nat. Hist. l. 14. c. 16. : there was a city in
the tribe of Dan, called "Gathrimmon", Joshua 21:24; the
winepress of the pomegranate, or where they made pomegranate wine. Spiced wine
was much used by the ancients, and in the eastern countries: so Phoenician
wine, or wine of Byblis, is said to be odoriferousF26 βιβλινον ευωδα Theocrit.
Idyll. 14. v. 15, 16. ; so the wine of Lebanon, Hosea 14:7; the
Babylonians had a wine they called nectarF1Athenaei Deipnosophist.
l. 1. c. 95. p. 32. : spiced wine was thought less inebriatingF2Ibid.
l. 11. c. 3. p. 464. , and therefore the ancients sometimes put into their wine
myrrh and calamus, and other spicesF3Plin. Nat. Hist. l. 14. c. 13,
16. Plauti Persa, Act. 1. Sc. 3. v. 7, 8. ; sometimes it was a mixture of old
wine, water, and balsam; and of wine, honey, and pepperF4Munster.
Dictionar. Chaldaic. p. 22, 27. . Now these sorts of wine being accounted the best
and most agreeable, the church proposes to treat Christ with them; by which may
be meant the various graces of the Spirit, and the exercise of them in
believers; which give Christ pleasure and delight, and are preferred by him to
the best wine; see Song of Solomon 4:10.
With the Hebrew writers, pomegranates are said to be a symbol of concordF5Apud
Chartar. de Imag. Deorum, p. 139. : the pomegranate was a tree of VenusF6Athenaeus,
ut supra (Deipnosophist.), l. 3. c. 8. p. 84. .
Song of Solomon
8:3 (To the
Daughters of Jerusalem) 3 His
left hand is under my head, And his right hand embraces me.
YLT 3His left hand [is] under my
head, And his right doth embrace me.
His left hand should be under my head, and his right hand
should embrace me. That is, when she should have the presence of Christ in her
mother's house. Or the words are a petition that so it might be, "let his
left hand", &c.F7Tigurine version, Marckius, some in
Michaelis. ; or a declaration of what she did enjoy, "his left hand is
under my head", &c.F8Mercerus, Piscator, Cocceius,
Michaelis. ; see Gill on Song of Solomon 2:6.
Song of Solomon
8:4 4 I
charge you, O daughters of Jerusalem, Do not stir up nor awaken love Until it
pleases.
YLT 4I have adjured you,
daughters of Jerusalem, How ye stir up, And how ye wake the love till she
please!
I charge you, O ye daughters of Jerusalem, that ye stir not up,
nor awake my love, until he please. The phrase,
"by the roes and by the hinds of the field", used in Song of Solomon 2:7;
is here omitted; not as if the charge was less vehement and earnest here, for
the form of expostulation seems rather to express more earnestness: for the
words may be rendered, "why will ye", or "why should ye stir up,
and why awake my love?"F9מה,
"cur", Montanus, Schmidt. being apprehensive they were about to do
it; and which she dissuades from, as unreasonable and dangerous, and might be
prejudicial to them as well as to her. The allusion is to virgins, that sung
songs at marriages; one in the evening, lulling to sleep; and another in the
morning, awaking and stirring up from itF11Vid. Theocrit. Idyll. 18.
.
Song of Solomon
8:5 A Relative 5 Who is this coming
up from the wilderness, Leaning upon her beloved? I awakened you under the
apple tree. There your mother brought you forth; There she who bore you
brought you forth.
YLT 5Who [is] this coming from
the wilderness, Hasting herself for her beloved? Under the citron-tree I have
waked thee, There did thy mother pledge thee, There she gave a pledge [that]
bare thee.
(Who is this
that cometh up from the wilderness?.... Which words are
spoken by the daughters of Jerusalem, occasioned by her charge to them, by
which they were excited to look more earnestly at her, whom Christ had indulged
with so much nearness to him; at which they express their surprise, and
describe her by her ascent "from the wilderness"; that is, of the
world, out of which she was chosen and called; and from a state of nature, out
of which she was brought; and was rising up in a state of grace to a state of
glory; See Gill on Song of Solomon 3:6;
leaning upon her beloved); faith in Christ, whom
her soul loved, and who loved her, is signified hereby; see Isaiah 50:10; which
is the grace by which believers lean on the person of Christ, for acceptance
with God; on his righteousness, for justification; on his fulness, for the
supply of their wants; and trust in his blood for pardon and cleansing, The
word is only used in this place, and is differently rendered: by some,
"casting herself"F12מתרפקת
"injiciens se", Cocceius. on him; as sensible sinners do at first
conversion, when they venture their souls on Christ, commit the care and
keeping of them to him, and trust their whole salvation with him: by others,
"joining, associating"F13"Adjungens se", Montanus;
"associans se", Brightman, Schmidt, Marckius, Michaelis; so Aben
Ezra, Jarchi, Joseph Kimchi, & R. Sol. Urbin. Ohel. Moed, fol. 19. 1. ;
cleaving to him, keeping company with him, from the use of the wordF14"Raphak,
comes fuit; rephik, comes itineris; socius", Golius, col. 1018, 1019. in
the Arabic tongue; so such souls give up themselves to Christ; cleave to him,
with full purpose of heart; walk with him, and walk on in him, as they have
received him: by others, "rejoicing" or "delighting"F15"Deliciis
affluens", V. L. "delicians", some in Mercerus, so Kimchi.
herself in him; in the view of his personal glory, transcendent excellencies,
inexhaustible fulness, and searchable riches: the Septuagint version is,
"strengthened", or "strengthening herself on her beloved";
deriving all her strength from him, to exercise grace, perform duty, withstand
temptation, and persevere to the end, conscious of her own weakness; faith, in
every sense of the word, is intended;
I raised thee up under the apple tree; not the words
of Christ concerning the church, since the affixes are masculine; but what the
church said concerning Christ, when leaning on his arm as she went along with
him: so the words may be connected with the preceding, by supplying the word
"saying", as Michaelis observes; relating a piece of former
experience, how that when she was under the apple tree, sat under the shadow of
it, Song of Solomon 2:3;
that is, under the ordinances of the Gospel; where, having no sensible
communion with Christ for some time, he being as it were asleep, she, by her
earnest prayers and entreaties, awaked him, and raised him up, to take notice
of her; whereby she enjoyed much nearness to him, and familiarity with him;
there thy mother brought thee forth, there she brought thee forth that
bare thee; which may be said either concealing the Old Testament church,
who conceived hope of the coming of Christ, waited for it, and was often like a
woman in pain until he was brought forth, which at length was done, to the joy
of those that looked for him; or of the New Testament church, hoping, looking,
waiting for the second coming of Christ, in the exercise of faith and prayer,
and is like a woman in travail, and will be until he makes his appearance; and
both may be meant, the one by the former, the other by the latter phrase, and
may be the reason of the repetition of it. It may be applied to the apostles of
Christ, who travailed in birth, until Christ was brought forth into the Gentile
world, through the preaching of the Gospel; and so to all Gospel ministers, who
are in like case until Christ be formed in the souls of men; which is no other
than the new birth, and is attended with pain like that of a woman in travail;
and every regenerate person may be said, in this sense, to be Christ's mother,
as well as his brother and sister, Matthew 12:50; and
each of the above things are usually done under and by the means of the word
and ordinances; which may be signified by the apple tree, or, however, the
shadow of it.
Song of Solomon
8:6 The Shulamite
to Her Beloved 6 Set
me as a seal upon your heart, As a seal upon your arm; For love is as
strong as death, Jealousy as cruel as the grave;[a] Its flames
are flames of fire, A most vehement[b] flame.
YLT 6Set me as a seal on thy
heart, as a seal on thine arm, For strong as death is love, Sharp as Sheol is
jealousy, Its burnings [are] burnings of fire, a flame of Jah!
Set me as a seal upon thine heart, as a seal upon thine arm,.... These are
still the words of the church, speaking to Christ as she walked along with him,
as the affixes in the Hebrew text show; in which she desires to have a fixed
abiding place in his heart; to continue firmly in his love, and to have further
manifestations of it; to be always remembered and supported by him; to be ever
on his mind, and constantly under his care and protection; and to have a full
assurance of interest in his love, and in his power, which is the sealing work
of his Spirit, Ephesians 1:13. The
allusion seems to be to the high: priest, a type of Christ, who had the names
of the children of Israel engraved on precious stones, and bore by him on his
shoulders, and on his heart, for a memorial before the Lord continually; or to
the names of persons, engraved on jewels, wore by lovers on their arms or
breasts, or to their pictures put there; not to signets or seals wore on those
parts, but to the names and images of persons impressed on them: the EthiopiansF16Apud
Ludolph. Lexic. Ethiopic. p. 341. understand it of something bound upon the
arm, by which persons might be known, as was used in their country. The
church's desire is, that she might be affectionately loved by Christ, be deeply
fixed in his heart, be ever in his view, owned and acknowledged by him, and
protected by the arm of his power. Her reasons follow:
for love is strong as death; that is, the love or the
church to Christ, which caused her to make the above requests: death conquers
all; against it there is no standing; such was the love of the church, it
surmounted all difficulties that lay in the way of enjoying Christ; nothing
could separate from it; she was conquered by it herselfF17"Omnia
vincit amor, et nos cedamus amori", Virgil. ; and could not live without
him; a frown, an angry look from him, was as death unto her; yea, she could
readily part with life and suffer death for his sake; death itself could not
part her from him, or separate him from her loveF18"Nostros non
rumpit funus amorea", Lucan. Pharsal. l. 5. v. 761, 762. ; so that her
love was stronger than death;
jealousy is cruel as the grave: the jealousy
she had of Christ's love to her which was her weakness; and yet it was very
torturing and afflicting, though at the same time it showed the greatness of
her love to Christ: or "envy", that is of wicked men, she was the
object of, which exceeds cruel wrath and outrageous anger, Proverbs 27:4; or
rather her "zeal"F19קנאה
"zelus", Junius & Tremellius, Piscator, Cocceius, Marckius. ,
which is no other than ardent love for Christ his Gospel, cause, and interest;
which ate up and consumed her spirits, as the grave does what is cast into it. Psalm 119:139.
VirgilF20"Crudelis amor", Bucolic. Eclog. 10. v. 29. gives
the epithet of "cruel" to love;
the coals thereof are coals of fire; which
expresses the fervency of her love to Christ, and zeal for the honour of his
name: which, though sometimes cold and languid, is rekindled, and becomes hot
and flaming; and is, like fire, insatiable, one of the four things that say,
"It is not enough", Proverbs 30:16;
which hath a most
vehement flame; nothing is, nor, common with other writersF21Vid.
Barthii Animadv. ad Claudian. de Nutpt. Honor. v. 16. & Laude Stilico, v.
74. So love is said to kindle a more vehement flame than at Vulcan's forge,
Theocrit. Idyll. 2. prope finem. , than to attribute flame to love, and to call
it a fire; here a most vehement flame. Or, "the flame of Jah" or
"Jehovah"F23שלהבת־יה
"flamma Domini", Montauus, Mercerus; "Dei", Tigurine
version, Cocceius; "Jah", Vatablus, to Marckius. ; an exceeding great
one: the Hebrews use one or other of the names of God, as a superlative; so the
mountains of God, and cedars of God, mean exceeding great ones; and here it
expresses the church's love in the highest degree, in such a flame as not to be
quenched, as follows: or it signifies, that the flame of love in her breast was
kindled by the Lord himselfF24So the Tigurine version, Castalio. ,
by his Spirit, compared to fire; or by his love, shed abroad in her heart by
him, Hence it appears to be false, what is sometimes said, that the name of God
is not used in this Song; since the greatest of all his names, Jab or Jehovah,
is here expressed.
Song of Solomon
8:7 7 Many
waters cannot quench love, Nor can the floods drown it. If a man would give for
love All the wealth of his house, It would be utterly despised.
YLT 7Many waters are not able to
quench the love, And floods do not wash it away. If one give all the wealth of
his house for love, Treading down -- they tread upon it.
Many waters cannot quench love, neither can the floods drown it,.... The love
of the church to Christ, which is inextinguishable and insuperable, by the many
waters and floods of wicked and ungodly men; neither by their flattery and fair
promises; nor by their cruel edicts, force and persecution; by neither can they
withdraw the love of the saints from Christ, nor tempt them to desert his
interest: nor by all the afflictions God is pleased to bring upon them; rather
their love is increased thereby, which they consider as effects of the love,
wisdom, and faithfulness of God, as designed for their good: nor even by their
sins and corruptions; for though, through the aboundings of these, their love
may wax cold, yet it never becomes extinct; it may be left, but not lost; its
fervency may be abated, but that itself remains: nor by Satan's temptations,
who sometimes comes in like a flood, threatening to carry all before him; but
the Spirit lifts up a standard against him, and maintains his own work of faith
and love, Isaiah 59:19; nor
by the terrors of the law, and the apprehensions of divine wrath, they are
sometimes pressed with, signified by waves and floods, Psalm 88:6; nor by
all the hardships and difficulties, scoffs and reproaches, which attend
believers in their Christian race; which are so far from alienating their
affections from Christ, that they rather endear him the more unto them, and
make heaven, and the enjoyment of him there, the more desirable;
if a man would give, all the substance of his house for
love, it would utterly be contemned; it is true of the love
of Christ to his people, as also what is said before; but is rather to be
understood of the love of the church to Christ; which is a grace so valuable,
as not to be purchased with money: if this, or any other grace, is to be bought,
it is to be bought without money and without price; it is to be had freely of
Christ; and, where possessed, will not be parted with for anything that may be
offered; if a rich man's whole estate was offered for it, to a lover of Christ;
yea, the riches of the Indies, or the vast treasures of the whole globe, on
condition of his parting with him, and deserting his cause and interest, and
dropping or neglecting his love to him, it would be treated by him with the,
almost disdain and contempt; see Philemon 3:8. Now
all this is used by the church as an argument to gain her request, "set me
as a seal", &c. Song of Solomon 8:6;
since my soul is all in flames of love to thee, which cannot be quenched by all
I suffer on thy account; nor will be parted with for all that the world can
give me. This love of the church reaches to Christ, and to all that belong to
him, even to a little sister, as in Song of Solomon 8:8.
Song of Solomon
8:8 The Shulamite’s
Brothers 8 We
have a little sister, And she has no breasts. What shall we do for our sister In
the day when she is spoken for?
YLT 8We have a little sister,
and breasts she hath not, What do we do for our sister, In the day that it is
told of her?
We have a little sister,.... Which seems to be
the Gentile church, so called by the Jewish church; for as the church catholic,
or universal, with respect to its parts, is called a mother, as often in this
Song; so these parts, with respect to each other, as the Jewish and Gentile
churches, may be called sisters; and the rather, as they belong to the same
Father and family, are partakers of the same grace, and are of the same faith
and religion as to the substance of them; and the object and nature of their
worship the same, though as to circumstances different: and it may be observed
that the Gentile church is not only sister to the Jewish church, but to Christ,
and therefore she says, not I, but we, have such a sister; of which relation,
see Song of Solomon 4:9;
also that she stood in this relation to Christ and to the Jewish church before
the coming of Christ, and before the Gospel was preached to her, and she was
called and separated from the world; as elect Gentiles are also called the
sheep of Christ, and children of God, before that time, John 10:16. This
church is described as a "little sister", younger in age than the
Jewish church, and in some respects less honourable, Romans 3:1; the
same with the younger son and brother, in the parable of the prodigal; little
in esteem among men, especially the Jews, Ephesians 2:11;
little in stature, light, knowledge, and faith, at first conversion; and but
few in number, particularly at first, and in comparison of the world: and so
the church of Christ, consisting both of Jews and Gentiles, is called a little
flock, Luke 12:32. As a
further description of her, it is added,
and she hath no breasts: is not arrived to years
of ripeness, nor marriageable; see Ezekiel 16:7; the
time of her open espousal to Christ was not yet come: at this time she had no
ministers nor ordinances, from whence she could have the sincere milk of the
word, or share it with others; and it was some time after the Gospel came among
the Gentiles before they had a settled ministry;
what shall we defer our sister? or, "what shall be
done for her?" being moved with pity to her, in her forlorn and helpless
condition, like a little infant, Ezekiel 16:4; and
willing to do anything for her that lay in her power, though seeming at a loss
to know what to do for her: the believing Jews were very assisting to the
Gentiles, in carrying the Gospel among them at first; and in supplying them
with ministers, and with money too, to carry on the interest of Christ among
them. The Jewish church here is not forgetful of the chief and principal agent,
Christ, and therefore says, what shall we do? she was willing to do what she could;
but she knew all would be insignificant without Christ, his agency and
blessing. The time she was concerned what should be done for her in is,
in the day when she shall be spoken for, or
"with", or "unto"F25שידבר
בה "alloquenda est", V. L. "fiet sermo
cum ea", Pagninus; "in colloquendum", Tigurine version. : when
she should be wooed or treated with for marriage, by the ministers of the word,
at the first preaching of the Gospel to her; or be spoken to by her enemies, by
fair words, or severe menaces, to desert the faith. Or, "be spoken
of"F26"Sermo fiet de ea", Brightman, Mercerus, Junius
& Tremellius, Piscator, Michaelis, so Cocceius. ; the fame of her be spread
abroad, far and near, for her light, knowledge, and faith; for her profession,
and her sufferings for it; and the concern is, how she should behave under all
the noise and talk about her: or, "be spoken against"F1So
the Targum, Shir Hashirim Rabba, & Jarchi in loc. Bereshit Rabba, s. 39.
fol. 34. 1. ; as she would be by unbelieving Jews, and by ignorant Heathens,
for embracing the Christian religion, for receiving the Gospel of Christ,
submitting to his ordinances, and professing his name, Acts 28:22. Now the
old church might be concerned, that she might stand firm to her faith and the
profession of it, notwithstanding the reproaches and persecutions of men.
Song of Solomon
8:9 9 If
she is a wall, We will build upon her A battlement of silver; And if she
is a door, We will enclose her With boards of cedar.
YLT 9If she is a wall, we build
by her a palace of silver. And if she is a door, We fashion by her board-work
of cedar.
If she be a wall,.... Built upon a sure
foundation; and firmly established in her faith on Christ, and love to him; and
is constant therein, and stands as a wall against the attacks of enemiesF2So
Ajax is called the wall of the Grecians, Homer. Iliad. 6. v. 5. & 7. v.
211. ;
we will build upon her a palace of silver; though at
first but as a side wall, yet should become a complete habitation, even a
palace for Christ, the King of kings, and, being designed for so illustrious an
inhabitant, should be a "silver" one, denoting its worth, value, and
splendour; the builders of it are the church and her ministers; though Christ
is the principal builder, Zechariah 6:12. Or,
"a tower of silver"F3טירת כסף "propugnaculum argenteum", Tigurine version;
"arcem argenteam", Mercerus; "castellum argenti",
Michaelis. , signifying, that she should be well fortified, and be put into a
posture of defence against her enemies: the Gentile church at first had but a
very small appearance of a building, a foundation just laid, a side wall
erected; but, in a short time, a noble structure, a stately tower, a silver
palace, were built for God;
and if she be a door, we will enclose her with boards of
cedar; if the door of the Gospel was opened among the Gentiles, it
should be succeeded to the building a holy temple to the Lord; which should be
not only ornamented, but so well fenced, that it should not be in the power of
their enemies to deface and demolish it: or if the door of their hearts was
opened, to receive Christ, and his glorious train of grace, they should be
adorned and beautified with a larger measure of them; or if being come into a
church state, and the door of it was set open to receive good men, and exclude
bad men, this would be to their honour comfort and safety: or this phrase is
expressive of the finishing of the building, the gate or door being set up;
though it rather seems to intend the low and mean estate of the Gentile church
at first, when there was but little appearance of a building, only a door set
up; which afterwards grew up into a stately and magnificent palace, like that
of Solomon's, built of cedar boards of the wood of Lebanon; which may denote
her fragrancy, perpetuity, and incorruptibleness.
Song of Solomon
8:10 The Shulamite 10 I am a wall, And my
breasts like towers; Then I became in his eyes As one who found peace.
YLT 10I [am] a wall, and my
breasts as towers, Then I have been in his eyes as one finding peace.
I am a wall,.... The words of the little sister, or
Gentile church; either wishing she was what was supposed, and desiring to be in
a well settled state, "O that I was a wall!" or as assertingF4"Hoc
est, nolite dubitare ultrum murus sum", Ambros. Enarrat. in Psal. cxviii. octon.
22. p. 1087. that she was in such a state, well walled; God was a wall of fire
about her; salvation was appointed as walls and bulwarks to her; she was one of
the two walls Christ was a cornerstone unto, and cemented together; and was a
wall built up of lively stones, of true believers, built on Christ, the
foundation; and established in the doctrine of grace; and constant and
immovable in her love to Christ;
and my breasts like towers; round, plump, and high;
signifying that she was now marriageable; and the time of her being presented
as a chaste virgin to Christ, and of her open espousals to him, was now come:
of ministers of the word, of the Scriptures, and of the ordinances of the
Gospel, as signified by breasts; see Gill on Song of Solomon 4:5;
which may be said to be "like towers": ministers of the word, because
set for the defence of the Gospel; the Scriptures, because an armoury from whence
saints are supplied with armour, to repel Satan's temptations, refute errors,
and defend truth; and the ordinances of the Gospel, because they stand firm and
immovable against all the efforts of men to subvert and abolish them; and these
are peculiar to the Gentile church, under the Gospel dispensation;
then was I in his eyes as one that found favour; from the time
that the Gentile church became a wall, firmly built on Christ, and was formed
into a church state, and had a settled ministry and Gospel ordinances, she
became acceptable to Christ, and was admitted to near communion with him; and
not only her person, but her services, met with a favourable acceptance from
him; and these privileges and blessings were the fruit of his love, layout, and
good will, he bore to her; which before was secret and hidden, but now her
breasts being fashioned, her time was a time of love, of the open love of
Christ to her, and of her espousals to him: and when, as the words may be
rendered, she was "as one that found peace"F5שלום ειρηνην,
Sept. "pacem", Pagninus, Montanus, Marckius, Michaelis. ; peace being
made by the blood of Christ, and the partition wall broken down between Jew and
Gentile, and they peaceably joined together in a Gospel church state; and when
she enjoyed inward peace and tranquillity of mind, which is found in Christ,
the word and ordinances; even all kind of prosperity, which peace, with the
Hebrews, includes; every spiritual blessing, as reconciliation, justification,
pardon, adoption, and eternal life, which are all the fruits and effects of
divine favour, good will, grace, and love.
Song of Solomon
8:11 11 Solomon
had a vineyard at Baal Hamon; He leased the vineyard to keepers; Everyone was
to bring for its fruit A thousand silver coins.
YLT 11Solomon hath a vineyard in
Baal-Hamon, He hath given the vineyard to keepers, Each bringeth for its fruit
a thousand silverlings;
Solomon had a vineyard at Baalhamon,.... The little sister,
or Gentile church, goes on to give an account of the success of the Gospel, the
planting of churches, and the establishment of the interest of Christ in the
Gentile world, together with the advantages that accrued to Christ from it; for
not Solomon literally, but a greater than he, is here, Christ, the antitype of
him, the Prince of peace; See Gill on Song of Solomon 3:7.
By the "vineyard" is meant the church, especially under the New
Testament dispensation; so called, because separated from the world by
sovereign grace; planted with precious and fruitful plants, which Christ has a
property in, by his Father's gift and his own purchase; and therefore receives
of the fruit of it; takes delight and pleasure to walk in it; and takes care to
keep it in order, and to protect and preserve it: this is said to be at
Baalhamon; perhaps the same with Baalgad, the names signifying much the same,
and where Solomon might have a vineyard, Joshua 11:17; the
word signifies "the master", or "lord of a multitude"F6בבעל המון "in ea quae habet
populos", V. L. "in domino multitudinis", Piscator. ; the
Gentile world, consisting of a multitude of nations; and in which were many
churches, and consisting of many persons;
he let out the vineyard unto keepers; to his apostles,
and to ministers of the Gospel in succeeding times; and who have their
employment in it; some to plant, others to water; some to prune, to reprove and
correct for bad principles and practices, and others to support and uphold weak
believers; and others to defend truth, and preserve the church from innovation
in doctrine and worship: the "letting" it out to these agrees with
the parables in Matthew 20:1; where
there seems to be an allusion to this passage. Christ is the proprietor of the
vineyard, and the principal vinedresser; yet he makes use of his ministers to
take the care of it, watch and keep it in order; for which purpose he lets, or
"gives"F7יתן εδωκεν,
Sept. "dedit", Marckius, Michaelis. , it to them, as the word is, for
he makes them in some sense owners; and they have an interest in the churches,
and their life and comfort, greatly lie in the fruitfulness and well being of
them; the vines are called "ours", Song of Solomon 2:15;
everyone for the fruit thereof was to bring a thousand pieces
of silver; or shekels, amounting to about an hundred and fifty pounds;
which shows the fruitfulness of the vineyard, that its produce should be worth
so much; and the great usefulness of the Gospel ministry, in bringing souls to
Christ; the fruit of his labour is as dear to him as pieces of silver, Luke 15:8. Christ's
ministers are his rent gatherers, and the collectors of his fruit, John 15:16; and
though they have different talents and success, yet, being honest and faithful,
the meanest are reckoned to bring in the same as others, or what make for
Christ's delight, pleasure, and glory; as will appear when the reckoning day
comes, and an account will be given in, Matthew 25:19.
Song of Solomon
8:12 (To Solomon) 12 My own vineyard is
before me. You, O Solomon, may have a thousand, And those who tend its
fruit two hundred.
YLT 12My vineyard -- my own -- is
before me, The thousand [is] for thee, O Solomon. And the two hundred for those
keeping its fruit. O dweller in gardens!
My vineyard, which is mine, is before me,.... These are
either the words of Christ, asserting and confirming his right and property in
his vineyard, the church; and which he distinguishes from and prefers to all
others; and which being said to be before him denotes his exact knowledge of
every vine in it, not a plant escaping his watchful eye; his presence in it,
his care of it, the delight and complacency he has therein: or else the words
of the church, expressing her care, watchfulness, and diligence in the
vineyard, and her concern for the welfare of the several vines and plants in
it; see Song of Solomon 1:6;
And certain it is that the next clause is spoken by her:
thou, O Solomon, must have a thousand; a thousand
pieces or shekels of silver, as before: the church is willing Christ should
have all he desires and demands, his whole due and full revenue of glory from
his people; for he is meant, and not Solomon literally, as many Jewish writersF8Shir
Hashirim Rabba, & Alshech in loc. R. Abendamae Not. in Miclol Yophi in
Psal. lxxii. 20. acknowledge. And the church being now in his presence, and
using familiarity with him, thus addresses him,
and those that keep the fruit thereof two hundred; by which may
be meant an honourable maintenance for themselves and families, and much esteem
and respect among the people to whom they minister; this is the double honour
in 1 Timothy 5:17.
Christ has the greatest share, as in reason he should, being the proprietor of
the vineyard, and having the chief care and oversight of it, and gives it its
increase: however, faithful ministers have their reward, which lies greatly in
the conversion of sinners, and edification of saints; for that is their joy,
and crown of rejoicing; and in eternal happiness they shall enjoy hereafter, 1 Thessalonians 2:19.
Song of Solomon
8:13 The Beloved 13 You who dwell in the
gardens, The companions listen for your voice— Let me hear it!
YLT 13The companions are
attending to thy voice, Cause me to hear. Flee, my beloved, and be like to a
roe,
Thou that dwellest in the gardens,.... These are the words
of Christ to the church, describing her by her habitation, and may be rendered,
"O thou, inhabitress of the gardens"F9היושבת
"quae habitas", V. L. Pagninus, Brightman, Junius & Tremellius,
Piscator, Mercerus, Michaelis; "quae sedes", Cocceius. ; the word
used being in the feminine gender, which determines the sense of it, as
belonging to the church: but the Septuagint version renders it by a word in the
masculine gender; and so AmbroseF11Enarrat. in Psal. lxxii. octon.
22. p. 1068. , who interprets the words as spoken by the church to Christ;
though he observes that Symmachus and Aquila interpret them as the words of
Christ to the church. By the "gardens" are meant particular
congregations, the dwelling places of the church, and where she has work to do
by her ministers, to plant, water, prune, and dress the gardens; and of
particular believers, whose business it is to attend on the ministry of the
word, and other ordinances; and dwelling here may denote diligence and constant
attendance here, and which is approved of by Christ, and well pleasing to him:
and it is honourable, as well as profitable and delightful, to have a place in
these gardens, and especially an abiding one; and indeed those, to whom Christ
gives a place and a name here, are in no danger of being turned or driven out,
as Adam was from Eden;
the companions hearken to thy voice; meaning either the
divine Persons, the Father and the Holy Ghost, as Piscator; the companions of
Christ, of the same nature, perfections, and glory with him; who listen to what
the church and true believers say to them and to one another, Malachi 3:16; or
the angels, as Jarchi and Aben Ezra, the friends of Christ and his people, who
hearken to the conversation of believers, in private and public; and especially
to the Gospel, preached in the assembly of the saints, Ephesians 3:10; or
rather the daughters of Jerusalem, who all along attend the bride in this Song,
and are the virgins her companions, Psalm 45:14; and it
is a title that belongs to all truly gracious souls, Psalm 122:8; who
hearken to the voice of the church, to the Gospel, preached by her ministers;
which is a joyful sound, and gives great delight and pleasure;
cause me to hear it; that is, her voice; so
sweet and charming to him, as in Song of Solomon 2:14;
her voice in prayer and praise; in speaking of him, his person, offices, and
grace, to others, and confessing his name before men. Some render the words,
"preach me"F12השמיעני "in
praedica me", Junius & Tremellius. ; and then the sense is, seeing the
companions flock unto thee, and listen with great attention and pleasure to thy
voice, take the opportunity of preaching me unto them; let my person,
righteousness, and grace, be the subject of thy ministry: and which was done in
the first times of the Gospel, by the apostles; has been, more or less, ever
since, by faithful ministers; and will be continued until the second coming of
Christ, prayed for in Song of Solomon 8:14.
Song of Solomon
8:14 The Shulamite 14 Make haste, my beloved, And
be like a gazelle Or a young stag On the mountains of spices.
YLT 14Or to a young one of the
harts on mountains of spices!
Make haste, my beloved,.... These are the words
of the church, to Christ, calling him her "beloved"; a title often
used in this Song, see Song of Solomon 1:13;
and is continued to the last; for Christ was still the object of her love; and
she had now a comfortable sense of her interest in him, and claimed it; and
makes use of this title, not only to distinguish him from others, but to obtain
her request the more easily, that he would "make haste", and come;
which may either be understood of his speedy coming in the flesh, and appearing
on Mount Zion and in the temple, where the spicy and sweet smelling incense was
offered; or of his spiritual presence, in his house and upon the mountains, and
in all the assemblies of Zion, where the prayers and praises of the saints go
up to God, as sweet odours, perfumed with the incense of Christ's mediation: or
the petition may respect the first spread of the Gospel throughout the Gentile
world; which, being like a box of ointment opened, would diffuse the savour of
the knowledge of Christ everywhere: or rather it expresses the breathings of
the New Testament church after the second coming of Christ, being the last
petition of the church in this Song; and with which she closes it, as John does
the Revelation, and with it the whole canon of Scripture in like manner,
"Even so, come, Lord Jesus", that is, come quickly: and when the
church says "make haste", she does not desire Christ to come before the
appointed time, nor will he; his coming may and will be hastened indeed, yet in
his own time; but it shows her eager and earnest desire after it, being as it
were impatient for it. The word, may be rendered, "flee away"F13ברה φυγε,
Sept. "fuge", V. L, Pagninus, Montanus, & alii. ; not that the
church desired Christ to depart from her; she valued his presence at another
rate; but she being weary of a sinful troublesome world, and breathing after
everlasting rest in another, desires him to remove from hence, and take her
with him to heaven, where she might enjoy his presence without any disturbance;
and be thou like to a roe, or to a young hart upon the mountains
of spices; where spices and aromatic plants grow, as on Lebanon: of Christ,
compared to a roe or a young hart; see Gill on Song of Solomon 2:9.
These creatures being remarkable for their swiftnessF14"Veloces
cervos", Virgil. Aeneid. l. 5. Vid. Plauti Poenulum, Act. 3. Sc. 1. v. 26,
27. in running upon mountains and other high places, see Habakkuk 3:19; the
church desires that Christ would be as swift in his motion as those creatures,
and come quickly and speedily, and take her with him to the "spicy
mountains", the heavenly state, and all the joys and glories of it; and
there have everlasting and uninterrupted communion with Christ; be out of the
reach of every troublesome enemy; be in the utmost safety and security; and in
the possession of pleasures that will never end. This state may be expressed by
"mountains of spices": because of the height and sublimity of it; and
because of the permanency and everlasting duration of it; and because of its
delightfulness and pleasantness; where will be fulness of joy, and pleasures
for evermore.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)