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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)