Text -- The Song of Songs 8:6 (NET)

The Nature of True Love

8:6 The Beloved to Her Lover: Set me like a cylinder seal over your heart, like a signet on your arm. For love is as strong as death, passion is as unrelenting as Sheol. Its flames burst forth, it is a blazing flame.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Sos 8:6

These are undoubtedly the words of the bride. Let thy heart be constantly set upon me. He seems to allude to the engraven tablets which are frequently worn upon the breast, and to the signet on a man's arm or hand, which they prized at a more than ordinary rate, and which are continually in their sight.

Wesley: Sos 8:6

My love to thee.

Wesley: Sos 8:6

Or, zeal; my ardent love to thee.

Wesley: Sos 8:6

Heb. hard, grievous and terrible, and sometimes ready to overwhelm me; therefore have pity upon me, and do not leave me.

Wesley: Sos 8:6

It burns and melts my heart like fire.

JFB: Sos 8:6

Implying approaching absence of the Bridegroom.

JFB: Sos 8:6

Having her name and likeness engraven on it. His Holy Priesthood also in heaven (Exo 28:6-12, Exo. 28:15-30; Heb 4:14); "his heart" there answering to "thine heart" here, and "two shoulders" to "arm." (Compare Jer 22:24, with Hag 2:23). But the Holy Ghost (Eph 1:13-14). As in Son 8:5, she was "leaning" on Him, that is, her arm on His arm, her head on His bosom; so she prays now that before they part, her impression may be engraven both on His heart and His arm, answering to His love and His power (Psa 77:15; see Gen 38:18; Isa 62:3).

JFB: Sos 8:6

(Act 21:13; Rom 8:35-39; Rev 12:11). This their love unto death flows from His (Joh 10:15; Joh 15:13).

JFB: Sos 8:6

Zealous love, jealous of all that would come between the soul and Jesus Christ (1Ki 19:10; Psa 106:30-31; Luk 9:60; Luk 14:26; 1Co 16:22).

JFB: Sos 8:6

Rather, "unyielding" hard, as the grave will not let go those whom it once holds (Joh 10:28).

JFB: Sos 8:6

Literally, "the fire-flame of Jehovah" (Psa 80:16; Isa 6:6). Nowhere else is God's name found in the Song. The zeal that burnt in Jesus Christ (Psa 69:9; Luk 12:49-50) kindled in His followers (Act 2:3; Rom 15:30; Phi 2:17).

Clarke: Sos 8:6

Set me as a seal upon thine heart - It was customary in the Levant and other places to make impressions of various kinds upon the arms, the breast, and other parts. I have seen these often: some slight punctures are made, and the place rubbed over with a sort of blue powder that, getting between the cuticle and cutis, is never discharged; it continues in all its distinctness throughout life. The figures of young women are frequently thus impressed on the arms and on the breasts. If the bride alludes to any thing of this kind, which is very probable, the interpretation is easy. Let me be thus depicted upon thine arm, which being constantly before thy eyes, thou wilt never forget me; and let me be thus depicted upon thy breast, the emblem of the share I have in thy heart and affections. Do this as a proof of the love I bear to thee, which is such as nothing but death can destroy; and do it to prevent any jealousy I might feel, which is as cruel as the grave, and as deadly as fiery arrows or poisoned darts shot into the body

Clarke: Sos 8:6

A most vehement flame - שלהבתיה shalhebethyah , "the flame of God;"for the word is divided שלהבת יה shalhebeth Yah , "the flame of Jehovah,"by one hundred and sixteen of Dr. Kennicott’ s MSS., and by one hundred and fourteen of those of De Rossi. It may mean the lightning; or, as our text understands it, a most vehement or intense fire.

Defender: Sos 8:6

As the Shulamite continues her expressions of love, she concludes with a testimony of her undying love for the king. She herself would be an indelible seal upon both his heart and his arm. The fires of her love would be as unending as death itself."

TSK: Sos 8:6

as a seal : Exo 28:9-12, Exo 28:21, Exo 28:29, Exo 28:30; Isa 49:16; Jer 22:24; Hag 2:23; Zec 3:9; 2Ti 2:19

love : Son 5:8; Psa 42:1, Psa 42:2, Psa 63:1, Psa 84:2; Joh 21:15-19; Act 20:24, Act 21:13; 2Co 5:14, 2Co 5:15; Phi 1:20-23; Rev 12:11

jealousy : Num 5:14, Num 25:11; Deu 32:21; Pro 6:34; 2Co 11:2

cruel : Heb. hard

the coals : Psa 120:4; Pro 25:22; Rom 12:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Sos 8:6-7

The bride says this as she clings to his arm and rests her head upon his bosom. Compare Joh 13:23; Joh 21:20. This brief dialogue corresponds to the longer one Cant. 4:7\endash 5:1, on the day of their espousals. Allegorical interpreters find a fulfillment of this in the close of the present dispensation, the restoration of Israel to the land of promise, and the manifestation of Messiah to His ancient people there, or His Second Advent to the Church. The Targum makes Son 8:6 a prayer of Israel restored to the holy land that they may never again be carried into captivity, and Son 8:7 the Lord’ s answering assurance that Israel henceforth is safe. Compare Isa 65:24; Isa 62:3-4.

Son 8:6

The key-note of the poem. It forms the Old Testament counterpart to Paul’ s panegyric 1Co 13:1-13 under the New.

(a) Love is here regarded as an universal power, an elemental principle of all true being, alone able to cope with the two eternal foes of God and man, Death and his kingdom.

"For strong as death is love,

Tenacious as Sheol is jealousy."

"Jealousy"is here another term for "love,"expressing the inexorable force and ardor of this affection, which can neither yield nor share possession of its object, and is identified in the mind of the sacred writer with divine or true life.

(b) He goes on to describe it as an all-pervading Fire, kindled by the Eternal One, and partaking of His essence:

"Its brands are brands of fire,

A lightning-flash from Jah."

Compare Deu 4:24.

© This divine principle is next represented as overcoming in its might all opposing agencies whatsoever, symbolized by water.

(d) From all which it follows that love, even as a human affection, must be reverenced, and dealt with so as not to be bought by aught of different nature; the attempt to do this awakening only scorn.

Poole: Sos 8:6

Set me as a seal upon thine heart, as a seal upon thine arm: these are undoubtedly the words of the bride. The sense is, Let thy mind and thy heart be constantly set upon me, let me be engraven upon the tables of thine heart. He seems to allude to the engraven tablets which are frequently worn upon the breast, and to the signet on a man’ s arm or hand, which men prize at a more than ordinary rate, as appears from Jer 22:24 Hag 2:23 , and which are continually in their sight.

For love my love to thee, from whence this desire proceeds,

is strong as death which conquers every living thing, and cannot be resisted nor vanquished.

Jealousy or zeal ; my ardent love to thee, which also fills me with fears and jealousies, lest thou shouldst bestow thine affections upon others, and cool in thy love to me, or withdraw thy love from me; for true believers are subject to these passions.

Cruel Heb. hard; grievous and terrible , and sometimes ready to overwhelm me, and swallow me up; and therefore have pity upon me, and do not leave me.

Are coals of fire it burns and melts my heart like fire.

Haydock: Sos 8:6

Arm. Working by charity, Galatians v. 6. (Haydock) ---

Women in the east imprint what they like most on their bosom and arms, or carry bracelets and gems on those parts, with similar inscriptions, Osee ii. 2., and Isaias iii. 20. (Clement of Alexandria, Pæd. ii. 11.) ---

Christ must live in us. (Calmet) ---

Tota ejus species exprimatur in nobis. (St. Ambrose, Isaac viii.) ---

Jealousy. That is, zealous and burning love. (Challoner) ---

Hell. Or the grave, which subdues all. Love is a violent passion. (Calmet) ---

Nullus liber erit, si quis amare velit. (Prop. ii.) ---

Christ gave his life to redeem mankind, and the martyrs have joyfully endured torments and death, to evince their love. (Calmet) ---

Flames. Hebrew, "a flame of God," or most vehement. (Haydock)

Gill: Sos 8:6

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, Eph 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 Ethiopians ^p 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 herself ^q; 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 love ^r; 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, Pro 27:4; or rather her "zeal" ^s, 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. Psa 119:139. Virgil ^t 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", Pro 30:16;

which hath a most vehement flame; nothing is, nor, common with other writers ^u, than to attribute flame to love, and to call it a fire; here a most vehement flame. Or, "the flame of Jah" or "Jehovah" ^w; 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 himself ^x, 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.

Commentary -- Verse Notes / Footnotes

NET Notes: Sos 8:6

¹ sn In the ancient Near East חוֹתָם (khotam, “seal”) was used to denote ownership and was thus very valuable (Jer 22:24; Hag 2:23; Eccl 17:22). Seals were used to make a stamp impression to identify the object as the property of the seal’s owner (HALOT 300 s.v. I חוֹתָם). Seals were made of semi-precious stone upon which was engraved a unique design and an inscription, e.g., LMLK [PN] “belonging to king […].” The impression could be placed upon wet clay of a jar or on a writing tablet by rolling the seal across the clay. Because it was a valuable possession its owner would take careful precautions to not lose it and would keep it close to him at all times.

² tn The term לֵבָב (levav, “heart”) is used figuratively here as (1) a metonymy (container for the thing contained) for his chest over which the cylinder seal was hung or (2) a metonymy (concrete body part for the abstract emotions with which it is associated) for his emotions, such as love and loyalty to the Beloved (e.g., Judg 16:25; Ruth 3:7; 1 Sam 25:36; 2 Sam 13:28; 1 Kgs 8:66) (HALOT 514-15 s.v. לֵב) (see H. W. Wolff, Anthropology of the Old Testament, 40-58).

sn There were two kinds of cylinder seals in the ancient Near East, namely, those worn around one’s neck and those worn around one’s wrist. The typical Mesopotamian seal was mounted on a pin and hung on a string or necklace around one’s neck. The cylinder seal hung around one’s neck would, figuratively speaking, rest over the heart (metonymy of association). The Beloved wished to be to Solomon like a cylinder seal worn over his heart. She wanted to be as intimate with her lover as the seal worn by him (W. W. Hallo, “‘As the Seal Upon Thy Heart’: Glyptic Roles in the Biblical World,” BRev 2 [1985]: 26).

³ tn Literally “cylinder-seal” or “seal.” The term חוֹתָם (khotam, “cylinder-seal”) is repeated in 8:6 for emphasis. The translation above uses the terms “cylinder seal” and “signet” simply for the sake of poetic variation. The Beloved wanted to be as safe and secure as a cylinder seal worn on the arm or around the neck, hanging down over the heart. She also wanted to be placed on his heart (emotions), like the impression of a cylinder seal is written on a document. She wanted to be “written” on his heart like the impression of a cylinder seal, and kept secure in his love as a signet ring is worn around his arm/hand to keep it safe.

⁴ tn Alternately, “wrist.” In Palestine cylinder seals were often hung on a bracelet worn around one’s wrist. The cylinder seal was mounted on a pin hanging from a bracelet. The cylinder seal in view in Song 8:6 could be a stamp seal hung from a bracelet of a type known from excavations in Israel. See W. W. Hallo, “‘As the Seal Upon Thy Heart’: Glyptic Roles in the Biblical World,” BRev 2 (1985): 26.

⁵ sn It was a common practice in the ancient world to compare intense feelings to death. The point of the expression “love is as strong as death” means that love is extremely strong. The expression “love is as cruel as Sheol” may simply mean that love can be profoundly cruel. For example: “His soul was vexed to death,” means that he could not stand it any longer (Judg 16:16). “I do well to be angry to death,” means that he was extremely angry (Jonah 4:9). “My soul is sorrowful to death,” means that he was exceedingly sorrowful (Matt 26:38 = Mark 14:34) (D. W. Thomas, “A Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 [1953]: 220-21).

⁶ tn Alternately, “jealousy.” The noun קִנְאָה (qin’ah) has a wide range of meanings: “jealousy” (Prov 6:34; 14:30; 27:4), “competitiveness” (Eccl 4:4; 9:6), “anger” (Num 5:14, 30), “zeal” (2 Kgs 10:16; Pss 69:10; 119:139; Job 5:2; Sir 30:24), and “passion” (Song 8:6). The Hebrew noun is related to the Akkadian and Arabic roots that mean “to become intensely red” or “become red with passion,” suggesting that the root denotes strong emotion. Although קִנְאָה is traditionally rendered “jealousy” (KJV, RSV, NASB, NIV), the parallelism with אַהֲבָה (’ahavah, “love”) suggests the nuance “passion” (NJPS). Coppes notes, “This word is translated in the KJV in a bad sense in Song 8:6, ‘jealousy is as cruel as the grave,’ but it could be taken in a good sense in parallel with the preceding, ‘ardent zeal is as strong as the grave’” (TWOT 2:803).

⁷ tn Heb “harsh” or “severe.”

⁸ tn Heb “Its flames are flames of fire.”

⁹ tn The noun שַׁלְהֶבֶתְיָה (shalhevetyah, “mighty flame”) is related to the nouns שַׁלְהֶבֶת (shalhevet, “flame”), לֶהָבָה (lehavah, “flame”), and לַהַב (lahav, “flame”), all of which are derived from the root להב “to burn, blaze, flame up” (HALOT 520 s.v. לַהַב). The form שַׁלְהֶבֶתְיָה is an unusual noun pattern with (1) a prefix ־שׁ that is common in Akkadian but rare in Hebrew; it has an intensive adjective meaning, (2) a feminine ־ת ending, and (3) a suffix ־יָה whose meaning is debated. The suffix ־יָה has been taken in three ways by scholars and translators: (1) יָה is an abbreviated form of the divine name יהוה (“Yahweh”), functioning as a genitive of source: “the flame of the Lord” (NASB). The abbreviated form יָהּ is used only in poetic texts as a poetic variation of יהוה (e.g., Exod 15:2; 17:16; Pss 68:5, 19; 77:12; 89:9; 94:7, 12; 102:19; 104:35; 105:45; 106:1, 48; 111:1; 112:1; 113:1, 9; 115:17, 18; 116:19; 117:2; 118:5, 14, 17-19; 122:4; 130:3; 135:1, 3, 4, 21; 146:1, 10; 147:1, 20; 148:1, 14; 149:1, 9; 150:1, 6; Isa 12:2; 26:4; 38:11). However, the Masoretes did not point the text as שַׁלְהֶבֶת־יָהּ (shalhevet-yah) with maqqep and daghesh in the הּ, as would be the case with the divine name. (2) Thomas suggests that, just as אֱלֹהִים (’elohim) and אֵל (’el) are sometimes used to express superlatives or intensive ideas, so יָה expresses the superlative/intensive: “a mighty flame” (D. W. Thomas, “A Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 [1953]: 209-24). Examples of אֱלֹהִים (’elohim): “a mighty wind” (Gen 1:2), “a mighty prince” (Gen 23:6), “a great struggle” (Gen 30:8), “a great fire” (Job 1:16), “an exceeding great city” (Jonah 3:3). Examples of אֵל (’el): “the mighty mountains” (Ps 36:7) and “the mighty cedars” (Ps 80:11). Examples of יָה (yah) suffixed: “darkest gloom” (Jer 2:31), “mighty deeds” (Jer 32:19), and “mighty deeds” (Ps 77:12). (3) The most likely view is that יָה is an intensive adjectival suffix, similar to –iy and –ay and –awi in Aramaic, Akkadian, and Arabic: “a most vehement flame” (KJV), “a mighty flame” (RSV, NIV), and “a blazing flame” (NJPS). This also best explains “darkest gloom” (Jer 2:31), and “mighty deeds” (Jer 32:19) (see S. Moscati, Comparative Grammar, 81, §12.18, and 83, §12.23).

Geneva Bible: Sos 8:6

^{( d )} Set me as a seal upon thy heart, as a seal upon thy arm: for love [is] strong as death; jealousy [is] cruel as the grave: the coals of it [are] coals of fire, [which hath a] most vehement flame.

^{( d )} The spouse desires Christ to be joined in perpetual love with him.

Commentary -- Verse Range Notes

TSK Synopsis: Sos 8:1-14

1 The love of the church to Christ.

6 The vehemency of love.

8 The calling of the Gentiles.

14 The church prays for Christ's coming.

MHCC: Sos 8:5-7

The Jewish church came up from the wilderness, supported by Divine power and favour. The Christian church was raised from a low, desolate condition, by the grace of Christ relied on. Believers, by the power of grace, are brought up from the wilderness. A sinful state is a wilderness in which there is no true comfort; it is a wandering, wanting state: There is no coming out of this wilderness, but leaning on Christ as our Beloved, by faith; not leaning to our own understanding, nor trusting in any righteousness of our own; but in the strength of him, who is the Lord our Righteousness. The words of the church to Christ which follow, entreat an abiding place in his love, and protection by his power. Set me as a seal upon thine heart; let me always have a place in thine heart; let me have an impression of love upon thine heart. Of this the soul would be assured, and without a sense thereof no rest is to be found. Those who truly love Christ, are jealous of every thing that would draw them from him; especially of themselves, lest they should do any thing to provoke him to withdraw from them. If we love Christ, the fear of coming short of his love, or the temptations to forsake him, will be most painful to us. No waters can quench Christ's love to us, nor any floods drown it. Let nothing abate our love to him. Nor will life, and all its comforts, entice a believer from loving Christ. Love of Christ, will enable us to repel and triumph over temptations from the smiles of the world, as well as from its frowns.

Matthew Henry: Sos 8:5-7

Here, I. The spouse is much admired by those about her. It comes in in a parenthesis, but in it gospel-grace lies as plain, and as much above ground, as any where in this mystical song: Who is this that comes up from the wilderness, leaning upon her beloved? Some make these the words of the bridegroom, expressing himself well pleased with her reliance on him and resignation of herself to his guidance. They are rather the words of the daughters of Jerusalem, to whom she spoke (Son 8:4); they see her, and bless her. The angels in heaven, and all her friends on earth, are the joyful spectators of her bliss. The Jewish church came up from the wilderness supported by the divine power and favour, Deu 32:10, Deu 32:11. The Christian church was raised up from a low and desolate condition by the grace of Christ relied on, Gal 4:27. Particular believers are amiable, nay, admirable, and divine grace is to be admired in them, when by the power of that grace they are brought up from the wilderness, leaning with a holy confidence and complacency upon Jesus Christ their beloved. This bespeaks the beauty of a soul, and the wonders of divine grace, 1. In the conversion of sinners. A sinful state is a wilderness, remote from communion with God, barren and dry, and in which there is no true comfort; it is a wandering wanting state. Out of this wilderness we are concerned to come up, by true repentance, in the strength of the grace of Christ, supported by our beloved and carried in his arms. 2. In the consolation of saints. A soul convinced of sin, and truly humbled for it, is in a wilderness, quite at a loss; and there is no coming out of this wilderness but leaning on Christ as our beloved, by faith, and not leaning to our own understanding, nor trusting to any righteousness or strength of our own as sufficient for us, but going forth, and going on, in the strength of the Lord God, and making mention of his righteousness, even his only, who is the Lord our righteousness. 3. In the salvation of those that belong to Christ. We must go up from the wilderness of this world having our conversation in heaven; and, at death, we must remove thither, leaning upon Christ, must live and die by faith in him. To me to live is Christ, and it is he that is gain in death.

II. She addresses herself to her beloved.

1. She puts him in mind of the former experience which she and others had had of comfort and success in applying to him. (1.) For her own part: " I raised thee up under the apple tree, that is, I have many a time wrestled with thee by prayer and have prevailed. When I was alone in the acts of devotion, retired in the orchard, under the apple-tree "(which Christ himself was compared to, Son 2:3), as Nathanael under the fig-tree (Joh 1:48), "meditating and praying, then I raised thee up, to help me and comfort me,"as the disciples raised him up in the storm, saying, Master, carest thou not that we perish? (Mar 4:38), and the church (Psa 44:23), Awake, why sleepest thou? Note, The experience we have had of Christ's readiness to yield to the importunities of our faith and prayer should encourage us to continue instant in our addresses to him, to strive more earnestly, and not to faint. I sought the Lord, and he heard me, Psa 34:4. (2.) Others also had like experience of comfort in Christ, as it follows there (Psa 34:5), They looked unto him, as well as I, and were lightened. There thy mother brought thee forth, the universal church, or believing souls, in whom Christ was formed, Gal 4:15. They were in pain for the comfort of an interest in thee, and travailed in pain with great sorrow (so the word here signifies); but they brought thee forth; the pangs did not continue always; those that had travailed in convictions at last brought forth in consolations, and the pain was forgotten for joy of the Saviour's birth. By this very similitude our Saviour illustrates the joy which his disciples would have in his return to them, after a mournful separation for a time, Joh 16:21, Joh 16:22. After the bitter pangs of repentance many a one has had the blessed birth of comfort; why then may not I?

2. She begs of him that her union with him might be confirmed, and her communion with him continued and made more intimate (Son 8:6): Set me as a seal upon thy heart, as a seal upon thy arm. (1.) "Let me have a place in thy heart, an interest in thy love."This is that which all those desire above any thing that know how much their happiness is bound up in the love of Christ. (2.) "Let me never lose the room I have in thy heart; let thy love to me be ensured, as that deed which is sealed up not to be robbed. Let nothing ever prevail either to separate me from thy love, or, by suspending the communications of it, to deprive me of the comfortable sense of it."(3.) "Let me be always near and dear to thee, as the signet on thy right hand, not to be parted with (Jer 22:24), engraven upon the palms of thy hands (Isa 49:14), be loved with a peculiar love."(4.) "Be thou my high priest; let my name be written on thy breast-plate, nearer thy heart, as the names of all the tribes were engraven like the engravings of a signet in twelve precious stones on the breast-plate of Aaron, and also on two precious stones on the two shoulders or arms of the ephod,"Exo 28:11, Exo 28:12, Exo 28:21. (5.) "Let thy power be engaged for me, as an evidence of thy love to me; let me be not only a seal upon thy heart, but a seal upon thy arm; let me be ever borne up in thy arms, and know it to my comfort."Some make these to be the words of Christ to his spouse, commanding her to be ever mindful of him and of his love to her; however, if we desire and expect that Christ should set us as a seal on his heart, surely we cannot do less than set him as a seal on ours.

3. To enforce this petition, she pleads the power of love, of her love to him, which constrained her to be thus pressing for the tokens of his love to her.

(1.) Love is a violent vigorous passion. [1.] It is strong as death. The pains of a disappointed lover are like the pains of death; nay, the pains of death are slighted, and made nothing of, in pursuit of the beloved object. Christ's love to us was strong as death, for it broke through death itself. He loved us, and gave himself for us. The love of true believers to Christ is strong as death, for it makes them dead to every thing else; it even parts between soul and body, while the soul, upon the wings of devout affections, soars upward to heaven, an even forgets that it is yet clothed and clogged with flesh. Paul, in a rapture of this love, knew not whether he was in the body or out of the body. By it a believer is crucified to the world. [2.] Jealousy is cruel as the grave, which swallows up and devours all; those that truly love Christ are jealous of every thing that would draw them from him, and especially jealous of themselves, lest they should do any thing to provoke him to withdraw from them, and, rather than do so, would pluck out a right eye and cut off a right hand, than which what can be more cruel? Weak and trembling saints, who conceive a jealousy of Christ, doubting of his love to them, find that jealousy to prey upon them like the grave; nothing wastes the spirits more; but it is an evidence of the strength of their love to him. (3.) The coals thereof, its lamps, and flames, and beams, are very strong, and burn with incredible force, as the coals of fire that have a most vehement flame, a flame of the Lord (so some read it), a powerful piercing flame, as the lightning, Psa 29:7. Holy love is a fire that begets a vehement heat in the soul, and consumes the dross and chaff that are in it, melts it down like wax into a new form, and carries it upwards as the sparks towards God and heaven.

(2.) Love is a valiant victorious passion. Holy love is so; the reigning love of God in the soul is constant and firm, and will not be drawn off from him either by fair means or foul, by life or death Rom 8:38. [1.] Death, and all its terrors, will not frighten a believer from loving Christ: Many waters, though they will quench fire, cannot quench this love, no, nor the floods drown it, Son 8:7. The noise of these waters will strike no terror upon it; let them do their worst, Christ shall still be the best beloved. The overflowing of these waters will strike no damp upon it, but it will enable a man to rejoice in tribulation. Though he slay me, I will love him and trust in him. No waters could quench Christ's love to us, nor any floods drown it; he waded through the greatest difficulties, even seas of blood. Love sat king upon the floods; let nothing then abate our love to him. [2.] Life, and all its comforts, will not entice a believer from loving Christ: If a man could hire him with all the substance of his house, to take his love off from Christ and set it upon the world and the flesh again, he would reject the proposal with the utmost disdain; as Christ, when the kingdoms of this world and the glory of them were offered him, to buy him off from his undertaking, said, Get thee hence, Satan. It would utterly be contemned. Offer those things to those that know no better. Love will enable us to repel and triumph over temptations from the smiles of the world, as much as from its frowns. Some give this sense of it: If a man would give all the substance of his house to Christ, as an equivalent instead of love, to excuse it, it would be contemned. He seeks not ours, but us, the heart, not the wealth. If I give all my goods to feed the poor, and have not love, it is nothing, 1Co 13:1. Thus believers stand affected to Christ: the gifts of his providence cannot satisfy them without the assurances of his love.

Keil-Delitzsch: Sos 8:6-7

After Solomon has thus called to remembrance the commencement of their love-relation, which receives again a special consecration by the reference to Shulamith's parental home, and to her mother, Shulamith answers with a request to preserve for her this love.

6 Place me as a signet-ring on thy heart,

As a signet-ring on thine arm!

For strong as death is love;

Inexorable as hell is jealousy:

Its flames are flames of fire,

A flame of Jah.

7 Mighty waters are unable to quench such love,

And rivers cannot overflow it.

If a man would give

All the wealth of his house for love, -

He would only be contemned.

The signet-ring, which is called חותם ( חתם , to impress), was carried either by a string on the breast, Gen 38:18, or also, as that which is called טבּעת denotes (from טבע , to sink into), on the hand, Jer 22:24, cf. Gen 41:42; Est 3:12, but not on the arm, like a bracelet, 2Sa 1:10; and since it is certainly permissible to say "hand"for "finger,"but not "arm"for "hand,"so we may not refer "on thine arm"to the figure if the signet-ring, as if Shulamith had said, as the poet might also introduce her as saying: Make me like a signet-ring ( כּחותם ) on thy breast; make me like a signet-ring "on thy hand,"or "on thy right hand."The words, "set me on thy heart,"and "(set me) on thine arm,"must thus also, without regard to "as a signet-ring,"express independent thoughts, although שׂימני is chosen ( vid ., Hag 2:23) instead of קחני , in view of the comparison.

(Note: Of the copy of the Tôra , which was to be the king's vade -mecum , it is said, Sanhedrin 21 b : עושה אותה כמין קמיע ותולה בזרוע , but also there the amulet is thought of not as fastened to the finger, but as wound round the arm.)

Thus, with right, Hitzig finds the thought therein expressed: "Press me close to thy breast, enclose me in thine arms."But it is the first request, and not the second, which is in the form עכל־זרועך , and not על־זרועתיך ( שׁימני ), which refers to embracing, since the subject is not the relation of person and thing, but of person and person. The signet-ring comes into view as a jewel, which one does not separate from himself; and the first request is to this effect, that he would bear her thus inalienably (the art. is that of the specific idea) on his heart (Exo 28:29); the meaning of the second, that he would take her thus inseparably as a signet-ring on his arm (cf. Hos 11:3 : "I have taught Ephraim also to go, taking them by their arms"), so that she might lie always on his heart, and have him always at her side (cf. Psa 110:5): she wishes to be united and bound to him indissolubly in the affection of love and in the community of life's experience.

The reason for the double request following כּי , abstracted from the individual case, rises to the universality of the fact realized by experience, which specializes itself herein, and celebrates the praise of love; for, assigning a reason for her "set me,"she does not say, "my love,"nor "thy love,"but אהבה , "love"(as also in the address at Son 7:7). She means love undivided, unfeigned, entire, and not transient, but enduring; thus true and genuine love, such as is real, what the word denotes, which exhausts the conception corresponding to the idea of love.

קנאה , which is here parallel to "love,"is the jealousy of love asserting its possession and right of property; the reaction of love against any diminution of its possession, against any reserve in its response, the "self-vindication of angry love."

(Note: Vid., my Prolegomena to Weber's Vom Zorne Gottes (1862), p. 35 ss.)

Love is a passion, i.e. , a human affection, powerful and lasting, as it comes to light in "jealousy."Zelus , as defined by Dav. Chyträus, est affectus mixtus ex amore et ira, cum videlicet amans aliquid irascitur illi, a quo laeditur res amata , wherefore here the adjectives עזּה (strong) and קשׁה (hard, inexorable, firm, severe) are respectively assigned to "love"and "jealousy,"as at Gen 49:7 to "anger"and "wrath."It is much more remarkable that the energy of love, which, so to say, is the life of life, is compared to the energy of death and Hades; with at least equal right ממּות and משּׁאול (might be used, for love scorns both, outlasts both, triumphs over both (Rom 8:38.; 1Co 15:54.). But the text does not speak of surpassing, but of equality; not of love and jealousy that they surpass death and Hades, but that they are equal to it. The point of comparison in both cases is to be obtained from the predicates. עז , powerful, designates the person who, being assailed, cannot be overcome (Num 13:28), and, assailing, cannot be withstood (Jdg 14:18). Death is obviously thought of as the assailer (Jer 9:20), against which nothing can hold its ground, from which nothing can escape, to whose sceptre all must finally yield ( vid ., Ps 49). Love is like it in this, that it also seizes upon men with irresistible force (Böttcher: "He whom Death assails must die, whom Love assails must love"); and when she has once assailed him, she rests not till she has him wholly under her power; she kills him, as it were, in regard to everything else that is not the object of his love. קשׁה , hard (opposed to רך , 2Sa 3:39), σκληρός , designates one on whom no impression is made, who will not yield (Psa 48:4; Psa 19:4), or one whom stern fate has made inwardly stubborn and obtuse (1Sa 1:15). Here the point of comparison is inflexibility; for Sheol, thought of with שׁאל , to ask ( vid ., under Isa 5:14), is the God-ordained messenger of wrath, who inexorably gathers in all that are on the earth, and holds them fast when once they are swallowed up by him. So the jealousy of love wholly takes possession of the beloved object not only in arrest, but also in safe keeping; she holds her possession firmly, that it cannot be taken from her (Wisd. 2:1), and burns relentlessly and inexorably against any one who does injury to her possession (Pro 6:34 f.). But when Shulamith wishes, in the words, "set me,"etc., to be bound to the heart and to the arm of Solomon, has she in the clause assigning a reason the love in view with which she loves, or that with which she is loved? Certainly not the one to the exclusion of the other; but as certainly, first of all, the love with which she wishes to fill, and believes that she does fill, her beloved. If this is so, then with "for strong as death is love,"she gives herself up to this love on the condition that it confesses itself willing to live only for her, and to be as if dead for all others; and with "inexorable as hell is jealousy,"in such a manner that she takes shelter in the jealousy of this love against the occurrence of any fit of infidelity, since she consents therein to be wholly and completely absorbed by it.

To קנאה , which proceeds from the primary idea of a red glow, there is connected the further description of this love to the sheltering and protecting power of which she gives herself up: "its flames, רשׁפיה , are flames of fire;"its sparkling is the sparkling of fire. The verb רשף signifies, in Syr. and Arab., to creep along, to make short steps; in Heb. and Chald., to sparkle, to flame, which in Samar. is referred to impetuosity. Symmachus translates, after the Samar. (which Hitzig approves of): ἁι ὁρμαὶ αὐτοῦ ὁρμαὶ πύρινοι ; the Venet., after Kimchi, ἄνθρακες , for he exchanges רשׁף with the probably non.-cogn. רצפה ; others render it all with words which denote the bright glancings of fire. רשׁפּי (so here, according to the Masora; on the contrary, at Psa 76:4, רשׁפּי ) are effulgurations; the pred. says that these are not only of a bright shining, but of a fiery nature, which, as they proceed from fire, so also produce fire, for they set on fire and kindle.

(Note: The Phoen. Inscriptions, Citens . xxxvii., xxxviii., show a name for God, רשפי חץ , or merely רשף , which appears to correspond to Ζεὺς Κεραύνιος on the Inscriptions of Larnax ( vid ., Vogué's Mélanges Archéologiques, p. 19). רשפי are thus not the arrows themselves (Grätz), but these are, as it were, lightnings from His bow (Psa 76:4).)

Love, in its flashings up, is like fiery flashes of lightning; in short, it is שׁלהבתיה ,

(Note: Thus in the Biblia Rabbinica and P. H. with the note מלהחדא ולא מפיק . Thus by Ben-Asher, who follows the Masora. Cf. Liber Psalmorum Hebr. atque Lat . p. 155, under Psa 118:5; and Kimchi, Wörterb., under אפל and שלהב . Ben-Naphtali, on the other hand, reads as two words, שׁלהבת יהּ . [Except in this word, the recensions of Ben-Asher and Ben-Naphtali differ only "de punctis vocalibus et accentibus ." Strack's Prolegomena , p. 28.])

which is thus to be written as one word with ה raphatum , according to the Masora; but in this form of the word יה is also the name of God, and more than a meaningless superlative strengthening of the idea. As להבה is formed from the Kal להב to flame (R. לב , to lick, like להט , R. לט , to twist), so is שׁלהבת , from the Shafel שׁלהב , to cause to flame; this active stem is frequently found, especially in the Aram., and has in the Assyr. almost wholly supplanted the Afel ( vid ., Schrader in Deut. Morg. Zeit. xxvi. 275). שׁלהבת is thus related primarily to להבה , as inflammatio to (Ger.) steplang7 Flamme ; יה thus presents itself the more naturally to be interpreted as gen. subjecti . Love of a right kind is a flame not kindled and inflamed by man (Job 20:26), but by God - the divinely-influenced free inclination of two souls to each other, and at the same time, as is now further said, Son 8:7 , Son 8:7 , a situation supporting all adversities and assaults, and a pure personal relation conditioned by nothing material. It is a fire-flame which mighty waters ( רבּים , great and many, as at Hab 3:15; cf. עזּים , wild, Isa 43:16) cannot extinguish, and streams cannot overflow it (cf. Psa 69:3; Psa 124:4) or sweep it away (cf. Job 14:19; Isa 28:17). Hitzig adopts the latter signification, but the figure of the fire makes the former more natural; no heaping up of adverse circumstances can extinguish true love, as many waters extinguish elemental fire; no earthly power can suppress it by the strength of its assault, as streams drench all they sweep over in their flow - the flame of Jah is inextinguishable.

Nor can this love be bought; any attempt to buy it would be scorned and counted madness. The expressions is like Pro 6:30 f., cf. Num 22:18; 1Co 13:3. Regarding הון (from הוּן , (Arab.) han , levem esse ), convenience, and that by which life is made comfortable, vid ., at Pro 1:13. According to the shepherd-hypothesis, here occurs the expression of the peculiar point of the story of the intercourse between Solomon and Shulamith; she scorns the offers of Solomon; her love is not to be bought, and it already belongs to another. But of offers we read nothing beyond Song Son 1:11, where, as in the following Son 8:12, it is manifest that Shulamith is in reality excited in love. Hitzig also remarks under Son 1:12 : "When the speaker says the fragrance of her nard is connected with the presence of the king, she means that only then does she smell the fragrance of nard, i.e. , only his presence awakens in her heart pleasant sensations or sweet feelings."Shulamith manifestly thus speaks, also emphasizing Son 6:12, the spontaneousness of her relation to Solomon; but Hitzig adds: "These words, Son 1:12, are certainly spoken by a court lady."But the Song knows only a chorus of the "Daughters of Jerusalem"- that court lady is only a phantom, by means of which Hitzig's ingenuity seeks to prop up the shepherd-hypothesis, the weakness of which his penetration has discerned. As we understand the Song, Son 8:7 refers to the love with which Shulamith loves, as decidedly as Son 8:6 to the love with which she is loved. Nothing in all the world is able to separate her from loving the king; it is love to his person, not love called forth by a desire for riches which he disposes of, not even by the splendour of the position which awaited her, but free, responsive love with which she answered free love making its approach to her. The poet here represents Shulamith herself as expressing the idea of love embodied in her. That apple tree, where he awaked first love in her, is a witness of the renewal of their mutual covenant of love; and it is significant that only here, just directly here, where the idea of the whole is expressed more fully, and in a richer manner than at Son 7:7, is God denoted by His name, and that by His name as revealed in the history of redemption. Hitzig, Ewald, Olshausen, Böttcher, expand this concluding word, for the sake of rhythmic symmetry, to שׁלהבתיה שׁלהבת יהּ its flames are flames of Jah; but a similar conclusion is found at Psa 24:6; Psa 48:7, and elsewhere.

"I would almost close the book,"says Herder in his Lied der Lieder (Song of Songs), 1778, "with this divine seal. It is even as good as closed, for what follows appears only as an appended echo."Daniel Sanders (1845) closes it with Son 8:7, places Son 8:12 after Son 1:6, and cuts off Son 1:8-11, Son 1:13, Son 1:14, as not original. Anthologists, like Döpke and Magnus, who treat the Song as the Fragmentists do the Pentateuch, find here their confused medley sanctioned. Umbreit also, 1820, although as for the rest recognising the Song as a compact whole, explains Son 8:8-14 as a fragment, not belonging to the work itself. Hoelemann, however, in his Krone des Hohenliedes Crown of the Song, 1856 (thus he names the "concluding Act,"Son 8:5-14), believes that there is here represented, not only in Son 8:6, Son 8:7, but further also in Son 8:8-12, the essence of true love - what it is, and how it is won; and then in Son 8:13 f. he hears the Song come to an end in pure idyllic tones.

We see in Son 8:8 ff. the continuation of the love story practically idealized and set forth in dramatic figures. There is no inner necessity for this continuance. It shapes itself after that which has happened; and although in all history divine reason and moral ideas realize themselves, yet the material by means of which this is done consists of accidental circumstances and free actions passing thereby into reciprocal action. But Son 8:8 ff. is the actual continuance of the story on to the completed conclusion, not a mere appendix, which might be wanting without anything being thereby missed. For after the poet has set before us the loving pair as they wander arm in arm through the green pasture-land between Jezreel and Sunem till they reach the environs of the parental home, which reminds them of the commencement of their love relations, he cannot represent them as there turning back, but must present to us still a glimpse of what transpired on the occasion of their visit there. After that first Act of the concluding scene, there is yet wanting a second, to which the first points.

Constable: Sos 8:5-7

V. THE CONCLUSION 8:5-7

These verses summarize the theme of the book.

8:5a Evidently these are the words of the daughters of Jerusalem. The couple is coming up out of the wilderness. The "wilderness" connoted Israel's 40 years of trials to the Jewish mind. The couple had emerged from their trials successfully too (i.e., insecurity, 1:5-6; the "foxes," 2:15; and apathy, 5:2-7). The "wilderness" also symbolized God's curse (cf. Jer. 22:6; Joel 2:3). The couple had likewise overcome the curse of disharmony that God had placed on Adam and Eve by their love for one another (cf. Gen. 3:16).

8:5b The Shulammite reminded her husband (masculine "you" in Hebrew) of the beginning of their love. The apple tree was a symbol of love in ancient poetry because of its beauty, fragrance, and sweet fruit. She had given him a type of new birth by awakening him to love.

8:6-7 She asked to be his most valued possession; she wanted him to be jealous over her in the proper sense (cf. Prov. 6:34).

"The word seal' (hotam) refers to an engraved stone used for authenticating a document or other possession. This could be suspended by a cord around the neck (over the heart) as in Genesis 38:18. The word hotam can also refer to a seal ring' worn on the hand (in Song of Songs 5:14 hand' is used to mean arm'). The hotam was something highly precious to the owner and could be used symbolically for a person whom one valued [cf. Jer. 22:24; Hag. 2:23]. . . . The bride was asking Solomon that he treasure her, that he regard her as a prized seal."⁸⁴

She next described the love they shared. It was as powerful as death, as controlling as the grave, as passionate as fire, as irresistible as a river, and priceless. Such love comes from God: "the . . . flame of the Lord" (v. 6). No one can purchase love. It is only available as a gift.

"With this homily, the bride has delivered the great moral lesson of the book. . . .

"She was prepared to be a loyal and faithful wife, but Solomon ultimately had seven hundred wives and three hundred concubines (1 Kings 11:3). No wonder she, not he, delivers the moral lesson of the book. He was totally unqualified to speak on the issue of godly dedicated love. He knew the physical side of it, but apparently he did not know the love she cherished."⁸⁵

Introduction / Outline

JFB: The Song of Songs (Book Introduction)

The Song of Solomon, called in the Vulgate and Septuagint, "The Song of Songs," from the opening words. This title denotes its superior excellence, according to the Hebrew idiom; so holy of holies, equivalent to "most holy" (Exo 29:37); the heaven of heavens, equivalent to the highest heavens (Deu 10:14). It is one of the five volumes (megilloth) placed immediately after the Pentateuch in manuscripts of the Jewish Scriptures. It is also fourth of the Hagiographa (Cetubim, writings) or the third division of the Old Testament, the other two being the Law and the Prophets. The Jewish enumeration of the Cetubim is Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra (including Nehemiah), and Chronicles. Its canonicity is certain; it is found in all Hebrew manuscripts of Scripture; also in the Greek Septuagint; in the catalogues of MELITO, bishop of Sardis, A.D. 170 (EUSEBIUS, Ecclesiastical History, 4.26), and of others of the ancient Church.

ORIGEN and JEROME tell us that the Jews forbade it to be read by any until he was thirty years old. It certainly needs a degree of spiritual maturity to enter aright into the holy mystery of love which it allegorically sets forth. To such as have attained this maturity, of whatever age they be, the Song of Songs is one of the most edifying of the sacred writings. ROSENMULLER justly says, The sudden transitions of the bride from the court to the grove are inexplicable, on the supposition that it describes merely human love. Had it been the latter, it would have been positively objectionable, and never would have been inserted in the holy canon. The allusion to "Pharaoh's chariots" (Son 1:9) has been made a ground for conjecturing that the love of Solomon and Pharaoh's daughter is the subject of the Song. But this passage alludes to a remarkable event in the history of the Old Testament Church, the deliverance from the hosts and chariots of Pharaoh at the Red Sea. (However, see on Son 1:9). The other allusions are quite opposed to the notion; the bride is represented at times as a shepherdess (Son 1:7), "an abomination to the Egyptians" (Gen 46:34); so also Son 1:6; Son 3:4; Son 4:8; Son 5:7 are at variance with it. The Christian fathers, ORIGEN and THEODORET, compared the teachings of Solomon to a ladder with three steps; Ecclesiastes, natural (the nature of sensible things, vain); Proverbs, moral; Canticles, mystical (figuring the union of Christ and the Church). The Jews compared Proverbs to the outer court of Solomon's temple, Ecclesiastes to the holy place, and Canticles to the holy of holies. Understood allegorically, the Song is cleared of all difficulty. "Shulamith" (Son 6:13), the bride, is thus an appropriate name, Daughter of Peace being the feminine of Solomon, equivalent to the Prince of Peace. She by turns is a vinedresser, shepherdess, midnight inquirer, and prince's consort and daughter, and He a suppliant drenched with night dews, and a king in His palace, in harmony with the various relations of the Church and Christ. As Ecclesiastes sets forth the vanity of love of the creature, Canticles sets forth the fullness of the love which joins believers and the Saviour. The entire economy of salvation, says HARRIS, aims at restoring to the world the lost spirit of love. God is love, and Christ is the embodiment of the love of God. As the other books of Scripture present severally their own aspects of divine truth, so Canticles furnishes the believer with language of holy love, wherewith his heart can commune with his Lord; and it portrays the intensity of Christ's love to him; the affection of love was created in man to be a transcript of the divine love, and the Song clothes the latter in words; were it not for this, we should be at a loss for language, having the divine warrant, wherewith to express, without presumption, the fervor of the love between Christ and us. The image of a bride, a bridegroom, and a marriage, to represent this spiritual union, has the sanction of Scripture throughout; nay, the spiritual union was the original fact in the mind of God, of which marriage is the transcript (Isa 54:5; Isa 62:5; Jer 3:1, &c.; Eze. 16:1-63; Eze. 23:1-49; Mat 9:15; Mat 22:2; Mat 25:1, &c.; Joh 3:29; 2Co 11:2; Eph 5:23-32, where Paul does not go from the marriage relation to the union of Christ and the Church as if the former were the first; but comes down from the latter as the first and best recognized fact on which the relation of marriage is based; Rev 19:7; Rev 21:2; Rev 22:17). Above all, the Song seems to correspond to, and form a trilogy with, Psalms 45 and 72, which contain the same imagery; just as Psalm 37 answers to Proverbs, and the Psalms 39 and 73 to Job. Love to Christ is the strongest, as it is the purest, of human passions, and therefore needs the strongest language to express it: to the pure in heart the phraseology, drawn from the rich imagery of Oriental poetry, will not only appear not indelicate or exaggerated, but even below the reality. A single emblem is a type; the actual rites, incidents, and persons of the Old Testament were appointed types of truths afterwards to be revealed. But the allegory is a continued metaphor, in which the circumstances are palpably often purely imagery, while the thing signified is altogether real. The clue to the meaning of the Song is not to be looked for in the allegory itself, but in other parts of Scripture. "It lies in the casket of revelation an exquisite gem, engraved with emblematical characters, with nothing literal thereon to break the consistency of their beauty" [BURROWES]. This accounts for the name of God not occurring in it. Whereas in the parable the writer narrates, in the allegory he never does so. The Song throughout consists of immediate addresses either of Christ to the soul, or of the soul to Christ. "The experimental knowledge of Christ's loveliness and the believer's love is the best commentary on the whole of this allegorical Song" [LEIGHTON]. Like the curiously wrought Oriental lamps, which do not reveal the beauty of their transparent emblems until lighted up within, so the types and allegories of Scripture, "the lantern to our path" [Psa 119:105], need the inner light of the Holy Spirit of Jesus to reveal their significance. The details of the allegory are not to be too minutely pressed. In the Song, with an Oriental profusion of imagery, numbers of lovely, sensible objects are aggregated not strictly congruous, but portraying jointly by their very diversity the thousand various and seemingly opposite beauties which meet together in Christ.

The unity of subject throughout, and the recurrence of the same expressions (Son 2:6-7; Son 3:5; Son 8:3-4; Son 2:16; Son 6:3; Son 7:10; Son 3:6; Son 6:10; Son 8:5), prove the unity of the poem, in opposition to those who make it consist of a number of separate erotic songs. The sudden transitions (for example, from the midnight knocking at a humble cottage to a glorious description of the King) accord with the alternations in the believer's experience. However various the divisions assigned be, most commentators have observed four breaks (whatever more they have imagined), followed by four abrupt beginnings (Son 2:7; Son 3:5; Son 5:1; Son 8:4). Thus there result five parts, all alike ending in full repose and refreshment. We read (1Ki 4:32) that Solomon's songs were "a thousand and five." The odd number five added over the complete thousand makes it not unlikely that the "five" refers to the Song of songs, consisting of five parts.

It answers to the idyllic poetry of other nations. The Jews explain it of the union of Jehovah and ancient Israel; the allusions to the temple and the wilderness accord with this; some Christians of Christ and the Church; others of Christ and the individual believer. All these are true; for the Church is one in all ages, the ancient typifying the modern Church, and its history answering to that of each individual soul in it. Jesus "sees all, as if that all were one, loves one, as if that one were all." "The time suited the manner of this revelation; because types and allegories belonged to the old dispensation, which reached its ripeness under Solomon, when the temple was built" [MOODY STUART]. "The daughter of Zion at that time was openly married to Jehovah"; for it is thenceforth that the prophets, in reproving Israel's subsequent sin, speak of it as a breach of her marriage covenant. The songs heretofore sung by her were the preparatory hymns of her childhood; "the last and crowning 'Song of Songs' was prepared for the now mature maiden against the day of her marriage to the King of kings" [ORIGEN]. Solomon was peculiarly fitted to clothe this holy mystery with the lovely natural imagery with which the Song abounds; for "he spake of trees, from the cedar in Lebanon, even unto the hyssop that springeth out of the wall" (1Ki 4:33). A higher qualification was his knowledge of the eternal Wisdom or Word of God (Pro. 8:1-36), the heavenly bridegroom. David, his father, had prepared the way, in Psalms 45 and 72; the son perfected the allegory. It seems to have been written in early life, long before his declension; for after it a song of holy gladness would hardly be appropriate. It was the song of his first love, in the kindness of his youthful espousals to Jehovah. Like other inspired books, its sense is not to be restricted to that local and temporary one in which the writer may have understood it; it extends to all ages, and shadows forth everlasting truth (1Pe 1:11-12; 2Pe 1:20-21).

"Oh that I knew how all thy lights combine, and the configurations of their glorie,

Seeing not only how each verse doth shine, but all the constellations of the storie."--HERBERT.

Three notes of time occur [MOODY STUART]: (1) The Jewish Church speaks of the Gentile Church (Son 8:8) towards the end; (2) Christ speaks to the apostles (Son 5:1) in the middle; (3) The Church speaks of the coming of Christ (Son 1:2) at the beginning. Thus we have, in direct order, Christ about to come, and the cry for the advent; Christ finishing His work on earth, and the last supper; Christ ascended, and the call of the Gentiles. In another aspect we have: (1) In the individual soul the longing for the manifestation of Christ to it, and the various alternations in its experience (Son 1:2, Son 1:4; Son 2:8; Son 3:1, Son 3:4, Son 3:6-7) of His manifestation; (2) The abundant enjoyment of His sensible consolations, which is soon withdrawn through the bride's carelessness (Son 5:1-3, &c.), and her longings after Him, and reconciliation (Son 5:8-16; Son 6:3, &c.; Son 7:1, &c.); (3) Effects of Christ's manifestation on the believer; namely, assurance, labors of love, anxiety for the salvation of the impenitent, eagerness for the Lord's second coming (Son 7:10, Son 7:12; Son 8:8-10, Son 8:14).

TSK: The Song of Songs 8 (Chapter Introduction)

Overview

Son 8:1, The love of the church to Christ; Son 8:6, The vehemency of love; Son 8:8, The calling of the Gentiles; Son 8:14, The church prays for Christ’s coming.

Poole: The Song of Songs 8 (Chapter Introduction)

OF SOLOMON CHAPTER 8

The church expresseth her desire of familiarity with Christ, Son 8:1 , by the entertainment she would make him, Son 8:2,3 . She charges the daughters of Jerusalem not to disturb her. Beloved, Son 8:4 . A commendation of the church for her faith in Christ, Son 8:5 . She prayeth for full assurance of his love; her invincible desire, Son 8:6 ; which is insatiable, Son 8:7 . The calling of the Gentiles, with their intent, and her condition, Son 8:8-13 . Christ’ s coming prayed for, Son 8:14 .

Oh that thou wert as my brother most intimate, and free, and familiar with me, as brethren and sisters commonly are,

that sucked the breasts of my mother! that came out of the same womb, and sucked the same breasts, and consequently were brother and sister by father and mother too; for such are most dear to one another. See Gen 43:29 Deu 13:6 . Heb. sucking the breasts , &c.; so she wisheth that he were as a little sucking brother, with whom she might innocently and inoffensively delight herself, as sister: do with such a brother. The church here expresseth her passionate desire of a stricter union and closer communion with Christ than yet she had attained. And in particular these may be the breathings of the ancient Jewish church after Christ’ s incarnation, whereby he was to be their brother, Rom 8:29 Heb 2:11,12 , and a sucking infant.

Without in the open streets; I might then express my affections to thee, and kiss thee openly, without any scandal or contempt. Or, without , i.e. come forth from the Father’ s bosom into the world, Joh 16:28 .

I would kiss thee I would demonstrate my reverence, and subjection, and affection to thee, of all which kissing was a token in those times and places, as hath been oft observed in divers foregoing texts.

Yet I should not be despised then should I not be ashamed or censured, as if I had done an indecent or immodest action, because such expressions of love are usual amongst persons so nearly and dearly related.

MHCC: The Song of Songs (Book Introduction)

This book is a Divine allegory, which represents the love between Christ and his church of true believers, under figures taken from the relation and affection that subsist between a bridegroom and his espoused bride; an emblem often employed in Scripture, as describing the nearest, firmest, and most sure relation: see Psalms 45; Isa 54:5, Isa 54:6; Isa 62:5; Jer 2:2; Jer 3:1; also in Ezekiel, Hosea, and by our Lord himself, Mat 9:15; Mat 25:1; see also Rev 21:2, Rev 21:9; Eph 5:27. There is no character in the church of Christ, and no situation in which the believer is placed, but what may be traced in this book, as humble inquirers will find, on comparing it with other Scriptures, by the assistance of God the Holy Spirit, in answer to their supplications. Much, however, of the language has been misunderstood by expositors and translators. The difference between the customs and manners of Europe, and those of the East, must especially be kept in view. The little acquaintance with eastern customs possessed by most of our early expositors and translators, has in many cases prevented a correct rendering. Also, the changes in our own language, during the last two or three centuries, affect the manner in which some expressions are viewed, and they must not be judged by modern notions. But the great outlines, rightly interpreted, fully accord with the affections and experience of the sincere Christian.

MHCC: The Song of Songs 8 (Chapter Introduction)

(Son 8:1-4) Desire for communion with Christ.

(Son 8:5-7) The vehemence of this desire.

(Son 8:8-12) The church pleads for others.

(Son 8:13, Son 8:14) And prays for Christ's coming.

Matthew Henry: The Song of Songs (Book Introduction)

An Exposition, with Practical Observations, of The Song of Solomon

All scripture, we are sure, is given by inspiration of God, and is profitable for the support and advancement of the interests of his kingdom among men, and it is never the less so for there being found in it some things dark and hard to be understood, which those that are unlearned and unstable wrest to their own destruction. In our belief both of the divine extraction and of the spiritual exposition of this book we are confirmed by the ancient, constant, and concurring testimony both of the church of the Jews, to whom were committed the oracles of God, and who never made any doubt of the authority of this book, and of the Christian church, which happily succeeds them in that trust and honour. I. It must be confessed, on the one hand, that if he who barely reads this book be asked, as the eunuch was Understandest thou what thou readest? he will have more reason than he had to say, How can I, except some man shall guide me? The books of scripture-history and prophecy are very much like one another, but this Song of Solomon's is very much unlike the songs of his father David; here is not the name of God in it; it is never quoted in the New Testament; we find not in it any expressions of natural religion or pious devotion, no, nor is it introduced by vision, or any of the marks of immediate revelation. It seems as hard as any part of scripture to be made a savour of life unto life, nay, and to those who come to the reading of it with carnal minds and corrupt affections, it is in danger of being made a savour of death unto death; it is a flower out of which they extract poison; and therefore the Jewish doctors advised their young people not to read it till they were thirty years old, lest by the abuse of that which is most pure and sacred ( horrendum dictu - horrible to say! ) the flames of lust should be kindled with fire from heaven, which is intended for the altar only. But, II. It must be confessed, on the other hand, that with the help of the many faithful guides we have for the understanding of this book it appears to be a very bright and powerful ray of heavenly light, admirable fitted to excite pious and devout affections in holy souls, to draw out their desires towards God, to increase their delight in him, and improve their acquaintance and communion with him. It is an allegory, the letter of which kills those who rest in that and look no further, but the spirit of which gives life, 2Co 3:6; Joh 6:63. It is a parable, which makes divine things more difficult to those who do not love them, but more plain and pleasant to those who do, Mat 13:14, Mat 13:16. Experienced Christians here find a counterpart of their experiences, and to them it is intelligible, while those neither understand it nor relish it who have no part nor lot in the matter. It is a song, an Epithalamium, or nuptial song, wherein, by the expressions of love between a bridegroom and his bride, are set forth and illustrated the mutual affections that pass between God and a distinguished remnant of mankind. It is a pastoral; the bride and bridegroom, for the more lively representation of humility and innocence, are brought in as a shepherd and his shepherdess. Now, 1. This song might easily be taken in a spiritual sense by the Jewish church, for whose use it was first composed, and was so taken, as appears by the Chaldee-Paraphrase and the most ancient Jewish expositors. God betrothed the people of Israel to himself; he entered into covenant with them, and it was a marriage-covenant. He had given abundant proofs of his love to them, and required of them that they should love him with all their heart and soul. Idolatry was often spoken of as spiritual adultery, and doting upon idols, to prevent which this song was penned, representing the complacency which God took in Israel and which Israel ought to take in God, and encouraging them to continue faithful to him, though he might seem sometimes to withdraw and hide himself from them, and to wait for the further manifestation of himself in the promised Messiah. 2. It may more easily be taken in a spiritual sense by the Christian church, because the condescensions and communications of divine love appear more rich and free under the gospel than they did under the law, and the communion between heaven and earth more familiar. God sometimes spoke of himself as the husband of the Jewish church (Isa 64:5, Hos 2:16, Hos 2:19), and rejoiced in it as his bride, Isa 62:4, Isa 62:5. But more frequently is Christ represented as the bridegroom of his church (Mat 25:1; Rom 7:4; 2Co 11:2; Eph 5:32), and the church as the bride, the Lamb's wife, Rev 19:7; Rev 21:2, Rev 21:9. Pursuant to this metaphor Christ and the church in general, Christ and particular believers, are here discoursing with abundance of mutual esteem and endearment. The best key to this book is the 45th Psalm, which we find applied to Christ in the New Testament, and therefore this ought to be so too. It requires some pains to find out what may, probably, be the meaning of the Holy Spirit in the several parts of this book; as David's songs are many of them level to the capacity of the meanest, and there are shallows in them learned, and there are depths in it in which an elephant may swim. But, when the meaning is found out, it will be of admirable use to excite pious and devout affections in us; and the same truths which are plainly laid down in other scriptures when they are extracted out of this come to the soul with a more pleasing power. When we apply ourselves to the study of this book we must not only, with Moses and Joshua, put off our shoe from off our foot, and even forget that we have bodies, because the place where we stand is holy ground, but we must, with John, come up hither, must spread our wings, take a noble flight, and soar upwards, till by faith and holy love we enter into the holiest, for this is no other than the house of God and this is the gate of heaven.

Matthew Henry: The Song of Songs 8 (Chapter Introduction)

The affections between Christ and his spouse are as strong and lively here, in this closing chapter of the song, as ever, and rather more so. I. The spouse continues her importunity for a more intimate communion and fellowship with him (Son 8:1-3). II. She charges the daughters of Jerusalem not to interrupt her communion with her beloved (Son 8:4); and they, thereupon, admire her dependence on him (Son 8:5). III. She begs of her beloved, whom she raises up by her prayers (Son 8:5), that he would by his grace confirm that blessed union with him to which she was admitted (Son 8:6, Son 8:7). IV. She makes intercession for others also, that care might be taken of them (Son 8:8, Son 8:9), and pleases herself with the thoughts of her own interest in Christ and his affection to her (Son 8:10). V. She owns herself his tenant for a vineyard she held of him at Baal-hamon (Son 8:11, Son 8:12). VI. The song concludes with an interchanging of parting requests. Christ charges his spouse that she should often let him hear from her (Son 8:13), and she begs of him that he would hasten his return to her (Son 8:14).

Constable: The Song of Songs (Book Introduction)

Introduction

Title

In the Hebrew Bible the title of this book is "The Song of Songs." It comes from 1:1. The Septuagint and Vulgate translators adopted this title. The Latin word for song is canticum from which we get the word Canticles, another title for this book.

Some English translations have kept the title "Song of Songs" (e.g., NIV), but many have changed it to "Song of Solomon" based on 1:1 (e.g., NASB, AV, RSV, NKJV).

Writer and Date

Many references to Solomon throughout the book confirm the claim of 1:1 that Solomon wrote this book (cf. 1:4-5, 12; 3:7, 9, 11; 6:12; 7:5; 8:11-12; 1 Kings 4:33). He reigned between 971 and 931 B.C.

How could Solomon, who had 700 wives and 300 concubines (1 Kings 11:3), be the same faithful lover this book presents? He could be if he became polygamous after the events in this book took place. That seems a more likely explanation than that he was polygamous when these events occurred but just omitted reference to his other loves. Probably he wrote the book before he became polygamous. We do not know how old Solomon was when he married the second time. The history recorded in Kings and Chronicles is not in strict chronological order. The Shulammite was probably not Pharaoh's daughter (1 Kings 3:1; cf. Song of Sol. 4:8).¹

Interpretation

This book has received more varied interpretations than probably any other book in the Bible.² Some writers believed it presents the reader with the "greatest hermeneutical challenge" in the Old Testament.³ One excellent exegete called it "the most obscure book of the Old Testament."⁴

"Among the books of the Bible, the Song of Solomon is one of the smallest, most difficult, yet one of the most popular with both Jews and Christians. Over the centuries hundreds of books and commentaries have been written and unnumbered sermons preached on these 117 verses."⁵

Bible students have understood the Song of Solomon as an allegory, an extended type, a drama with either two or three main characters, or a collection of wedding songs. Others have thought it is a collection of pagan fertility cult liturgies or an anthology of songs extolling love, to name only the most common interpretations.⁶

Those who interpret the book allegorically--the majority of interpreters--believe that what the writer said is only a symbolic husk for a deeper spiritual meaning that the reader must discover. Jewish interpreters took this deeper revelation to be God's love for Israel. Christian scholars have frequently seen it as Christ's love for the church. However the text itself does not indicate that we should interpret this book differently than any other Bible book.⁷

Those who view it as an extended type believe the events recorded really took place, in contrast to the allegorical interpreters, but their primary significance lies in their illustrative value.⁸ The basic teaching Christian interpreters see is Christ's love for the church. Yet again the text itself does not indicate that this book requires a different interpretation than the other books of the Bible.

A careful analysis of the text has convinced most scholars that the Song of Solomon was not a drama.⁹ We really cannot break it down into acts and scenes in any presentable order. The action is too interwoven. There is also no evidence that the Hebrews had dramas of this type in Solomon's day.¹⁰

Some interpreters believe three main characters are in view, namely, Solomon, the Shulammite girl, and her shepherd lover.¹¹ However, what some scholars have attributed to the shepherd lover can just as easily refer to Solomon. It was not uncommon in ancient Near Eastern literature to refer to kings as shepherds since they served a pastoral function in relation to their people. Furthermore many of them did own many flocks (cf. 2:7).

Probably the Song of Solomon was a single love poem that the writer designed to deal primarily with the subject of human love and marriage. This was the viewpoint of many ancient Jewish rabbis.¹² It is also the conclusion most conservative commentators have come to who have sought to interpret this book in the same way they interpret other Bible books (i.e., literally, historically, and grammatically). It is also the conclusion of some liberal scholars who have analyzed the structure of the book.¹³ Love is an important subject of special revelation, and human love in particular is a central feature of it as well (cf. Lev. 19:18; Matt. 22:36-39; John 13:34-35). Consequently it should not seem incredible that God gave us this book to help us understand this subject better.¹⁴

However, it seems clear that this book also has spiritual value, specifically to clarify divine-human love.

". . . it is widely acknowledged that the Bible is a book of faith and theology, and there is no place in the canon for atheological literature. . . .

"The literal approaches of Dillow, Glickman, and others are much more faithful to the intent of the book [than other approaches]. The limitations of these strictly literal approaches are the tendency to see sexuality as a more prominent feature of the Song than is justified by the text and the propensity to overreact to the absurdities of the allegorical method to the extent of missing justifiable [spiritual] analogy."¹⁵

Evidence of unity within the book argues against its being only a collection of poems that had general similarity to one another that the writer assembled into one song.¹⁶

Purpose

Probably God's primary purpose in inspiring this book of the Bible was to give us revelation concerning the way love between a man and a woman should look.¹⁷ The characters in the book behave toward one another the way men and women in love should conduct themselves in attitudes and activities.

"Solomon was a man of many lovers, and the Song of Songs is a record of one of the relationships that stood out above all others. . . .

"The Song of Songs hearkens back to God's prototypical design in the Garden of Eden of one man and one woman, in marriage, a relationship God designed to be mutually exclusive. This book, then, presents a most relevant and urgent message for today."¹⁸

"The prospect of children is not necessary to justify sexual love in marriage. Significantly, the Song of Solomon makes no reference to procreation. It must be remembered that the book was written in a world where a high premium was placed on offspring and a woman's worth was often measured in terms of the number of her children. Sex was often seen with reference to procreation; yet there is not a trace of that here. The song is a song in praise of love for love's sake and for love's sake alone. This relationship needs no justification beyond itself."¹⁹

The love relationship between a man and a woman is an illustration of the love relationship within the Godhead and between God and Israel and between Christ and the church (cf. Hos. 3:1; Eph. 5:32). Therefore part of the purpose of this book seems to be the revelation of those more basic love relationships for application by the reader.

"The use of the marriage metaphor to describe the relationship of God to his people is almost universal in Scripture. . . .

"Human love is thus a good pedagogical device to cast light on divine love."²⁰

"In creating man--male and female--in his own image and joining them together so that they become one flesh, God makes us copies both of himself in his trinitarian unity and distinction as one God and three persons and of himself in relation to the people of his gracious election. Analogically, what is between Father and Son and Holy Spirit, and what ought to be and is and shall be between God and Israel and Christ and the Church, is also what is meant to be in the relation of man and woman and more specifically of husband and wife. Neither the intratrinitarian relationship nor the union between the heavenly bridegroom and his bride is a good copy of a bad original. Earthly marriage as it is now lived out is a bad copy of a good original."²¹

"There is something proleptic and eschatological in human passion. We deal with symbols that image eternal realities here. Little wonder that this little book is in the canon."²²

Canonicity

There have been three primary reasons that some scholars have thought this book does not deserve to be in the Bible. First, it does not contain the name of God. However, God's name may appear in 8:6. Furthermore, what makes a book theological or religious is not just the presence of the divine name. God's name does not appear in the Book of Esther either.

Second, the presence of frank language describing physical intimacies seems inappropriate in the Bible to some people. Yet the Bible presents marriage as sacred, including its physical aspects.

Third, the difficulty of interpretation has caused some readers to reject it as non-canonical. This criticism fails to recognize that finite and fallen human beings may not easily comprehend the revelations of an infinite and omniscient God.

"Like other portions of the Word of God, this book has its difficulties. But so have all the works of God. Is not the fact that they surpass our unaided powers of comprehension and research a sign-manual' of divinity? Can feeble man expect to grasp divine power, or to understand and interpret the works or the providences of the All-wise? And if not, is it surprising that His Word also needs superhuman wisdom for its interpretation? Thanks be to God, the illumination of the Holy Ghost is promised to all who seek for it: what more can we desire?"²³

Message²⁴

Contemporary culture has affected the interpretation of this book more than that of most other Bible books. For many years believers considered this book to be a revelation of God's love for the believer and the believer's love for God expressed in vivid metaphorical language. This was the predominant viewpoint for centuries during which time most people did not talk about the intimacies of human physical love publicly. With the sexual revolution that began in the 1960s there are many interpreters who now believe this book is a revelation of two human beings' love for each other primarily. Some have even suggested that it is an inspired marriage manual that God has given us to enable us to develop strong marriages.

Personally I believe God gave it to us so that we could understand the nature of love primarily. I think God wanted us to apply that understanding both in our love for our spouses and in our love for our Savior. In other words I believe the purpose is "both . . . and" rather than "either . . . or."

This book emphasizes the supremacy of love. Human life finds its highest fulfillment in the love of a man and a woman. Spiritual life finds its highest fulfillment in the love of a human being and God. Jesus Christ makes the fulfillment of love on both the human and the spiritual levels possible. He manifested God's love to us. Consequently we love Him, and we can love one another.

When Solomon originally wrote this book it was a poem about the love of two people, a man and a woman, for each other. Consequently what it reveals about love is applicable to human love. However since God revealed and inspired it as part of Scripture He also intended us to apply it to our spiritual lives, our relationship with God. That is the purpose of every other book of the Bible, and this was God's purpose in giving us this book as well. In Ephesians, Paul wrote that we should learn about Christ's love for the church from marriage (Eph. 5:32).

Let us look then at the values of this book that are primarily two.

First, the Song of Solomon is a revelation of the true nature of human love. It reveals four things about human love.

1. It reveals the foundation of love. According to this book the foundation of love is mutual satisfaction. The man and the woman in this book find perfect rest in each other. They satisfy one another in every way. Affection relates directly to this ability. We have an affection for people who satisfy some need or desire in us. We have supreme affection for one who satisfies us ultimately. That supreme affection is the basis for marriage. God intended it to be so. This book also reveals that mutual satisfaction is not only complementary, but it is also exclusive. The man and the woman in this book each saw the other as the only one for them (2:2-3). For satisfaction to be complete there must be a commitment to exclusivity. There is usually a promise to forsake all others in the wedding vows. When love is not exclusive, it is diluted (cf. 1 Tim. 3:2). The foundation of love then is mutual satisfaction that is both complementary and exclusive.

2. This book also reveals the strength of love. It is the strongest force in life (8:6-7). People will do for love what they will do for no other reason. However when mutual satisfaction breaks down, the strength of love grows weaker. If you want strong love in your marriage, commit yourselves to satisfying each other more than yourself.

3. This book also reveals how to love. It shows Solomon taking the initiative in reaching out to his loved one with intensity and protecting her. It also shows the Shulammite responding to her beloved by yielding to him and trusting in him. These are the usual actions and reactions of the male and the female in love. Sometimes there is a reversal of roles, but not usually. God intended these methods of expressing love to be instructive for us. They are applicable in both our love for our spouse and in our love for God.

4. Fourth, this book reveals the fruits of love. These are three.

a. In true love there is rest. There is a perfect contentment that turmoil outside or within cannot destroy. The home in which genuine love resides is a haven from the storms of life.

b. In true love there is joy. No matter what other conditions may exist (poverty, misery, etc.) real love fills the heart with song and brightens the darkest day.

c. In true love there is courage. Both individuals gain strength from their love to face circumstances boldly and to recover from their failures and go on. All three of these fruits of love are prominent in this book.

The second value of this book is that it reveals spiritual experience at its highest level.

This was the ultimate intention of the divine Author. This conclusion finds support in the fact that this was the belief of Jewish interpreters as well as Christian scholars in both Old and New Testament times. Furthermore the writers of Scripture used the example of a bride and groom, husband and wife, to describe God's relationship with His people in both Testaments (e.g., Hosea, Isaiah, Jeremiah, Ezekiel, the bride of Christ; Eph. 5:25-32).

It is therefore important that we take these revelations concerning the nature of love and apply them to our relationship with God as well as to our relationship to our spouse.

1. The foundation of our love for God and His love for us is also mutual satisfaction. He satisfies our every need and our every want. Nevertheless He also finds satisfaction in us.

2. We see the strength of God's love for us when we look at Calvary. The strength of our love for God is the extent to which we respond to Him in obedience.

3. We see how to love in God's initiating love for us, His reaching out intensely and protectively. We express our love for Him by yielding to Him and trusting in Him.

4. The fruits of love are the same in our relationship with God as in our relationship with another human being. We enjoy rest, joy, and courage. God does too. He experiences courage in the sense of encouragement (cf. Zeph. 3:17).

Because of these revelations and emphases I would summarize the message of this book as follows. Human life and spiritual life find their greatest fulfillment in the experience of mutual love.

Love is the greatest experience in all human relationships and our spiritual relationship. Consequently God commands us to love Him and to love one another wholeheartedly (Matt. 22:37-39). We must give attention to loving. This is not how the world views love. The world thinks you fall into it and out of it; it comes and goes. The Bible says it requires continuing commitment.

This book also encourages us to view human love in the light of God's love for us and our love for Him. A person who has experienced the love of God can know best how to express and receive love on the human level. Human love is the child of divine love.

The opposite is true too. We can find help in loving God by learning from our human love. Our passion, abandonment, and fidelity to our mate on the human level should help us to practice these things in our relationship with God. I believe God created the family to help us understand our relationship with Himself. When we learn how to respond to one another, we learn how to respond to God, and vice versa.

Constable: The Song of Songs (Outline)

Outline

I. The superscription 1:1

II. The courtship 1:2-3:5

A. The beginning of love 1:2-11

1. Longing for the boyfriend 1:2-4

2. The girl's insecurity 1:5-8

3. Solomon's praise 1:9-11

B. The growth of love 1:12-3:5

1. Mutual admiration 1:12-2:7

2. Increased longing 2:8-17

3. The pain of separation 3:1-5

III. The wedding 3:6-5:1

A. The procession 3:6-11

B. The consummation 4:1-5:1

1. The bride's beauty 4:1-7

2. The groom's request 4:8

3. The bride's love 4:9-11

4. The bride's purity 4:12-15

5. The bride's surrender 4:16-5:1

IV. The maturing process 5:2-8:4

A. The problem of apathy 5:2-6:13

1. Indifference and withdrawal 5:2-8

2. Renewed affection 5:9-16

3. Steps toward reconciliation 6:1-3

4. Restoration of intimacy 6:4-13

B. Communicating affection 7:1-10

1. The wife's charms 7:1-6

2. The husband's desires 7:7-9

3. The ultimate unity 7:10

C. The wife's initiative 7:11-13

D. Increased intimacy 8:1-4

V. The conclusion 8:5-7

VI. The epilogue 8:8-14

A. The past 8:8-12

B. The present 8:13-14

Constable: The Song of Songs

Song of Solomon

Bibliography

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_____. "A Wedding Song for Solomon." Journal of Biblical Literature 63 (1944):263-70.

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Holmyard, Harold R., III. "Solomon's Perfect One." Bibliotheca Sacra 155:618 (April-June 1998):164-71.

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Copyright 2003 by Thomas L. Constable

Haydock: The Song of Songs (Book Introduction)

SOLOMON'S CANTICLE OF CANTICLES.

INTRODUCTION.

This book is called the Canticle of Canticles, that is to say, the most excellent of all canticles: because it is full of high mysteries, relating to the happy union of Christ and his spouse; which is here begun by love; and is to be eternal in heaven. The spouse of Christ is the Church: more especially as to the happiest part of it, viz., perfect souls, every one of which is his beloved; but above all others, the immaculate and ever blessed Virgin mother [Mary]. (Challoner) --- The bridegroom is Christ, as God and man. His praises and those of his spouse are recorded by various speakers. Solomon has given us three works; for beginners, the more advanced, and the perfect; as the philosophers teach ethics, physics, and metaphysics. All the holy Scriptures contain spiritual food, but they are not all fit for every person, Hebrews v. 13. With what humility ought we not, therefore, to read this most perfect and mystical canticle, as the sentiments of spiritual love are expressed in the same words as that of worldlings, and we are more inclined to follow our own judgment and carnal notions! (Worthington) --- None, therefore, should dare to peruse this work, who has not mastered his passions, having his conversation in heaven. (Haydock) --- The Jews would not allow any ot read it before the age of thirty. (Origen and St. Jerome) --- Some of the fathers and commentators have even asserted that the mystical sense is the only one which pertains to this book, (Theodoret; Durham; Tirinus) and it is certainly the true and principal one, though allusion may be made to the marriage of Solomon with Pharao's daughter, (Calmet; Bossuet; Du Hamel) or with a Tyrian princess, (chap. iv. 8., and 3 Kings xiii. 5.) or with Abisag. (Rabbins) --- Grotius shews the corruption of his own heart in his impure comments, as Theodorus, of Mopsuestra, is blamed by the second Council of Const.[Constantinople?] iv. a. 68. The name of God never, indeed, occurs; as he is represented under the idea of the bridegroom, &c., and the piece is allegorical. It might be divided into seven scenes, or nights, as the marriage feast lasted so long, Genesis xxix. 22. During this time the bridegroom saw his spouse seldom, and with great reserve, (Calmet) as was the custom with the Lacedemonians. (Plut.[Plutarch?] in Lyc.) --- We might also refer all to six nights, or to the six ages of the Church, conformably to the system of De la Chetardie and Bishop Walmesley on the Apocalypse. --- I. Age. Chap i. 2., marks the ascension of Christ, and the propagation of Christianity; ver. 4, 5., persecutions; ver. 6, 7., vocation of the Gentiles; ver. 12., protection granted by Christ. II. Chap. ii. 3., peace under Constantine; ver. 11, 17., troubles excited by Arius. III. Chap. iii. 1., irruption of barbarians; ver. 4., does not overturn the Church; ver. 6., they are converted; ver. 11., and Christ is more glorified, as [in] Apocalypse xix. IV. Chap. iv. 5., the Latin and Greek Churches; ver. 8., the Chaldeans, lions, and Greeks, leopards, (Daniel) are converted; the Turks obtain dominion; ver. 12., the Greek schismatics cut off: ver. 16., the Church is persecuted, but protected. V. Chap. v. 2., Dew marks the cooling of charity, (St. Augustine) when Luther appeared; chap. vi. 3., yet the Church triumphs, particularly after the Council of Trent. VI. Chap. vi. 9., after the sounding of the sixth trumpet, the Jews are converted, and adorn the Church, in spite of antichrist's power; ver. 11., she addresses the synagogue, ver. 12. Chap. viii. 2., obtains leave to go into the house of her mother, as the apostles were of Jewish extraction; ver. 7., the constancy of the martyrs appears; (see Rondet.) ver. 8-14., the Church pants for her speedy union with her beloved. We may justly admire her authority, in preserving this and the former work of the canon, notwithstanding the internal and external evidence, and the ill use made of them by infidels, which seemed to militate against them. The Protestant Chateillon styles this "a wicked book." Several passages may, no doubt, be abused by a corrupt heart: but what is there so holy, which may not be perverted? When we meditate on this canticle, we ought to remember the admonition given by the Church in the Mass: "Let hearts be on high;" and Oh! that all might answer with truth: "We have them to the Lord!"

Gill: The Song of Songs (Book Introduction)

INTRODUCTION TO THE SONG OF SOLOMON

This book is entitled, in the Hebrew copies, "Shir Hashirim", the Song of Songs. The Septuagint and Vulgate Latin versions call it, "the Song"; and the title of it in the Syriac version, is,

"the Wisdom of Wisdoms of the same Solomon;''

that is, the same who wrote the two preceding books. It has always been received and esteemed by the ancient Jews as a valuable part of the sacred writings, calling it "the Holy of Holies" ^a; forbidding their children to read it, because of the sublimity and mysteriousness of it, until they were at years to understand it: nor was there ever any controversy among them about the authenticity of it; but all their writers ^b, ancient and more modern, agree that it was written by the inspiration of the Holy Spirit. The ancient Christian fathers and councils have held it as a part of the holy Scriptures, and have continued it in the canon of them; and it has been received as canonical by Christians in all ages, except a very few, as Theodore of Mopsuest, condemned calling it in question by the second council at Constantinople, in 553; and Castalio, in later times, who for the same was censured and exiled by the senate at Geneva; and Mr. Whiston, in our age, whose objections to it I have attempted to answer, in my larger Commentary on this book, published in 1728, and since republished: and I am very sorry I am obliged to take notice of an objection to the antiquity of it, and to its being Solomon's, made by a learned ^c man, very lately; who observes, that the word David, from its first appearance in Ruth, where it is written דוד, without the "yod", continues to be so written through the books of Samuel, Kings, Psalms, Proverbs, Isaiah, Jeremiah, and Ezekiel; but appears with a "yod", דויד, in the books of Chronicles, Ezra, Nehemiah and Zechariah; wherefore he suggests, that if it was customary to write this word without a "yod" till the captivity, and with one after it; then he thinks a strong argument may be drawn from hence against the antiquity of the Canticles, and its being made by Solomon, since this name is written with a "yod" in Son 4:4; the only place in it in which it is used: but in answer to this it must be said, that it is not fact that the word is invariably without a "yod" in the books mentioned, particularly the book of Kings: for the authors of the Masorah have observed, on 1Ki 3:14, that it is five times written in that book full, as they call it, that is, with a "yod", דויד; three of the places I have traced out, 1Ki 3:14; and have found it so written in all the printed copies I have seen; and so it is read by the eastern Jews, in Eze 37:24. This learned man is aware that it is so written, once in Hosea, and twice in Amos, books written two hundred years before the captivity; but then he observes, that in the two last places, in Bomberg's edition, it has a little circle (o) to mark it for an error, or a faulty word, though none over the word in Hosea: but it should be known, that that circle, in hundreds of places, is not used to point out anything faulty in the copy; but is only a mark referring to the margin, and what is observed there; and be it that it does point out an error, or a faulty word, the same circle is over the word in Canticles, and consequently shows it to be faulty there, and to be corrected and read without the "yod", as it was originally without it there; which observation destroys the argument from it: and so it is read in that place in the Talmud ^d without it, and in the ancient book of Zohar ^e; and indeed it seems as if it was read without the "yod" in the copies seen by the authors of the Little Masorah; since in their note on 1Ki 3:14; besides the five places in the Kings, where it is written full, or with the "yod", they say, it is so written throughout the Chronicles, the twelve minor prophets, and Ezra, which includes Nehemiah; but make no mention of Solomon's Song, which, one would think, they would have done, had it been so written there in the copies before them: so that, upon the whole, the argument, if it has any force in it, turns out for, and not against, the antiquity of Solomon's Song. This book of Canticles has plain marks of a divine original, and proofs of its being of divine inspiration: it was written by, one that was inspired of God, as appears by the books of Proverbs and Ecclesiastes, written by him; the greatness of the matter contained in it, the dignity, sublimity, and majesty of its style, show it to be no human composure; the power and efficacy which it has had over the hearts of men, in reading it, and hearing it explained, is another evidence of its being the word of God, which is quick and powerful; the impartiality of it, the bride, who is introduced speaking in it, confessing and proclaiming her own failings and infirmities, is no inconsiderable proof of the same; to which may be added the agreement between this and other portions of Scripture, as particularly Psa 45:1; and there seem to be many allusions and references to various passages of this book in the New Testament; see Mat 9:13, &c. Joh 3:8 Col 2:17; compared with Son 1:3 Son 5:1. In what time of Solomon's life this book was written is not agreed on: some of the Jewish writers say the book of Proverbs was written first, then the Song of Songs, and last of all Ecclesiastes; others, that the Song was written first, then Proverbs, and then Ecclesiastes ^f; though their chronologer ^g says they were all written in his old age, as indeed the last book seems to be; but the Song rather seems to have been written in the middle part of his life, when in the most flourishing circumstances as to body, mind, and estate. Dr. Lightfoot ^h is of opinion it might be written in the thirtieth year of his reign, about ten years before his death, after he had built his summer house in Lebanon, to which he supposes respect is had in Son 4:8; and upon his bringing Pharaoh's daughter to the house prepared for her, 1Ki 9:24; but be this at it may, it was not a celebration of the amours between Solomon and her, since the literal sense, in many places, would be monstrous and absurd; and besides it must be written twenty years at least after that, if the house of the forest of Lebanon is referred to in the above places; nor does it set forth their amours, and the marriage between them, as typical of the inexpressible love and marriage union between Christ and his church; though there is a resemblance between natural and spiritual marriage, and the love of persons in such a relation to one another, and to which there may be an allusion in some passages. Nor is this book historical and prophetic, expressing either the state of the people of Israel, from the times of Abraham to Solomon, and so to the Messiah; in which way go many Jewish interpreters, as the Targum, Jarchi, Aben Ezra, and others: nor is it to be considered as describing the state of the church: of God, whether legal, from the times of David and Solomon, and before, in and after the captivity, to the birth and death of Christ; or the Gospel church, in its beginning, progress, various changes, and consummation, as Brightman and Cotton nor as setting forth the several ages and periods of the Christian church, in agreement with the seven churches of Asia, as Cocceius, and those that follow him, Horchius, Hofman, and Heunischius; which latter, particularly, makes this distribution of them:

(1) The Ephesian church, Son 1:5; from the ascension of Christ to heaven, A. C. 33, to 370. (2) The Smyrnaean church, Son 2:1; from A. C. 371, to 707; (3) The church at Pergamos, Son 3:1; from A. C. 708, to 1045. (4) The Thyatirian church, Son 4:1, from A. C. 1046, to 1383. (5) The Sardian church, Son 5:2, from A. C. 1384, to 1721. (6) The church at Philadelphia, Son 6:9, from A. C. 1722, to 2059. (7) The Laodicean church, Son 8:1, from A. C. 2060, and onwards.

But these senses are very arbitrary, uncertain, and precarious, and limit the several parts of it to certain periods; whereas it is applicable to believers in all ages of time. The whole is figurative and allegorical; expressing, in a variety of lively metaphors, the love, union, and communion, between Christ and his church; setting forth the several different frames, cases, and circumstances of believers, in this life; so that they can be in no case and condition spiritual whatever, but there is something in this Song suitable to them; and which serves much to recommend it, and shows the excellency of it; and that it justly claims the title it bears, the Song of Songs, the most excellent. M. Bossuet ⁱ is of opinion, that whereas the nuptial feast with the Hebrews was kept seven days, this Song is to be distributed into seven parts, a part to be sung, one each day, during the celebration: The first day, Son 1:1. The second day, Son 2:7. The third day, Son 3:1. The fourth day, Son 5:2. The fifth day, Son 6:10. The sixth day, Son 7:12. The seventh day, Son 8:4. The thought is ingenious, but seems too fanciful, and without foundation.

Gill: The Song of Songs 8 (Chapter Introduction)

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, Son 8:1; what familiarity should be between them, Son 8:3; charging the daughters of Jerusalem not to give him any disturbance, Son 8:4. Upon which they inquire who she was that was in such a posture they saw her in, Son 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, Son 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, Son 8:8; and the answer of the little sister, declaring what she, was, and what she enjoyed, Son 8:10; then the words of the church again, concerning her husband's vineyard; the place, keepers, and profit of it, Son 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, Son 8:13; and with a petition of hers to him, that he would come quickly to her, Son 8:14.