Text -- The Song of Songs 8:8-10 (NET)

The Brother’s Plan and the Sister’s Reward

8:8 The Beloved’s Brothers: We have a little sister, and as yet she has no breasts. What shall we do for our sister on the day when she is spoken for? 8:9 If she is a wall, we will build on her a battlement of silver; but if she is a door, we will barricade her with boards of cedar. 8:10 The Beloved: I was a wall, and my breasts were like fortress towers. Then I found favor in his eyes.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Sos 8:8

These are still the words of the bride. The present church, which was that of the Jews, speaks of a future church, which was to consist of the Gentiles, which she calls little, because she was the younger sister, and then scarce had a being; and she calls her sister to intimate that the Gentile - church should be admitted to the same privileges with the Jews.

Wesley: Sos 8:8

No grown and full breasts, as virgin have when they are ripe for marriage, Eze 16:7. This signifies the present state of the Gentiles, which as yet were not grown up, and wanted the milk or food of life, as for itself, so also for its members.

Wesley: Sos 8:8

In order to her marriage. How shall we supply that defect?

Wesley: Sos 8:9

This seems to be Christ's answer to the foregoing question of the Jewish church. Christ engages himself to provide for her, as suits best with her condition. If the Gentiles when they are converted shall be like a wall, strong and firm in faith; We, my Father, and I, and the Holy Ghost, as the principal builders, and my ministers as workers with, and under us, will build upon her a palace of silver, will add more strength and beauty to her, will enlarge and adorn her; and if she be as a door, which is weaker than a wall; if she be weak in faith, yet we will not therefore reject her, but we will inclose or (as many others render the word) strengthen or fortify her with boards of cedar, which are not only beautiful, but also strong and durable.

Wesley: Sos 8:10

These seem to be the words of the Jewish church. O Lord, by thy grace I am what thou wouldst have my sister to be, and therefore humbly hope, according to thy promise to her in that case, thou wilt build upon me a palace of silver.

Wesley: Sos 8:10

Which stand out from and above the wall, and are an ornament and defence to it.

Wesley: Sos 8:10

When by his grace I was made a wall, he was well - pleased with me, and with his own workmanship in me.

JFB: Sos 8:8

The Gentile Church (Eze 16:48). "We," that is, the Hebrew Church, which heretofore admitted Gentiles to communion, only by becoming Judaic proselytes. Now first idolatrous Gentiles are admitted directly (Act 11:17-26). Generally, the saint's anxiety for other souls (Mar 5:19; Joh 4:28-29).

JFB: Sos 8:8

Neither faith nor love as yet (see on Son 4:5), which "come by hearing" of Him who first loved us. Not yet fit to be His bride, and mother of a spiritual offspring.

JFB: Sos 8:8

The chief question in the early Church at the first council (Act 15:23-29). How shall "the elder brother" treat the "younger," already received by the Father (Luk 15:25-32)? Generally (2Sa 15:15; Joh 9:4; Act 9:6; Gal 6:10).

JFB: Sos 8:8

That is, when she shall be sought in marriage (Jdg 14:7), namely, by Jesus Christ, the heavenly bridegroom.

JFB: Sos 8:9

The very terms employed as to the Gentile question (Act 14:27; Eph 2:14). If she be a wall in Zion, founded on Jesus Christ (1Co 3:11), we will not "withstand God" (Act 11:17; Act 15:8-11). But if so, we must not "build" (Act 15:14-17) on her "wood, hay, stubble" (1Co 3:12), that is, Jewish rites, &c., but "a palace of silver," that is, all the highest privileges of church communion (Gal 2:11-18; Eph 2:11-22). Image from the splendid turrets "built" on the "walls" of Jerusalem, and flanking the "door," or gateway. The Gentile Church is the "door," the type of catholic accessibleness (1Co 16:9); but it must be not a mere thoroughfare but furnished with a wooden framework, so as not merely to admit, but also to safely enclose: cedar is fragrant, beautiful, and enduring.

JFB: Sos 8:10

The Gentile Church's joy at its free admission to gospel privileges (Act 15:30-31). She is one wall in the spiritual temple of the Holy Ghost, the Hebrew Church is the other; Jesus Christ, the common foundation, joins them (Eph 2:11-22).

JFB: Sos 8:10

Alluding to the silver palace, which the bridal virgins proposed to build on her (Son 8:9). "Breasts" of consolation (Isa 66:11); faith and love (1Th 5:8); opposed to her previous state, "no breasts" (Son 8:8; 2Th 1:3). Thus Eze 16:46, Eze 16:61 was fulfilled, both Samaria and the Gentiles being joined to the Jewish gospel Church.

JFB: Sos 8:10

Rather, "peace." The Gentile Church too is become the Shulamite (Son 6:13), or peace-enjoying bride of Solomon, that is, Jesus Christ, the Prince of Peace (Rom 5:1; Eph 2:14). Reject not those whom God accepts (Num 11:28; Luk 9:49; Act 15:8-9). Rather, superadd to such every aid and privilege (Son 8:9).

Clarke: Sos 8:8

We have a little sister - This young girl belonged most probably to the bride

Clarke: Sos 8:8

She hath no breasts - She is not yet marriageable

Clarke: Sos 8:8

What shall we do for our sister - How shall we secure her comfort and welfare

Clarke: Sos 8:8

In the day when she shall be spoken for? - When any person shall demand her in marriage.

Clarke: Sos 8:9

If she be a wall - All these expressions, says Calmet, show that it was necessary to provide a husband for this young sister. For a woman without a husband is like a wall without towers, and without defense; is like a gate or door without bar or lock; and like a city without walls. They must therefore provide for their sister a rich, powerful, and illustrious man; qualities here figured by towers or palaces of silver, and doors of cedar. As it is customary to build towers upon a wall, and to put bolts and bars upon a door in order to secure it, so the expressions may point out the defense, protection, and guardianship which they imagined this young woman to require.

Clarke: Sos 8:10

I am a wall, and my breasts like towers - I am become marriageable, and I stood in need of the defense I have now in my beloved; and as soon as I was so, and became pleasing in the eyes of my beloved, I was given to him in marriage, and have ever since found favor in his sight. As soon then as my sister is in my state, let a proper match be sought out for her. These expressions show the solicitude which the bride felt for her sister, and in her favor she wishes to interest her spouse.

Defender: Sos 8:8

Son 8:8, Son 8:9 seems to be a remembrance by the Shulamite of the determination of her older brothers (mentioned in Son 1:6 as "my mother's children" who "were angry with me") to guide and protect her as she grew through puberty. If she should become like a "door," open to any who sought to enter, they would restrict her. If she would be like a "wall," they would encourage and help her (Son 8:9). She proved, indeed, to be a "wall," her breasts became "towers" (Son 8:10); and she became King Solomon's bride!"

TSK: Sos 8:8

a little : Eze 16:46, Eze 16:55, Eze 16:56, Eze 16:61, Eze 23:33; Joh 10:16; Act 15:14-17; Rom 15:9-12

she hath : Son 8:10, Son 4:5, Son 7:3; Psa 147:19, Psa 147:20; Act 7:38; Rom 3:1, Rom 3:2; Eph 2:12

what : Psa 2:8, Psa 72:17-19; Isa 49:6, Isa 60:1-5, Isa 60:10, Isa 60:11; Acts 10:1-48, 11:1-18, Act 16:9; Act 22:21, Act 26:17, Act 26:18; Rom 10:12-15; Eph 2:13-15, Eph 2:19-22

in the day : Luk 19:44; 1Pe 2:12

TSK: Sos 8:9

a wall : Son 2:9; Rev 21:12-19

we will : Isa 58:12, Isa 60:17, Isa 61:4; Zec 6:12-15; Mat 16:18; Act 15:16; 1Co 3:10-12; Eph 2:20-22

a door : Act 14:27

TSK: Sos 8:10

a wall : Son 8:9

my : Son 4:5, Son 7:3, Son 7:4, Son 7:7, Son 7:8; Eze 16:7

then : Gen 6:8; Deu 7:7, Deu 7:8; Pro 3:4; Isa 60:10; Luk 1:30; Eph 1:6, Eph 1:8; 1Ti 1:16

favour : Heb. peace, Rom 5:1-10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Sos 8:8-12

A brief dialogue commencing with a question and answer probably made by brothers of the bride concerning a younger sister who will soon be old enough to be asked in marriage. The answer is given in the form of a parable: "If she be a wall,"i. e., stedfast in chastity and virtue, one on whom no light advances can be made, then let us honor and reward her. This fortress-wall shall be crowned as it were with a tower or battlement of silver. But "if she be a door,"light-minded and accessible to seduction Pro 7:11-12, then let us provide against assailants the protection of a cedar bar or panel.

Son 8:10

The bride herself replies with the pride of innocence and virtue already crowned. She has shown herself to be such a fortress-wall as her brothers have alluded to, and her reward has been the royal favor.

Son 8:11, Son 8:12

She next turns to the king, and commends her brothers to his favorable regard by means of another parable. Solomon owns a vineyard in Baal-hamon (possibly Baalbak, or identical with Amana (Conder)), situated in the warm and fertile plains of Coele-Syria, overshadowed by the heights of Lebanon Son 4:8. This vineyard he has let out to tenants etc.

The bride also has a vineyard of her own Son 1:6, her beauty and virtue faithfully guarded by these same brothers in time past. This vineyard now belongs to Solomon. Let him have "the thousand"which is his due - she is indeed herself henceforth entirely his - but let the faithful keepers have their meed as well. At least two hundred silverlings should be theirs - a double tithe of royal praise and honor.

Poole: Sos 8:8

These are manifestly the words of the bride, still continuing her speech. The present church, which was that of the Jews, speaks of another future church, which was to consist of the Gentiles, which she calls

little because she was the younger sister, and then scarce had a being; and she calls her her

sister partly because she was so in the purpose of God, their common Father, though at present she was a stranger to him; and partly to intimate that the Gentile church should be admitted to the participation of the same privileges with that of the Jews.

She hath no breasts no grown and full breasts, as virgins have when they are ripe for marriage, Eze 16:7 . This signifies the present doleful estate of the Gentiles, which as yet were not grown up into a church estate, and wanted the milk or food of life, as for itself so also for its members.

What shall we do for our sister? teach us to know and perform our duty to them, which is to embrace them with sincere and fervent affections, to promote their coming in to Christ, and to rejoice in it, and not to envy it, and murmur at it, as the Jews did in the days of Christ and of his apostles.

In the day when she shall be spoken for to wit, for bringing her into the state of matrimony; when Christ and his apostles, and others, the first ministers of the gospel, who were members of the Jewish church, did speak and act for the conversion of the Gentiles.

Poole: Sos 8:9

This seems to be Christ’ s answer to the foregoing question of the Jewish church concerning their sister church of the Gentiles, for which they were very solicitous. Christ therefore engageth himself to take care of her, and to provide for her, as the matter doth require, and as suits best with her condition. If the Gentiles, when they are converted, shall be like a

wall strong and firm in faith, stedfast against all assaults and temptations, for a wall in Scripture use signifies strength, Isa 26:1 Jer 15:20 , and elsewhere,

we my Father, and I, and the Holy Ghost, as the principal builders, and my ministers as workers with and under us,

will build upon her a palace of silver will add more strength and beauty to her, will enlarge and adorn her, make her more amiable in mine eyes, and more visible and glorious in the eyes of the world.

And if she be as a door which is weaker than a wall, and where the enemy doth or may break in upon her; if she be weak in faith, and sometimes overcome by the tempter, yet we will not therefore reject and forsake her, but

we will enclose or (as many others render the word) strengthen, or fortify, her with boards of cedar , which are not only beautiful, but also strong and durable. If she be sincere, and open the door of her heart to me, though she be weak, I will come in to her, and make her stronger.

Poole: Sos 8:10

These seem to be the words of the Jewish church to Christ: O Lord, by thy grace I am what thou wouldst have my sister to be, a wall, and therefore do humbly beg and hope that, according to thy promise to her in that case, thou wilt build upon me a palace of silver.

My breasts like towers which stand out from and above the wall, and are an ornament and defence to it. Of the church’ s breasts, see before, Son 4:5 7:3,7 .

Then was I in his eyes as one that found favour when by his grace I was made a wall, he was well-pleased with me, and with his own workmanship in me.

Haydock: Sos 8:8

Our sister. Christ styles the Church his own and the synagogue's sister, promising her many benefits. (Worthington) ---

The relations of the spouse wish to have her married, though she seemed young, Ezechiel xvi. 7. ---

Spoken to, concerning marriage, or its consummation, Genesis xxxiv. 6., and Daniel xiii. 57. (Calmet) ---

The synagogue had but few to give her proper instructions. (Menochius) ---

But Christ would provide her, if she were not wanting to herself. (Haydock)

Haydock: Sos 8:9

Cedar. Procuring for her a rich and steady husband to protect her. These are the words of the bridegroom. The Christian Church seemed weak at first. But her pastors and martyrs caused her to triumph over all the powers of hell. (Calmet) ---

Those who correspond with the first grace, are furnished with others. (Menochius)

Gill: Sos 8:8

We have a little sister,.... Which seems to be the Gentile church, so called by the Jewish church; for as the church catholic, or universal, with respect to its parts, is called a mother, as often in this Song; so these parts, with respect to each other, as the Jewish and Gentile churches, may be called sisters; and the rather, as they belong to the same Father and family, are partakers of the same grace, and are of the same faith and religion as to the substance of them; and the object and nature of their worship the same, though as to circumstances different: and it may be observed that the Gentile church is not only sister to the Jewish church, but to Christ, and therefore she says, not I, but we, have such a sister; of which relation, see Son 4:9; also that she stood in this relation to Christ and to the Jewish church before the coming of Christ, and before the Gospel was preached to her, and she was called and separated from the world; as elect Gentiles are also called the sheep of Christ, and children of God, before that time, Joh 10:16. This church is described as a "little sister", younger in age than the Jewish church, and in some respects less honourable, Rom 3:1; the same with the younger son and brother, in the parable of the prodigal; little in esteem among men, especially the Jews, Eph 2:11; little in stature, light, knowledge, and faith, at first conversion; and but few in number, particularly at first, and in comparison of the world: and so the church of Christ, consisting both of Jews and Gentiles, is called a little flock, Luk 12:32. As a further description of her, it is added,

and she hath no breasts: is not arrived to years of ripeness, nor marriageable; see Eze 16:7; the time of her open espousal to Christ was not yet come: at this time she had no ministers nor ordinances, from whence she could have the sincere milk of the word, or share it with others; and it was some time after the Gospel came among the Gentiles before they had a settled ministry;

what shall we defer our sister? or, "what shall be done for her?" being moved with pity to her, in her forlorn and helpless condition, like a little infant, Eze 16:4; and willing to do anything for her that lay in her power, though seeming at a loss to know what to do for her: the believing Jews were very assisting to the Gentiles, in carrying the Gospel among them at first; and in supplying them with ministers, and with money too, to carry on the interest of Christ among them. The Jewish church here is not forgetful of the chief and principal agent, Christ, and therefore says, what shall we do? she was willing to do what she could; but she knew all would be insignificant without Christ, his agency and blessing. The time she was concerned what should be done for her in is,

in the day when she shall be spoken for, or "with", or "unto" ^y: when she should be wooed or treated with for marriage, by the ministers of the word, at the first preaching of the Gospel to her; or be spoken to by her enemies, by fair words, or severe menaces, to desert the faith. Or, "be spoken of" ^z; the fame of her be spread abroad, far and near, for her light, knowledge, and faith; for her profession, and her sufferings for it; and the concern is, how she should behave under all the noise and talk about her: or, "be spoken against" ^a; as she would be by unbelieving Jews, and by ignorant Heathens, for embracing the Christian religion, for receiving the Gospel of Christ, submitting to his ordinances, and professing his name, Act 28:22. Now the old church might be concerned, that she might stand firm to her faith and the profession of it, notwithstanding the reproaches and persecutions of men.

Gill: Sos 8:9

If she be a wall,.... Built upon a sure foundation; and firmly established in her faith on Christ, and love to him; and is constant therein, and stands as a wall against the attacks of enemies ^b;

we will build upon her a palace of silver; though at first but as a side wall, yet should become a complete habitation, even a palace for Christ, the King of kings, and, being designed for so illustrious an inhabitant, should be a "silver" one, denoting its worth, value, and splendour; the builders of it are the church and her ministers; though Christ is the principal builder, Zec 6:12. Or, "a tower of silver" ^c, signifying, that she should be well fortified, and be put into a posture of defence against her enemies: the Gentile church at first had but a very small appearance of a building, a foundation just laid, a side wall erected; but, in a short time, a noble structure, a stately tower, a silver palace, were built for God;

and if she be a door, we will enclose her with boards of cedar; if the door of the Gospel was opened among the Gentiles, it should be succeeded to the building a holy temple to the Lord; which should be not only ornamented, but so well fenced, that it should not be in the power of their enemies to deface and demolish it: or if the door of their hearts was opened, to receive Christ, and his glorious train of grace, they should be adorned and beautified with a larger measure of them; or if being come into a church state, and the door of it was set open to receive good men, and exclude bad men, this would be to their honour comfort and safety: or this phrase is expressive of the finishing of the building, the gate or door being set up; though it rather seems to intend the low and mean estate of the Gentile church at first, when there was but little appearance of a building, only a door set up; which afterwards grew up into a stately and magnificent palace, like that of Solomon's, built of cedar boards of the wood of Lebanon; which may denote her fragrancy, perpetuity, and incorruptibleness.

Gill: Sos 8:10

I am a wall,.... The words of the little sister, or Gentile church; either wishing she was what was supposed, and desiring to be in a well settled state, "O that I was a wall!" or as asserting ^d that she was in such a state, well walled; God was a wall of fire about her; salvation was appointed as walls and bulwarks to her; she was one of the two walls Christ was a cornerstone unto, and cemented together; and was a wall built up of lively stones, of true believers, built on Christ, the foundation; and established in the doctrine of grace; and constant and immovable in her love to Christ;

and my breasts like towers; round, plump, and high; signifying that she was now marriageable; and the time of her being presented as a chaste virgin to Christ, and of her open espousals to him, was now come: of ministers of the word, of the Scriptures, and of the ordinances of the Gospel, as signified by breasts; see Gill on Son 4:5; which may be said to be "like towers": ministers of the word, because set for the defence of the Gospel; the Scriptures, because an armoury from whence saints are supplied with armour, to repel Satan's temptations, refute errors, and defend truth; and the ordinances of the Gospel, because they stand firm and immovable against all the efforts of men to subvert and abolish them; and these are peculiar to the Gentile church, under the Gospel dispensation;

then was I in his eyes as one that found favour; from the time that the Gentile church became a wall, firmly built on Christ, and was formed into a church state, and had a settled ministry and Gospel ordinances, she became acceptable to Christ, and was admitted to near communion with him; and not only her person, but her services, met with a favourable acceptance from him; and these privileges and blessings were the fruit of his love, layout, and good will, he bore to her; which before was secret and hidden, but now her breasts being fashioned, her time was a time of love, of the open love of Christ to her, and of her espousals to him: and when, as the words may be rendered, she was "as one that found peace" ^e; peace being made by the blood of Christ, and the partition wall broken down between Jew and Gentile, and they peaceably joined together in a Gospel church state; and when she enjoyed inward peace and tranquillity of mind, which is found in Christ, the word and ordinances; even all kind of prosperity, which peace, with the Hebrews, includes; every spiritual blessing, as reconciliation, justification, pardon, adoption, and eternal life, which are all the fruits and effects of divine favour, good will, grace, and love.

Commentary -- Verse Notes / Footnotes

NET Notes: Sos 8:8

¹ sn The Beloved’s brothers knew that once a couple is betrothed, sexual temptations would be at their greatest. Thus, in v. 9 they devise a plan to protect the purity of their sister: If she is a virtuous young woman, they would reward her; however, if she is prone to temptation, they will restrain her and guard her from promiscuity.

NET Notes: Sos 8:9

¹ sn The simile if she is a wall draws a comparison between the impregnability of a city fortified with a strong outer wall and a virtuous young woman who successfully resists any assaults against her virginity. The term חוֹמָה (khomah, “wall”) often refers to an outside fortress wall that protects the city from enemy military attacks (e.g., Lev 25:29-30; Josh 6:5; 1 Kgs 3:1; Neh 2:8; 12:27; Jer 1:8; 15:20).

² sn The term טִירָה (tirah, “battlement, turret”) refers to the row of stones along the top of a fortress wall, set for the defense and stability of the wall (Ezek 46:23; cf. HALOT 374 s.v. טִירָה). This structure is connected with military operations set in defense of a siege.

³ sn The verb צוּר (tsur, “to surround, encircle, enclose”) is often used in military contexts in reference to the siege or defense of a fortress city: (1) setting up military positions (siege walls) to surround a besieged city (e.g., Isa 29:3); (2) encircling and laying siege to a city (e.g., Deut 20:12, 19; 2 Sam 11:1; 1 Kgs 15:27; 16:17; 20:1; 2 Kgs 6:24-25; 17:5; 19:9; 24:11; 1 Chr 20:1; Isa 21:2; 29:3; Jer 21:4, 9; 32:2; 37:5; 39:1; Ezek 4:3; Dan 1:1); (3) enclosing a city with sentries (e.g., Isa 29:3); (4) shutting a person within a city (1 Sam 23:8; 2 Sam 20:15; 2 Kgs 16:5); and (5) barricading a city door shut to prevent the city from being broken into and conquered (e.g., Song 8:7) (HALOT 1015 s.v. I צור).

⁴ tn Heb “a board.” The singular noun לוּחַ (lukha, “board, plank”) may denote a singular of number or a collective.

⁵ sn An interesting semantic parallel involving the “door/bar” motif in ancient Near Eastern texts comes from an Assyrian charm against an enemy: “If he is a door, I will open your mouth; but if he is a bar, I will open your tongue.” Obviously, the line in the Song is not an incantation; the formula is used in a love motif. Cited by J. Ebeling, “Aus dem Tagewerk eines assyrischen Zauberpriesters,” MAOG 5 (1931): 19.

NET Notes: Sos 8:10

¹ sn The noun מִגְדָּל (migdal, “tower”) can refer to the watchtowers of a fortified city (2 Kgs 17:9; 18:8; 2 Chr 26:9), projecting median towers along the fortified city wall which were crucial to the defense of the city (2 Chr 14:6; 26:15; 32:5), or fortress towers in the countryside set for the defense of the land (Judg 9:52; 2 Chr 27:4; Ezek 27:11) (HALOT 544 s.v. I מִגְדָּל). The Beloved mixes metaphors by describing her breasts with a comparison of sense and a comparison of sight: (1) Comparison of sense: She successfully defended her virginity and sexual purity from seduction, as fortress towers defended the city. (2) Comparison of sight: Just as the fortress towers along a city wall projected out at the corners of the wall, the Beloved’s breasts finally developed into beautiful “towers” (see 8:8 when she had no breasts as a young girl).

² tn Heb “peace.” An eloquent wordplay is created by the use of the noun שָׁלוֹם (shalom, “peace, favor”) in 8:10b and the name שְׁלֹמֹה (shÿlomoh, “Solomon”) in 8:11a. The Beloved found “favor” (שָׁלוֹם) in the eyes of Solomon (שְׁלֹמֹה). She won his heart because she was not only a beautiful young woman (“my breasts were like fortress towers”), but a virtuous woman (“I was a wall”).

³ tn Heb “Then I became in his eyes as one who finds peace.”

Geneva Bible: Sos 8:8

^{( e )} We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for?

^{( e )} The Jewish Church speaks this of the Church of the Gentiles.

Geneva Bible: Sos 8:9

^{( f )} If she [is] a wall, we will build upon her a palace of silver: and if she [is] a door, we will inclose her with boards of cedar.

^{( f )} If she is sure and fast, she is fit for her husband to dwell in.

Geneva Bible: Sos 8:10

^{( g )} I [am] a wall, and my breasts like towers: then was I in his eyes as one that found favour.

^{( g )} The Church promises fidelity and constancy.

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 8:8-12

The church pleads for the Gentiles, who then had not the word of God, nor the means of grace. Those who are brought to Christ themselves, should contrive what they may do to help others to him. Babes in Christ are always seen among Christians, and the welfare of their weak brethren is an object of continual prayer with the stronger believers. If the beginning of this work were likened to a wall built upon Him the precious Foundation and Corner-stone, then the Gentile church would become as a palace for the great King, built of solid silver. If the first preaching of the gospel were as the making a door through the wall of partition, that door should be lasting, as cased with boards of durable cedar. She shall be carefully and effectually protected, enclosed so as to receive no damage. The church is full of care for those yet uncalled. Christ says, I will do all that is necessary to be done for them. See with what satisfaction we should look back upon the times and seasons, when we were in his eyes as those that find favour. Our hearts are our vineyards, which we must keep with all diligence. To Christ, and to his praise, all our fruits must be dedicated. All that work for Christ, work for themselves, and shall be unspeakable gainers by it.

Matthew Henry: Sos 8:8-12

Christ and his spouse having sufficiently confirmed their love to each other, and agreed it to be on both sides strong as death and inviolable, they are here, in these verses, like a loving husband and his wife, consulting together about their affairs, and considering what they should do. Yoke-fellows, having laid their hearts together, lay their heads together, to contrive about their relations and about their estates; and, accordingly, this happy pair are here advising with one another about a sister, and a vineyard.

I. They are here consulting about their sister, their little sister, and the disposing of her.

1. The spouse proposes her case with a compassionate concern (Son 8:8): We have a little sister and she has no breasts (she has not grown up to maturity); what shall we do for this little sister of ours in the day that she shall be spoken for, so as that we may do well for her? (1.) This may be understood as spoken by the Jewish church concerning the Gentile world. God has espoused the church of the Jews to himself, and she was richly endowed, but what shall become of the poor Gentiles, the barren that has not borne, and the desolate? Isa 54:1. Their condition (say the pious Jews) is very deplorable and forlorn; they are sisters, children of the same fathers, God and Adam, but they are little, because not dignified with the knowledge of God; they have no breasts, no divine revelation, no scriptures, no ministers, no breasts of consolation drawn out to them, when they might suck, being strangers to the covenants of promise, no breasts of instruction themselves to draw out to their children, to nourish them, 1Pe 2:2. What shall we do for them? We can but pity them, and pray for them. Lord, what wilt thou do for them? The saints, in Solomon's time, might know, from David's psalms, that God had mercy in store for them, and they begged it might be hastened to them. Now the tables are turned; the Gentiles are betrothed to Christ, and ought to return the kindness by an equal concern for the bringing in of the Jews again, our eldest sister, that once had breasts, but now has none. If we take it in this sense, the unbelieving posterity of these pious Jews contradicted this prayer of their fathers; for, when the day came that the Gentiles should be spoken for and courted to Christ, instead of considering what to do for them they plotted to do all they could against them, which filled up the measure of their iniquity, 1Th 2:16. Or, (2.) It may be applied to any other that belong to the election of grace, but are yet uncalled. They are remotely related to Christ and his church, and sisters to them both, other sheep that are not of this fold, Joh 10:16; Act 18:10. They have no breasts, none yet fashioned (Eze 16:7), no affection to Christ, no principle of grace. The day will come when they shall be spoken for, when the chosen shall be called, shall be courted for Christ, by the ministers, the friends of the bridegroom. A blessed day it will be, a day of visitation. What shall we do, in that day, to promote the match, to conquer their coyness, and persuade them to consent to Christ and present themselves chaste virgins to him? Note, Those that through grace are brought to Christ themselves should contrive what they may do to help others to him, to carry on the great design of his gospel, which is to espouse souls to Christ and convert sinners to him from whom they have departed.

2. Christ soon determines what to do in this case, and his spouse agrees with him in it (Son 8:9): " If she be a wall, if the good work be once begun with the Gentiles, with the souls that are to be called in, if the little sister, when she shall be spoken for by the gospel, will but receive the word, and build herself upon Christ the foundation, and frame her doings to turn to the Lord, as the wall is in order to the house, we will build upon her a palace of silver, or build her up into such a palace; we will carry on the good work that is begun, till the wall become a palace, the wall of stone a palace of silver,"which goes beyond the boast of Augustus Caesar, that what he found brick he left marble. This little sister, when once she is joined to the Lord, shall be made to grow into a holy temple, a habitation of God through the Spirit, Eph 2:21, Eph 2:22. If she be a door, when this palace comes to be finished, and the doors of this wall set up, which was the last thing done (Neh 7:1), then we will enclose here with boards of cedar; we will carefully and effectually protect her, that she shall receive no damage. We will do it; Father, Son, and Holy Ghost, all concur in contriving, carrying on, and crowning, the blessed work when the time comes. Whatever is wanting shall be set in order, and the work of faith shall be fulfilled with power. Though the beginnings of grace be small, the latter end shall greatly increase. The church is in care concerning those that are yet uncalled. "Let me alone,"says Christ; "I will do all that which is necessary to be done for them. Trust me with it."

3. The spouse takes this occasion to acknowledge with thankfulness his kindness to her, Son 8:10. She is very willing to trust him with her little sister, for she herself had had great experience of his grace, and, for her part, she owed her all to him: I am a wall, and my breasts like towers. This she speaks, not as upbraiding her little sister that had no breasts, but comforting her concerning her, that he who had made her what she was, who had built her up upon himself and made her to grow up to maturity, could and would do the same kindness for those whose case she bore upon her heart. Then was I in his eyes as one that found favour. See, (1.) What she values herself upon, her having found favour in the eyes of Jesus Christ. Those are happy, truly happy, and for ever so, that have the favour of God and are accepted of him. (2.) How she ascribes the good work of God in her to the good-will of God towards her: "He has made me a wall and my breasts as towers, and then, in that instance more than in any thing, I experienced his love to me." Hail, thou that art highly favoured, for in thee Christ is formed. (3.) What pleasure God takes in the work of his own hands. When we are made as a wall, as a brazen wall (Jer 1:18; Jer 15:20), that stands firmly against the blast of the terrible ones (Isa 25:4), then God takes delight in us to do us good. (4.) With what joy and triumph we ought to speak of God's grace towards us, and with what satisfaction we should look back upon the special times and seasons when we were in his eyes as those that find favour; these were days never to be forgotten.

II. They are here consulting about a vineyard they had in the country, the church of Christ on earth considered under the notion of a vineyard (Son 8:11, Son 8:12): Solomon had a vineyard at Baal-hamon, had a kingdom in the possession of a multitude, a numerous people. As he was a type of Christ, so his vineyard was a type of the church of Christ. Our Saviour has given us a key to these verses in the parable of the vineyard let out to the unthankful husbandmen, Mat 21:33. The bargain was that, every one of the tenants having so much of the vineyard assigned him as would contain 1000 vines, he was to pay the annual rent of 1000 pieces of silver; for we read (Isa 7:23) that in a fruitful soil there were 1000 vines at 1000 silverlings. Observe, 1. Christ's church is his vineyard, a pleasant and peculiar place, privileged with many honours; he delights to walk in it, as a man in his vineyard, and is pleased with its fruits. 2. He has entrusted each of us with his vineyard, as keepers of it. The privileges of the church are that good thing which he has committed to us, to be kept as a sacred trust. The service of the church is to be our business, according as our capacity is. Son, go work today in my vineyard. Adam, in innocency, was to dress the garden, and to keep it. 3. He expects rent from those that are employed in his vineyard and entrusted with it. He comes, seeking fruit, and requires gospel-duty of all those that enjoy gospel-privileges. Every one, of what rank or degree soever, must bring glory and honour to Christ, and do some service to the interest of his kingdom in the world, in consideration of what benefit and advantage they enjoy by their share of the privileges of the vineyard. 4. Though Christ has let out his vineyard to keepers, yet still it is his, and he has his eye always upon it for good; for, if he did not watch over it night and day (Isa 27:1, Isa 27:2), the watchmen, to whom he has let it out, would keep it but in vain, Psa 127:1. Some take these for Christ's words (Son 8:12): My vineyard, which is mine, is before me; and they observe how he dwells upon his property in it: It is my vineyard, which is mine; so dear is his church to him, it is his own in the world (Joh 13:1), and therefore he will always have it under his protection; it is his own, and he will look after it. 5. The church, that enjoys the privileges of the vineyard, must have them always before her. The keeping of the vineyard requires constant care and diligence. They are rather the words of the spouse: My vineyard, which is mine, is before me. She has lamented her fault and folly in not keeping her own vineyard (Son 1:6), but now she resolves to reform. Our hearts are our vineyards, which we must keep with all diligence; and therefore we must have a watchful jealous eye upon them at all times. 6. Our great care must be to pay our rent for what we hold of Christ's vineyard, and to see that we do not go behind-hand, nor disappoint the messengers he sends to receive the fruits (Mat 21:34): Thou, O Solomon! must have 1000, and shalt have. The main of the profits belong to Christ; to him and his praise all our fruits must be dedicated. 7. If we be careful to give Christ the praise of our church-privileges, we may then take to ourselves the comfort and benefit of them. If the owner of the vineyard have had his due, the keepers of it shall be well paid for their cares and pains; they shall have 200, which sum, no doubt, was looked upon as a good profit. Those that work for Christ are working for themselves, and shall be unspeakable gainers by it.

Keil-Delitzsch: Sos 8:8

The locality of this scene is Shulamith's parental home. It is she herself who speaks in these words:

8 We have a sister, a little one,

And she has no breasts:

What shall we do with our sister

In the day when she will be sued for?

Between Son 8:8 and Son 8:7 is a blank. The figure of the wanderers is followed by the figure of the visitors. But who speaks here? The interchange of the scene permits that Shulamith conclude the one scene and begin the other, as in the first Act; or also that at the same time with the change of scene there is an interchange of persons, as e.g. , in the third Act. But if Shulamith speaks, all her words are not by any means included in what is said from Son 8:8 to Son 8:10. Since, without doubt, she also speaks in Son 8:11 f., this whole second figure consists of Shulamith's words, as does also the second of the second Acts; Son 3:1-5. But there Shulamith's address presents itself as the narrative of an experience, and the narrative dramatically framed in itself is thoroughly penetrated by the I of the speaker; but here, as e.g. , Ewald, Heiligst., and Böttch. explain, she would begin with a dialogue with her brothers referable to herself, one that had formerly taken place-that little sister, Ewald remarks under Son 8:10, stands here now grown up she took notice of that severe word formerly spoken by her brothers, and can now joyfully before all exclaim, taking up the same flowery language, that she is a wall, etc. But that a monologue should begin with a dialogue without any introduction, is an impossibility; in this case the poet ought to have left the expression, "of old my mother's sons said,"to be supplemented by the reader or hearer. It is true, at Son 3:2; Son 5:3, we have a former address introduced without any formal indication of the fact; but it is the address of the narrator herself. With Son 8:8 there will thus begin a colloquy arising out of present circumstances. That in this conversation Son 8:8 appertains to the brothers, is evident. This harsh steplang7 entweder oder ( aut ... aut ) is not appropriate as coming from Shulamith's mouth; it is her brothers alone, as Hoelemann rightly remarks, who utter these words, as might have been expected from them in view of Son 1:6. But does Son 8:8 belong also to them? There may be two of them, says Hitzig, and the one may in Son 8:9 reply to the question of the other in Son 8:8; Shulamith, who has heard their conversation, suddenly interposes with Son 8:10. But the transition from the first to the second scene is more easily explained if Shulamith proposes the question of Son 8:8 for consideration. This is not set aside by Hitzig's questions: "Has she to determine in regard to her sister? and has she now for the first time come to do nothing in haste?"For (1) the dramatic figures of the Song follow each other chronologically, but not without blanks; and the poet does not at all require us to regard Son 8:8 as Shulamith's first words after her entrance into her parental home; (2) but it is altogether seeming for Shulamith, who has now become independent, and who has been raised so high, to throw out this question of loving care for her sister. Besides, from the fact that with Son 8:8 there commences the representation of a present occurrence, it is proved that the sister here spoken of is not Shulamith herself. If it were Shulamith herself, the words of Son 8:8, Son 8:9 would look back to what had previously taken place, which, as we have shown, is impossible. Or does Son 6:9 require that we should think of Shulamith as having no sister? Certainly not, for so understood, these words would be purposeless. The "only one,"then, does not mean the only one numerically, but, as at Pro 4:3, it is emphatic (Hitzig); she is called by Solomon the "only one"of her mother in this sense, that she had not one her equal.

Thus it is Shulamith who here speaks, and she is not the "sister"referred to. The words, "we have a sister ... ,"spoken in the family circle, whether regarded as uttered by Shulamith or not, have something strange in them, for one member of a family does not need thus to speak to another. We expect: With regard to our sister, who is as yet little and not of full age, the question arises, What will be done when she has grown to maturity to guard her innocence? Thus the expression would have stood, but the poet separates it into little symmetrical sentences; for poetry present facts in a different style from prose. Hoelem. has on this remarked that the words are not to be translated: we have a little sister, which the order of the words וגו אחות ק would presuppose, Gen 40:20; cf. 2Sa 4:4; 2Sa 12:2 f.; Isa 26:1; Isa 33:21. "Little"is not immediately connected with "sister,"but follows it as an apposition; and this appositional description lays the ground for the question: We may be now without concern; but when she is grown up and will be courted, what then? "Little"refers to age, as at 2Ki 5:2; cf. Gen 44:20. The description of the child in the words, "she has no breasts,"has neither in itself nor particularly for Oriental feeling anything indecent in it (cf. mammae sororiarunt , Eze 16:7). The ל following מה־נּעשׂה is here not thus purely the dat. commodi , as e.g. , Isa 64:3 (to act for some one), but indiff. dat. (what shall we do for her?); but מה is, according to the connection, as at Gen 27:37; 1Sa 10:2; Isa 5:4, equivalent to: What conducing to her advantage? Instead of בּיּום , the form בּיום lay syntactically nearer (cf. Exo 6:28); the art. in בּיּום is, as at Ecc 12:3, understood demonst.: that day when she will be spoken for, i.e. , will attract the attention of a suitor. בּ after דּבּר may have manifold significations ( vid ., under Psa 87:3); thus the general signification of "concerning,"1Sa 19:3, is modified in the sense of courting a wife, 1Sa 25:39. The brothers now take speech in hand, and answer Shulamith's question as to what will have to be done for the future safety of their little sister when the time comes that she shall be sought for:

Keil-Delitzsch: Sos 8:9

9 If she be a wall,

We will build upon her a pinnacle of silver;

And if she be a door,

We will block her up with a board of cedar-wood.

The brothers are the nearest guardians and counsellors of the sister, and, particularly in the matter of marriage, have the precedence even of the father and mother, Gen 24:50, Gen 24:55; Gen 34:6-8.. They suppose two cases which stand in contrast to each other, and announce their purpose with reference to each case. Hoelem. here affects a synonymous instead of the antithetic parallelism; for he maintains that אם ( ואם ) ... אם nowhere denotes a contrast, but, like sive ... sive , essential indifference. But examples such as Deu 18:3 ( sive bovem, sive ovem ) are not applicable here; for this correl. אם ... אם , denoting essential equality, never begins the antecedents of two principal sentences, but always stands in the component parts of one principal sentence. Wherever ואם ... אם commences two parallel conditional clauses, the parallelism is always, according to the contents of these clauses, either synonymous, Gen 31:50; Amo 9:2-4; Ecc 11:3 (where the first ואם signifies ac si , and the second sive ), or antithetic, Num 16:29 f.; Job 36:11 f.; Isa 1:19 f. The contrast between חומה (from חמה , Arab. ḥaman , Modern Syr. chamo , to preserve, protect) and דּלת (from דּלל , to hang loose, of doors, Pro 26:14, which move hither and thither on their hinges) is obvious. A wall stands firm and withstands every assault if it serves its purpose (which is here presupposed, where it is used as a figure of firmness of character). A door, on the contrary, is moveable; and though it be for the present closed ( דלת is intentionally used, and not פּתח , vid ., Gen 19:6), yet it is so formed that it can be opened again. A maiden inaccessible to seduction is like a wall, and one accessible to it is like a door. In the apodosis, Son 8:9, the lxx correctly renders טירת by ἐπάλξεις ; Jerome, by propugnacula . But it is not necessary to read טירת . The verb טור , cogn. דור , signifies to surround, whence tirah (= Arab. duâr ), a round encampment, Gen 25:16, and, generally, a habitation, Psa 69:25; and then also, to range together, whence תּוּר , a rank, row (cf. Arab. thur and daur , which, in the manifoldness of their meanings, are parallel with the French tour ), or also tirah , which, Eze 46:23 ( vid ., Keil), denotes the row or layer of masonry, - in the passage before us, a row of battlements (Ew.), or a crown of the wall (Hitz.), i.e. , battlements as a wreath on the summit of a wall. Is she a wall, - i.e. , does she firmly and successfully withstand all immoral approaches? - then they will adorn this wall with silver pinnacles (cf. Isa 54:12), i.e. , will bestow upon her the high honour which is due to her maidenly purity and firmness; silver is the symbol of holiness, as gold is the symbol of nobility. In the apodosis 9b, על צוּר is not otherwise meant than when used in a military sense of enclosing by means of besieging, but, like Isa 29:3, with the obj.-accus., of that which is pressed against that which is to be excluded; צור here means, forcibly to press against, as סגר , Gen 2:21, to unite by closing up.

ארז לוּח is a board or plank (cf. Eze 27:5, of the double planks of a ship's side) of cedar wood (cf. Zep 2:14, ארזה , cedar wainscot). Cedar wood comes here into view not on account of the beautiful polish which it takes on, but merely because of its hardness and durability. Is she a door, i.e. , accessible to seduction? They will enclose this door around with a cedar plank, i.e. , watch her in such a manner that no seducer or lover will be able to approach her. By this morally stern but faithful answer, Shulamith is carried back to the period of her own maidenhood, when her brothers, with good intention, dealt severely with her. Looking back to this time, she could joyfully confess:

Keil-Delitzsch: Sos 8:10

10 I was a wall,

And my breasts like towers;

Then I became in his eyes

Like one who findeth peace.

In the language of prose, the statement would be: Your conduct is good and wise, as my own example shows; of me also ye thus faithfully took care; and that I met this your solicitude with strenuous self-preservation, has become, to my joy and yours, the happiness of my life. That in this connection not אני חומה , but חומה אני has to be used, is clear: she compares herself with her sister, and the praise she takes to herself she takes to the honour of her brothers. The comparison of her breasts to towers is suggested by the comparison of her person to a wall; Kleuker rightly remarks that here the comparison is not of thing with thing, but of relation with relation: the breasts were those of her person, as the towers were of the wall, which, by virtue of the power of defence which they conceal within themselves, never permit the enemy, whose attention they attract, to approach them. The two substantival clauses, murus et ubera mea instar turrium , have not naturally a retrospective signification, as they would in a historical connection ( vid ., under Gen 2:10); but they become retrospective by the following "then I became,"like Deu 26:5, by the historical tense following, where, however, it is to be remarked that the expression, having in itself no relation to time, which is incapable of being expressed in German, mentions the past not in a way that excludes the present, but as including it. She was a wall, and her breasts like the towers, i.e. , all seductions rebounded from her, and ventured not near her awe-inspiring attractions; then ( אז , temporal, but at the same time consequent; thereupon, and for this reason, as at Psa 40:8; Jer 22:15, etc.) she became in his (Solomon's) eyes as one who findeth peace. According to the shepherd-hypothesis, she says here: he deemed it good to forbear any further attempts, and to let me remain in peace (Ewald, Hitz., and others). But how is that possible? מצא שׁלום בעיני is a variation of the frequently occurring מצא חן בעיני , which is used especially of a woman gaining the affections of a man, Est 2:17; Deu 24:1; Jer 31:2 f.; and the expression here used, "thus I was in his eyes as one who findeth peace"is only the more circumstantial expression for, "then I found ( אז מצאתי ) in his eyes peace,"which doubtless means more than: I brought it to this, that he left me further unmolested; שׁלום in this case, as syn. of חן , means inward agreement, confidence, friendship, as at Psa 41:10; there it means, as in the salutation of peace and in a hundred other cases, a positive good. And why should she use שׁלום instead of חן , but that she might form a play upon the name which she immediately, Son 8:11 , thereafter utters, שׁלמה , which signifies, 1Ch 22:9, "The man of peace."That Shulamith had found shalom (peace) with Shelomoh (Solomon), cannot be intended to mean that uninjured she escaped from him, but that she had entered into a relation to him which seemed to her a state of blessed peace. The delicate description, "in his eyes,"is designed to indicate that she appeared to him in the time of her youthful discipline as one finding peace. The כ is כ veritatis , i.e. , the comparison of the fact with its idea, Isa 29:2, or of the individual with the general and common, Isa 13:6; Eze 26:10; Zec 14:3. Here the meaning is, that Shulamith appeared to him corresponding to the idea of one finding peace, and thus as worthy to find peace with him. One "finding peace"is one who gains the heart of a man, so that he enters into a relation of esteem and affection for her. This generalization of the idea also opposes the notion of a history of seduction. מוחאת is from the ground-form matsiat , the parallel form to מוצאת , 2Sa 18:22. Solomon has won her, not by persuasion or violence; but because she could be no other man's, he entered with her into the marriage covenant of peace (cf. Pro 2:17 with Isa 54:10).

Constable: Sos 8:8-14

VI. THE EPILOGUE 8:8-14

Verses 8-12 flash back to the Shulammite's life before meeting Solomon and their first encounter. Verses 13-14 reveal their final mature love.

Constable: Sos 8:8-12

A. The Past 8:8-12

8:8-9 These words by the Shulammite's older brothers (cf. 1:6) reveal their desire to prepare her for a proper marriage. Comparing her to a wall may mean that she might use self-restraint and exclude all unwarranted advances against her purity. If she behaved this way, her brothers would honor her by providing her with various adornments. However if she proved susceptible to these advances as an open door, they would have to guard her purity for her by keeping undesirable individuals from her.

8:10 She had proved to be like a wall rather than a door. Consequently she had become a great delight to Solomon.

8:11-12 The site of "Baal-hamon" is unknown. Evidently Solomon leased part of his vineyard to the Shulammite's brothers who put her to work in it (1:6). There she met Solomon. Her own vineyard probably refers to her own person (cf. 1:6).⁸⁶ The Shulammite promised to give all of herself to Solomon freely whereas he needed to pay those who worked in his literal vineyard wages.

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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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.