Oh that you were like my brother, who nursed from the breasts of my mother! If I found you outside, I would kiss you; yes, and no one would despise me.
I would lead you, bringing you into the house of my mother, who would instruct me. I would have you drink spiced wine, of the juice of my pomegranate.
His left hand would be under my head. His right hand would embrace me.
I adjure you, daughters of Jerusalem, that you not stir up, nor awaken love, until it so desires.
Who is this who comes up from the wilderness, leaning on her beloved? Under the apple tree I aroused you. There your mother conceived you. There she was in labor and bore you.
Set me as a seal on your heart, as a seal on your arm; for love is strong as death. Jealousy is as cruel as Sheol. Its flashes are flashes of fire, a very flame of Yahweh.
Many waters can’t quench love, neither can floods drown it. If a man would give all the wealth of his house for love, he would be utterly scorned.
We have a little sister. She has no breasts. What shall we do for our sister in the day when she is to be spoken for?
If she is a wall, we will build on her a turret of silver. If she is a door, we will enclose her with boards of cedar.
I am a wall, and my breasts like towers, then I was in his eyes like one who found peace.
Solomon had a vineyard at Baal Hamon. He leased out the vineyard to keepers. Each was to bring a thousand shekels of silver for its fruit.
My own vineyard is before me. The thousand are for you, Solomon, two hundred for those who tend its fruit.
You who dwell in the gardens, with friends in attendance, let me hear your voice!
Come away, my beloved! Be like a gazelle or a young stag on the mountains of spices!
Geneva Bible translators 1599 · Public Domain On vv1, 3, 4, 6, 8, 9, 10, 11, 13, 14 Or, me.
Or, me.
The Church called of the Gentiles, speaketh thus to the Church of Jerusalem.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–14 Son 8:1 O that thou [wert] as my brother,…
Son 8:1 O that thou [wert] as my brother, that sucked the breasts of my mother! [when] I should find thee without, I would kiss thee; yea, I should not be despised.
Ver. 1. Oh that thou wert as my brother.] Heb., Who will give thee for a brother to me? - q.d., Men may give me many other things, but God alone can give me thy brotherhood, love, and communion, which I wish above all, saith the bride here. "Spiritual blessings in heavenly things in Christ" {Eph 1:3} are chiefly to be desired and endeavoured after. Quaerite primum bona animi, saith philosophy, Seek first the good things of the mind. Quaerite primum regnum Dei, saith divinity, "Seek ye first the kingdom of God and his righteousness": and then other things shall seek you, shall be cast into the bargain as it were. Let the "many say, Who will show any good?" David prefers one glance from God’s countenance before all the world’s wealth. {Psa 4:7} "Oh that Ishmael might live in thy sight," said Abraham. Oh that he might be "written among the living in Jerusalem," be an heir of life truly so called, for Aeterna vita vera vita! {a} "The Lord make his face to shine upon you," said the priests to the people. {Num 6:24-25} "Grace be to you, and peace," saith Paul; whatever else be wanting, "Covet earnestly the best things," saith he. {1Co 12:31} "With all thy getting, get understanding," saith Solomon. {Pro 4:7} He desired wisdom above wealth; and despatched the temple in seven years’ time, whenas he was thirteen years ere he finished his own house, as holding it a work of less haste and care. Elisha begs a "double portion": the spouse {Son 2:5} calls for whole "flagons"; nothing less would content her. The prophet Isaiah chides men for laying out their money on "that which is not bread," {Isa 55:1-2} or but panis lapidosus, bread made of gravel; and our Saviour bids, "Labour not for the meat that perisheth, but for the meat that endureth to eternal life." {Joh 6:27} Mors privare potest opibus, non operibus: these die not with us (as Hortentius’s orations did with him), but follow us to heaven when we die, and shall be "found to praise, honour, and glory at that day." {1Pe 1:7} Hence the Church so earnestly desireth here to have more close conjunction and consociation with Christ "as a brother"; yea, as a most natural and kind hearted brother that had "sucked the breasts of her mother," that had been her collactaneus, and so more inwardly affected toward her, as Joseph was toward his brother Benjamin. {Gen 43:29-30; Gen 43:34} In sum, she wisheth that she may feel Christ dwelling in her heart; that he would remove all impediments of their happy conjunction, and hasten the accomplishment thereof in heaven.
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When I should find thee without (or at the door), I would kiss thee.] As the bride was wont to do the bridegroom, receiving and welcoming him with all comely familiarity and sweetness. "Kiss the son," and covet his kisses. {Psa 2:12 Son 1:2} Be not ashamed or afraid to perform all duties of a holy love and sound obedience towards him. He was not ashamed of us, when we had never a rag to our backs. {Eze 16:3-13} He stretched the skirt of his love over us, and said unto us, "Live"; when he might well enough have loathed to look on us. {ib. Eze 16:6}
Yea, I should not be despised.] Heb., They should not despise me; or if they did, yet they should not dishearten me from duty. "If this be to be vile, I will be yet more vile," said David to his mocking Michal. {2Sa 6:22} We may not suffer ourselves to be mocked out of our religion. Barren Michal hath too many sons that scorn the holy habit and exercises; but they shall be plagued, as their mother was, with continual fruitlessness; they shall also one day - viz., when they are in hell - behold those with envy whom now they behold with scorn; as the scoffers of the old world, from the tops of the mountains that could not save them, beheld Noah’s ark floating upon the waters. It is as impossible to avoid, as necessary to contemn, the lash of lewd tongues, whether by bitter scoffs or scurrilous invectives, as full of scorn commonly as the wit of malice can make them. The Church here resolveth so to deport herself, as that none shall have cause to contemn her; or if they do, bravely to slight all contumelies and contempts for her conscience, taking them as crowns and confirmations of her conformity to Christ.
{a} Aug., De Pec. Mort., lib. i. cap. 11.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–14 Oh that thou wert as my brother, most intimate,…
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.
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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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Wesley 1765 · Public Domain On vv1, 2, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14 The church expresses her desire of familiarity with Christ,…
The church expresses her desire of familiarity with Christ, ver. 1. By the entertainment she would make him, ver. 2, 3. She charges the daughters of Jerusalem not to disturb her beloved, ver. 4. A commendation of the church for her faith in Christ, ver. 5. She prays for full assurance of his love, her invincible desire, ver. 6. Which is insatiable, ver. 7. The calling of the Gentiles with their intent, and her condition, ver. 8-13. Christ's coming prayed for, ver. 14.
O that - The church here expresses her desire of a stricter union, and closer communion with Christ. Without - In the open streets.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 5, 6, 7, 8, 9, 10, 11, 13, 14 The love of the bride to her spouse, and…
CHAPTER VIII
The love of the bride to her spouse, and the nature of that
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love, 1-7.
The younger sister, 8-10.
Solomon's vineyard, 11, 12.
The confidence of the bride and bridegroom in each other,
13, 14.
NOTES ON CHAP. VIII
Verse 1. O that thou wert as my brother] The bride, fearing that her fondness for her spouse might be construed into too great a familiarity, wishes that he were her little brother; and then she might treat him in the most affectionate manner, and kiss him even in the streets without suspicion, and without giving offense to any one.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 5, 6, 8, 9, 10, 11, 12, 13, 14 Son 8:1. O that thou wert as my brother…
Son 8:1. O 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 were brother and sister by father and mother too: for such are generally most dear to one another. The intent of these expressions, and of those in the three following verses, is to signify the church’s earnest desire of a stricter union, and more intimate fellowship with Christ. When I should find thee without, &c. — In the open streets; I would kiss thee, &c. — And thus express my affection to thee openly, without fearing any scandal or contempt; such expressions being usual among persons so nearly and dearly related.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 2, 3, 4, 5, 6, 8, 13 Royal rank and splendor are grown wearisome. The king…
Royal rank and splendor are grown wearisome. The king once called her “sister” and “sister-bride.” Would he were indeed as a “brother,” her mother’s own child whom she might meet, embrace, and welcome everywhere without restraint or shame. Her love for him is simple, sacred, pure, free from the unrest and the stains of mere earthly passion.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 4, 5, 6, 7, 8, 9, 11, 12, 13, 14 Mother. The synagogue continues to pray for Christ’s coming.…
Mother. The synagogue continues to pray for Christ’s coming. (Worthington) --- Her request has been heard, and He has assumed our nature; so that we may receive from him all the marks of tenderness, and none but the carnal will shew any signs of contempt. The spouse wishes to manifest her love without restraint, and to be delivered from the shame of sterility, (Calmet) or the Church desires to see Christ in heaven, and to praise him. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On vv1, 5 See Son_5:1 ff for the passage quote with footnotes.
See Son_5:1 ff for the passage quote with footnotes.
Son_8:1. O that thou wert as a brother of mine,כְּאָח cannot possibly be taken as a simple vocative (Septuag., Luth.). It rather refers to a relation like that of a brother (“as a brother of mine,” comp. Psa_35:14) and consequently expresses the wish and that a wish seriously meant and speedily to be realized (vs. Weissb.), that Solomon would come so near to her in every respect, both inwardly and outwardly, that she could regard and treat him just as her own brother, as a member of her family, belonging to her own domestic household. The wish here expressed would have no meaning in respect to a lover of the rank of a shepherd. It most manifestly implies as its object a lover, whose whole station in life was above that of his beloved, in whose case there must be a coming down from his elevation, if an actual living communion is to subsist between him and her. For the fact of his having made his beloved a “queen” and a “prince’s daughter” is evidently without effect on the child-like and humble mind of this simple child of nature. She has not been able to prevail upon herself in addressing this proud lord of a harem, surrounded by his sixty queens and his eighty concubines, as well as by his female slaves, to call him her own with the same cordial confidence that a sister cherishes towards her brother. She has learned to call him דּוֹד “beloved” but not אָח “brother,” often as he may since their marriage have addressed her as אֲחוֹתִי כַלָּה “my sister, bride.” If this relation which she sustained to him be correctly estimated, Hengstenberg’s paraphrase of the exclamation before us “O that thou who art my brother, wouldst enter into a really brotherly relation to me” will appear to be by no means so absurd, as Weissb. would represent it.1Were I to find thee without, I would kiss thee. “Without,” i.e. on the street or in the open country and in general wherever I must now observe a stiff courtly etiquette toward thee as king. A new protest therefore against the manners of the harem, which had become intolerable to her.—Yet none would despise me.לֹא־יָבֻזוּ לִי they, viz. the people, would not despise and reproach me as though I were a vulgar wench who kissed strange men in the public street; comp Pro_7:12-13.
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Son_8:2. I would lead thee, bring thee to my mother’s house. What she had only dreamed before Son_3:4, she can now utter to her lover as the burning wish of her heart, certain of its speedy accomplishment. אֶנְהָֽגְךָ “I would lead thee,” that is to say by the hand; whither is told by the following verb, which limits the one before it in the same way as אֶשָּׁקְךָ does אֶמְצָאֲךָ in Son_8:1, b.—Thou wouldst instruct me. Again an indication that the lover is not a young shepherd but the wise and learned king Solomon, in comparison with whom Shulamith had long learned to feel her ignorance and at the same time her need of instruction from the rich stores of his mind. Feeling the incongruity of instruction by a lover, who was a mere shepherd, Hitz. has taken up again the conjecture of Ibn Ezra, that שֶׁ· is to be supplied before תְּלַמְּדֵנִי and the verb thus converted into a relative clause is to be referred as a 3d pers. fem. to the preceding אִמִּי: “my mother who would teach me,” viz. how to do every thing for you in the best manner. But this is quite arbitrary; for all the verbs before and after are in the 2d pers. [?]; a verb thus extraordinarily interrupting this series must necessarily have been indicated not merely by שֶׁ· or אֲשֶׁר but by an emphatic הִיא “she”; and to this הִיא would then have to be opposed an אֲנִי אַשְׁקֶךָetc. comp. (Böttcher Neue Aehrenl. III. 172). Most of the ancient versions confirm ours, which is the common view; and that the Sept. and Syr. in place of תְּלַמְּדֵנִי have mechanically repeated the last line of Son_3:4, can prove nothing against its correctness. I would give thee to drink of the spiced wine. That אַשְׁקְךָ “I would cause thee to drink” contains an intentional allusion to אֶשָּֽׁקְךָ “I would kiss thee,” Son_8:1, which is identical in its consonants, is an idle remark of Hitzig and Weissbach, which has little in its favor. Meier has needlessly taken this clause to be a statement of what her lover was to teach the speaker, “thou wouldst teach me how to make thee drink,” etc.; so too Ewald and Heiligst., according to whom the meaning is: “from thy mouth I would learn, what is pleasant and agreeable to thee, viz., to cause thee to drink,” etc. But all is simpler and in better taste if we assume no close relation between תְּלַמְּדֵנִי “thou wouldst instruct me” and this clause, and find nothing intimated here beyond the reciprocity subsisting between the spiritual gifts which the teacher confers, and the bodily refreshment which his pupil affords him in turn (comp. Luk_10:38 ff., 1Co_9:11; Gal_6:6).—By the spiced wine, of which she means to give him to drink, Shulamith probably means grape wine mixed with fragrant and pungent essences (according to a well-known oriental custom, comp. Döpke and Vaih., in loc). The definite article designates this wine as the well known drink of superior excellence, as the spiced wine par excellence; comp. יִיִן הַטּוֹב Son_7:10. Of my pomegranate juice. Notwithstanding the absence of the copula something different from the preceding is here intended and not the spiced wine itself, as though this were merely made from the juice of fruit (Hitzig). For such a difference is indicated by the use of עָסִים “must, unfermented juice,” instead of the preceding יַיִן “wine,” as well as by the mention above of the vine along with the pomegranate (Son_7:13, comp. Son_6:11). The suffix in רִמּוֹנִי (for which the Vulg. and Syr. read רִמוֹנַי “my pomegranates”) is gen. of possession to עָסִים (comp. הַר קָדְשִׁי) hence equivalent to “pomegranate wine prepared by me.” It makes against the view of Weissbach and others: “of the wine of my pomegranate tree,” that according to Son_6:11; Son_7:13, Shulamith had more than one such tree.—The ancients called the fermented juice of pomegranates “wine,” as appears from Plin. H. N. 14, Song 16: “Vinum fit—e punicis, quod rhoiden (ῥοιά, pomegranate) vocant”; comp. Winer R.- W.- B. Art. “Wein.”
Son_8:3. His left hand (is) under my head and his right embraces me. This verse is not a mere phrase to mark the termination of a section, and unconnected with what precedes (Hitzig). It rather stands in the same sort of connection with the detailed description given Son_7:13 ff. of what the two lovers would do and enjoy together in Shulamith’s home, that Son_2:6 does with the preceding representation of their mutual enjoyment of nature and of love, Son_1:16 ff.; Son_2:3 ff. Only there Shulamith was depicting the present, whilst here she vividly portrays joys belonging to the future; though not in an optative form, as Ewald, Vaih., etc., assume without sufficient reason.
Son_8:4. I adjure you, ye daughters of Jerusalem,etc.—On the significance of this exclamation here as Shulamith’s farewell to the daughters of Jerusalem (which Hitzig too has seen with substantial correctness), see on Son_2:7 above. Only it is not necessary with Vaih. to impute the brevity of its form to the excited and reproachful tone in which Shulamith, who had been affronted by the ladies of the court, here speaks.
DOCTRINAL AND ETHICAL
1. The churchly allegorical exegesis is necessarily precluded from gaining an insight into the progress of the action in the act before us. It finds every where figurative representations of soteriological mysteries with no inner organic connection; shifting figures, the aim of which lies in the repeated exhibition of the central point of Christian truth, the conversion, justification, sanctification and perfection of the sinner by the grace of the Redeemer, or the call and election of the whole church to the saving communion of God in Christ. Thus the narrative of the dream, Son_5:2-7, together with the following dialogue, as far as Son_6:3, that is to say, the first scene according to our division seems to it to be a dramatic representation, which is already complete, of the apostasy and restoration of the Church, or of the fall and redemption of mankind. This one section constitutes, as it were, the Canticles in brief, a poetic picture of the entire history of redemption from first to last. This representation opens, according to Hengstenb. (p. 135), with a “dark scene,” or night piece. The apostasy of unbelieving mankind from their God, and especially the rejection of the Saviour by the daughter of Zion, together with the punishment of induration and blindness which overtook her in consequence, are so distinctly set forth by the dream-like figures of Shulamith’s sleep, her lover’s vain desire to be admitted, his subsequent disappearance, and the fruitless search for him, and finally by the blows which the watchmen (the “heavenly ministers of vengeance”) administered to her during her search, that the whole forms, so to speak, a fit accompaniment to Isaiah 53 and likewise an illustration of Rom_11:7, “the election hath obtained it and the rest were blinded,” or of Rom_11:25-26. And then again the representation is directed to the goal of the ultimate conversion of Israel and the consequent consummation of the entire redemptive process. For forsaken and repelled by her lover, she nevertheless continues always sick with love and longing for him (Son_5:8); in answer to the question proposed to test her, what she thinks of her lover (Son_5:9), she exhibits a heart full of love and submission to the heavenly Solomon, as the ideal of all excellence (Son_5:10-16); finally she answers the second question also, which is addressed to her to pave the way for her reunion with her heavenly bridegroom, in a concrete manner (Son_6:1-3), since in her answer to, Where has thy beloved gone? she ungrudgingly recognizes that he has his being in the Church, and in consequence of this recognition the former relation may be regarded as restored.—So Hengstenberg, whose view may be regarded as the idealizing recapitulation of all former churchly-allegorical interpretations of this section.—The following portions also depict according to him the one main object of the song again and again—the restoration of the loving relation between the Lord and His Church, which originally existed, was then disturbed and broken off, and has finally been cemented again. Son_6:4-10 does this in the form of praises of the beauty of the bride, and a comparison of her with all other women, who constitute the household of the heavenly Solomon. Son_6:11 to Son_7:1 in the form of a narrative by the daughter of Zion of the way in which she attained to the high dignity of a bride of heaven’s king, together with a blessing bestowed upon her by the daughters of Jerusalem, who express their heartfelt joy at her return from her wanderings, and at the distinguished graces which have in consequence been imparted to her; Son_7:2-11, in the form of a new panegyric pronounced by the king upon the daughter of Zion, who has returned to him from her straying, and consequently to her former beauty,—to which is further added the expression of his determination to enjoy her charms, and her cordial assent to this determination (Son_7:8-11); and finally, Son_7:12 to Son_8:4, in the form of a prayer from the daughter of Zion to her heavenly lover, to restore to her his ancient love, and, far from the tumult of this sinful world, in rural retirement and seclusion, to live with her as her brother.—The explanations of the older allegorists are still richer in repetitions and in corresponding measure poorer in true inward progress. One of their number, e.g., Starke (who closely follows Marck, Ainsworth Michael., etc.) paraphrases Son_6:2-3, so as to make the bride set forth “the delightful feelings resulting from the special presence of the bridegroom of her soul, which she has just experienced in her heart,” describing thus Christ’s control in the spice garden of His Church, i.e., in the hearts of the true children of God, wherein the whole work of salvation by the Lord in the word and sacraments, and His operations on individual souls, planting, fostering, preserving and perfecting, is briefly exhibited. Son_7:1 he then paraphrases thus: “Return, return to me and to thyself from the confusion, in which thou wert, before I revealed myself again to thee (Son_5:6; Psa_116:7), O Shulamith, who hast obtained peace with God, righteousness and strength in communion with me; return again, banish all gloomy and timorous thoughts. I shall ever remain thy Jesus, thy Saviour and Benefactor. Fix only a confiding heart again on me, thy soul’s friend, that we, viz. I, thy Redeemer, with my Father who loves thee in me, and the Holy Spirit may look upon thee, i, e., may have our delight and joy in thee as a perfect mirror of spiritual beauty.” And in Son_8:1 the same interpreter remarks upon the words, “Should I find thee without, I would kiss thee,” etc.: If I find thee without, i.e., meet thee outside of my mother’s house, while I live in the foreign land and the pilgrimage of this world (2Co_5:6-9), I will kiss thee with the kiss of faith, love and obedience, yea, give thee all conceivable tokens of my sincere and ardent love (Psa_2:12; Hos_13:2; Job_31:27). And no one should put me to shame, least of all they, to whom I appear so despicable, and who scoff at me when I boast of my communion with thee and declare thy praise (Son_5:7; Gen_38:23, etc., etc.).” In short, every possible thing is here found in every thing, and the simple meaning of the words is almost every where sacrificed to the superabundant fancy of a dogmatical and mystical interpretation.
2. The proper antithesis to such excesses can surely not lie in banishing with the profane-erotic exegesis every thing sacred from the course of the action here presented, and converting it, as is done particularly by Hitzig and Renan, into a succession of voluptuous scenes in the harem, without order or progress. This view becomes really repulsive, especially where it maintains that the poet brings Solomon’s love for other favorites than Shulamith before his readers or spectators by a detailed description of his amorous intercourse with them; that he describes with particularity by word and act how the king turns wearied away from the coy Shulamith, to “indemnify” himself with the other beauties of his harem. Hitzig’s exegesis on the passage Son_7:2-11 based on this understanding of it, even Böttcher indignantly pronounces one that “culminates in the disgustingly vulgar,”—a judgment that might with equal reason be passed upon Renan’s treatment of the same section. But even in its more moderate form, as advanced by Herder, Umbr., Ew., Vaih., etc., the shepherd hypothesis invariably involves much that is of doubtful morality, by which the religious and ethical character of the section before us is sensibly damaged in several points. Solomon’s character especially suffers more than is just, inasmuch as there is heaped upon him besides the reproach of polygamy with its excesses, that of an assiduous attempt at seduction and a corrupting assault upon female innocence, an actually adulterous procedure therefore,—which especially in the so-called “final assault,” Son_7:2-10, comes into unseemly contrast with the alleged fidelity of the maiden to a distant lover. Shulamith’s character, too, appears on this view less fair and great than in ours; the extravagance, not to say the braggart character of the description given of her lover, Son_5:10-16, if this refers to a plain young shepherd, is particularly offensive; so is the excited pathos of the appeal which, according to this view, is directed to a far distant lover to go with her into the country, Son_7:12 ff. Some of the finest and loveliest traits in the picture of this noble woman are wholly lost, especially the symbolic significance of her dream, Son_5:2-7; the lovely gentleness with which she seeks by her evasive answer in Son_6:2-3, to excuse her absent husband; the adroitness with which she interrupts him (Son_7:10) in order wholly to disarm and captivate him; the genuine womanly naiveté with which, in her picture of the innocent joys of their life together in the country, she inserts, Son_8:2, a hint of the instruction which she hopes to receive from her lover, etc.
3. The typical Messianic view avoids these faults in a manner which really satisfies both the æsthetic and the religious feeling. It throughout gives due prominence alike to light and shade, and while it sets forth in all its rigor the conflict of the lovely, chaste and pure child of nature with the corrupt manners of the court and her royal lover who shared them, it nevertheless paves the way likewise for a truly blessed reconciliation and removal of this conflict by showing how Shulamith’s urgency to return to her country home, lays the foundation for a change of mind in her husband, and for satisfying her boldest and highest wishes. The true power of love in the humble maiden thus shines in its most glorious light, and the lover who at first resisted is drawn along by it; his resistance to the sanctity of the marriage connection is overcome by the purity of her feelings.—When put in a parallel with the relation of Christ to His Church, this episode from the story of the love of Solomon and Shulamith certainly exhibits more disparity than resemblance. But it forms also just that section of the story, in which the dissimilarity of the two relations must naturally come most strongly out, in some parts of it almost to the obliteration of every trace of similitude. And yet there remain even here significant analogies enough to establish the essentially Messianic character of the whole. Above all the glowing description of the beauty of the lover, Son_5:10-16, which is only applicable to Solomon, not to any of his subjects, points to the King of all kings as the heavenly prototype of that king, as the possessor of an eternal glory which far outshines the splendor of the earthly Solomon. Mankind seeking after God, and craving His salvation, the antitype in the history of redemption of the earthly Shulamith, by its earnest and continued longing, waiting, entreating and imploring, succeeds in moving this heavenly Solomon to give up his glory and enter into its low estate, as she moves her lord and king to the resolve to live with her in her mother’s house, and to partake with her of all the simple country enjoyments and pleasures which this house, with its surroundings, could offer him and her. In this parallel there certainly lies a prophecy of the fulfilling of that which is written, Joh_14:23, “If a man love me, he will keep my words; and my Father will love him, and we will come unto him and make our abode with him;” likewise of 2Co_6:16 (Lev_26:11; Heb_8:10), “I will dwell in them, and walk in them; and I will be their God, and they shall be my people;” as well as of Rev_21:3, “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and He himself, God with them, shall be their God.” That significant phrase too, “thou wouldst instruct me,” Son_8:2, points to the higher stage of divine revelation to which mankind has been exalted under the New Testament, in the same manner as Isa_54:13 (Joh_6:45): “And all thy children shall be taught of the Lord;” or as Jer_31:33 (Heb_8:10 ff.): “I will put my law in their inward parts, and write it in their hearts;—and they shall teach no more every man his neighbor, saying, Know the Lord; for they shall all know me from the least of them unto the greatest of them, saith the Lord,” (comp. Joe_3:1 f.; Act_2:16 f.; 1Jn_2:27, etc.).—But certainly,—and herein lies the exaltation of the New Testament Solomon above the Old, and the superiority of the New Testament covenant of grace, as compared with the marriage covenant between Solomon and Shulamith—no express entreaty with flattering words and persistent supplication was needed to bring down the Lord of the New Covenant to His own. Even if here and there in His parables He assumes the air of the reluctant friend or the unmerciful judge, and thus seems to impose upon His own people the duty of importunate begging and crying (Luk_11:5-8; Luk_18:1-7), this is purposely done that the contrast between human hard-heartedness and His own infinitely merciful and prevenient love, may induce to a heartier confidence in the latter. His becoming poor in order to make us rich, His emptying and humbling Himself to the form of a servant was prevenient throughout, with no merit or worthiness on the part of man; yea, so that He “was found of them that sought Him not, and was made manifest unto them that asked not after Him” (Rom_10:20; Isa_65:1). Of His coming to His own it may in truth be said:
“You do not need to labor,
Nor struggle day and night,
To bring Him down from heaven,
By efforts of your might.
He comes of His own motion,
Is full of love and grace,
Your every grief and sorrow
He’ll utterly efface.”
And besides it is a real and substantial glory, which He gives up and forsakes from love to the poor children of men, not a mere seeming glory, full of sin and vanity, like that of the earthly Solomon. His love to the poor damsel of earth is so utterly unselfish that He gives everything and receives nothing, whilst she can give nothing but only receive (comp. St. Francis of Assisi’s fable of the rich king Christ, and the fair damsel “Poverty”). Nay, she does not even possess as her own those “excellent fruits, new and old,” with which she was to regale her gracious and heavenly guest upon his entrance into her mother’s house. But it is her lover, and He alone, who makes the seed of His divine word bring forth in her good and worthy fruit, which endureth unto everlasting life. It is He alone who makes her rich in all the fruits of the Spirit and of righteousness (Php_1:11; Gal_5:22, etc.). He alone distributes the precious wine of joy at the table of His grace, by which He solemnly seals and confirms with His earthly bride, the covenant of His love, established by His bloody sacrificial death (comp. Joh_2:1-11). And while Shulamith’s entreaty of her royal lord and husband “O that thou wert like my brother, who sucked the breasts of my mother” (Son_8:1) can only be made in the most restricted sense,—while she, upon a calm and sober view of the case at least, can expect no more than a transient coming down of her lover into her poverty and retirement, the heavenly bridegroom of the Church, on the contrary, comes not only once and in the fullest truth, but for ever as our brother on the earth. He “is not ashamed to call all them, whom He redeems, His brethren” (Heb_2:11; comp. Joh_20:17). He is made partaker of their earthly flesh and blood in order to raise them from being slaves of sin and death to be children of God and heirs of His eternal, heavenly blessedness (Heb_2:14-15; Joh_8:32-36).—Thus set in the light of His deeds of redeeming love, this section of the Canticles becomes a song of praise to the grace of the Lord, which worketh all in all, a hymn of glory to that inscrutable mystery of the Divine mercy, of which Paul exclaims, Rom_11:34 f.: “For who hath known the mind of the Lord? or who hath been His counsellor? Or who hath first given to Him and it shall be recompensed unto him again? For of Him, and through Him, and to Him, are all things; to whom be glory for ever. Amen.”
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv1–14 1. A quiet and tender play of fancy.
1. A quiet and tender play of fancy.
O that thou wert — Better, If thou hadst but been. When I, etc. — “If I found thee even in the streets, I would kiss thee, and none would reproach me for it.” She could then lay aside reserve and act with greater freedom. This is said as the lovers walk to the country.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–14 Ch. Son_8:1. O that thou wert as my brother]…
Ch. Son_8:1. O that thou wert as my brother] As should probably be omitted, as the accidental repetition of the last letter of the preceding word. She wishes that her lover were her brother. That she should wish that being her lover he were in the same position in regard to her as a brother would have occupied, does not seem to be likely. What she desires is freedom to love him and to express that love. Had he been her brother she would have had that liberty. Only the uterine brother and the father’s brother’s son have among the Bedawin the right to kiss a maiden. Cp. Wetzstein, ZDMG. XXII. pp. 93, 108. Such a wish as this seems quite incompatible with the view that the Song is a collection of songs sung at weddings after the marriage has been consummated.
when I should find thee without, I would kiss thee] Better, so that, should I find thee without, I might kiss thee, and yet none would despise me. She would in that case be doing nothing unmaidenly, nothing for which she could be held in contempt, in shewing her love.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14 (1) O that thou wert as my brother.—The poet…
VIII.
(1) O that thou wert as my brother.—The poet makes his beloved recall the feelings she had for him before the obstacles to their union were removed. She dared not then avow her affection for him as a lover, and wished that their relationship had been such as to allow of their meeting and embracing without reproach. Marg., “They (i.e., her family and friends) should not despise (i.e., reproach) me.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 4, 5, 6, 8, 9, 10, 11, 13, 14 Vers. 1-3. Oh that thou wert as my brother,…
Vers. 1-3. Oh that thou wert as my brother, that sucked the breasts of my mother! When I should find thee without, I would kiss thee; and none would despise me. I would lead thee, and bring thee into my mother"s house, who would instruct me; I would cause thee to drink of spiced wine, of the juice of my pomegranate. His left hand should be under my head, and his right hand should embrace me. The meaning seems to be this Let our relation to one another be the highest and the purest and the most permanent possible. The sisterly relation is not merely one of affection, but one of blood. The bond between husband and wife may be broken by the caprice and weakness of human feeling, but nothing can destroy the bond of blood. "A friend loveth at all times, and a brother is born for adversity"; (Pro_17:17) "There is a friend that sticketh closer than a brother". (Pro_18:24) The brotherly bond represents the strength of the blood relationship. When to that is added personal affection, then the tie is perfect. Shulamith means that she would have their love freed from all the uncertainties of human fickleness. As symbolically interpreted, therefore, we take this whole passage to signify that the Church, when it is desiring the closest fellowship with the Saviour, would be lifted above all the temptations of earthly life, which so often lower the standard of Christian feeling and service. The words are specially impressive in the lips of the bride of Solomon. It is a testimony to the inspiration of the whole book that the voluptuous monarch, whose life fell so far below the ideal of a godly king, should yet, indirectly though still powerfully, condemn and rebuke his own departure from God, setting clearly before us the surpassing excellence of pure love and the sanctity of married life. In the Mug"s address to his bride he called her "sister" and "sister-bride;" she now virtually returns his own sentiment and calls him "brother." She shows that she has risen in her love far above the mere fleshly desires lust of the flesh, the lust of the eyes, and the pride of life." She would blend her whole existence with that of her Lord. I would kiss thee; yea, and none would despise me. Nothing can more exquisitely and delicately express the fulness of affection. It is not merely a return for that which is given; it is free and spontaneous. So should our spiritual feelings be. They should be the natural outpouring of the soul towards the Saviour; not a worked up, artificial, spasmodic impulse, not a cold, dead formalism, not an unsympathetic service of conscience; but "doing the will of God from the heart." "Love is the fulfilling of the Law;" "Faith worketh by love." The second verse is differently rendered by some. Jerome, Venetian, and Luther take it as referring to the bride"s dependence on her husband"s superior wisdom wouldest instruct me;" which, of course, is a very suitable sentiment as addressed to the wise King Solomon. The Targum expounds it thus: "I would conduct thee, O King Messiah, and bring thee into the house of my sanctuary; and thou wouldest teach me to fear God and to walk in his ways." Hitzig and our Revisers take the verb as in the third person feminine, and applied to the mother. "She would teach me as a mother teaches a young bride, from her own early experience." The old view that the bride is the personification of wisdom seems quite refuted by this speech of Shulamith"s. She desires and waits for instruction. Solomon is wisdom. She is the soul of man, or the Church of God, delighting to sit at his feet and learn of him. Whichever rendering we choose, whether the mother or Solomon be regarded as teacher, the meaning is the same. It is, as Delitzsch has observed, a deep revelation of Shulamith"s heart. "She knew how much she yet came short of being to the king all that a wife should be. But in Jerusalem the bustle of court life and the burden of his regal duties did not permit him to devote himself to her; in her mother"s house, if he were once there, he would in. struct her, and she would requite him with her spiced wine and with the juice of the pomegranates." The "spiced wine," vinum conditura, aromatic wine, probably grape wine "mixed with fragrant and pungent essences," as in the East. The juice, or pressed juice, of the pomegranate is a delicious drink. There is no allusion to any love symbol. The grains of the pomegranates were said by the Arabians to be from Paradise (cf. the roithv , or "vinum de punicis quod roidem vocant" in Dioscorides and Pliny). Perhaps this reference to exchange of gifts may be taken as symbolizing the happy state of the Church when she pours out her treasures in response to the spiritual blessings which she is freely receiving. The meaning is something beautiful and precious. And that is the highest state of religious life when the service we render and the gifts we place on the altar are felt to be the grateful sacrifices of our hearts under a sense of Divine love. When the Church of Christ depends for its support on such fellowship between itself and the Saviour there will be no limits to its attainments, no achievements beyond its powers. "All that see" such a state of the Church "shall acknowledge" the glory of it, "that they are the seed which the Lord hath blessed" (see the whole of the sixty-first chapter of Isaiah, which breathes the very spirit of Solomon"s Song). The rejoicing bride then gives herself up to the thought of her husband"s affection. In that beautiful simplicity and purity of her childhood"s life she would realize the bliss of her new relation. Delitzsch describes her state of mind thus: "Resigning herself dreamily to the idea that Solomon is her brother, whom she may freely and openly kiss, and her teacher besides, with whom she may sit in confidential intercourse under her mother"s eye, she feels herself as if closely embraced by him, and calls from a distance to the daughters of Jerusalem not to disturb this her happy enjoyment." Perhaps the sense of weakness and dependence is meant to be expressed. The bride is conscious that her lord is everything to her. In that identification which the highest love brings vividly into the soul, there is the joy of exultation. "All things are ours; and we are Christ"s, and Christ is God"s.
Vers. 1-4. Wishes of the bride.
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1. That she had known the bridegroom always. The bride continues the address of ch. 7. She is still speaking to the king, telling him of her love. He had again and again called her his sister his sister-bride. She now wishes that he were to her as a brother; that they could have been children of the same mother; that they could have known one another from infancy. So in the close union of love between husband and wife there comes sometimes such a longing, a desire that each could have known the other from the beginning; that instead of the years in which they were strangers, and never heard one another"s voice, or touched one another"s hand, they had always lived together, and known one another through and through in all the varied experiences of child life, of girlhood or of boyhood; sometimes there comes a sort of innocent envy of the brothers or sisters who then knew one or other of the wedded pair when they were unknown to one another. The bride wishes that she had always thus known the bridegroom; that she could have loved him always with a sisterly affection; that their mutual endearments might have been, like those of brothers and sisters, without shame, attracting no observation. How often the converted soul longs with an intense longing that it had always from the beginning known and loved the heavenly Bridegroom! How utterly wasted and lost those years now seem which were spent without that knowledge of Christ which is eternal life! How ardently we wish that they could be blotted out of our remembrance, with all their ignorance and all their sins, as we humbly hope that through the atonement of the precious blood they are blotted out from the handwriting "that was against us, that was contrary to us"! (Col_2:14) Blessed be God we have his holy promise, "I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee". (Isa_44:22) We know that in his gracious mercy he so putteth away the sins of them that truly repent that he remembereth them no more. (Jer_31:34 Heb_8:12 Heb_10:17) But though we believe in the forgiveness of sins, and thank God heartily for that blessed revelation of his love, yet we cannot but long and that the more earnestly the nearer we draw to him that we had always known him with the knowledge of faith and love, that we had always remembered him, that we had kept our heart pure from other loves, and loved him always. There is a difference between the love of the forgiven penitent and the love of saints like Enoch or Samuel, who, as far as human imperfection allows, have always in the main bent and purpose of their lives striven to walk with God. The love of the penitent is more demonstrative, more passionate if the word may be used, more enthusiastic; the love of men like Samuel is calmer, quieter, fuller, dominating the entire life in all its pursuits and amusements; and just because it is not intermittent, but uniform, it is not so much observed of men. The still waters run deepest; the interpenetration of the heart by the long-continued influences of the Holy Spirit, without any marked and sudden change visible to the eyes of men, produces a very high type of Christian character. Enoch seems to have walked with God all his life. "He was not, for God took him;" "He had this testimony, that he pleased God". (Heb_11:5) It is a poor offering to give the dregs of our life to God, when the evil days when the temptations of youth have lost their power over us; "when the evil days come, and the years draw nigh when thou shalt say, I have no pleasure in them". (Ecc_12:1) A life dedicated to God from early childhood must be a thing well pleasing in his sight, as Holy Scripture tells us it was in the case of Enoch. Such a life is very rare, and we may well be full of thankfulness to Almighty God for his gracious promises to the penitent sinner. He "will not despise the broken and the contrite heart." "If the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live." We thank God for these gracious words. If we have been called at the sixth or at the eleventh hour, it is enough to fill us with adoring gratitude; we wonder, as we look back upon the past, that God bore with us so long in our sin and unbelief; we thank him with all our heart for his long suffering mercy. But when we remember that sin and that unbelief, we cannot but long that we had given to God those lost and wasted years; that we had remembered our Creator in the days of our youth, and not grieved the Holy Spirit of God by so many transgressions, so much coldness and hardness of heart.
2. That she had brought him into her mothers house. Those lost years involved the loss of many opportunities of doing good to others. The bride, had she known the bridegroom in early youth, would have brought him, she says, into her mother"s house. There (she adds in what seems to be the best reading) "thou shouldest instruct me." How much good we might have done in our families, among our friends, if we had given our earliest years to God, if we had lived then as in his presence, and had carried the consciousness of that presence, with all the feelings of awe and reverence and love which attend it, always with us in our family life, in our dealings with relations and friends; if we had given him of our best, and willingly offered up for his service all that we most prized and valued, how much calmer, holier, happier, our life would have been! For he would have instructed us. He bids us learn of him. He is the great Teacher, the Master. "All thy children," he says, "shall be taught of the Lord: and great shall be the peace of thy children". (Isa_54:13)
3. The bride repeats the aspirations of Son_2:7. If we had listened to that instruction from the time when we were first made his disciples, if we had given him from the beginning that for which he thirsted our affections, our heart"s love then he would now be wholly ours; "his left hand should be under my head, and his right hand should embrace me." That blessed union with the Saviour, growing ever nearer and closer, is the object of the deepest longings of the Christian soul. We think sometimes that if only we had always loved him and walked with him, our walk now might be very close with God; we might have attained to that calm and serene trustfulness which is the privilege of his saints; we might have found rest for our souls in the embrace of his holy love. But though we have greatly sinned, and have lost much through past neglect and unbelief, yet even now that blessed rest is not beyond our grasp. It was to Mary Magdalene, out of whom the Lord had cast seven devils, that those words were said which seemed at first severe and forbidding, but really involved the promise of a holier union, "Touch me not; for I am not yet ascended unto my Father." She was about to embrace his feet, to cling to the human form of him who had done such great things for her. The Lord implies a promise of a better, spiritual communion. When he had ascended into heaven, when he had sent down the blessed Spirit that he might abide forever with his Church, then the believing soul might touch him with the touch of faith; might cling to him with a holler, a more blessed embrace.; then he would be with us all the days, guiding, strengthening, comforting. his left hand under our head to support us when we seem to be ready to fall, his right hand embracing us to shield us from all evil, to assure us of his love.
4. The thrice-repeated charge to the daughters of Jerusalem. The bride"s longings for the tokens of the bridegroom"s love again arouse her feelings of maidenly reserve: as in Son_2:7 and Son_3:5, she bids her virgin friends not to stir up or awaken love until it please to manifest itself. The Christian"s aspirations after the abiding presence of God arouse in him feelings of reverential awe. He will remember the Lord"s caution, "Touch me not;" he will avoid expressions of love which savour too much of merely human tenderness; he will shrink instinctively from any approach to familiarity; he will remember that the Lord Jesus is the Word of God, the King, the Judge of all; he will be reverent in all his approaches to the Saviour; he will endeavour to instil reverence into those around him by example, by tone, by manner, by word. We must wait on the Lord until he pleases to manifest himself; we must not be impatient; we must learn to Say with the psalmist, "Why art thou cast down, O my soul? and why art thou disquieted within me? Hope thou in God: for I shall yet praise him, who is the health of my countenance and my God". (Psa_42:11)
HOMILIES BY S. CONWAY Vers. 1-4. "Oh that men would understand!
Such seems to be the sentiment of these verses. She who speaks grieves that those about her did not see how natural and right was her love for her beloved. She could almost wish he were her brother instead of her betrothed, for then those who saw her love for him would not, as now they did, despise her for it. She could not have been already a bride, as is so constantly assumed, for in that case her love could not have awakened scorn. But they despised her for clinging to one who, compared with Solomon, was in their esteem despicable. We may take the section as in part parallel to the sentiments in Rom_9:1-3 Rom_10:1. She who speaks could not wish to be not betrothed, and only as a sister. Some, therefore (Newton), have regarded these verses as an address to the unconverted and unsaved. Others have held that the "brother" means only an infant brother. But we take it that as Paul could wish himself unsaved for Israel"s sake, so here, she who speaks could even wish that she did not hold so dear a relationship to the beloved, but only that of a sister, so that those about her, etc. (cf. supra). The words in Romans and here are to be regarded as hyperbolical expressions, telling of strong desire for others" good, but not to be regarded au pied de la lettre. We note that
I MEN WILL ACCEPT THAT WHICH THEY REGARD AS NATURAL. The expression of affection between brother and sister all understand, allow, and approve. And some expressions of religious feeling they will also admit, provided they are marked by what, they deem sobriety and conformity to general usage. All beyond that they despise.
II BUT THE VEHEMENT AFFECTION OF THE SOUL FOR CHRIST THEY DESPISE. Several marks of such affection are suggested here.
1. Open avowal of love to him. "The religion of every sensible man," said one, "is that which every sensible man keeps to himself." Therefore such confession as is suggested by ver. 1, "When I should find... I would kiss thee," is of course extravagant and to be despised.
2. Proselytizing in the family. (Ver. 2) "I would bring thee into my mother"s house." Sincere religion is often deprecated as bringing strife into households, and it is difficult to see how our Lord"s word, "I came not to send peace on earth, but a sword," can be escaped under such circumstances. And even if there be not absolute proselytizing, the mere presence of an earnest disciple in a house troubles those therein who have no or but little love for Christ.
3. The habitual heed to his teaching. (Ver. 2) "That thou mightest instruct me" (Revised Version, margin). She would, like Mary, sit at her Lord"s feet and listen to him. And even good people like Martha think such conduct not "a good part," and that opportunity for it ought to "be taken away from her.
4. The giving to him of her best. This the meaning of "the wine prepared from the pomegranate" (ver. 2). Such a sincerely loving soul will not be content with mere ordinary and routine service, but the best of all she has to give she will offer to him.
5. But all this wins scorn and dislike. She who speaks here was evidently "despised" for her devotion to her beloved, and so it is still when the like is seen towards Christ.
III OUR AIM SHOULD, THEREFORE, BE TO SHOW MEN THAT WHAT THEY DESPISE IS ALTOGETHER REASONABLE AND RIGHT. That men might see this is what is so desired here. But men are as a child playing on a railway line in front of an advancing train. Some kind bystander rushes forward and clutches the child and puts it out of danger before the train is upon it. The child probably only stares displeasedly at him who has roughly interrupted its play; no spark of gratitude is there. So men now do not see what Christ has done for them and is willing to do, and so their hearts are cold to him. The truth, therefore, that "God so loved the world" must be held up, insisted on, and shown by lives consecrated to him under the sense of that love. S.C.
HOMILIES BY J.R. THOMSON Vers. 1-3. The ardour of spiritual love.
There is no measure, no restraint, in this language. If it is possible for human love, when duly placed, to be too fervent and absorbing, this is when that is given to the creature which it behoves us to reserve for the Creator. Passion and poetry combine to express the deepest emotions, the most ardent wishes of the soul.
I THE OBJECT OF SPIRITUAL LOVE.
1. In loving Christ the soul centres its purest and strongest affections upon One who is in himself infinitely excellent. Earthly love is often the creature of the imagination, conceiving beauty and excellence which do not exist, or which exist in a measure extravagantly exaggerated. There is no possibility of thinking too highly of the Saviour, of admiring him too absorbingly, of loving him too warmly. He is all, and more than all, that our imagination can picture.
2. In loving Christ the soul does but render to him what his services and his sufferings deserve from our hearts. "We love him, because he first loved us." He has done for us what none other could or would have done. "While we were yet sinners, Christ died for us." Is it possible to overstate our obligations to offer him more than he has a right to expect and to claim from us?
II THE YEARNING OF SPIRITUAL LOVE. Love would receive from the beloved. Two points are suggested by the passionate and glowing language of the text.
1. A desire for intimacy, for closest fellowship, for endearing friendship.
2. A desire for instruction, for lessons such as Christ only can convey to the soul of the disciple. It is well that we should look to our Lord for all things, for the wisdom that guides, the love that cheers, the grace that supports and sustains. The proper attitude of the Christian towards his Lord and Saviour is an attitude of dependence, of supplication, of expectation.
III THE TRIBUTE OF SPIRITUAL LOVE. Love would give to the beloved. And the saved, rejoicing soul would fain offer of its best to Christ. The kisses, the spiced wine, and the pomegranate juice which the bride would offer to her spouse may suggest to us that Christ looks for the affection, the holy service, the consecrated devotion, of those for whom he died. What can we give him? If we cannot bathe his feet with tears or anoint his head with precious and fragrant unguents, we can at all events offer to him the sincere affection of the heart, a constant place in our thoughts, the tribute of our praise, and, to crown all, the service which, being rendered to his people, he will accept as given to himself. T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv5, 6, 7, 12, 13, 14 Who is this that cometh up from the wilderness,…
Son_8:5
Who is this that cometh up from the wilderness, leaning upon her Beloved?
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The state and attitude of a believer
I. The believers spiritual state. Who is this that cometh up from the wilderness? From this desolate wilderness, the Church, and by consequence every believer, is represented as departing. The deliverance is not complete, the departure is not entire, while the follower of Christ is in the present state of being.
II. The attitude of a believers soul.
1. Dependence on Christ. By faith, believers lean upon the person of their glorious Redeemer for acceptance with God; upon His power for help; upon His love for joy; upon His faithfulness for hope.
2. Delighted affection.
3. Entire devotedness. (R. P. Buddicom, M. A.)
The Christian renouncing the world
I. The representation here given of the world; it is called a wilderness. By the world, I mean the things of the world, regarded as sources of happiness and satisfaction. It is totally insufficient for the supply of true and lasting happiness.
II. The conduct of every true Christian with respect to the world.
1. The true Christian no longer seeks his chief happiness from worldly things.
2. The real Christian uses great moderation, in his enjoyment even of lawful things. He does not venture to the edge of forbidden ground, but keeps at a cautious distance. He allows himself no gratification which is of a doubtful character. And even when he has reduced his cares and his pleasures to a much smaller compass than his worldly neighbours would think needful, he still sets a guard over his heart, lest it should be betrayed into too great an attachment to the things which remain.
3. The real Christian longs for his final translation to a better world.
III. The secret source and spring of the Christians conduct.
1. He is influenced to do this by the Love of Christ.
2. He is encouraged by the promises of Christ.
3. He is strengthened by the grace of Christ. (J. Jowett, M. A.)
True believers, espoused to Christ, turning their back on the world, and walking heavenward with Him, are a mystery, a strange sight in the world
I. I shall premise some things for right understanding the doctrine. Sin turned this world into an enemys country in respect of heaven, and so into a wilderness. This her going away up from the wilderness with her espoused Husband, is a going away in heart and affections; it is the souls motion heavenwards in this life, the last step of which is made at death. Christs bride at her waygoing, and ongoing with Him thus, is a mystery, a strange sight in the world.
II. I shall show in what respects believers are a mystery, a strange sight in the world; the power of godliness appearing in their walk at this rate, so that it is said of them, Who is this? There is something very amiable about them, as we are told of the primitive Christians (Act_2:46-47), that they continuing daily with one accord in the temple, etc. They are like foreigners in a country, apt to become a gazing-stock, a wonder, about which the natives cannot satisfy themselves.
III. I shall give the reasons of the point, that true believers are a mystery, a strange sight in the world.
1. Because they are so unlike the world, they are like speckled birds among the rest (1Pe_4:4).
2. Because they are so unlike themselves in former times.
3. Because they are very rare in the world; they are but here and there one for a marvel (Jer_3:14).
use
I. Of information.
1. Serious souls need not think it strange, if they become a wonder to many (Psa_71:7).
2. The world is no idle spectator of those who have given themselves to Christ, and profess to follow Him.
3. Those who shall still walk after the course of the world, continue sons of earth, not making away heavenward in the tenor of their life and conversation, are not espoused to Christ; though they have given Him the hand, they have not given Him the heart.
Use
II. Of exhortation. O Christians, communicants, walk so as the world may bear witness, that ye are going up out of the wilderness, leaning on your Beloved; that your faces and hearts are heavenward; that ye have set off from them, and are no more theirs. And further, if ye be clothed with humility and with humanity, meek, ruling your own spirit, doing good to all, even to those that wrong you; and are patient under trouble, and living by faith. (T. Boston, D. D.)
The life of believers as espoused to Christ, is a going up from the wilderness of this world, with Him, to His Fathers house in the heavenly Canaan
I. I shall take notice of some things supposed in this doctrine.
1. As soon as a soul is espoused to Christ, it is loosed from the world.
2. The soul espoused to Christ, being loosed from the world, is set in motion heavenwards, away from the world (Psa_84:5-7).
3. The believers journeying heavenwards is attended with many difficulties. It is an up-going, and that through a wilderness.
4. The believers passage to heaven is also a work of time. It is not a leaping out of the wilderness into Canaan, but a going up out of it by degrees. It cost Israel long forty years in the wilderness.
5. Christ is with the believer in the journey. It is a weary land they have to go through, but they are not alone in it (Son_4:8).
6. The end of this journey is a most comfortable one (Joh_14:2).
II. I shall unfold the believers life, as a going up from the wilderness of this world, typified by the Israelites going up from the wilderness to Canaan.
1. I shall show you how believers are brought unto the wilderness. The world is not a wilderness to them and in their esteem, till they be brought out of the Egyptian bondage of their natural state. Then, and not till then, they enter into their wilderness-state.
2. I shall show how the believer is set into the wilderness. When once converting grace has made a fair separation betwixt the sinner and the world, presently he enters into a wilderness-state.
(1) He cares not for the world as he was wont (Gal_6:14).
(2) The world cares not for him as before (Gal_6:14).
(3) Then it becomes, by Gods appointment, the place of trial for him, as the wilderness was to the Israelites (Deu_8:2).
(4) It is no more his home or his rest; but the place of his pilgrimage, the place he must travel through in his way home to his eternal rest (Heb_11:13).
3. I shall show how the believer is going up from the wilderness.
(1) By the course of nature, which is swift as a post, a ship, and as an eagles flight.
(2) In the habitual bent of his heart and affections. Believers hearts are turned off the world, and set on things above.
(3) In progressive sanctification (Pro_4:18).
(4) In obtaining victory over the world (1Jn_5:4).
4. The hardships and inconveniencies of the wilderness-road, which the believer must lay his account with, while he goes up from the wilderness. It is a difficult way through the wilderness. The road the travellers must go will try their patience, their strength, etc.
5. I now come to show the advantages and conveniencies of the wilderness-road. The people of God, while in the wilderness-world, have as much allowed them from heaven as may balance the hardships of the wilderness.
(1) The pillar of cloud to go before them in the wilderness.
(2) They have provision allowed them from heaven in the waste wilderness. The Kings country affords them provision for their journey.
(3) Sometimes they are allowed a song in the weary land, for their comfort and recreation by the way (Psa_119:54).
(4) The Lord is their banner in the wilderness, and so they may be sure of victory, they shall be conquerors in the war (Exo_17:15).
(5) There is healing in the wilderness for them, for the wounds got there.
(6) We must not forget the tabernacle in the wilderness, which was the comfort of the godly Israelites there. The tabernacle of Gospel-ordinances is the great comfort of the travellers towards Zion.
Use
I. Of information.
1. The people of God need not be surprised, that they meet with many hardships and trials in the world, and that it is a strange world to them. While they are in it, they are in a wilderness. How, then, can they expect other than a wilderness-life?
2. They have good reason to bear all the hardships of their wilderness-lot patiently, and with Christian fortitude and cheerfulness. And that
(1) Because they will not last, they will be over ere long; they are going up from the wilderness.
(2) Because the heavenly Canaan which the wilderness-read leads to, will make amends for all.
(3) Their lot is a wise mixture, take it at the worst.
3. They are not Israelites indeed, nor espoused to Christ, who are not going up from this world as a wilderness, in heart and affection, in life and conversation.
Use
II. Of caution. While ye are in the wilderness, beware of wilderness sins and snares.
1. Unbelief (Psa_68:22).
2. Murmuring (1Co_10:10).
3. Lusting (1Co_10:6).
4. Looking back to Egypt (Num_14:4).
5. Fawning and flattering enemies (Num_25:17-18).
6. The mixed multitude (Exo_12:38).
Use
III. Of exhortation.
1. Ye who profess to be espoused to Christ, evidence the reality of it by your going up from the wilderness-world with Him in heart and affection, in the progress of sanctification, and contempt of the world, holding off from the ways of it.
2. Strangers to Christ, be espoused to Him, that ye may go up with Him from this wilderness-world, to His Fathers house in the heavenly Canaan; believe that Christ is offered in an everlasting marriage-covenant to you. Embrace ye and accept, and so close with Him as your Head and Husband, for time and eternity. (T. Boston, D. D.)
The believers journey from the wilderness of this world to the heavenly Canaan
I. The character of a soul truly espoused to Christ. He is one that is aye breathing to more and more nearness to the Lord, and a more intimate fellowship and acquaintance with Him. The soul espoused to Christ is one who is bending his course heavenwards, and has his back turned upon this world as a howling wilderness. He is one whose life in this world is a life of faith and dependence on Christ.
II. The place of the present residence of the spouse of Christ; it is a wilderness, a very unheartsome lodging.
III. The course that the spouse is taking, or the earth toward which she is bending while in the wilderness; she is not going down, but coming up from the wilderness. And this, I conceive, may imply these things following.
1. That believers, or those who have really taken Christ by the hand, have, turned their back on the ways of sin, which lead down to the chambers of death.
2. That believers are pilgrims on the earth, and that this world is not their home.
3. A dissatisfaction with, and a disesteem of, this world, and all things in it; and therefore she has her back turned upon it, and her face toward a better earth.
4. That though she could find no rest nor quiet hereaway, yet she expected a quiet rest on the other side, or beyond the wilderness.
5. This coming up from the wilderness implies motion, and progress in her motion heavenwards.
6. This phrase of coming up from the wilderness implies, that religion is an up-the-hill work and way; for the, spouses way here is represented under the notion of an ascent.
IV. The spouses posture; she comes up leaning on her Beloved. It is the life of faith upon the Son of God that is here intended. And this expression of faith implies these particulars following.
1. The spouses weakness and inability in herself to grapple with the difficulties of her way through the Wilderness; that she could never surmount them by the strength of natural, or yet of any created grace in her.
2. That however weak and insufficient she was in herself, yet there was almighty strength in her Husband and Head, on whom she leaned.
3. A blessed knowledge or acquaintance with the Lord Jesus.
4. The expression implies not only knowledge, but intimacy and familiarity; for we use to lean upon them with whom we are intimately acquainted.
5. This leaning posture implies Christs nearness to the spouse; for we cannot well lean upon a person that is at a distance.
6. It implies a trusting, resting, or recumbency of her soul upon him, under all her weights and burdens, which she rolls over on Christ (Psa_55:22; Mat_11:28; Psa_37:7).
7. It implies, that there is something in Christ that the hand or arm of faith stays and leans upon, as we come up from the wilderness. Sometimes faith stays itself on the person of Christ, as He is Emmanuel, God with us; sometimes upon His love, which passeth knowledge (Psa_36:7). Sometimes it stays itself upon His name; for they that know His name will put their trust in Him: sometimes on His mission, as the Sent of God, the great Apostle of our profession; it takes Him up as Gods legate, His ambassador-extraordinary, sent to seek and to save that which was lost. It leans upon His general office as Mediator, for peace and reconciliation with God; upon His prophetical office, for instruction and illumination in the knowledge of the mysteries of the kingdom; upon His priestly office, for reconciliation and acceptance; upon His regal or kingly office, for sanctification and deliverance from the power of sin and Satan. (E.Erskine.)
Leaning upon her Beloved.
Leaning on our Beloved
In the verses which precede my text, the spouse had been particularly anxious that her communion with her Lord might not be disturbed. Her language is intensely earnest, I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my Love, until He please. She valued much the fellowship with which her Beloved solaced her; she was jealously alarmed lest she should endanger the continuance of it; lest any sin on her part or on the part of her companions should cause the Beloved to withdraw Himself in anger. Now it is a very striking fact that immediately after we read a verse so full of solicitous care concerning the maintenance of communion, we immediately fall upon another verse in which the upward progress of that selfsame spouse is the theme of admiration; she who would not have her Beloved disturbed is the selfsame bride who cometh up from the wilderness, leaning herself upon Him; from which it is clear that there is a most intimate connection between communion with Christ and progress in grace, and therefore the more careful we are to maintain fellowship with our Lord, the more successful shall we be in going from strength to strength in all those holy graces which are landmarks on the road to glory.
I. We notice the heavenly pilgrim and her dear companion. Who is that cometh up from the wilderness, leaning upon her Beloved? Every soul that journeys towards heaven has Christ for its associate. Jesus suffers no pilgrim to the New Jerusalem to travel unattended. He is with us in sympathy. He has trodden every step of the way before us; whatever our temptations, He has been so tempted; whatever our afflictions, He has been so afflicted. He is touched with the feeling of our infirmities, having been tempted in all points like as we are. Nor is Jesus near us in sympathy alone, He is with us to render practical assistance. When we least perceive Him, He is often closest to us. When the howling tempest drowns His voice, and the darkness of the night hides His person, still He is there, and we need not be afraid. Courage, then,ye wayfarers who traverse the vale of tears; you come up from the wilderness in dear company, for One like unto the Son of God is at your side. Note the title that is given to the Companion of the spouse. Her Beloved. Indeed, He of whom the Song here speaks is beloved above all others. He was the Beloved of His Father or ever the earth was; He was declared to be the Lords Beloved, in the waters of Jordan, and at other times, when out of the excellent glory, there came the voice, This is My beloved Son in whom I am well pleased. Beloved of His Father now, our Jesus sits for ever glorious at Gods right hand. Jesus is the Beloved of every angel, and of all the bright seraphic spirits that crowd around the throne of His august majesty, casting their crowns before His feet, and lifting up their ceaseless hymns. He is the Beloved of every being of pure heart and holy mind.
II. We have said that the pilgrim has a dear Companion, but that much of the blessedness of the text lies in her posture towards him. Who is this that cometh up from the wilderness leaning upon her Beloved? Her posture, then, is that of leaning. His relation to her is that of a Divine supporter. What does this leaning mean? Why, first of all, there can be no leaning on another unless we believe in that others presence and nearness. A man does not lean on a staff which is not in his hand, nor on a friend of whose presence he is not aware. Christ Jesus is with thee; though thou hearest not His voice, and seest not His face, He is with thee. Try to grasp that truth, and to realize it clearly, for thou wilt never lean until thou dost. Leaning also implies nearness. We cannot lean on that which is far off and unapproachable. Now, it is a delightful help to us in believing repose if we cannot understand that Christ is not only with us, but to an intense degree near us. A sacred unity exists between thee and Him, so that thou dost drink of His cup, and art baptized with His baptism, and in all thy sorrows and thine afflictions He Himself doth take His share. These two things being attended unto, leaning now becomes easy. To lean implies the throwing of ones weight from oneself on to another, and this is the Christian s life. The leaning place of a Christian is, first of all, Christs person. We depend upon the Lord Jesus as God and as man. As God, He must be able to perform every promise, and to achieve every covenant engagement. We lean upon that Divinity which bears up the pillows of the universe. Our dependence is upon the Almighty God, incarnate in human form, by whom all things were created, and by whom all things consist. We lean also upon Christ as man; we depend upon His generous human sympathies. Of a woman born, He is partaker of our flesh; He enters into our sicknesses and infirmities with a pitiful compassion, which He could not have felt if He had not been the Son of man. We depend upon the love of His humanity as well as upon the potency of His deity. We lean upon our Beloved as God and man. We lean upon Christ Himself in all His offices. We lean upon Him as Priest; we expect our offerings, and our praises, and our prayers to be received, because they are presented through Him. Our leaning for acceptance is on Him. We lean upon Him as our Prophet. We do not profess to know or to be able to discover truth of ourselves, but we sit at His feet, and what He teaches that we receive as certainty. We lean upon Him as our King. He shall fight our battles for us, and manage all the affairs of our heavenly citizenship. We have no hope of victory but in the strength of Him who is the Son of David and the King of kings. We lean upon Christ in all His attributes. Sometimes it is His wisdom--in our dilemmas He directs us; at other times it is His faithfulness--in our strong temptations He abides the same. At one time His power gleams out like a golden pillar, and we rest on it, and at another moment his tenderness becomes conspicuous, and we lean on that. There is not a trait of His character, there is not a mark of His person, whether human or divine, but what we feel it safe to lean upon, because He is as a whole Christ, perfections own self, lovely and excellent beyond all description. We lean our entire weight upon HIM, not on His arm; not on any part of His person, but upon Himself do we depend.
III. Her reasons for thus leaning. She leaned on her Beloved because she was weak. Strength will not lean, conscious strength scorns dependence. My soul, dost thou know anything of thy weakness? It is a sorrowful lesson to learn; but oh! it is a blessed and profitable lesson, which not only must be learned, but which it were well for thee to pray to learn more and more, for there is no leaning upon Christ except in proportion as you feel you must. She leaned, again, on her Beloved, because the way was long. She had been going through the wilderness. It was a long journey, and she began to flag, and therefore she leaned; and the way is long with us, we have been converted to God now some of us these twenty years, others these forty, and there are some who have known the Lord more than sixty years, and this is a long time in which to be tempted and tried, for sin is mighty and flesh is weak. She leaned, again, because the road was perilous. Did you notice, she came up from the wilderness? The wilderness is not at all a safe place for a pilgrim. Here it is that the lion prowls, and the howl of the wolf is heard, but she leaned on her Beloved, and she was safe. If the sheep fears the wolf, he had better keep close to the shepherd, for then the shepherds rod and staff will drive the wolf away. There is no safety for us except in close communion with Christ. Again, she leaned on the Beloved because her route was ascending. Did you notice it? Coming up. The Christians way is up--never content with past attainments, but up; not satisfied with graces to which he has reached, but up. If we are to go up, we must lean. Christ is higher than we are; if we lean, we shall rise the more readily to His elevation. He comes down to us that we, leaning upon Him, may go up to Him. He is made of God unto you sanctification as well as redemption. Again the spouse leaned on her Beloved because her walk was daily separating her more and more from the whole host of her other companions. The Church is in the wilderness, but this traveller was coming up from the wilderness. She was getting away from the band marching through the desert, getting more and more alone. It is so, and you will find it so; the nearer you get to Christ, the more lonely you must necessarily be in certain respects. The spouse leaned upon her Beloved because she felt sure that He was strong enough to bear her weight. He upon whom she leaned was no other than God over all blessed for ever, who cannot fail, nor be discouraged. She leaned yet again, because He was her Beloved. She would have felt it unwise to lean if He were not mighty; she would have been afraid to lean if He had not been dear to her. So it is, the more you love the more you trust, and the more you trust the more you love.
IV. The person and the pedigree of her who leaned upon her Beloved. The text says, Who is this? What made them inquire, Who is this? It was because they were so astonished to see her looking so happy and so little wearied. Nothing amazes worldlings more than genuine Christian joy. Who, then, is this that leans on her Beloved? Her name was once called outcast, whom no man seeketh after, but according to this old book her name is now Hephzibah, for the Lord delighteth in her. The name of the soul that trusts in God, and finds peace in so doing, was by nature a name of shame and sin. We were afar off from God even as others; and if any soul is brought to trust in Christ, it is not from any natural goodness in it, or any innate propensity towards such trusting; it is because grace has wrought a wondrous transformation, and God the Holy Ghost has made those who were not a people to be called the people of God. Good news this for any of you who feel your guilt this morning. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 5, 8 Chap. Son_8:1-4
SHULAMITE’S WISH
Chap. Son_8:1-4
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O that thou wert as my brother,
That sucked the breasts of my mother!
When I should find thee without,
I would kiss thee,
Yea, I should not be despised.
I would lead thee,
And would bring thee unto my mother’s house,
Who would (or thou wouldst) instruct me.
I would cause thee to drink of spiced wine,
Of the juice of my pomegranate.
His left hand should be under my head,
And his right hand should embrace me.
I charge you, O daughters of Jerusalem,
That ye stir not up,
Nor awaken my love,
Until he please.
Shulamite still addresses her Beloved, perhaps now already on the way to the fields, towards her mother’s house. Expresses the wish that she could be as familiar with him even outside, as if he were her brother. She had desired his kisses; and now wishes she could becomingly repay them with her own. She could wish to have him with her in her mother’s house, and be her instructor there; where on her side she would present him with the best of the beverages she possessed, as the fruit of her own labour in the vineyard. In language already employed in relation to the enjoyment of his fellowship and love (chap. Son_2:6-7), she pictures to herself the joy she should thus experience, and the care she would take that nothing should disturb it. The whole the language of a loving wife, expressed according to Oriental manners, and in the style of Oriental poetry. Observe—
1. The renewed soul, brought to the realization of Christ’s preciousness and love, and to the experience of the blessedness of being united to Him as His Bride, cannot be satisfied without the closest intimacy and unrestrained enjoyment of His fellowship. An intense longing after more of His fellowship and love, a mark of the heaven-born soul, and of the Bride of Christ. Unable to enjoy in this world as much of that communion with Christ as he desires, he looks forward with wistfulness to a better. ‘I have a desire to depart, and to be with Christ, which is far better.’ In heaven, believers see Him as He is; are fed by Him as His sheep, and led by Him to ‘fountains of living waters.’ ‘Follow Him whithersoever He goeth.’ Their happiness there not merely to enjoy Christ fully, but to express, without restraint of fear or shame, the ardour of their love and affection. ‘I would kiss thee.’ Believers hindered in the present world, by causes both internal and external, from letting out their love on Christ as they would. The holy delight and satisfaction in doing so reserved for a better state. In reality, however, the language of the Bride realized in relation to Christ. The Bridegroom of the Church no longer as in the time of Old Testament saints, the mere infinite and absolute God—‘the King eternal, immortal, and invincible, dwelling in that light which no man can approach unto, whom no man hath seen or can see.’ The longing of the Old Testament Church fulfilled in the New. The Divine Bridegroom now our very ‘Brother’—seen with our eyes, looked upon and handled with our hands (1Jn_1:1). John leaned on His bosom. Mary held Him by His feet. The woman that had been a sinner kissed His feet while she washed them with her tears. Probably the disciples were in the habit of kissing His cheek according to the custom of the time; though the only such kiss recorded, alas! is that of the man that betrayed Him. His message after His resurrection—‘Go and tell My brethren.’ ‘Forasmuch as the children were partakers of flesh and blood, He Himself likewise took part of the same’ (Heb_2:11-14).
2. Christ still to be found ‘without.’ Believers have still to go forth unto Him ‘without the camp.’ Christ still to the world at large ‘a root out of a dry ground.’ The world no nearer knowing Him now than when He sojourned on earth. The ‘reproach of Christ’ to be experienced till He shall come again. Danger of being ‘ashamed’ of Him ‘in this sinful and adulterous generation.’ Christ also found ‘without’ in His cause, and in the persons of those who are to be gathered to Him out of the world, both at home and abroad. ‘Inasmuch as ye did it unto one of the least of these, my brethren, ye did it unto me.’ Christ, in the person of His redeemed, found by the Bride after Pentecost in Judea, Samaria, and the lands of the heathen, and brought by her unto her mother’s house, the Church.
3. The desire of believers to have Christ brought into their mother’s house.
(1) Into the Church at large, and especially that portion of it with which they are more immediately connected. ‘Christ to be taken by the believer from the closet into the sanctuary.’ Well when believers not only find Christ in the Church, but take him there. Jerusalem which is above, the mother of us all: yet to every believer, in a narrower sense, some section of the visible Church, and some particular congregation or mission, his ‘mother’s house,’ in which he found Christ and was born again. ‘Of Zion it shall be said, This man and that man was born there.’
(2) The circle of their own kindred and relations. So Andrew found his brother Simon, and brought him to Jesus. Christ’s direction to the restored Demoniac: ‘Go home to thy friends, and show them what great things God hath done for thee.’ Salvation and blessing promised not only to believers themselves, but, conditionally, to their family (Psa_115:14; Act_2:39). Hence households baptized with their believing head. Individual conversion to be followed by the conversion of the household. ‘The religion of the closet and of the sanctuary tried and confirmed by that of the family.’ Parents saved for the sake of their children as well as for themselves. On the other hand, the salvation of the children often followed by that of the parents. Noah was not only to enter the ark, but his family with him. Rahab was not only to be saved in the destruction of Jericho, but her father and mother, brother and sisters, along with her. The happiest family that in which Christ is made an inmate. ‘No resting place to the Son of man sweeter than the bosom of a pious family.’ Such the family at Bethany (Luk_10:38-42; Joh_11:1-2).
4. The privilege of believers to be under the continued teaching of Christ and His Church. ‘Who would (or thou wouldst) instruct me.’ All needful instruction in the possession of Christ. Christ the prophet, as well as the Priest and King of His Church. The Great Teacher. Hid in Him are ‘all the treasures of wisdom and knowledge.’ Natural that He should be the teacher of His Bride. Divine teaching promised to all the children of the true Jerusalem. ‘All thy children shall be taught of the Lord.’ Christ, ‘the wisdom of God,’ made ‘wisdom’ to those who are in Him. Believers to grow in the knowledge of their Lord and Saviour. Much always to be learned. Here we know but in part. Our privilege to have the anointing of the Holy Spirit, that we may know all things. Eye-salve given by Christ, that we may anoint our eyes and see. Spiritual instruction to be found in the Church, our ‘mother’s house.’ The Church furnished by her Head with the means for such instruction. Gifts of the Spirit bestowed for that purpose (Eph_4:7; Rom_12:7). True pastors and teachers Christ’s gift. Believers to teach and admonish one another. Our privilege always, with Mary, to sit at Jesus, feet and hear his words. The Scriptures given for our learning, that the man of God may be perfect. The great commission, not only to preach the Gospel, but to ‘teach’ the Church’s members (Mat_28:20). The Bridegroom’s voice to His Bride: ‘Learn of me; for I am meek and lowly in heart’ (Mat_12:29). The most advanced believers the most earnest and humble learners. Believers never to be above ordinances, yet always to look above them to Christ. To be taught not by special revelation, but in connection with instituted means in their ‘mother’s house.’ Must find the truth in ordinances, or cease to attend them (Pro_19:27). Will not hear the voice of strangers, but ‘flee from them.’ Believers after Pentecost ‘continued steadfastly in the doctrine of the Apostles,’ who ‘daily in the temple and in every house, ceased not to teach and to preach Jesus Christ’ (Act_2:42; Act_10:42).
5. The believer’s duty and delight, to make a return for Christ’s love with whatever he has or is. ‘I would cause thee to drink,’ &c. The inquiry natural: ‘What shall I render unto the Lord for all His benefits?’ Believers constrained by the mercies of God in Christ to present their bodies to Him as a living sacrifice (Rom_12:1). The love of Christ constraineth us, to live not to ourselves but ‘to Him who died for us’ (2Co_5:10). Our love desired in return for His. ‘My son, give me thine heart.’ Our love, manifested by obedience and self-denying service, His greatest refreshment and delight. ‘I have meat to eat which ye know not of.’ Christ refreshed and fed in His members. ‘Inasmuch as ye have done it unto one of the least of these my brethren,’ &c. ‘He that is taught in the word, to communicate unto Him that teacheth in all good things.’ What is given to His servants who teach in His name, regarded as given to Himself. ‘He that receiveth you, receiveth Me’ (Mat_10:40-42). Believers after Pentecost ‘sold their possessions, and brought the price and laid it down at the Apostle’s feet; and distribution was made unto every man according as he had need’ (Act_2:45; Act_4:34-37).
6. Believers walking faithfully with Christ, warranted to expect the repetition of former enjoyment in His fellowship and love. ‘His left hand should be under my head,’ &c. This happiness already, on a former occasion, enjoyed and recorded (chap. Son_2:6). The delight once experienced in special communion with Christ, and the enjoyment of His manifested love, to be desired and expected by the believer in the course of his pilgrimage. That experience usually found in proportion to the desire after it, and in connection with faithfulness in following Christ, confessing Him before men, and seeking after the lost. Special communication of His love often Christ’s loving reward for faithful, self-denying service. Yet an open door, and a hearty welcome will bring Him in to sup with us (Rev_3:20).
7. Care always needed by the believer to guard against disturbing influences while in the enjoyment of Christ’s presence and love. ‘I charge you, O daughters of Jerusalem,’ &c. The charge already given on two former occasions (chap. Son_2:7; Son_3:5). Always needful so long as the believer is in this world. Seasons of spiritual rest and enjoyment to be cherished and improved to the utmost (Act_9:31). Care to be taken not to grieve or quench the Spirit (Eph_4:20; 1Th_5:19). Disturbing influences both within and without. Believers to keep the heart tender and watchful in entertaining a found Christ. No absolute freedom from interruption in the enjoyment of Christ till we see Him as He is.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 Son 8:13-14
Son 8:13-14
I. Notice the title by which the Church is addressed. "Thou that dwellest in the gardens." (1) A garden is an enclosed space taken from the surrounding uncultivated waste—connected with it, but yet not of it; separated and distinct from all around. Is not this true of the Church of the Redeemer? (2) A garden is designed for a special and peculiar purpose. So it is with the Church of the Redeemer. God has a special design to carry out in those whom He calls to be members of the mystical body of Christ: they have been redeemed from iniquity that they should be a peculiar people to show forth the praises of Him who hath called them out of darkness into His marvellous light. (3) We generally find that a garden is protected or defended by a wall or fence against the intrusion of those who would enter to steal or injure. So it is with the Church: it is guarded by all the Divine attributes; it is defended by the Almighty power of God. (4) The productions of a garden are not such as naturally grow or spring up of themselves. Does not this apply to the soil of the human heart? (5) We have in a garden great variety. So with the Church of the Redeemer. The gifts of God are different, and the callings of God are different.
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II. Look next at our Lord’s address to the Church (Son 8:13). "The companions hearken to Thy voice." This presupposes that amongst all true disciples of Christ there is mutual intercourse or fellowship, that they converse one with another on the things which belong to their everlasting peace. The warning is that we must never allow fellowship one with another to supersede fellowship with Christ Himself.
III. Notice the response which the Church makes to this address. "Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices." These words are to be regarded as a prayer for the return of the Saviour, and there are three senses in which we may understand this as a prayer for the coming of Christ: (1) It may be a prayer of the believer for the coming of Christ in the fuller revelation of Himself to His own soul; (2) we may understand this as a prayer for Christ’s return to His Church; (3) we may understand it as a prayer for the coming of Christ in His glory.
E. Bickersteth, Penny Pulpit, No. 438.
References: Son 8:13, Son 8:14.—J. M. Neale, Sermons on the Song of Songs, p. 374; R. M. McCheyne, Additional Remains, p. 210.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v5 Memories. The Close
Memories. The Close
5. The chorus enquire who this happy bride may be. And the bridegroom points her to the apple-tree where he had once found her asleep, and to the spot where she was born. These are lovers' reminiscences, sweet to them, trivial to others.
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6, 7. Her passionate clinging to him, and her assertion of the irresistibleness, the indestructibleness, the unselfishness of genuine love.
6. She would fain be as inseparable from him as the seal-cylinder, which men wore on a cord round the neck, or the seal-ring on the right hand (Gen_38:18; Jer_22:24;). Love is strong as resistless death. Jealousy can be hard as Sheol (RV), the place of the dead.
'Turning all love's delight to miserie,
Through feare of loosing his felicitie.'
And this is especially true of Orientals: 'A son of the East cannot quietly enjoy his inward felicity, cannot love without being consumed with the suspicion that others will rob him of this sweet treasure; and jealousy, the passion which gives birth to hatred and blood-feuds, establishes its way in his heart, growing apparently out of a morbid excess of sentiment.' Othello kills the person he most dearly loves. It is 'a very flame of the Lord' (RV), resistless, fierce, consuming (Gen_23:6; Psa_80:10; Jon_3:2; Act_7:20).
7. Render, 'If a man were ready to give the whole substance of his house for love, could any one despise him? 'No. It is better worth the purchase than anything else on earth.
8, 9. The solicitude which the brothers once felt concerning their sister. If she repels all improper advances they will do her honour: if she is weak they will carefully guard her. When she hath no breasts, she is not of marriageable age. To be spoken foris to be asked in marriage.
10. Our heroine can proudly assert her purity, and her beloved honours her.
11, 12. In figurative speech he expresses his contentment. King Solomon has a fertile and profitable vineyard at Baal-hamon (perhaps the town mentioned in Jos_19:28). Any one would give for its produce a thousand shekels (about £130). Those to whom it is entrusted will not make less than two hundred shekels profit. But the happy lover is well satisfied that Solomon should have his thousand shekels and the keepers their two hundred, provided he may have his dear one. The Arab poet sings, 'Take away all roses; one little garden is enough for me.' Solomon here is the typical wealthy king, the Croesus of Hebrew fancy (1Ki_10:21): cp. also Sir_12:5.
13. The bridegroom once more (see Son_2:14) begs her to sing. His companions are the young men (Jdg_14:11) who attended him all through the festivities.
14. Her final word, of invitation to her husband, is a slightly modified repetition of the refrain Son_2:17.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv6, 8 Heb. "Sheol," (See Scofield "Hab 2:5")
grave
Heb. "Sheol," (See Scofield "Hab 2:5")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 The last chapter of the Song is a review…
CHAPTER 8
The last chapter of the Song is a review of the whole. There is unquestionably a recapitulation of the entire book. The bride’s desires are once more given to be loved and caressed by Him. For the last time we have the charge to the daughters of Jerusalem and once more the coming is announced. “Who is this that cometh up from the wilderness leaning upon her Beloved?” She returns with Him. The Beloved is mentioned seven times in the book. There is the voice of the Beloved (Son 2:8); the call of the Beloved (Son 2:10); claiming the Beloved (Son 2:16); opening the Beloved (Son 5:5); praising the Beloved (Son 5:9-16); leaning on the Beloved (Son 8:5) and longing for the Beloved (Son 8:14).
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Here again the apple tree is found (Son 2:3). It is Christ. There the Lord awoke her and manifested Himself to her. From Christ alone she derives her life. Thus only can Israel give birth to this remnant, which, at Jerusalem, shall become the earthly bride of the great King, which desires to be, and shall be, as a seal upon His heart, according to the power of a love that is strong as death, that spares nothing and yields nothing. The little sister of verse 8 has been interpreted as meaning Ephraim, the ten tribes, who will then also come into remembrance and blessing. Solomon’s vineyards at Baal-hamon (master of multitudes) points clearly to the converted nations in the millennium and then His own vineyard. Israel is mentioned in Song of Solomon 8:12.
The Song of Songs ends with a prayer, “Haste my Beloved, and be Thou like a gazelle or a young hart upon the mountain of spices.” Thus the remnant of Israel will plead in the future, that He may come and be manifested in His glory; but the bride of Christ, the Church, prays “Even so, Come Lord Jesus.”
In conclusion, we mention the attempt made by some, to trace in this Song of Songs the entire history of the Church. We give the divisions made for those who desire to examine this interpretation. John the Baptist’s Ministry is claimed to be covered by chapters 2:8--3:5. The Ministry of the Lord Jesus on earth is traced in chapters 3:6--5:1. From the agony in Gethsemane to the conversion of Samaria is thought to be in chapters 5:2--8:5. Then chapter 8:5-14 is said to be a picture of the times when the Gentiles were first called to the revelation and the coming of the Lord.
We think the safest interpretation is that which holds closely to the Jewish meaning, as we have done in these brief annotations.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 5 The Joys of the Heavenly Marriage.
The Joys of the Heavenly Marriage.
The Longing Cry of the Church
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v. 1. O that Thou wert as my brother, literally, "as a brother to me," that sucked the breasts of my mother! When I should find Thee without, out in the open country, the far reaches of the world, I would kiss Thee; yea, I should not be despised, or, "yet none would despise me. "
v. 2. I would lead Thee and bring Thee into my mother’s house, who would instruct me, rather, "Thou wouldest instruct me"; I would cause Thee, in return for such instruction, to drink of spiced wine of the juice of my pomegranate, the full and true love of her heart.
v. 3. His left hand should be under my head, and His right hand should embrace me, 2:6.
v. 4. I charge you, so the Bridegroom calls out once more, O daughters of Jerusalem, that ye stir not up nor awake My love, until he please, rather, "until it please," 2:7.
Although the work of the Church is done willingly and faithfully, yet it is done under difficulties. And therefore she cries out to Him who is her Brother, with whom, by virtue of His humanity, she is connected with the closest ties, that she hopes soon to find and meet Him outside this present world. In the Great Beyond she will no longer be subject to disgraceful behavior on the part of her enemies; she will be at home, in the city of her eternal rest. Together with Christ, whose work in and with the Church will be brought to an end with the conversion of the last elect, she will enjoy the bliss of eternity. There He will give His Church the full understanding of all things, 1 Corinthians 13, 12. There her heart will be given to Him in the perfection of bliss ineffable. So sure is the Church of this fulfillment of her hopes that she speaks of them as being present; she is even now possessing everything contained in the promises of her Bridegroom. And he, in turn, insists upon granting to His Church every possible moment and hour of rest and respite, that she may enjoy His love all the more in the halls of heaven.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 2, 4, 5, 6, 7, 8, 9, 10, 11, 13, 14 General Information:
General Information:
See: Poetry and Parallelism
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you were like my brother
A woman could show affection for her brother in public. This woman wanted to be able to show affection for the man in public. (See: Simile)
you outside
"you in public"
I could kiss you
A woman would probably kiss her brother on his cheek order to greet him.
would despise me
"would think that I am a bad person"
translationWords
kiss
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 4, 5, 6, 8, 9, 10, 11, 13, 14 8:1-4 The woman expresses her desire to be with…
8:1-4 The woman expresses her desire to be with the man and in his embrace.
8:1 If he were her brother she could kiss him publicly; romantic kisses were not appropriate in public, but kisses between blood relatives were acceptable.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.