Song of Solomon · Chapter 8

V. 1. O that-The church here expresses her desire of a stricter union, and closer communion with Christ. Without-In the open streets.

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.

Verse 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.

Verse 1. Oh that thou wert as my brother. The Chaldaic is a metaphrase of the text. “In the time that king Messiah shall be revealed to the congregation of Israel, they shall say to him, Come, and be thou our brother.” The love of a brother and a sister of nearly equal age, who sucked the same breasts, is intimate, innocent, and strong; and such should be the love of brothers and sisters in the Lord. The first love of the christian church was of this description.

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.

V. 2. Instruct me-Or, where she did instruct or educate me. I would-My gifts and graces should all be employed to serve and glorify thee.

Verse 2. Would—bring thee into my mother’s house, who would instruct me] She would teach me how to conduct myself towards thee, as she would how to nurse a young child.

To drink of spiced: wine] Wine rendered peculiarly strong and invigorating. The bride and bridegroom on the wedding day both drank out of the same cup, to show that they were to enjoy and equally bear together the comforts and adversities of life.

Verses 2, 3. I would lead and bring thee — With joy and triumph, as the bridegroom was usually brought to the bride’s house; into my mother’s house, who would instruct me — How I should behave myself toward thee: or, as the clause may be rendered, where she did instruct, or educate me. I would cause thee to drink of spiced wine, &c. — I would give thee the best entertainment the house affords. My gifts and graces should all be employed to serve and glorify thee. His left hand, &c. — The same expressions are used Song of Solomon 2:6. The sense is, He would not despise me for my forwardness in my affection to him, but would kindly accept of my love, and return it.

Ver. 2. I would lead thee, and bring thee into my mother’s house. I would place thee on the throne in the church; there thou shouldst drink nectar in the banqueting house, while prayers, the sweet incense of the saints, should becloud the mercyseat.

2. I would lead thee — That is, from the street. Who would instruct me — Hebrew, Thou shouldst be my teacher. There should be a pause between spiced wine and of the juice of my pomegranate, as they refer to entirely distinct things.

Verse 3. His left hand] See on Song of Solomon 2:6. With the fourth verse the SIXTH night of the marriage week is supposed to end.

Verses 2, 3. I would lead and bring thee — With joy and triumph, as the bridegroom was usually brought to the bride’s house; into my mother’s house, who would instruct me — How I should behave myself toward thee: or, as the clause may be rendered, where she did instruct, or educate me. I would cause thee to drink of spiced wine, &c. — I would give thee the best entertainment the house affords. My gifts and graces should all be employed to serve and glorify thee. His left hand, &c. — The same expressions are used Song of Solomon 2:6. The sense is, He would not despise me for my forwardness in my affection to him, but would kindly accept of my love, and return it.

Ver. 3. His left hand should be under my head. See on Song of Solomon 2:6.

3. Turning to the Chorus she affirms that she needs no support at any time other than her Beloved can give.

Ver. 4. I charge you, oh daughters of Jerusalem: Song of Solomon 2:7. Let no feuds, no schisms, no revolts, no sins in the church disturb the favoured place of his abode. It is promised that his rest in Zion shall be glorious. Isaiah 11:10.

4. This verse differs slightly from Song of Solomon 2:7, and 3:5, and is more forcible. That ye stir, etc. — Hebrew, Why should ye stir, or awake, my affection to make it wish another? This is an appeal to them to see for themselves that she is perfectly content and happy in her Beloved. The scene now changes. The Chorus of the Daughters of Jerusalem — the ladies of the court and palace — no more appear. The Enamoured and the Beloved go from the city to the open fields on their way to the village in which is their home. The Chorus is now composed of villagers. Shulem, the native place of the happy pair, is so situated, that to reach it one crosses the plain of Esdraelon.

V. 5. Who-This and the next clause are the words of the bridegroom, who proposes the question, that he may give the answer following. Her beloved-He speaks of himself in the third person, which is usual in the Hebrew language. I raised-When thou wast dead in trespasses and in the depth of misery. Under-Under my own shadow; for she had compared him to an apple tree, and declared, that under the shadow of the tree she had both delight and fruit, Song of Solomon 2:3, which is the same thing with this raising up. There-Under that tree, either the universal or the primitive church, did conceive and bring thee forth.

Verse 5. That cometh up from the wilderness] Perhaps the words of the daughters of Jerusalem, who, seeing the bride returning from the country, leaning on the arm of her beloved, are filled with admiration at her excellent carriage and beauty.

I raised thee up under the apple tree] The original of this clause is obscure, and has given birth to various translations. The following is nearly literal: “Under the apple tree I excited thee (to espouse me:) there, thy mother contracted thee;—there, she that brought thee forth contracted thee (to me.) Or it may be understood of the following circumstance: The bridegroom found her once asleep under an apple tree, and awoke her; and this happened to be the very place where her mother, taken in untimely labour, had brought her into the world.” And here the bridegroom, in his fondness and familiarity, recalls these little adventures to her memory. The Vulgate gives this an abominable meaning.

Sub arbore malo suscitavi te: ibi corrupta est mater tua; ibi violata est genetrix tua; “I raised thee up under the apple tree: it was there that thy mother was corrupted; it was there that she who brought thee forth was violated.” Spiritually, all this is applied to Eve losing her purity by sin; and Jesus as the promised seed raising her up by the promise of mercy, through the blood of his cross. But the text says nothing of this.

Verse 5. Who is this, &c. — These seem to be the words of the daughters of Jerusalem, or of the friends of the bride and bridegroom, admiring and congratulating this happy union: leaning upon her beloved — Which implies both great freedom and familiarity, and fervent affection and dependance upon him. I raised thee up — These are Christ’s words: when thou wast fallen, and laid low, and dead in trespasses and sins, and in the depth of misery, I revived thee: Under the apple-tree — Under my own shadow: for she had compared him to an apple-tree, and declared, that under the shadow of the tree she had both delight and fruit, (Song of Solomon 2:3,) which is the same thing with this raising up. There — Under that tree, either the universal or the primitive church did conceive and bring thee forth.

Ver. 5. Who is this that cometh up from the wilderness? The Hebrew church in the desert, seeking a better country, leaning and resting solely on the promise to Abraham. “All this land will I give to thy seed for a possession.” It is the same with the christian church, scattered abroad in the face of the earth, and seeking the inheritance which is incorruptible and undefiled, and whose verdure fadeth not away. This is the church under the appletree, or like Nathaniel under the figtree, raising up attention in the Redeemer by all the acts of devotion.

5. The wilderness — Hebrew, the plain. Dismissed now from the palace, the people of the village — the Homeric tiv — the casual group, ask of each other this question. Not hearing — certainly not heeding — any words of theirs, they pass on in tender musing’s, until a dear old trysting place, an apple tree, calls out a remark. I raised thee up — Hebrew, I incited thee to love. The common people of the East live much in the open air, and it is not extraordinary that the Beloved may have been born under the apple tree, (Hebrew, this apple tree,) where, in years long after, the speaker won his heart. The repetition here given makes the identification of the tree the more forcible.

V. 6. Set me-These are undoubtedly the words of the bride. Let thy heart be constantly set upon me. He seems to allude to the engraven tablets which are frequently worn upon the breast, and to the signet on a man’s arm or hand, which they prized at a more than ordinary rate, and which are continually in their sight. For love-My love to thee. Jealousy-Or, zeal; my ardent love to thee. Cruel-Heb. hard, grievous and terrible, and sometimes ready to overwhelm me; therefore have pity upon me, and do not leave me. Fire-It burns and melts my heart like fire.

Verse 6. Set me as a seal upon thine heart] It was customary in the Levant and other places to make impressions of various kinds upon the arms, the breast, and other parts. I have seen these often: some slight punctures are made, and the place rubbed over with a sort of blue powder that, getting between the cuticle and cutis, is never discharged; it continues in all its distinctness throughout life. The figures of young women are frequently thus impressed on the arms and on the breasts. If the bride alludes to any thing of this kind, which is very probable, the interpretation is easy. Let me be thus depicted upon thine arm, which being constantly before thy eyes, thou wilt never forget me; and let me be thus depicted upon thy breast, the emblem of the share I have in thy heart and affections. Do this as a proof of the love I bear to thee, which is such as nothing but death can destroy; and do it to prevent any jealousy I might feel, which is as cruel as the grave, and as deadly as fiery arrows or poisoned darts shot into the body.

A most vehement flame.] hytbhlv shalhebethyah, “the flame of God;” for the word is divided hy tbhlv shalhebeth Yah, “the flame of Jehovah,” by one hundred and sixteen of Dr. Kennicott’s MSS., and by one hundred and fourteen of those of Deuteronomy Rossi. It may mean the lightning; or, as our text understands it, a most vehement or intense fire.

Verses 6, 7. Set me as a seal upon thy heart — These are undoubtedly the words of the bride. The sense is, Let thy mind and heart be constantly set upon me. Solomon seems to allude to the engraven tablets which were frequently worn upon the breast, and to the signet on a man’s arm or hand, which they prized at a more than ordinary rate, and which were continually in their sight. For love — My love to thee, whence this desire proceeds, is strong as death — Which conquers every living thing, and cannot be resisted or vanquished. Jealousy — Or, zeal: my ardent love to thee, is cruel as the grave — Hebrew, hvq, is hard, grievous, and terrible, and sometimes ready to overwhelm me, and swallow me up; therefore have pity upon me, and do not leave me. The coals thereof are coals of fire. It burns and melts my heart like fire. Many waters cannot quench love — My love to thee cannot be taken off, either by terrors and afflictions, which are commonly signified in Scripture by waters and floods, or by temptations and allurements. Therefore, give me thyself, without whom, and in comparison of whom, I despise all other persons and things.

Ver. 6. Set me as a seal upon thine heart, as a signet upon thine arm. The reference may be to the highpriest, who bore the names of all the tribes upon his breastplate. Exodus 28:21-29. The signet upon the arm may refer to punctures made in the skin, and filled with colour. So our sailors make anchors, letters, and marks in their flesh with gunpowder, that no long voyage, nor distant land, may induce them to forget the object of their love. Others wear the name of a betrothed woman, on a signet in a ring.— For love is strong as death, which is invincible. He conquers all, and is conquered by none. Thus all the storms and all the foes we have to encounter in the desert, cannot separate us from the love of Christ. His love is such that the waters of death cannot quench it, neither can the floods drown it. He loves us, because he hath set his love upon us.

6. Set me as a seal — The place of so tender associations gives new impulse to her feelings. In all ancient nations the sealing ring, or signet ring — the “seal” here alluded to — was constantly worn upon the person, sometimes as a bracelet, oftener as a finger ring. It was, from the comparative infrequency of writing, much used in impressions which served as a sign manual. The wish of the Enamoured is, that she may be always with him. Jealousy — The Hebrew term is simply more intense than that for “love.” Ardent love is more resistless than sheol — the world to which all the living are hurried. The coals, etc. — Hebrew, the flames thereof are flames of fire. Which hath — Hebrew, because they are the flames of the eternal. The Author of our being, the Maker of our hearts, has implanted love within us. This brief sentence contains within itself the ample excuse for the existence of this song. This is the only mention of the divine Being in this book, and it gives reverently his sanction, or rather, appeals to him as fashioning our hearts and framing our nature.

V. 7. Many waters-My love to thee cannot be taken off, either by terrors and afflictions, which are commonly signified in scripture by waters and floods; or by temptations and allurements. Therefore, give me thyself, without whom, and in comparison of whom, I despise all other persons and things.

Verse 7. Many waters] Neither common nor uncommon adversities, even of the most ruinous nature, can destroy love when it is pure; and pure love is such that nothing can procure it. If it be not excited naturally, no money can purchase it, no property can procure it, no arts can persuade it. How vain is the thought of old rich men hoping to procure the affections of young women by loading them with presents and wealth! No woman can command her affections; they are not in her power. Where they do not rise spontaneously, they can never exist. “If a man would give all the substance of his house for love, it would be utterly contemned.” Let the old, as well as the gay and the giddy, think of this.

Verses 6, 7. Set me as a seal upon thy heart — These are undoubtedly the words of the bride. The sense is, Let thy mind and heart be constantly set upon me. Solomon seems to allude to the engraven tablets which were frequently worn upon the breast, and to the signet on a man’s arm or hand, which they prized at a more than ordinary rate, and which were continually in their sight. For love — My love to thee, whence this desire proceeds, is strong as death — Which conquers every living thing, and cannot be resisted or vanquished. Jealousy — Or, zeal: my ardent love to thee, is cruel as the grave — Hebrew, hvq, is hard, grievous, and terrible, and sometimes ready to overwhelm me, and swallow me up; therefore have pity upon me, and do not leave me. The coals thereof are coals of fire. It burns and melts my heart like fire. Many waters cannot quench love — My love to thee cannot be taken off, either by terrors and afflictions, which are commonly signified in Scripture by waters and floods, or by temptations and allurements. Therefore, give me thyself, without whom, and in comparison of whom, I despise all other persons and things.

7. Many waters cannot quench love — “Therefore” is to be supplied before “many.” It has often been observed that the lack of logical particles in Hebrew causes an appearance of independent, proverbial statement, when there is real connexion. In this respect it is even more obscure than Latin, and contrasts forcibly with Greek. For the reason that love is a flame from the Eternal, “many waters cannot quench it.” If a man, etc. — The allusion to the efforts and the failure of the King is very plain. The idea of the holy origin of love is still kept in view. It cannot be bought and sold for money, for houses and lands. Only a heart can buy a heart; and in dark, polygamous times, and in the case of such a king, it is good to see this truth, on the delicate and conscientious regard for which the happiness of the individual and the welfare of society must for ever depend, so firmly, though gently, asserted. The brothers — of whose care over the Shulamite, honest (though perhaps rigorous) mention has already been made — appear upon the scene in anxious discussion, to which their sister listens. One says to the other: —

V. 8. We-These are still the words of the bride. The present church, which was that of the Jews, speaks of a future church, which was to consist of the Gentiles, which she calls little, because she was the younger sister, and then scarce had a being; and she calls her sister to intimate that the Gentile-church should be admitted to the same privileges with the Jews. She hath-No grown and full breasts, as virgin have when they are ripe for marriage, Ezekiel 16:7. This signifies the present state of the Gentiles, which as yet were not grown up, and wanted the milk or food of life, as for itself, so also for its members. When spoken for-In order to her marriage. How shall we supply that defect?

Verse 8. We have a little sister] This young girl belonged most probably to the bride.

She hath no breasts] She is not yet marriageable.

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

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

Verse 8. We have a little sister — These are still the words of the bride. The present church, which was that of the Jews, speaks of another future church, which was to consist of the Gentiles, which she calls little, because she was the younger sister, and then, as a church, scarce had a being. And she calls her her sister, partly because she was such in the foreknowledge and purpose of God, their common Father, though, at present, in a great measure, a stranger to him; and partly to intimate that this Gentile church should be admitted to the participation of the same privileges with that of the Jews. And she hath no breasts — No grown and full breasts, as virgins have when they are ripe for marriage. This signifies the present deplorable state of religion among the Gentiles, and their want of the word and ordinances of God, the means of instruction and consolation, the milk and food of life for themselves and their posterity. They were neither married to the heavenly bridegroom, nor in a state to be married to him. What shall we do for our sister? — Namely, to fit her for this spiritual marriage? How shall we supply this defect? How shall we promote the conversion of the Gentiles, and their union with the promised Messiah? In the day when she shall be spoken for — When proposals of marriage shall be made from the King of heaven, and her consent shall be required?

Ver. 8. We have a little sister, and she hath no breasts. She is in infancy, and hath no mother to suckle her. What shall we do for our little sister, that she may grow to maturity, may be asked in marriage, may fill her rank with the virgins, and the mothers of Israel, and be intermarried with the household of the faithful? This little sister was the abundance of gentile proselytes, which came over to the jewish church. Here is the tender love of Hebrew piety towards their little sister, which had no mother; no breasts of ordinances to feed her with the sincere milk of the word.

8. We have, etc. — Hebrew, Our sister is young, and not yet marriageable. When she shall be spoken for — Better, when she shall be demanded in marriage. The brothers contemplate the time when she will pass from their guardianship, and according to her behaviour during the years of her minority they will apportion her dowry.

V. 9. If-This seems to be Christ’s answer to the foregoing question of the Jewish church. Christ engages himself to provide for her, as suits best with her condition. If the Gentiles when they are converted shall be like a wall, strong and firm in faith; We, my Father, and I, and the Holy Ghost, as the principal builders, and my ministers as workers with, and under us, will build upon her a palace of silver, will add more strength and beauty to her, will enlarge and adorn her; and if she be as a door, which is weaker than a wall; if she be weak in faith, yet we will not therefore reject her, but we will inclose or (as many others render the word) strengthen or fortify her with boards of cedar, which are not only beautiful, but also strong and durable.

Verse 9. If she be a wall] All these expressions, says Calmet, show that it was necessary to provide a husband for this young sister. For a woman without a husband is like a wall without towers, and without defense; is like a gate or door without bar or lock; and like a city without walls. They must therefore provide for their sister a rich, powerful, and illustrious man; qualities here figured by towers or palaces of silver, and doors of cedar. As it is customary to build towers upon a wall, and to put bolts and bars upon a door in order to secure it, so the expressions may point out the defense, protection, and guardianship which they imagined this young woman to require.

Verse 9. If she be a wall, &c. — This and the following verse are certainly very obscure, and it is, perhaps, impossible to ascertain the precise signification of each of the terms or clauses used in them. The general meaning, however, of this verse is thought to be, that Christ engages himself to provide for her, in a way which should best suit with her condition. If the Gentiles, when they are converted, shall be like a wall, strong and firm in faith; we — my Father and I, as the principal builders, and my ministers, as workers with and under us, will build upon her a palace of silver — Will add more strength and beauty to her, will enlarge and adorn her; and if she be as a door — Which is weaker than a wall; if she be weak in faith, yet we will not therefore reject her, but we will enclose, or (as many others render the word) strengthen, or fortify her with boards of cedar — Which are not only beautiful, but also strong and durable. In other words, “We will take care of her, in proportion as she is capable of receiving or profiting by our bounty, like as men are wont to build on good foundations.” The eastern people delight thus to express themselves by parables, or comparisons. The bride’s answer in the next verse is thought to show that the bridegroom alludes to the sister’s degree of growth.

Ver. 9. If she be a wall, we will build upon her a palace. Christ, on his ascension, received gifts for the rebellious gentiles. He gave some to be apostles, and some to be prophets, for the work of the ministry, and for perfecting the superstructure of his living temple, the church, which is his body.—Now if she be a door, and Christ opened a great and effectual door when Paul preached to the gentiles, then we will surround her with a wall, and enclose her as a sister in the pale of the church; for upon all the glory there must be a defence.—Here then, oh gentile, be reminded of the love which the jewish prophets had for thee; and think of the debt which thou owest to that nation for the holy scriptures, for the promises, and for the Saviour. Still pray for Israel, that the veil may be removed from off their hearts.

9. If she be a wall — This implies stability and fidelity of character. A palace of silver — Better, a turret of silver. Among the Druses of Mount Lebanon an unmarried girl wears upon the crown of her head a silver horn, often studded with jewels. Possibly a beautiful gift of this sort is contemplated as a reward for her maintenance of the honour of their family. And if she be a door — That is, “swinging to and fro,” “fickle.” Cedar is a strong wood, and the idea of enclosing her in boards of cedar is that of close, strict custody. If she show herself accessible to seductive arts, she shall be guarded with the greater vigilance.

V. 10. I am-These seem to be the words of the Jewish church. O Lord, by thy grace I am what thou wouldst have my sister to be, and therefore humbly hope, according to thy promise to her in that case, thou wilt build upon me a palace of silver. Towers-Which stand out from and above the wall, and are an ornament and defence to it. Then-When by his grace I was made a wall, he was well-pleased with me, and with his own workmanship in me.

Verse 10. I am a wall, and my breasts like towers] I am become marriageable, and I stood in need of the defense I have now in my beloved; and as soon as I was so, and became pleasing in the eyes of my beloved, I was given to him in marriage, and have ever since found favour in his sight. As soon then as my sister is in my state, let a proper match be sought out for her. These expressions show the solicitude which the bride felt for her sister, and in her favour she wishes to interest her spouse.

Verse 10. I am a wall, &c. — “The ancient church,” says Mr. Scott, “seems here thankfully to reflect on her privileges; she was, before the coming of the Messiah, as a wall built on the precious foundation, a part of the glorious temple that was to be erected; and the lively oracles and ordinances which she enjoyed were her security, as well as the sustenance and comfort of her children: and she was thus distinguished, because then (even when this difference originated,) she was in his eyes as one that found favour, and peace with him.” Bishop Patrick, however, considers these as the words of the little sister, in answer to those of Christ, “I am such a wall. I am no longer of a low and despicable stature, nor unfit for his love: but from this time forth I shall be acceptable unto him, and find such favour with him, as to enjoy all the happiness which he imparts to those that are most dear unto him.”

10. I am a wall, etc. — Better, I am a wall, and of marriageable age. This is her reply to the suggestions of her brothers. Her principles have stood the test. The development of the bosom in woman, as the growth of beard in man, marks puberty, the time of life when marriage unions may properly be consummated.

“‘Tis the time of times, in the dewy morn,

When the sunbeams flush the earth,

To yield in love a glowing heart,

Whatever that heart be worth.”

She turns to the Beloved with an air of triumph. The last obstacle of love — the removal of her brothers’ misgivings — seems removed. Then was I — Better, therefore am I. This is said to the Beloved concerning her brother, whose anxiety for her character is now at rest.

V. 11. Baal-hamon-A place not far from Jerusalem. A thousand-Whereby he signifies both the vast extent of the vineyard which required so many keepers, and its singular fertility.

Verse 11. Solomon had a vineyard] Calmet translates and paraphrases the Hebrew of these two verses thus: “Ver. 11. Solomon has a vineyard at Baal-hamon: he has let it out to keepers, each of whom for the fruit of it was to bring a thousand pieces of silver. Ver. 12. As for me, my vineyard is before me; that is, it is my own; I am its proprietor. Keep thyself, O Solomon, thy thousand pieces of silver, and let those who dress (thy vineyard) have two hundred for their trouble. I neither envy thee thy vineyard, nor them their profits. I am satisfied with my own. My beloved is my vineyard-my heritage; I would not change him for all the riches of the universe.”

Some suppose that there is a reference here to some property which Pharaoh had given to Solomon with his daughter. See Harmer’s Outlines, where this subject is considered at large.

Verse 11. Solomon had a vineyard at Baal-hamon — A place, according to Aben-ezra, not far from Jerusalem, where many persons had vineyards. He let out the vineyard unto keepers — To farmers or tenants: to how many is not said; but the text supposes to several. Every one for the fruit was to bring a thousand of silver — That is, shekels, supposed to be in value about two shillings and four pence halfpenny each: as much as to say, it brought him a vast revenue yearly. The words imply the great extent of the vineyard, which required so many keepers, and its singular fertility, which afforded so great a rent. Thus Christ, typified by Solomon, had a church in a very fruitful place, (Isaiah 5:1,) under the means of grace. He appointed ministers to watch over, defend, and cultivate it; to dispense the word and administer the ordinances of God for the edification of its members. And each minister was to endeavour to the utmost of his power to promote the fruits of righteousness in every individual, to the honour and glory of the great proprietor of the whole. See notes on Isaiah 5:1- 7; and Matthew 21:33, 43.

Ver. 11. Solomon had a vineyard at Baal-hamon; that is, “Lord of the people;” a place adjacent to Jerusalem, a vineyard planted with the best vine, or vines of Sorek, and other spice-trees. Here we have a figure of the church, as improved in the eightieth psalm, and in the fifth of Isaiah. He let it out to husbandmen, each paying a yearly rent of a thousand shekels, easy rentals for a plantation so rich and productive. This vineyard designates the Hebrew nation, “and the men of Judah his pleasant plants.” But in Isaiah’s time, and more so in our Saviour’s day, they proved ungrateful and wicked husbandmen. Matthew 21:33.

11. A vineyard at Baal-hamon — From the presentation of this verse, in its connexion with the following, it suggests that the estate herein described was offered by Solomon (who has until now been called simply the King) as a dowry to the Shulamite if she would accept his proposals. No such place as “Baal-hamon” can be traced. A thousand pieces — The “pieces of silver” which each tenant brought were probably the shekel — about fifty cents of our money. The property was evidently valuable.

V. 12. My vineyard-My church, which is here opposed to Solomon’s vineyard. Possibly we may ascribe the first clause to Christ, and the latter to the spouse: such interlocutions being familiar in this book. Mine-This repetition is very emphatical, to shew that Christ had a more eminent title to his vineyard, the church, than Solomon had to his vineyard, because it was purchased not by his money, but by his blood. Before me-Is under my own eye and care. Thou-These words are the church’s return to Christ, who is here called Solomon, as he was Song of Solomon 3:9, 11, as elsewhere he is called David. Dost thou, O Christ, keep thine own vineyard, which Solomon did not? Then surely it is meet that thou shouldst receive as large a revenue from thy vineyard, as he did from his. Two hundred-Though the chief revenue is justly given to thee, yet thy ministers, who serve thee in thy vineyard, are allowed by thee to receive some encouragement for their service.

Verse 12. My vineyard, which is mine — My soul, may every true member of the church say, my heart and life, my time and talents; or, my privileges and advantages, may the church in general say, which are committed to my trust, and for which I must be accountable; are before me — Under my continual care. Thou, O Solomon, must have a thousand — Thou, O Christ, must have the honour and glory: thou must receive returns of gratitude, love, and duty for the blessings thou hast bestowed; thou must be served with the produce of the vineyard, and of every plant therein. And those that keep the fruit thereof, two hundred — Those ministers that take pains with thy people to make them fruitful, must have that reward and encouragement that is due to them, 1 Corinthians 9:7. They that give Christ his due, will also give ministers theirs; yet without encroaching on Christ’s. It may be observed here, that the Hebrew of this verse will admit of a different translation, thus; My vineyard, which before brought me a thousand pieces, is now thine, O Solomon, and there are two hundred pieces for those who look after the fruit thereof. They who adopt this translation suppose that the occasion of writing this book was taken from Solomon’s marriage of a beautiful person called Shulamith, (Song of Solomon 6:13,) and generally supposed to be Pharaoh’s daughter: and that in her single state she possessed a vineyard, which upon her marriage became Solomon’s; because, though among the Jews it was usual for the husband to endow his spouse with a sum of money at their marriage, yet the bride also often brought a portion to her husband, as appears from Tobit 10:10. Now, supposing it to be a fact, that Solomon’s marriage gave occasion to this book, and that what has now been stated is the literal meaning of this verse; in the application of it to Christ and his church, we must say, as Solomon’s spouse gave her vineyard, or her whole property, to him on her marriage, so the church, the spouse of Christ, upon her marriage to him, gives him, not only herself, but her all, and retains a propriety or exclusive right in nothing. She lays herself and her all at his feet. With her heavenly husband’s permission, however, she takes care to provide for those who are employed in cultivating and keeping the vineyard. For while Solomon has the vineyard, two hundred pieces, arising from the produce of it, are reserved for those who look after the fruit thereof. For the labourer, said Jesus, is worthy of his hire: and he that is taught in the word must communicate unto him that teacheth in all good things.

12. We have seen the Shulamite sitting in the pavilion of the King, and in his palace. Now, she is sitting in the gardens; the friends of herself and of her Beloved welcoming her return, and anticipating the bridal feast, beguile the happy time with gentle conversation.

V. 13. Thou-Christ speaks here to his spouse. The gardens-Not in the wilderness of the world, but in the church, the garden of God. He saith, gardens, because of the many particular congregations, into which the church is divided. Companions-The friends of the bride and bridegroom. Hearken-Diligently observe all thy words towards me. Cause me-When I am gone from thee, let me hear thy prayers, and praises, and the preaching of my gospel in the world.

Verse 13. Thou that dwellest in the gardens] This is supposed to refer to the bridegroom asking permission of his spouse early in the morning to retire, as was his usual custom. He intimates the companions were waiting to hear, and he wished to hear it in the way of permission to depart.

Verse 13. Thou that dwellest — The word tbvwyh thus rendered, is in the feminine gender, which plainly shows that Christ speaks here to his spouse, being about to depart from her for a season, as the next verse shows; in the gardens — Not in the wilderness of the world, for believers are called out of the world, (John 15:19,) but in the church, the garden of God, which God hath fenced and appropriated to himself. He saith, gardens, because of the many particular congregations into which the church is divided. The companions — The friends of the bride and bridegroom; hearken to thy voice — Diligently observe all thy words, and thy whole conduct toward me, and all the transactions between thee and me. Cause me to hear thy voice — When I am gone from thee, let me hear thy prayers and praises, and the preaching of my gospel in the world.

13. The Beloved addresses her in this verse, and urges the gladsome utterance that shall fix the nuptial hour.

V. 14. Make haste-Seeing we must part for a time, make haste, O my beloved bridegroom, and speedily finish the work which thou hast to do in the world, that so thou mayest take me to thyself, that I may live in thine everlasting embraces.

Verse 14. Make haste, my beloved] These appear to be the words of the bride giving permission, but entreating him to speed his return. What these mountains of spices were, we cannot particularly tell; but they must have been thus named from their producing the trees on which the spices grew. They might have been the same as the mountains of Bether, Song of Solomon 2:17, or the mountains of myrrh, Song of Solomon 4:6; where see the notes. See Clarke “So 4:6”.

Here ends the seventh night of the marriage week.

Thus ends this most singular book; the oldest pastoral in the world, if it may be ranked among this species of writing. To whatever species of composition it belongs, it is, beyond all controversy, the finest, the most sublime for imagery and colouring, that ever came from the pen of man. In the preceding notes I have carefully avoided all attempts to spiritualize this song. My reasons I have already given in the introduction; and in the course of writing these short notes I have seen no cause to alter my opinion. Any man may allegorize it; that is an easy matter; for when he once considers it to be an allegory, his own creed will furnish him with enough to say, write, or preach, upon the spiritual meanings of every part, which will be an exhibition of his own confession of faith! But when he has finished his work, the question will recur, By what authority do you give it these meanings? And till the day of judgment none shall be able to say, “I have the authority of God for my exposition.”

MASORETIC NOTES

Number of verses in Canticles, 117.

Middle verse Song of Solomon 4:14.

See Ancillary data for

Targum

or Chaldee paraphrase,

on the Song of Songs.

Also

See Ancillary data for

The Gitagovinda

or the Songs of Jayadeva

Verse 14. Make haste, my beloved — Seeing we must part for a time, make haste, O my beloved bridegroom, and speedily finish the work which thou hast to do in the world, that so thou mayest take me to thyself, that I may live in thine everlasting embraces.

14. To this she replies that there need be no delay. The Beloved may haste to assume the character of bridegroom. The lively, simple imagery, now so familiar, is kept to the last —

“Wouldst thou the poet rightly understand,

Go thou and wander through his native land.”

The graceful forms of the gazelle and the young hart, the hills set with spicy groves like those of “Araby the blest,” the bride amid her companions, the bridegroom coming out of his chamber in the prime of his manly beauty — with this picture, simple, yet richly set with many a charm, the Song concludes. No wonder that the rabbi, in language still preserved in the Talmud, pronounced it a legend of the beautiful, a comfort and a blessing.

THE END.