Exegetical and Hermeneutical Commentary of Song of Solomon 8:8
We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for?
8. she hath no breasts ] She is not yet of marriageable age.
in the day when she shall be spoken for ] i.e. when she is asked in marriage. Cp. 1Sa 25:39, R.V. This conversation too does not fit in well with Budde’s view, for it clearly implies some special story told of particular persons. How it could appear in a collection of songs for use at weddings in general it is difficult to see. The anger of the brothers mentioned in ch. Son 1:6, and the sending of their sister into the vineyards, together with their over-anxiety here, can hardly be circumstances which regularly occurred and were regularly introduced in the songs at weddings. Budde says indeed that we have nothing here but an Oriental version of what is found in popular songs in Europe where the mother is informed very plainly that the daughter is grown up and seeks marriage. But that is by no means a parallel case. It is not the general fact of growing up unnoticed from childhood to womanhood that is dealt with here. It is such circumstances as can be accounted for only by events which were related in some well-known story.
Fuente: The Cambridge Bible for Schools and Colleges
8, 9. The Shulammite recalls her brothers’ scornful speeches.
Fuente: The Cambridge Bible for Schools and Colleges
Chap. Son 8:8-14. Reminiscences and Triumphs
This section is one of those which weigh heavily on the side of the view that the Song is a series of dramatic lyrics rather than a connected drama. For as Oettli admits, it is very difficult to find place for such a scene as this in a drama. But taken as a dramatic lyric it has an almost exact analogy in Tennyson’s Maud, which he calls a melodrama, and which is made up of separate but connected poems. There we have in Part VII a song of four verses, referring to a conversation remembered by the hero of the poem as having taken place between his father and Maud’s, regarding his future marriage, if the child of the latter, at that time only expected, should prove to be a daughter. It is introduced quite abruptly as this song is here, and the circumstances have to be gathered from the words:
“Men were drinking together,
Drinking and talking of me,
‘Well, if it prove a girl, the boy
Will have plenty, so let it be’ ”;
and so on. Following that analogy, we have to imagine the bride now returned to her home and recalling what she had heard her brothers (Son 1:6) say of her in the past ( Son 8:8-9). For the little sister is the Shulammite herself, as the choice of the figure of a wall for herself in Son 8:10 shews. She recalls it, however, only to point out how unnecessary their anxiety about her had proved. In Son 8:11-12 she finally shews her scorn for Solomon and his wealth. In Son 8:13 her lover calls upon her to sing to his comrades; Son 8:14 contains the words she sings.
Fuente: The Cambridge Bible for Schools and Colleges
A brief dialogue commencing with a question and answer probably made by brothers of the bride concerning a younger sister who will soon be old enough to be asked in marriage. The answer is given in the form of a parable: If she be a wall, i. e., stedfast in chastity and virtue, one on whom no light advances can be made, then let us honor and reward her. This fortress-wall shall be crowned as it were with a tower or battlement of silver. But if she be a door, light-minded and accessible to seduction Pro 7:11-12, then let us provide against assailants the protection of a cedar bar or panel.
Son 8:10
The bride herself replies with the pride of innocence and virtue already crowned. She has shown herself to be such a fortress-wall as her brothers have alluded to, and her reward has been the royal favor.
Son 8:11, Son 8:12
She next turns to the king, and commends her brothers to his favorable regard by means of another parable. Solomon owns a vineyard in Baal-hamon (possibly Baalbak, or identical with Amana (Conder)), situated in the warm and fertile plains of Coele-Syria, overshadowed by the heights of Lebanon Son 4:8. This vineyard he has let out to tenants etc.
The bride also has a vineyard of her own Son 1:6, her beauty and virtue faithfully guarded by these same brothers in time past. This vineyard now belongs to Solomon. Let him have the thousand which is his due – she is indeed herself henceforth entirely his – but let the faithful keepers have their meed as well. At least two hundred silverlings should be theirs – a double tithe of royal praise and honor.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
These are manifestly the words of the bride, still continuing her speech. The present church, which was that of the Jews, speaks of another future church, which was to consist of the Gentiles, which she calls
little, because she was the younger sister, and then scarce had a being; and she calls her her
sister, partly because she was so in the purpose of God, their common Father, though at present she was a stranger to him; and partly to intimate that the Gentile church should be admitted to the participation of the same privileges with that of the Jews.
She hath no breasts; no grown and full breasts, as virgins have when they are ripe for marriage, Eze 16:7. This signifies the present doleful estate of the Gentiles, which as yet were not grown up into a church estate, and wanted the milk or food of life, as for itself so also for its members.
What shall we do for our sister? teach us to know and perform our duty to them, which is to embrace them with sincere and fervent affections, to promote their coming in to Christ, and to rejoice in it, and not to envy it, and murmur at it, as the Jews did in the days of Christ and of his apostles.
In the day when she shall be spoken for, to wit, for bringing her into the state of matrimony; when Christ and his apostles, and others, the first ministers of the gospel, who were members of the Jewish church, did speak and act for the conversion of the Gentiles.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. The Gentile Church (Eze16:48). “We,” that is, the Hebrew Church, whichheretofore admitted Gentiles to communion, only by becoming Judaicproselytes. Now first idolatrous Gentiles are admitteddirectly (Ac11:17-26). Generally, the saint’s anxiety for other souls(Mar 5:19; Joh 4:28;Joh 4:29).
no breastsneitherfaith nor love as yet (see on So4:5), which “come by hearing” of Him who first lovedus. Not yet fit to be His bride, and mother of a spiritual offspring.
what shall we dothechief question in the early Church at the first council (Ac15:23-29). How shall “the elder brother” treat the”younger,” already received by the Father (Lu15:25-32)? Generally (2Sa 15:15;Joh 9:4; Act 9:6;Gal 6:10).
In the day . . . spokenforthat is, when she shall be sought in marriage (Jud14:7), namely, by Jesus Christ, the heavenly bridegroom.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
We have a little sister,…. Which seems to be the Gentile church, so called by the Jewish church; for as the church catholic, or universal, with respect to its parts, is called a mother, as often in this Song; so these parts, with respect to each other, as the Jewish and Gentile churches, may be called sisters; and the rather, as they belong to the same Father and family, are partakers of the same grace, and are of the same faith and religion as to the substance of them; and the object and nature of their worship the same, though as to circumstances different: and it may be observed that the Gentile church is not only sister to the Jewish church, but to Christ, and therefore she says, not I, but we, have such a sister; of which relation, see So 4:9; also that she stood in this relation to Christ and to the Jewish church before the coming of Christ, and before the Gospel was preached to her, and she was called and separated from the world; as elect Gentiles are also called the sheep of Christ, and children of God, before that time, Joh 10:16. This church is described as a “little sister”, younger in age than the Jewish church, and in some respects less honourable, Ro 3:1; the same with the younger son and brother, in the parable of the prodigal; little in esteem among men, especially the Jews, Eph 2:11; little in stature, light, knowledge, and faith, at first conversion; and but few in number, particularly at first, and in comparison of the world: and so the church of Christ, consisting both of Jews and Gentiles, is called a little flock, Lu 12:32. As a further description of her, it is added,
and she hath no breasts: is not arrived to years of ripeness, nor marriageable; see Eze 16:7; the time of her open espousal to Christ was not yet come: at this time she had no ministers nor ordinances, from whence she could have the sincere milk of the word, or share it with others; and it was some time after the Gospel came among the Gentiles before they had a settled ministry;
what shall we defer our sister? or, “what shall be done for her?” being moved with pity to her, in her forlorn and helpless condition, like a little infant, Eze 16:4; and willing to do anything for her that lay in her power, though seeming at a loss to know what to do for her: the believing Jews were very assisting to the Gentiles, in carrying the Gospel among them at first; and in supplying them with ministers, and with money too, to carry on the interest of Christ among them. The Jewish church here is not forgetful of the chief and principal agent, Christ, and therefore says, what shall we do? she was willing to do what she could; but she knew all would be insignificant without Christ, his agency and blessing. The time she was concerned what should be done for her in is,
in the day when she shall be spoken for, or “with”, or “unto” y: when she should be wooed or treated with for marriage, by the ministers of the word, at the first preaching of the Gospel to her; or be spoken to by her enemies, by fair words, or severe menaces, to desert the faith. Or, “be spoken of” z; the fame of her be spread abroad, far and near, for her light, knowledge, and faith; for her profession, and her sufferings for it; and the concern is, how she should behave under all the noise and talk about her: or, “be spoken against” a; as she would be by unbelieving Jews, and by ignorant Heathens, for embracing the Christian religion, for receiving the Gospel of Christ, submitting to his ordinances, and professing his name, Ac 28:22. Now the old church might be concerned, that she might stand firm to her faith and the profession of it, notwithstanding the reproaches and persecutions of men.
y “alloquenda est”, V. L. “fiet sermo cum ea”, Pagninus; “in colloquendum”, Tigurine version. z “Sermo fiet de ea”, Brightman, Mercerus, Junius & Tremellius, Piscator, Michaelis, so Cocceius. a So the Targum, Shir Hashirim Rabba, & Jarchi in loc. Bereshit Rabba, s. 39. fol. 34. 1.
Fuente: John Gill’s Exposition of the Entire Bible
The locality of this scene is Shulamith’s parental home. It is she herself who speaks in these words:
8 We have a sister, a little one,
And she has no breasts:
What shall we do with our sister
In the day when she will be sued for?
Between Son 8:8 and Son 8:7 is a blank. The figure of the wanderers is followed by the figure of the visitors. But who speaks here? The interchange of the scene permits that Shulamith conclude the one scene and begin the other, as in the first Act; or also that at the same time with the change of scene there is an interchange of persons, as e.g., in the third Act. But if Shulamith speaks, all her words are not by any means included in what is said from Son 8:8 to Son 8:10. Since, without doubt, she also speaks in Son 8:11 f., this whole second figure consists of Shulamith’s words, as does also the second of the second Acts; Son 3:1-5. But there Shulamith’s address presents itself as the narrative of an experience, and the narrative dramatically framed in itself is thoroughly penetrated by the I of the speaker; but here, as e.g., Ewald, Heiligst., and Bttch. explain, she would begin with a dialogue with her brothers referable to herself, one that had formerly taken place-that little sister, Ewald remarks under Son 8:10, stands here now grown up she took notice of that severe word formerly spoken by her brothers, and can now joyfully before all exclaim, taking up the same flowery language, that she is a wall, etc. But that a monologue should begin with a dialogue without any introduction, is an impossibility; in this case the poet ought to have left the expression, “of old my mother’s sons said,” to be supplemented by the reader or hearer. It is true, at Son 3:2; Son 5:3, we have a former address introduced without any formal indication of the fact; but it is the address of the narrator herself. With Son 8:8 there will thus begin a colloquy arising out of present circumstances. That in this conversation Son 8:8 appertains to the brothers, is evident. This harsh entweder oder ( aut… aut) is not appropriate as coming from Shulamith’s mouth; it is her brothers alone, as Hoelemann rightly remarks, who utter these words, as might have been expected from them in view of Son 1:6. But does Son 8:8 belong also to them? There may be two of them, says Hitzig, and the one may in Son 8:9 reply to the question of the other in Son 8:8; Shulamith, who has heard their conversation, suddenly interposes with Son 8:10. But the transition from the first to the second scene is more easily explained if Shulamith proposes the question of Son 8:8 for consideration. This is not set aside by Hitzig’s questions: “Has she to determine in regard to her sister? and has she now for the first time come to do nothing in haste?” For (1) the dramatic figures of the Song follow each other chronologically, but not without blanks; and the poet does not at all require us to regard Son 8:8 as Shulamith’s first words after her entrance into her parental home; (2) but it is altogether seeming for Shulamith, who has now become independent, and who has been raised so high, to throw out this question of loving care for her sister. Besides, from the fact that with Son 8:8 there commences the representation of a present occurrence, it is proved that the sister here spoken of is not Shulamith herself. If it were Shulamith herself, the words of Son 8:8, Son 8:9 would look back to what had previously taken place, which, as we have shown, is impossible. Or does Son 6:9 require that we should think of Shulamith as having no sister? Certainly not, for so understood, these words would be purposeless. The “only one,” then, does not mean the only one numerically, but, as at Pro 4:3, it is emphatic (Hitzig); she is called by Solomon the “only one” of her mother in this sense, that she had not one her equal.
Thus it is Shulamith who here speaks, and she is not the “sister” referred to. The words, “we have a sister … ,” spoken in the family circle, whether regarded as uttered by Shulamith or not, have something strange in them, for one member of a family does not need thus to speak to another. We expect: With regard to our sister, who is as yet little and not of full age, the question arises, What will be done when she has grown to maturity to guard her innocence? Thus the expression would have stood, but the poet separates it into little symmetrical sentences; for poetry present facts in a different style from prose. Hoelem. has on this remarked that the words are not to be translated: we have a little sister, which the order of the words would presuppose, Gen 40:20; cf. 2Sa 4:4; 2Sa 12:2 f.; Isa 26:1; Isa 33:21. “Little” is not immediately connected with “sister,” but follows it as an apposition; and this appositional description lays the ground for the question: We may be now without concern; but when she is grown up and will be courted, what then? “Little” refers to age, as at 2Ki 5:2; cf. Gen 44:20. The description of the child in the words, “she has no breasts,” has neither in itself nor particularly for Oriental feeling anything indecent in it (cf. mammae sororiarunt, Eze 16:7). The following is here not thus purely the dat. commodi, as e.g., Isa 64:3 (to act for some one), but indiff. dat. (what shall we do for her?); but is, according to the connection, as at Gen 27:37; 1Sa 10:2; Isa 5:4, equivalent to: What conducing to her advantage? Instead of , the form lay syntactically nearer (cf. Exo 6:28); the art. in is, as at Ecc 12:3, understood demonst.: that day when she will be spoken for, i.e., will attract the attention of a suitor. after may have manifold significations ( vid., under Psa 87:3); thus the general signification of “concerning,” 1Sa 19:3, is modified in the sense of courting a wife, 1Sa 25:39. The brothers now take speech in hand, and answer Shulamith’s question as to what will have to be done for the future safety of their little sister when the time comes that she shall be sought for:
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Concern for the Gentiles; Privileges and Duties of the Church. | |
8 We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? 9 If she be a wall, we will build upon her a palace of silver: and if she be a door, we will inclose her with boards of cedar. 10 I am a wall, and my breasts like towers: then was I in his eyes as one that found favour. 11 Solomon had a vineyard at Baal-hamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand pieces of silver. 12 My vineyard, which is mine, is before me: thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred.
Christ and his spouse having sufficiently confirmed their love to each other, and agreed it to be on both sides strong as death and inviolable, they are here, in these verses, like a loving husband and his wife, consulting together about their affairs, and considering what they should do. Yoke-fellows, having laid their hearts together, lay their heads together, to contrive about their relations and about their estates; and, accordingly, this happy pair are here advising with one another about a sister, and a vineyard.
I. They are here consulting about their sister, their little sister, and the disposing of her.
1. The spouse proposes her case with a compassionate concern (v. 8): We have a little sister and she has no breasts (she has not grown up to maturity); what shall we do for this little sister of ours in the day that she shall be spoken for, so as that we may do well for her? (1.) This may be understood as spoken by the Jewish church concerning the Gentile world. God has espoused the church of the Jews to himself, and she was richly endowed, but what shall become of the poor Gentiles, the barren that has not borne, and the desolate? Isa. liv. 1. Their condition (say the pious Jews) is very deplorable and forlorn; they are sisters, children of the same fathers, God and Adam, but they are little, because not dignified with the knowledge of God; they have no breasts, no divine revelation, no scriptures, no ministers, no breasts of consolation drawn out to them, when they might suck, being strangers to the covenants of promise, no breasts of instruction themselves to draw out to their children, to nourish them, 1 Pet. ii. 2. What shall we do for them? We can but pity them, and pray for them. Lord, what wilt thou do for them? The saints, in Solomon’s time, might know, from David’s psalms, that God had mercy in store for them, and they begged it might be hastened to them. Now the tables are turned; the Gentiles are betrothed to Christ, and ought to return the kindness by an equal concern for the bringing in of the Jews again, our eldest sister, that once had breasts, but now has none. If we take it in this sense, the unbelieving posterity of these pious Jews contradicted this prayer of their fathers; for, when the day came that the Gentiles should be spoken for and courted to Christ, instead of considering what to do for them they plotted to do all they could against them, which filled up the measure of their iniquity, 1 Thess. ii. 16. Or, (2.) It may be applied to any other that belong to the election of grace, but are yet uncalled. They are remotely related to Christ and his church, and sisters to them both, other sheep that are not of this fold,Joh 10:16; Act 18:10. They have no breasts, none yet fashioned (Ezek. xvi. 7), no affection to Christ, no principle of grace. The day will come when they shall be spoken for, when the chosen shall be called, shall be courted for Christ, by the ministers, the friends of the bridegroom. A blessed day it will be, a day of visitation. What shall we do, in that day, to promote the match, to conquer their coyness, and persuade them to consent to Christ and present themselves chaste virgins to him? Note, Those that through grace are brought to Christ themselves should contrive what they may do to help others to him, to carry on the great design of his gospel, which is to espouse souls to Christ and convert sinners to him from whom they have departed.
2. Christ soon determines what to do in this case, and his spouse agrees with him in it (v. 9): “If she be a wall, if the good work be once begun with the Gentiles, with the souls that are to be called in, if the little sister, when she shall be spoken for by the gospel, will but receive the word, and build herself upon Christ the foundation, and frame her doings to turn to the Lord, as the wall is in order to the house, we will build upon her a palace of silver, or build her up into such a palace; we will carry on the good work that is begun, till the wall become a palace, the wall of stone a palace of silver,” which goes beyond the boast of Augustus Csar, that what he found brick he left marble. This little sister, when once she is joined to the Lord, shall be made to grow into a holy temple, a habitation of God through the Spirit,Eph 2:21; Eph 2:22. If she be a door, when this palace comes to be finished, and the doors of this wall set up, which was the last thing done (Neh. vii. 1), then we will enclose here with boards of cedar; we will carefully and effectually protect her, that she shall receive no damage. We will do it; Father, Son, and Holy Ghost, all concur in contriving, carrying on, and crowning, the blessed work when the time comes. Whatever is wanting shall be set in order, and the work of faith shall be fulfilled with power. Though the beginnings of grace be small, the latter end shall greatly increase. The church is in care concerning those that are yet uncalled. “Let me alone,” says Christ; “I will do all that which is necessary to be done for them. Trust me with it.”
3. The spouse takes this occasion to acknowledge with thankfulness his kindness to her, v. 10. She is very willing to trust him with her little sister, for she herself had had great experience of his grace, and, for her part, she owed her all to him: I am a wall, and my breasts like towers. This she speaks, not as upbraiding her little sister that had no breasts, but comforting her concerning her, that he who had made her what she was, who had built her up upon himself and made her to grow up to maturity, could and would do the same kindness for those whose case she bore upon her heart. Then was I in his eyes as one that found favour. See, (1.) What she values herself upon, her having found favour in the eyes of Jesus Christ. Those are happy, truly happy, and for ever so, that have the favour of God and are accepted of him. (2.) How she ascribes the good work of God in her to the good-will of God towards her: “He has made me a wall and my breasts as towers, and then, in that instance more than in any thing, I experienced his love to me.” Hail, thou that art highly favoured, for in thee Christ is formed. (3.) What pleasure God takes in the work of his own hands. When we are made as a wall, as a brazen wall (Jer 1:18; Jer 15:20), that stands firmly against the blast of the terrible ones (Isa. xxv. 4), then God takes delight in us to do us good. (4.) With what joy and triumph we ought to speak of God’s grace towards us, and with what satisfaction we should look back upon the special times and seasons when we were in his eyes as those that find favour; these were days never to be forgotten.
II. They are here consulting about a vineyard they had in the country, the church of Christ on earth considered under the notion of a vineyard (Son 8:11; Son 8:12): Solomon had a vineyard at Baal-hamon, had a kingdom in the possession of a multitude, a numerous people. As he was a type of Christ, so his vineyard was a type of the church of Christ. Our Saviour has given us a key to these verses in the parable of the vineyard let out to the unthankful husbandmen, Matt. xxi. 33. The bargain was that, every one of the tenants having so much of the vineyard assigned him as would contain 1000 vines, he was to pay the annual rent of 1000 pieces of silver; for we read (Isa. vii. 23) that in a fruitful soil there were 1000 vines at 1000 silverlings. Observe, 1. Christ’s church is his vineyard, a pleasant and peculiar place, privileged with many honours; he delights to walk in it, as a man in his vineyard, and is pleased with its fruits. 2. He has entrusted each of us with his vineyard, as keepers of it. The privileges of the church are that good thing which he has committed to us, to be kept as a sacred trust. The service of the church is to be our business, according as our capacity is. Son, go work to-day in my vineyard. Adam, in innocency, was to dress the garden, and to keep it. 3. He expects rent from those that are employed in his vineyard and entrusted with it. He comes, seeking fruit, and requires gospel-duty of all those that enjoy gospel-privileges. Every one, of what rank or degree soever, must bring glory and honour to Christ, and do some service to the interest of his kingdom in the world, in consideration of what benefit and advantage they enjoy by their share of the privileges of the vineyard. 4. Though Christ has let out his vineyard to keepers, yet still it is his, and he has his eye always upon it for good; for, if he did not watch over it night and day (Isa 27:1; Isa 27:2), the watchmen, to whom he has let it out, would keep it but in vain, Ps. cxxvii. 1. Some take these for Christ’s words (v. 12): My vineyard, which is mine, is before me; and they observe how he dwells upon his property in it: It is my vineyard, which is mine; so dear is his church to him, it is his own in the world (John xiii. 1), and therefore he will always have it under his protection; it is his own, and he will look after it. 5. The church, that enjoys the privileges of the vineyard, must have them always before her. The keeping of the vineyard requires constant care and diligence. They are rather the words of the spouse: My vineyard, which is mine, is before me. She has lamented her fault and folly in not keeping her own vineyard (ch. i. 6), but now she resolves to reform. Our hearts are our vineyards, which we must keep with all diligence; and therefore we must have a watchful jealous eye upon them at all times. 6. Our great care must be to pay our rent for what we hold of Christ’s vineyard, and to see that we do not go behind-hand, nor disappoint the messengers he sends to receive the fruits (Matt. xxi. 34): Thou, O Solomon! must have 1000, and shalt have. The main of the profits belong to Christ; to him and his praise all our fruits must be dedicated. 7. If we be careful to give Christ the praise of our church-privileges, we may then take to ourselves the comfort and benefit of them. If the owner of the vineyard have had his due, the keepers of it shall be well paid for their cares and pains; they shall have 200, which sum, no doubt, was looked upon as a good profit. Those that work for Christ are working for themselves, and shall be unspeakable gainers by it.
Fuente: Matthew Henry’s Whole Bible Commentary
BROTHERS OF THE SHULAMITE DISCUSS THEIR LITTLE SISTER
Verses 8-9 appear to be a discussion of the Shulamite’s brothers relative to what should be done when someone wants to marry their younger sister. The implication seems to be that they will require that she be sexually mature before they will permit marriage.
Fuente: Garner-Howes Baptist Commentary
Notes
Son. 8:9. If she be a wall, we well build upon her a palace of silver: and if she be a door, we will enclose her with boards of cedar. If she be a wall. khomah, from the unused root khamah, to surround, defend, protect; a wall. Spoken of a chaste damsel, difficult of access. GESENIUS and EWALD. Inaccessible, unwilling to receive suitors, or to be married. NOYES. Invincible; if she offers firm and successful opposition to all immoral enticements. DELITZSCH. Firm in her love against all wiles. MENOCHIUS. Conveys the idea of the firm resistance that checks the first advance of foes. HIRZEL. Spoken by the King: If she be able as a strong wall to resist all attacks of others; the sisters fortune will depend entirely on herself. HAHN. Spoken by Shulamites brothers, careful for the honour and purity of their little sister; or by the Bridegroom: If she be fortified against all stratagems. SANCTIUS. PATRICK. According to others: A wall adapted to rear and support a family. WILLIAMS. Implies that nothing was materially defective. FRY. Allegorically; TARGUM: If she (Israel) be established as a wall among the nations. RASHI: If she is strong in her faith and religion, so as to be before the nations as a wall of brass. GREGORY: Able to resist adversaries. DEL RIO: If firm and steadfast in my love and worship against the wiles of suitors and attacks of the wanton,in allusion to the last times. MERCER and CALVIN: If she remain firm in the faith, in the truth and in the worship of God. COCCEIUS: If she stand firm on the true foundation. DURHAM: If she be joined to Christ. GILL: Built on a sure foundation; well walled. AINSWORTH: Strong and well grounded in the truth. PATRICK: Faithful and constant. WEISS: Converted and built up as the first wall in the temple of God; or those of her who shall prove a wall.
We will build upon her a palace of silver. tirath, a tower, citadel, or palace; from the unused root (tur), to surround So GESENIUS. According to others, from properly to fasten, enclose. VATABLUS. (tirah) a small but strong castle, tower, or bulwark. ZCKLER. A pinnacle or battlement crowning a wall. HITZIG, HEILIGSTADT. A palace. KIMCHI. Fair and goodly turrets. PATRICK. A fair and goodly building wont to be set on the walls of strong cities. AINSWORTH. A habitation. HENGSTENBERG. Splendid tokens of victory, marking the wall of proud fortresses. EWALD. SEPTUAGINT and VULGATE: Breastworks and bulwarks. LUTHER: Bulwarks. DUTCH BIBLE: Pinnacles. DIODATI and MARTIN: A palace. Figuratively: We will find for her an illustrious husband. GROTIUS, CALMET, A. CLARKE. Will provide for her a marriage. WILLIAMS. Will ask a high dowry for her. ROSENMLLER, DE WETTE. Bestow a handsome dowry on her future marriage PERCY. Give her an ample fortune. BOOTHROYD. Improve her appearance, and ornament her person. FRY. Treat her in the most dignified manner. HARMER. Build her up and that in full glory. THRUPP. Will accord to her the freedom and honour due to her virgin purity and steadfastness. DELITZSCH. She shall be enriched and honoured. COBBIN. Allegorically; TARGUM: We will surround her (Israel) as with borders of silver, so that the nations shall not be able to rule over her. RASHI: We will be to her a strong city and a crown of beauty; and we will build for her the holy city and the chosen house. THEODORET: Silver towers or bulwarkswords resplendent with reason (Psa. 11:7), whence we may assail the enemy. BEDE: Eloquent men converted to Christ and then employed as preachers of the Gospel. MERCER: We will add strength, and adorn her with gifts and graces. FROMONDI: Will strengthen her to resist adversaries. PISCATOR, AINSWORTH, DURHAM: We, i.e., the Trinity; or Christ and His people,the former by His grace, the latter ministerially by the Word. COCCEIUS: We will endeavour that the Churches be adorned with a knowledge of the truth in its completeness and connection, and with a holiness corresponding to it. GILL. Will fortify her by ministers and ordinances; or, make her an habitation for God by His Spirit. CHALMERS: Let every good work in her be perfected: let us graft on her capabilities what may advance into a full-grown Christianity. WEISS: With her aid, we shall call in and build up the Gentiles on this first wall, this first Church built up in Jerusalem.
If she be a door. (deleth), a door, from (dalah), to hang: figuratively, a damsel easy of access. So GESENIUS. A door whose sanctity any one may violate. EWALD. A door open to all. TIRINUS. Easily tempted and overcome,a gate passable to all. SANCTIUS. If she gives way. BRIGHTMAN. Giving a ready reception to every suitor. NOYES. According to others: A door to keep safe what may be preserved in the house. THESDORET. If it be too weak or mean. PATRICK. In a low condition; only a door instead of a wall. GILL Allegorically; RASHI: If she (Israel) be open to seducers. ABEN EZRA: Liable to turn aside to other lovers. DEL RIO: Open to the Lord alone, and to His grace. FROMONDI: The Church a door into eternal life. MERCER: A wall the stronger and more confirmed believers; a door, the weaker and those not yet confirmed in the faith. WEISS: Those undecided and doubting,moving to and fro on the hinges of unbelief. AINSWORTH: If she go forward in the faith and practice of the Gospel, built up, according to Nehemiah (chap. 3), with doors for the safeguard of the inhabitants. COCCEIUS, on the contrary: A door admitting uncertain opinions, by which the ungodly may creep into her communion. DURHAM: A door giving entrance to Christ by faith.
We will enclose her with boards of cedar. natsur, from , to press, enclose, restrain. GESENIUS. EWALD adds: With the additional idea of making unhappy. Will block or stop up. DELITZSCH. With boards or planks put on the inside to prevent it from turning and opening. ZCKLER. A door open to every one must be fastened with boards nailed to it. EWALD. Figuratively: We will keep her in strict confinement, so that access to her shall be difficult. NOYES. Will keep her in. BRIGHTMAN. Will take means to restrain and prevent her (Hos. 2:7). ABEN EZRA. SANCTIUS. Her false freedom to be in that case limited. HAHN. We will so watch over that she shall be approachable to no seducer, and no courtier approachable to her. Will safely enclose her, so as not to be a mere thoroughfare. M. STUART. FAUSSET. According to others: We will render her firmer. MERCER. Fence her about. AINSWORTH. Further strengthen and adorn her. DURHAM. Provide for her in a manner suitable to her rank and circumstances. WILLIAMS. She shall be the graceful entrance to my favour and friendship. GOOD. Allegorically; THEODORET: We will give her rulers and pastors of the Church not liable to be corrupted. COCCEIUS: We will endeavour to fix and confirm her in doctrine and discipline. MERCER: Impart fresh grace to strengthen and adorn her. TIRINUS: The weak to he carefully strengthened, and occasion of falling removed. BRIGHTMAN: We will, by means of the civil magistrate, fortify and defend her against all toes, and make her to flourish. GILL: Will adorn her with grace here and glory hereafter. WEISS: Will plunge he into awful calamities (Isa. 29:1; Isa. 29:4).
Son. 8:11. Solomon had a vineyard at Baalhamon. , from baal, a lord, or according to some, a place; and (hamon), a multitude, from , to make a noise; the lord or place of a multitude. GESENIUS, from Jdt. 8:3, thinks the place was in the Holy Land, and especially to be sought in Samaria. EWALD rather thinks it may be Hammon (Jos. 19:28), in the tribe of Asher, in the most fruitful part of Palestine. ZOCKLER prefers the Belamon mentioned in Jdt. 8:3, in the tribe of Issachur, a locality not very far from Shunem; and thinks it mentioned here by Shulamite as an instance, very near her home, of a royal property let out at a high rent, in order to illustrate by it her relation to the king, as well as to her brothers: A vineyard became Solomons, i.e., he has it now,not, he had it once. He thinks the name may have been derived from the Tyro-Egyptian god Ammon, who may have been worshipped there. MICHAELIS, after IKENIUS, thinks it another name for Baalbec. GILL: Perhaps Baalgad (Jos. 11:17), in the valley of Lebanon. WEISS understands Jerusalem, a place of tumult or confusion at the time referred to. SANCTIUS understands the name as denoting a place of many people, i.e., desired by such to have a possession in ita rich and fertile district, the place where the vineyard which was Shulamites dowry laythe same as Engedi. ABEN EZRA and GROTIUS think it a place not far from Jerusalem. The VULGATE reads: The Peaceable had a vineyard in her that has peoples. The ARABIC, WICKLIFF, and the DOUAI Version: In Jerusalem. Different views as to the reason of the introduction of the vineyard here. According to SANOTIUS, Shulamite means that she did not love her Bridegroom for the dowry he gave. The vineyard simply adduced by way of example. DELITZSCH, ZCKLER. Introduced for contrast with her own vineyard, namely, her beauty or person, for which she did not wish any pecuniary income. NOYES. Mentioned as an example of Solomons riches, of which she may have heard; spoken only in the way of narrative, to be alterwards applied to herself. EWALD. A vineyard or estate of Salomons, with which she compares one given to her by him for her residence. FRY. The vineyard which Shulamite had possessed in Baalhamon, but which now appertained to Solomon as the dowry she had brought him, and which she now wishes to be given to her younger sister. GOOD. The adult sister, as a newly-married bride, declares her estate, and the diligence with which she would cultivate it for the benefit of her Bridegroom, comparing it with Solomons in the same neighbourhood. DEL RIO, MERCER, &c. Allegorically: WICKLIFE and MATTHEWS: The synagogue speaks of the Church. COCCEIUS: Solomon the type of Christ; Baalhamon the world, among which Christ has His Church. PISCATOR, &c.: The vineyard, the Church or congregation of the righteous. THEODORET: Men who apply themselves to religion and to Christ. According to MAIMONIDES and the RABBINS: The literal Solomon is here meant, and a comparison made between some literal vineyard and the Church of God. DEL RIO: The vineyard the Jewish Church, with which is compared the Gentile Church, composed both of Jews and Gentiles. GILL, DAVIDSON, &c.: Baalhamon the Gentile world. M. STUART: Jerusalem, or the land of Israel; spoken by the joint Church of Jew and Gentile, or by the little sister. HAHN: The heathen world a vineyard belonging to the king of Israel, in the land of unrest and dispeace. BRIGHTMAS: Christ compares Himself and His vineyard to Solomon and his: Solomon unable to look to his own vineyard, while Christ personally attends to His Church (Mat. 18:20; Rev. 2:1).
The Brides Intercession for Her Little Sister
CHAPTER Son. 8:8-14
SCENE THIRD. Place: Shulamites Mothers House in the Country. Speakers: The King and Shulamite.
Son. 8:8
SHULAMITE
We have a little sister,
And she hath no breasts.
What shall we do for our sister,
In the day when she shall be spoken for?
Now reposing with her beloved in her mothers house, Shulamite seeks lovingly to turn the visit to the advantage of a younger sister. The family being poor, she asks of her royal husband what they should do for her in the event of her being sought in marriage. What shall we do for our sister? &c. Observe
1. Union and communion with the Saviour to be improved by the believer to the advantage of others, especially of his relations and friends. So Esther with Ahasuerus at the banquet of wine (Est. 7:3.) Communion seasons, especially, to be improved as times of intercession.
2. The duty of believers to interest themselves in the welfare of others, and especially of those with whom they are more immediately connected. Believers not to be satisfied to enjoy Christ and heaven alone. One individual saved for the benefit of others as well as himself. The privilege and duty of believers to save others (Jas. 5:19-20; Jud. 1:23). Souls saved and blessing bestowed on others, in answer to believers prayers. O that Ishmael may live before thee! I have given thee all them that sail with thee. The nature of grace to desire that others may share our happiness. The effect of sin to render men selfish and indifferent to the welfare of their neighbour. Godlike and Christlike not only to be good but to do good and to communicate. Believers possessed of the Divine nature; and therefore, look not on their own things, but on the things of others. All men our brethren. A brother or a sister seen in every child of Adam, however poor and degraded. The little sister ever at our doors. Also found in China and Japan, in central Africa and New South Wales. More especially within the circle of our nearer kindred. Grace not to cancel, but to consecrate earthly relationships. Men set in families that one may take more special interest in the welfare of another. The happiness of one member to be made the happiness of the rest. Andrew findeth his own brother Simon, and brought him to Jesus. Noah was to enter the ark and bring his family with him. Lot was to take his kindred with him out of Sodom. Rahabs relatives to be saved with herself in the destruction of Jericho. A promise given to the believer concerning his house as well as himself. Hence whole households baptized at once. The language of Moses to his father-in-law to be that of believers to their kindred and fellow-men: Come thou with us and we will do thee good (Num. 10:29). The new Testament Church to be Christs witnesses and the bearers of His salvation to Juda and Samaria, and the uttermost ends of the earth The picture in the text verified in the Churchs intercessions for a perishing world, begun in the upper room at Jerusalem and continued to this day.
3. In caring and interceding for others, we do it for Christs brethren as well as our own. We have a little sister. Marriage makes community of kindred. United to Christ, what is ours becomes His, as what is His becomes ours. Our brethren His brethren also, by virtue of His incarnation and a common nature. The poorest and most degraded, a little sister of Christ as well as of His people.
4. The young to have a special place in the care and intercession of the Church. The little sister not to be overlooked because little. None too little to be saved, or to need salvation. Children cared for by Christ, and to be cared for by His people. Suffer the little children to come unto Me, and forbid them not. The lambs gathered with His arm, and carried in His bosom. His first charge to the penitent Apostle: Feed My lambs; His second: Feed My sheep. The most healthy, prosperous, and useful Church, that where the shepherd looks well to the lambs. The Churchs wisdom, as well as duty, to remember the little sister in her prayers and ministrations.
5. Times when, in the providence of God, nations and individuals are favoured with the gracious offers of a Saviour. The day when she shall be spoken for, or sued in marriage. Such a time contemplated by Shulamite as likely to occur, sooner or later, to her still little sister. The faithfully preached Gospel an offer of Christ as the sinners Saviour and Husband. A demand made in it for the sinners heart on the part of the heavenly Suitor. Every Gospel hearer wooed by the King of Glory to become His Bride. Every faithful minister, like John the Baptist, the friend of the Bridegroom, seeking to bring about a match between Christ and His hearers. The Gospel offer is the question put to Rebekah: Wilt thou go with this man? Pauls language to his converts: I have espoused you to one husband (2Co. 11:2). This offer made to all who hear the Gospel. The Gospel itself intended to be preached to all. Yet, in the providence of God, only reaches some. Time required for its promulgation. The harvest great; the labourers few. Labourers to be sent forth. Doors to be opened by Him who rules among men. The Churchs duty to enter those doors as they are opened. That duty too slowly performed. The preacher directed in his mission by the Holy Ghost (Act. 8:26-29; Act. 13:2; Act. 16:6-7). The Gospel preached with power is an accepted time, and day of salvation (2Co. 6:2). Blessed when men know the day of their merciful visitation.
6. The Church not only to intercede with God on behalf of their fellow-men, but also to act as his fellow-workers for their salvation. What shall we do for our sister in the day, &c.? Shulamites duty in relation to her little sister not completed when she had interceded for her; something to be done for her. Praying for others to be followed by doing for them. The Gospel not only to be taken or sent to them, but something to be done while it is so. The Gospel, when preached, to be accompanied with earnest, believing prayer for its success. The hearers of it, as opportunity is afforded, to be counselled to accept of its gracious offer. Believers to be on the watch for souls when the Gospel is pressed home on mens hearts. The value of the Inquiry Room. Believers to help the preacher by endeavouring lovingly to bring the hearer to decision. Impressions to be fostered. Young converts to be carefully and tenderly watched over by the Church. All, however, to be done only along with Jesus. What shall we do? &c. Poor work when even the believer goes to it alone.
THE ROYAL RESPONSE
Son. 8:9
THE KING.
If she be a wall,
We will build upon her a palace of silver;
If she be a door,
We will enclose her with boards of cedar.
The King graciously receives Shulamites suit, and promises that, with her co-operation, he will take proper care of, and amply provide for her little sister, according as her circumstances and conduct may appear to require. If she be a wall, steadfastly resisting temptation, we will build upon her a palace (or tower) of silverendow her with a rich and ample dowry. If, on the contrary, she be a dooropen to all comerswe will enclose her with boards of cedarimpose upon her due restraints, or bestow on her a dowry of much less value. Observe
1. The Saviour never regardless of His peoples intercessions on behalf of others, especially of their own kindred. ASK Me of things to come concerning My sons; and concerning the work of My hands, command ye Me. As for Ishmael, I have heard thee; behold, I have blessed him (Gen. 17:20; Isa. 45:11).
2. Christ associates His people with Himself in blessing and saving those for whom they intercede. We will build upon her, &c. Believers to be ready to employ means, as well as to offer prayers. Abraham commended for commanding his children and his household after him, that the Lord might bring upon him that which He had spoken of himthe blessing He had promised (Gen. 18:19).
3. Prayer for others not answered in all cases alike. The answer given according to the circumstances of the case. Regard had to the requirements and behaviour of the party prayed for. Our comfort to know that prayer will be answered according to the judgment of infinite wisdom and goodness. Ishmael blessed in answer to Abrahams prayer, but not with the blessing of Isaac.
4. A principle in the Divine procedure, to him that hath shall more be given, and he shall have abundance. Gifts increased or withdrawn according to their improvement. If she be a wall, &c. A firm and stead fast wall, to be adorned with a tower of silver: an open and yielding door, to be nailed up with boards of cedar.
5. Christ a liberal giver. We will build upon hernot any ordinary dwelling, buta palace; not a palace of stone, but one of silver. Able to do exceeding abundantly above all that we ask or think. Able to make all grace abound toward us. And as willing as He is able. Giveth to all liberally, and upbraideth not. Is the Spirit of the Lord straitened? Ye are not straitened in us: but ye are straitened in your own bowels (2Co. 6:12; Mic. 2:7). No limit to the grace of Christ. Our privilege to receive out of His fulness, and grace for grace, and to be filled with all the fulness of God.
6. Prayer sometimes answered by affliction and chastening. We will enclose her, or nail her up. To be nailed up, though with boards of cedar, rather like a blow than a blessing. Yet, in the circumstances, the greatest boon. By terrible things in righteousness wilt thou answer us. Restraints of divine Providence often our greatest blessing. Often a special mercy when the Lord hedges up our way, so that we may not find our paths (Hos. 2:6).
7. The work of grace in the heart, a building, We will build upon her. Ye are Gods building. The foundation of that building Christ Himself, accepted and trusted in as the only and all-sufficient Saviour. Christ also, by His Holy Spirit, the Great Master-builder. On this rock I will build My church. Faithful ministers, and believers in general, according to their several gifts, subordinate builders and labourers. The building the joint work of Christ and His people: We will build. The building a glorious onea palace of silver! rich, pure, and resplendent in glory. The residence of the King of Kings. An habitation of God through the Spirit (Eph. 2:19-22; 1Pe. 2:5; Col. 2:7; Jud. 1:20.).
8. The duty of each, both before and after conversion, to seek grace to keep the heart and to resist temptation. Our interest in being a wall to resist, rather than a door to admit, the tempter. Your adversary, the devil, goeth about like a roaring lion, seeking whom he may devour; whom resist, steadfast in the faith. Joseph a wall, and becomes governor of Egypt, to save much people alive. Dinah a door, and after filling a town with bloodshed and misery, goes down into forgetfulness, leaving behind her only a dishonoured name (Gen. 34:1). Steadfast adherence to Christs truth in the face of persecution, kindly noticed and graciously rewarded by the Master (Rev. 3:10).
9. The text realized in the Pentecostal Church. That Church a wall
(1) Against the attacks and threatening of their adversaries (Act. 4:13-20; Act. 5:27-33; Act. 5:41-42; Act. 6:9-15; Act. 7:54-60). Overcame by the word of their testimony, not loving their lives unto the death. Enriched, in consequence, with all grace and spiritual gifts (Act. 2:41-47; Act. 4:33-37; Rom. 15:14; 1Co. 1:4-7; 2Co. 8:1-2; Heb. 10:32-34).
(2) Against the attempts of Judaizers to bring the Church under the bondage of the Mosaic law (Act. 15:1-29). Paul a wall throughout; Peter, at one time, in danger of becoming a door (Gal. 2:4-5; Gal. 2:11-14). A world of evil, introduced when afterwards the Church became a door, admitting corruptions from Judaism, Gentile Philosophy, and Pagan superstition. Attempts, however, made by faithful men from time to time to enclose and nail up the door. Notably in the Reformation of the sixteenth century, by Luther, Calvin, Knox, and others.
SHULAMITES THANKFULNESS
Son. 8:10
SHULAMITE
I am a wall,
And my breasts like towers?
Then was I in his eyes
As one that found favour.
The Bride reminded by the Kings words of her own happiness in the preservation of her purity and the enjoyment of his love. Arrived at a chaste womanhood, she had been honoured, notwithstanding her poverty and obscurity, to become the spouse of the King. Observe
1. An unspeakable mercy to be preserved, especially in the time of youth, from the allurements and temptations of an evil world. That mercy to be thankfully acknowledged.
2. The believers duty to recognize the Lords mercy in his preservation and spiritual growth. A mercy to be in a state of grace; an additional mercy to know that we are. A divine injunction to know ourselves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobate? The grace of assurance, however, commonly the result of faithful adherence to Christ, resistance to temptation, and growth in grace. Tribulation worketh patience; and patience, experience (or proof); and experience, hope.
3. Grace, a thing of progress and increase. My breast like towers. Not always so. Shulamite once like her little sister, with no breasts. The breasts also considerably grown since she began to have them. A world of difference between a man who is a true Christian and one who is not. But a great difference also between one true Christian and another. Some Christians only babes in Christ; others full grown men. Believers not to be satisfied with a low state of grace, but to go on to perfection. Be no longer children, but men. Grow in grace, and in the knowledge of the Lord and Saviour Jesus Christ.
4. The part of believers to it helpful to others. Breasts given not for the use of the mother, but her infant. The Church to be a joyful mother of children. Each believer to be helpful in nourishing these children. Able to admonish one another. Edify one another, even also ye do. Exhort one another daily while it is called to-day. Teaching and admonishing one another in psalms, and hymns, and spiritual songs. Feed my lambs, an injunction not confined to Peter or to ministers. The body strengthened by that which every joint supplieth. Let every one please his neighbour for his good to edification (Rom. 15:2; Rom. 15:14; Col. 3:6; Heb. 3:13).
5. Christs pleasure in His faithful people. The soul most pleasing in Christs eyes that has, in His strength, resisted and overcome temptation. Then, when I appeared as a wall, I was in his eyes as one that found favour. Because thou hast kept the word of My patience, I also will keep thee, &c. (Rev. 3:10).
6. A mans greatest happiness to find favour in Christs eyes. Recorded by Shulamite in relation to Solomon as her great happiness: I was in his eyes as one that found favour (or peace). If the favour of an earthly monarch may count for so much, what of the favour of the King of Kings? In His favour is life. Thy loving-kindness is better than life. Many will entreat the favour of the prince (Pro. 19:6). Alas! that so few should entreat the favour of Him who is the Prince of the kings of the earth. The day approaching when all men will see how little it matters in whose eyes we may find favour, if we have not the favour of Him who shall sit upon the great white throne. Happy for us that the poorest, humblest, and vilest may find favour in His eyes, not through any merits of our own, but by believing His Word, and heartily accepting the offer He makes of Himself in the Gospel. Justified by faith, we have peace with God through Our Lord Jesus Christ; by whom we have access into this grace, wherein we stand (Rom. 5:1). True peace found in finding and accepting Christ, who is our peace. Whoso findeth Me findeth life, and shall obtain favour of the Lord (Pro. 8:35).
SHULAMITES SELF-DEDICATION
Son. 8:11-12
SHULAMITE
Solomon had a vineyard at Baalhamon:
He let out the vineyard unto keepers:
Every one for the fruit thereof
Was to bring a thousand pieces of silver.
My vineyard, which is mine,
Is before me;
Thou, O Solomon, must have a thousand,
And those that keep the fruit thereof two hundred.
Shulamite, intensely happy in the possession of her Beloved, gladly consecrates to him and to his service herself and her little all. She should be to him as his choice vineyard at Baalhamon,perhaps a fictitious or poetical name, suited for the allegory, and denoting the lord of noise, or possessor of a multitude. As Solomon for his vineyard received a thousand pieces of silver as its rental, he should receive no less for what she brought him, while the keepers of the fruit should also receive suitable remuneration. She speaks of what she devoted to him as her own vineyard: My vineyard which is mine. The language peculiar and emphatic. Probably intended to indicate no mere piece of landed property which she possessed, and which she now made over to her husband; but rather that which, both in itself and to Solomon, was worth more than the widest domains that could have been presented to him,HERSELF. The same figure already apparently employed by her in the beginning of the Song, when she confessed to the ladies of the Court: They made me keeper of the vineyards, but mine own vineyard have I not kept (Ch. Son. 1:6). This vineyard of her own person, she seems to say, she will no longer, as before, neglect; but would, for her husbands sake, cultivate it with all due attention, that she might be to him all that she could be, and, if possible, all that he could desire. My vineyard, which is mine, is before me; (present to my thoughts, and the object of my attention and care); thou, O Solomon, must have a thousand (or rather, the thousandthe full and ample revenue, as of the vineyard at Baalhamon). Those who should aid her in this self-cultivation should also receive a liberal remuneration: The keepers thereof two hundreda fifth of the revenue.
In Solomons vineyard at Baalhamon we may have a picture of the Kingdom of God, with its privileges and blessings, as committed originally to the favoured descendants of Abraham. The parallel to the passage may probably be found in the parable of the Vineyard (Mat. 21:33-43; Isa. 5:1, &c.). The vineyard, in the Prophet, is ascribed to the Beloved (My Beloved, namely, the Messiah), as here to Solomon, his type. Christ the Head of the Theocratic Kingdom in the Old Testament, as truly as He is head of the Church in the New. In His incarnation, He came unto His own, literally, His own things, His own kingdom or vineyard; and His own (his own people, the form of the word being altered), received Him not (Joh. 1:11). The vineyard or kingdom, Christs; as
(1) It has been given Him by the Father.
(2) He has been constituted its Head and King.
(3) He has purchased its blessings with His blood. This vineyard at Baalhamon; the Kingdom of God being set busy up in the midst of the world with its multitudes, its noise and unrest. The kingdom at first set up among the descendants of Abraham thus separated from the nations for a special purpose, afterwards extended to all the nations of the earth (Mat. 28:19). The extension indicated in the change of Abrahams name, the added syllable being a modified form of the second part of the name in the text Baal-hamon. The transference of the kingdom or the vineyard from the Jews to the nations of the world probably indicated in this part of the allegory, in which Shulamite becomes the vineyard of Solomon instead of that at Baalhamon. From the whole, observe
1. The part of a believer to consecrate himself and his all to Christ and His service. Such dedication on the part of the bride to her husband, understood in the case of earthly espousals. No less real in the case of the heavenly ones.
2. The believer himself individually, as well as the Church collectively, a vineyard; as reclaimed from the wilderness of the world, hedged in, cared for, cultivated by the Divine husbandman, and bringing forth precious fruit for its owner (Joh. 15:1-8; Isa. 5:1, &c.).
3. Believers to make their own souls and those of their brethren the object of their special care and attention. My vineyar which is mine, is before me. Each has naturally his own soul to care for and attend to. But only a Cain asks: Am I my brothers keeper? Our own vineyard to be carefully looked after: Keep thy heart with all diligence. Keep yourselves in the love of God. He that is of God keepeth himself, and that wicked one toucheth him not. Great part of pure and undefiled religion, to keep ourselves unspotted from the world. Believers to work out their own salvation with fear and trembling. Each to interest himself in the welfare of his brethren and of the Church at large (1Co. 12:26). Look not every man on his own things, but also on the things of others. Seek not every man his own wealth, or welfare. Looking diligently lest any man fail of the grace of God. Exhort one another daily, lest any of you be hardened by the deceitfulness of sin. Teaching and admonishing one another in all wisdom. Let every one of us please his neighbour for his good unto edification (Rom. 15:2). The care required for our own and our neighbours soul indicated in the expressionIs before me. Denotes
(1) Thoughtfulness.
(2) Attention.
(3) Watchfulness.
(4) Diligence.
4. The aim of the believers care over His own soul and that of others to be that Christ may be glorified, and God in Him, in an abundance of fruit. Thou, O Solomon, must have a thousand. Herein is My Father glorified, that ye bear much fruit; so shall ye be my disciples. I have chosen you and ordained you, that ye should go and bring forth fruit, and that your fruit should remain (Joh. 15:8; Joh. 15:16). The fruit brought forth by believers the reward of Christs suffering for their salvation (Isa. 53:11). The joy that was set before Him in enduring the cross. That fruit the fruits of the Spirit, being produced through His inward and spiritual agency. These fruits: Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, or self-control (Gal. 5:22). The spiritual benefit received through us by others, put down as fruit to our account (Rom. 1:13).
5. Special keepers of the fruit of the vineyard appointed and to be recognized. The keepers of the fruit thereof. The care of these something over and above that which Shulamite herself should exercise over her vineyard. These appointed by her in conjunction with her husband, as her servants and helpers. The charge belonging to each believer in reference to his own soul and the souls of his brethren, neither to supersede nor be superseded by the special charge of others appointed for that specific purpose. These special keepers given and appointed by Christ Himself for the benefit of His Church. He ascended up on high, and gave gifts: some, apostles; some prophets; some evangelists; and some pastors and teachers, for the perfecting of the saints (Eph. 4:5).The general title of these in the New Testament, elders or Presbyters; called also, from the nature of their charge, bishops or overseers, and deacons with a temporal charge (Act. 14:23; Act. 20:17; Act. 20:28; 1Pe. 5:14; Php. 1:1). These given by Christ, but chosen by the believing people, guided by their knowledge of the gifts bestowed and formally appointed by those already in office (Act. 6:2; Act. 6:6; Act. 14:23 (Greek); 1Ti. 4:4; 1Ti. 4:14). All these the Churchs servants for Jesuss sake (2 Corinthians 4, 5; 1Co. 3:21-22). The spiritual charge of these keepers indicated in such admonitions as these; Take heed unto yourselves and unto the flock over the which the Holy Ghost hath made you overseers, to feed the Church of God, which He hath purchased with His own blood. Feed the flock of God, which is among you, taking the oversight thereof not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over Gods heritage, but being ensamples to the flock. Remember them which have the rule (Margin, are the guides) over you, who have spoken unto you the word of God. Obey them that have the rule over (Margin, guide) you, and submit yourselves: for they watch for your souls, as they that must give account (Act. 20:28; 1Pe. 5:2-3; Heb. 13:7; Heb. 13:17).
6. Those occupied in the special charge of Christs Church, or Vineyard, to receive suitable remuneration. The keepers thereof, two hundred. A portion of that remuneration here, in
(1) The esteem and love of those to whom they minister (1Th. 5:12-13; 1Ti. 5:17).
(2) A sufficient maintenance (1Co. 9:7-14; 1Ti. 5:18). Their principal remuneration, if faithful, hereafter (1Pe. 5:4; 2Ti. 4:8; Dan. 12:3). Christ a liberal paymaster. To work faithfully for Him is to do the best thing for ourselves, though not done with that object. When Christ receives His due among a people, His servants will not come short of theirs. Where the Master gets his thousand, the keepers will receive their two hundred.
THE BRIDEGROOMS REQUEST
Son. 8:13
THE KING
Thou that dwellest in the gardens,
The companions hearken to thy voice.
Cause me to hear it.
Business arrangements over, the Bridegroom appears to desire his Bride to gratify the expectant friends as well as himself, with one of her songs. A similar request had on another occasion been made and complied with (chap. Son. 2:14-17). Then only the Betrothed of Solomon; now, his married wife. Then, dwelling alone in the clefts of the rocks; now, a happy resident of the gardens. Observe
1. The characteristic of New Testament believers, that they dwell in the gardens. Gardens indicative of separate congregations. The Church, as a whole, one large gardenthe Church Catholic, as found scattered over the habitable globe. One body, one faith, one baptism. But this one garden of the Church universal divided into numerous lesser gardens. These also called Churches or congregationsa larger or smaller number of believers living in the same locality, and united together as the professed followers of Jesus for Divine worship, personal edification, and the furtherance of His kingdom. Believers dwell together in unity. Jerusalem a city compact together. Such assemblies, gardens; as
(1) Separated from the wilderness of a world lying in wickedness.
(2) Under spiritual and Divine cultivation.
(3). Productive of the fruits of righteousness.
(4) Pleasant to God, angels, and renewed men. The part of believers to have their place in these assemblies, not as mere visitors, but as regular members. Believers introduced outwardly into these gardens by baptism; spiritually by regeneration and faith in Jesus. The visible bond and expression of their fellowship, the Lords Supper, or breaking of bread in commemoration of His death. The delight as well as outward place of believers is in these gardens. Lord, I have loved the habitation of Thy house, and the place where thine honour dwelleth. How amiable are Thy tabernacles! All my springs are in thee (Psa. 26:8; Psa. 84:1; Psa. 87:7). These gardens especially the place where the voice of the Bride is heard in praise, prayer, and public testimony. Blessed are they who dwell in Thy house; they will be still praising Thee (Psa. 84:4; Psa. 65:1-2). The Pentecostal Church exhibited as dwelling in the gardens. They continued steadfastly in the Apostles doctrine and fellowship, and in breaking bread, and in prayers. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God (Act. 2:42; Act. 2:46-47). Hence, the happiness of a believers life. To dwell in the gardens a picture of enjoyment. Believers not always dwelling alone in the clefts of the rock. A new song put into their mouth, praise unto their God (Psa. 40:3). These gardens, Paradise Regained, and a picture of the Paradise of God. Wisdoms ways pleasantness even in this life. Her children not dwellers in the desert, but in the gardens. Instead of the thorn, shall come up the fir tree; and instead of the briar, the myrtle tree. Believers blessed with a double heaven, one in the hand, and another in the hope. The rebellious dwell in a dry land (Psa. 68:6).
2. The part of believers to hearken to the voice of the Bride. The companions hearken to Thy voice. The voice of the Church heard both in its members and its ministers. To be hearkened to, as uttered
(1) In testimony and teaching.
(2) In counsel and admonition.
(3) In warning and reproof (Mat. 18:15; Mat. 18:17). To be hearkened to with
(1) With attention.
(2) With deference.
(3) With submission (1Pe. 5:5). Yet not with blindness and bondage. The voice of the Church to be distinguished from that of her Head. The Bride may err, but not the Bridegroom. Infallibility in the Bible but not elsewhere. To the law and to the testimony. The Bereans commended for searching the Scriptures daily whether the things spoken by the Apostles were so (Act. 17:11). Even councils may err and have erred (Article XXI). Believers to try the spirits. To prove all things. Believers themselves, as part of the Bride, possessed of the anointing whereby to know all things. Judge ye what I say. He that is spiritual judgeth all things (1Co. 2:15; 1Co. 10:15; 1Th. 5:21; 1Jn. 2:20; 1Jn. 4:1). Even Peter at one time to be blamed in his acting, and withstood by Paul to the face. Subjection not to be given to false teachers and corrupters of the truth, no not for an hour. God accepteth no mans person (Gal. 2:6; Gal. 2:11).
3. Believers to praise and pray in fellowship with each other. The companions hearken to Thy voice. Believers the companions both of Christ and one another. Davids testimony: My goodness extendeth not unto thee, but unto the saints that are in the earth, and to the excellent, in whom is all my delight. I am a companion of all them that fear Thee (Psa. 16:2; Psa. 119:63). They that feared the Lord spake often one to another (Mat. 3:16). Praise comely every where; especially in the congregation of saints (Psa. 149:1). A special promise made to united prayer (Mat. 18:19-20). Believers not to forsake the assembling of themselves together for these purposes. An ill sign with a man when he separates himself from the brethren (Jud. 1:19; Heb. 10:25).
4. The will of Christ that His people, amid all their occupations, should frequently address themselves to Him and to the Father in the language of praise and prayer. His repeated wish at the Last Supper, that His disciples should, after His departure, continually address Him or the Father in His name, in
Prayer.
His wilsl revealed through the apostles: Pray without ceasing: in everything give thanks; for this is the will of God in Christ Jesus concerning you (1Th. 5:17-18). The first business in which the disciples engaged after Christs ascension accompanied with prayer, apparently addressed to Christ Himself (Acts 24, 25). Prayer seen to occupy a large place in the life of the Pentecostal Church, and of the Apostles themselves (Act. 2:42; Act. 6:4). The last utterance of the Bible, a prayer on the part of the Bride addressed to Jesus Himself (Rev. 22:20). Blessed to speak of Christ; more blessed still to speak to Him. The voice of the Bride, however, to be heard not only in prayer, but in
Praise.
The Sacrifice of praise to be offered to God through Christ continually, the fruit of our lips, giving thanks to His name (Heb. 13:15). Praise and thanksgiving to form a large portion of a believers life. In everything give thanks. If so in the Old Testament, properly still more so in the New. Davids life: Seven times a day do I praise thee. At midnight I will rise to give thanks unto thee (Psa. 119:62; Psa. 119:164). The New Song of the Redeemed in heaven learned and begun on earth. Believers have harps for their praises as well as vials for their prayers (Rev. 5:8). The praises of Israel Gods chosen dwelling place (Psa. 22:3). Believers fellowship with each other to consist largely in songs of praise (Eph. 5:19). One word of Christ before we part.Archbishop Usher. Praise to be connected with our warfare and service in the Lords cause. Jehoshaphats army sang praise before the battle, as certain of victory (2Ch. 20:21; 2Ch. 20:23). Paul and Silas not only prayed, but sang praises in the prison at Philippi. The ransomed of the Lord to return to Zion with songs (Isa. 35:10). Christ our example in praise and thanksgiving (Luk. 10:21). Sang a hymn with the disciples before going to Gethsemane. Sings praises in the midst of the Church (Heb. 2:12).
SHULAMITES SONG
Son. 8:14
SHULAMITE
Make haste, my beloved!
And be thou like to a roe,
Or to a young hart
Upon the mountains of spices!
At the request of her Beloved, Shulamite lifts up her voice in song. Her song resembling a former one (chapter Son. 2:17). Expressive of her delight in her beloved, and her desire for his constant society. Make haste (or flee), my beloved, and be thou like to a roe or to a young hart (in swiftness as in loveliness and love), upon the mountains of spices. The sweetness of his presence and the joy of his coming transferred to the mountains over which he was to pass. The very mountains which his feet should touch made mountains of spices His abode, wherever it might be, made fragrant by his presence. Observe
1. The believers song to have Christ for its subject as well as its object. Isaiahs prelude to his song: Now will I sing into my well beloved a song of my beloved (Isa. 5:1). Davids: My heart is inditing a good matter: I speak of the things which I have made touching the King (Psa. 45:1). The Psalms full of Christ. Let the Word of Christ dwell in you richly, teaching and admonishing one another in psalms, and hymns, and spiritual songs (Col. 3:16). The testimony of a heathen that the early Christians met together in the morning of the first day of the week and sang a hymn to Christ as to God. The Churchs hymns naturally full of the Bridegroom.
2. The part of the believer to long for the presence of Christ. Make haste, my beloved. His spiritual and unseen presence desired here. Ordinances themselves barren and insipid if Christ be not in them. No pleasure to the loving believer if his Beloved be not there. Thy presence makes my paradise. His visible presence desired hereafter. Pauls desire to depart and be with Christ. Absent from the body, present with the Lord. Hence to die is gain. More especially His presence at His second appearing. That event the Churchs blessed hope. The Bride expects not merely to go to heaven to Jesus, but for Jesus to come from heaven to her. Our conversation is in heaven from whence we look for the Saviour (Php. 3:20). His bodily return promised by the angels as He ascended into heaven. This same Jesus shall so come in like manner as ye have seen Him go up into heaven (Act. 2:10-11). Preached by Peter after Pentecost: God shall send again Jesus (Act. 3:20). Promised by Jesus Himself after His ascension: Behold I come quickly (Rev. 22:20). The subject of the Churchs last recorded and inspired prayer: Even so come Lord Jesus. This prayer of the beloved Disciple in the name of the Church apparently an echo of that of the Bride in the text. The same prayer concludes the Song of Solomon, and the Book of Revelation. Believers characterised as those who look for Christ, and who love His appearing. Old Testament saints looked and longed for His first Advent; those of the New for His second. Natural to long for the presence and return of those whom we love. To love Christ is to love His appearing. Christs highest glory and the deliverance of creation bound up with it (2Th. 1:10; 2Ti. 4:1; Rom. 8:17-21). His appearing the full redemption of His saints (Luk. 21:28; Eph. 1:14).
3. Christs presence sweetens all. Upon the mountain of spices. His presence makes heaven, whether above or below the skies. Even rugged mountains converted by it into mountains of spices. Samuel Rutherford, in his banishment, dated his letters from Christs palace in Aberdeen. The Mount Zion in heaven, all that it is to the redeemed, because Christ, the Lamb slain, is upon it (Rev. 14:1). His presence here, the first fruits; yonder, the full harvest. His presence hereafter to be followed by no parting. His coming, therefore, the sweetest and most joyous event to His waiting Church, who shall then, as a whole, be for ever with the Lord.
Blessed to conclude all our works and services, and to end each day of our lives and life itself, as Solomon concludes his Song, and John his Revelation, with the earnest and loving prayer, Make haste, my beloved, and be like to a roe or a young hart upon the mountains of spices. Even so come, Lord Jesus! Amen.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(8) We have a little sister.Commentators are almost all at one in the feeling that the poem properly ends with Son. 8:7. Those who construct the poem on the plan of a drama can find no proper place for what follows (unless as a meaningless epilogue), and the want of cohesion with the main body of the work is so evident that many scholars have rejected it as a later addition; others have tried to find a place for it by re-arranging the whole poem. But if the various sections are, as above explained, only a succession of different presentments of the same story of courtship and marriage, made without any regard to order, but simply as they occurred to the memory of the poet, this conclusion presents no difficulty, either from its position or its meaning. With a view to artistic form, we might wish it away or in some other part of the poem; but the author had no regard to artistic form, or not the same conception of it as we have.
A little sister . . .The recollection is carried back to the childhood of the bride. Her brothers are supposed to be debating how to deal with her when an offer of marriage should be made for her.
In the day when she shall be spoken for?i.e., asked in marriage (comp. 1Sa. 25:29). At present she is unmarriageable.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
Solomon’s new WIFE speaking on behalf of her family and looking to Solomon’s wisdom (verse 2).
“We have a little sister, And she has no breasts, What shall we do for our sister, In the day when she shall be spoken for?”
Her BELOVED gives his judgment as a new member of the family.
“If she be a wall, We will build on her a turret of silver, And if she be a door, We will enclose her with boards of cedar. I am a wall, and my breasts like its towers, Then was I in his eyes as one who found peace.”
These verses have to be carefully divided up in order to determine who is speaking. In our view it varies between the young wife and her beloved, as she comes to his wisdom to learn from him in accordance with verse 2. (Others see the ‘we’ as indicating the brothers, although they are nowhere mentioned in the context. However, regardless of whom we see as the speakers the basic message is the same).
Initially the young wife asks her wise beloved for advice on behalf of her family, “We have a little sister, and she has no breasts. What shall we do for our sister, in the day when she shall be spoken for?” Speaking as a new member of the family, and as one with them, her beloved replies on their behalf, “If she be a wall, we will build on her a turret of silver, and if she be a door, we will enclose her with boards of cedar.” His young wife then replies, “I am a wall, and my breasts like its towers.” Then we have her final comment resulting from this which contains a play on words, “Then was I in his eyes (the eyes of Shelomoh) as one who found peace (shalom).”
The questions are asked and the words are spoken in order to emphasize the importance of love, and to bring out how the new wife’s exalted position has altered everything. Here is an example of one who has not yet loved, for her breasts have not yet been formed. She is too young for love. In contrast with her sister (Son 1:6), how can she be protected so as to ensure that her love is kept true for the one who will be her husband once she has been spoken for?
The decision is given. If she is assessed as being like a wall, strong and sturdy, and resistant to the appeal of impurity, then they can build on her a tower of silver (a symbol of strength and purity). She is totally trustworthy. But if she is assessed from her behavior as being like a door that opens itself to all who call, then she must be protected from herself and ‘enclosed in boards of cedar’ (kept under lock and key), ensuring that no one can take advantage of her. (She thus cannot be trusted under the cedars as the elder sister was in Son 1:17). This would fit in well with the idea that she represents ‘the subject nations’.
As a result the new wife then assures her beloved that in her case her love has been true, for she is a wall with her breasts fully fortified against attack. She then sees that as having finally settled any doubt that might have been in his heart. In the eyes of Shelomoh she had found ‘shalom’ (peace, wellbeing, spiritual prosperity). He is fully satisfied and should know that he can trust her utterly.
The general lesson that comes from this story is that for true love to be preserved the necessary remedial action must be taken. Temptation must be dealt with in whatever way is appropriate in order that purity may be preserved. This applies not only to the young girl, but also to all Israel, and to His church. All have to ensure that their love is protected and maintained. But we also have to consider whether Solomon had in mind the surrounding subject nations in their response to Israel’s God. Sexual impropriety was a mark of the nations, but the exaltation of Israel is to lead on to blessing for the nations (Gen 12:3).
However, the final stress resulting from this is that the young wife of the beloved can assure him that in her case her purity has been preserved totally for him. It is made clear that her life has been pure from the start, confirming that he can safely set her as a seal on his heart.
In the same way was Israel supposed to maintain its purity for God, although the prophet’s made quite clear that she had failed. She had not used the boards of cedar. Christ’s church are similarly to preserve their purity for Him by also taking suitable precautions against sin. Then they will be to Him as those who have found peace and well being in His eyes.
Fuente: Commentary Series on the Bible by Peter Pett
We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? (9) If she be a wall, we will build upon her a palace of silver: and if she be a door, we will inclose her with boards of cedar. (10) I am a wall, and my breasts like towers: then was I in his eyes as one that found favour.
It should seem that these verses are the wishes of the Jewish Church for the call of the Gentile. For the term sister implies as much. And as God the Father gave his dear Son, for a light to lighten the Gentiles, as well as to be the glory of his people Israel; so the faithful who saw as much of the mind of Jehovah in this particular, as to enter into the apprehension of the subject, might be supposed under the Holy Ghost, to be praying for its accomplishment. Isa_49:6; Isa_60:1-3 , etc.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Son 8:8 We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for?
Ver. 8. We have a little sister. ] Thou, Lord, and I have such a sister – sc., the Church of the Gentiles, known to thee, and afore appointed to conversion, as James speaketh in that first Christian council, Act 15:18 from the beginning of the world; unknown to me – more than by hearsay from the holy prophets, who “prophesied of the grace that should come” 1Pe 1:10 unto her – but not unloved or undesired. Now, therefore, as a fruit of my true love unto thee, such as no floods of troubles can quench or drench, no earthly commodity can compass or buy off, I desire not only to deliberate with thee about the enlargement of thy kingdom, by the accession of the elect Gentiles thereunto, but also by making, as I may say, large and liberal offers, set forth my care and study for their eternal salvation. See the like affection in St Paul toward his countrymen the Jews, proceeding from that full assurance that he found in himself. Rom 8:38-39 ; Rom 9:1 And learn we to pray as earnestly for their conversion as they have done for ours; longing after them from the very heart rooted in Jesus Christ, as Php 1:8 and turning to the Lord, that they may sooner find compassion. It is Hezekiah’s reason, and a very remarkable one 2Ch 30:9
And she hath no breasts,
What shall we do for our sister.
In the day when she shall be spoken for.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Son 8:8-9
8We have a little sister,
And she has no breasts;
What shall we do for our sister
On the day when she is spoken for?
9If she is a wall,
We will build on her a battlement of silver;
But if she is a door,
We will barricade her with planks of cedar.
Son 8:8-9 We have a little sister This seems to refer to her brothers in the north (cf. Son 1:6) and their protective attitude toward her. This attitude had two objects:
1. to protect her virginity until marriage (Son 8:8-9, line 2)
2. if she was promiscuous (cf. Son 1:6 and the secret meetings in the country mentioned throughout the book), they would restrict her freedoms and movements (Son 8:9, lines 3-4)
Son 8:9 barricade This word (BDB 848 II) means confine, bind, or besiege. It is never used of decorate. The commentators who interpret this verse as adornment (NIDOTTE, vol. 1, p. 963) get this from the CONSTRUCT (BDB 531 and 72) boards of cedar. I see the poetic line as one of restriction and lack of freedom. The maiden has been violating standards of public decency.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
We have. One of the brothers now speaks.
We have a little sister = Our sister is still young.
she hath no breasts. The idiom for not yet marriageable. This is what the brothers had once said in earlier days. The reference here is “not obscure” when we note who the speakers are, and when they said this.
spoken for. i.e. demanded [in marriage]. Compare 1Sa 13:9; 1Sa 25:39.
Fuente: Companion Bible Notes, Appendices and Graphics
ADDRESSES ON THE SONG OF SOLOMON
by H. A. Ironside, LITT. D. Author of Notes on Hebrews, Lectures on Romans, Colossians, Revelation, etc., etc.
Loizeaux Brothers, Inc. Bible Truth Depot A Non-Profit Organization, Devoted to the Lords Work and to the spread of the Truth Copyright @ 1933 CHAPTER EIGHT SONG OF SOLOMON 8:8-14
What shall we do for our sister? (Song of Solomon 8:8).
THIS question was put by the bride to the bridegroom after she had been brought into the full enjoyment of the privileges that he delighted to lavish upon her. He had found her a shepherdess there in the hill country, and loved her and won her heart in those trying days when she felt herself so despised and neglected. Brought to the palace and united in marriage to the king, enjoying to the full his tender consideration and surrounded by the evidences of his affection, she could not keep from thinking of the little mountain home from which she had come.
She thought of the dear old mother who had raised her and cared for her after the fathers death, for it is evident that the mother was a widow, and the family by superintending the kings vineyard earned a precarious living; and then she thought of the little sister, much younger than she, who had none of the privileges that she was enjoying. And as she thought of her, she seemed to say, This bridegroom of mine, my king, the one who has loved me and brought me into these privileges, cannot but take an interest in my family, in my household, and I am going to speak to him about that sister of mine. And so she turned to him in the tenderest, most confiding way, and said, I have a little sister, a little undeveloped sister, up there in the vineyard. I am concerned about her. Is there not some thing we could do for her? What shall we do for our sister? And he responds at once,
If she be a wall, we will build upon her a palace of silver: and if she be a door, we will inclose her with boards of cedar. You see, this is just the oriental way of saying, I am so glad you spoke to me about that little sister of yours; I am so glad that you have not forgotten her and her needs. It will be a real privilege for me to show my love for you by what I do for her. And so he uses the striking figures of the wall and the door as he asserts his willingness to help. It was as though he said, Whatever her circumstances are, and whatever her needs are, I will be delighted to minister to them and I will make you my agent in doing it.
It seems to me this expresses one of the very first evidences of union with Christ. We are no sooner saved ourselves, no sooner rejoicing in the knowledge of Christ as our Redeemer, as the Lover of our souls, as our heavenly Bridegroom, than we begin to think of others less privileged, and our hearts cry out with longing, What about my little sister? What about my brother? What about those who are still in their sins and still in their deep deep need, who do not know, do not understand this incomprehensible love of Thine which means so much to me? And it is the Holy Spirit Himself who puts that yearning into our hearts that leads us to manifest an interest in the souls of others. In other words, every real Christian feels within him something that impels him to missionary service.
Are you saved yourself? Then have you been to the Lord about that little sister, or about that neglected brother? Perhaps it is a little sister or a brother you have never seen, and maybe, strange to say, of an altogether different color from yours! Perhaps that little sister of yours is away yonder, a child-widow in India, perhaps a down-trodden native woman in Central Africa, or a degraded Indian in the wilds of South America, but yet your little sister; for we read, God hath made of one blood all nations that be upon the face of the earth. And while you may say, But she is so sinful, so undeserving, you must remember that you too were sinful and undeserving and the grace that is lavished upon you came from His heart of love. He delights to give to the undeserving, and the very need of that little sister of yours is the reason why you should be going to the Lord about her.
The bride here is really praying about her sister. Do you often go to the blessed Lord in prayer for that little sister of yours? Perhaps it is a brother. My brother, you who rejoice in Christ Jesus, do you think very often of that poor, ignorant, under-privileged, degraded, sinful brother of yours, living perhaps in heathen darkness today, or dwelling in the slums of one of our great cities, or, it may be, enjoying all that this life has to offer and yet not knowing Christ? Have you been to Him about that degraded one? Somebody has said, A selfish Christian is a contradiction in terms, and yet we do hear people talking about selfish Christians.
Christianity is the manifestation in the life of the love of Christ and that same love which was lavished upon you He would now have you lavish upon others in their need. What wonderful pictures we have along this line!
In the beginning of Johns Gospel we read how the Lord revealed Himself to one and another, and everyone who got that divine revelation went after someone else. Each said, I have a brother, a friend, a dear one in need, and I must go to that one and tell the story of Jesus; tell him that we have found Him. The privileges, the blessings that God has given to us in Christ are not given to us for ourselves alone. We may say in connection with them all: You must either use them or lose them. What, you say, are you telling us that we may lose our souls after having been truly converted? That is not a blessing. Your soul is you. Of course you cannot lose that if it is saved. I recognize the fact that having life eternal, you shall never perish, but I am talking about the blessings that the Lord lavishes upon you from day to day. They are in order that you may share them with others. To what extent do you enter into that?
I would have you think of three things. First, to what extent do you use your time for the blessing of other people? When I find Christians who need so much physical recreation and have so little time to seek to win souls, I do not quite understand it. I was speaking with a young man some months ago, and I said, Do you do anything to win others for Christ? He said, I would like to, but it doesnt seem to be my gift. I work hard all day, and when Saturday comes I have to go off and get some physical exercise. I think his great invigorating exercise was throwing horse-shoes at a little stick. I said, Did it ever strike you that you could get wonderful exercise by taking a bundle of tracts and going out on a country road and visiting the homes along the way, telling people about their souls? Walking is wonderful exercise.
But, he said, you see, I am thinking of serious things all week, and I cannot be serious on Saturday afternoon. Time is given us to use in view of eternity. I quite recognize that we need a certain amount of physical exercise or we would go to pieces, but you will find you can get on beautifully if you give more of your time to God. I was saved forty-one years ago, and I can honestly say my best times ever since have been those in which I have spent my days trying to help other people to a knowledge of Christ, and it is the greatest exercise in the world. I was visiting a preacher some time ago, and he asked, What do you do for physical exercise? I replied, I preach.
But I mean when you want to get a rest, he said. I preach some more and that rests me, I answered; the more you do in the work of the Lord, the better you feel. Brother, he said, you will have a nervous breakdown if you are not careful. But I am trying to be careful, I said. It isnt the Lords work that gives people nervous breakdowns, it is getting into debt, getting mixed up in questionable things, and then you get worried and upset. Just keep at solid service for the Lord Jesus Christ, and you will not have a nervous breakdown. Paul was at it for thirty years. They tried to kill him again and again; he was half-drowned several times, and was thrown to wild beasts, but the old man, when about seventy years of age, had much more vigor than a lot of worldly preachers that I meet, who have to go on a prolonged vacation every once in a while. Your time belongs to the Lord Jesus, and He gives it to you in order that you may use it to bless and help other folk. Look not every man on his own things, but every man also on the things of others (Php 2:4).
Some time ago, I knew a dear man, one of the greatest men for physical exercise I ever saw. He worked hard on the street railroad. I would see him down on his knees, a great big covering over his eyes to shield them from the brilliant light, as he welded the steel rails. By Saturday noon, he was just worn out, and he would get a bundle of books and off he would go for exercise, over the hills and far away, hunting up poor needy souls, maybe in the County Hospital, possibly in the jails, and to poor families. Sometimes he would hear of somebody lying sick and poor and miserable, and he would go to see that one. And you know he had a remarkable way of preaching the Gospel. He would often lay down a five-dollar bill at the side of the bed, if he found out that they had no money to pay the bills. On Sunday he would say, My! I was worn out yesterday, but I had a wonderful time Saturday afternoon, and I am all rested up. He was living for others.
Live for others while on earth you live, Give for others what you have to give,
and then you will find the secret of a really happy Christian life. Your time is to be spent in the service of Christ for the blessing of others, for the blessing of the little sister, of that poor brother.
And then there is something else. He has entrusted you with your talents. Oh, but, you say, I havent any. Oh, yes; you have. You would not like it if others said you had none. But who are you using them for? For Christ, for the blessing of that brother, of that sister in need? It is the investment that you make of your talents here for the glory of the Lord Jesus Christ that is going to bring you a reward at His judgment seat. You remember what He said, Unto every one that hath shall be given . . . but from him that hath not shall be taken away even that which he hath.
You are to use the talents God has given you for Jesus sake. – Is it the ability to speak? Use it for winning souls to Christ. – Is it that you know how to be a kindly sympathetic friend? Then surely you have a wonderful sphere for service. – Is it looking up the shut-ins, the sick and needy, and giving them a tender loving word? You would bless and help so many you never think of now, if you would only begin to use those talents for Him. It is not all the work of the man on the platform. I never see souls coming to Christ in a meeting but I wonder what started them. Years ago, when I was young and ignorant, I would go home to my wife and say, I won six souls tonight, and she would look at me and say, Are you sure you did it? I would say, No, of course, but the Lord used me. But you know it really began away back of that. Perhaps it was a dear Sunday school teacher who had been sowing the seed in the heart of that young man or woman. It was lying there dormant for days, months, or years, and as the Word of God came anew, something was said that just caused it to fructify and burst into life, and that boy or girl came to Jesus.
Perhaps it was the lesson the mother taught as the child knelt at her knee long ago. Perhaps it was the fathers word dropped into the heart. There is seldom a soul who comes to Christ but there were a lot of folk who had to do with it. It is not just the preacher and the preached message. God give us to use our talents for Christ. Paul planted, Apollos watered, but God gave the increase.
Then there is my privilege not only to use my time and my talents but my money, to help and bless that little sister, that neglected brother. What a wonderful thing consecrated money is! There never would have been a dollar bill, a piece of silver money, a gold, copper or nickel coin in the world, if it had not been for sin. That is why Jesus calls it the mammon of unrighteousness. Every coin in your pocket is a witness that sin has come into the world. If men and women had remained as they were when God created them, there would have been no money. People would not have sought to build up fortunes, and buy and sell things. We would still be living in a glorious state on this earth, and we would not have had to go out and earn our bread by the sweat of our brow. And now Jesus says,
Make to yourselves friends of the mammon of unrighteousness; that when ye fail, they may receive you into everlasting habitations (Luk 16:9). Since the money is here, and we cannot get along without it, do not live for it; do not let it get a hold on you (The love of money is the root of all evil), but use it now in reference to the everlasting habitations; use it to meet, of course, your own needs and those of your family, but then use it as God enables you, to bless and help others in their deep spiritual need and in their temporal need too. Then, by-and-by, when at last you reach the glorious habitation, you will see a throng running down the golden street to meet you, and they will say, Welcome, and you will ask in amazement, Who can these be? And one will answer, We are so glad to welcome you here, for it was your dollar that paid for that Testament that brought me the message of Christ. Another, You met my need when in such distress I thought nobody cared for me, and then you gave me the money for a good dinner, and I could not help but think of the God of all grace who had put it in your heart to do that for me; and another, I came to Jesus because of the kind deed you did for me. Then we will feel it was worthwhile that we spent and were spent for others. What shall be done for our little sister? Let us share with her the good things we have.
The king says, If she be a wall, we will build upon her a palace of silver. A wall speaks of security. If she has already entered into the blessings of Christ, we will build upon her a silver palace. We will add to that which is already hers. We will try to help and lead her on and build her up in the things which be in Christ. If she be a door, we will inclose her with boards of cedar. A door speaks of responsibility, or opportunity for service. A great door, says the apostle, and effectual is opened unto me, and there are many adversaries (1Co 16:9). Behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept My word, and hast not denied My name (Rev 3:8). But what use is a door if it has no side-posts to swing from? If she be a door, we will inclose her with boards of cedar. If she wants an opportunity for service, we will help to make it possible, and we will assist her in whatever is required, that she may work the better for the Lord Jesus Christ.
Then as the chapter closes and the little book closes, the bride, her heart content to think she has come into blessing and that her little sister too has come into blessing, goes over the past, and talks about the vineyard days, the love that has been shown and the bliss now hers, and then she turns to her beloved one and says, Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices. Till the day break and the shadows flee away. The consummation of all bliss will be when we are at home forever with Him. Till then, let us seek to spend and be spent for His glory.
You have heard of the missionary offering that was being taken, and as the box was handed to a very wealthy man, he brushed it to one side and said, I do not believe in missions. Then, said the usher, take something out; this is for the heathen. How can you be a real Christian and not be concerned about those who are less privileged than you are? God stir our hearts to think of the millions still in their great, great need. If we can do nothing else for them, we can bring their case to Him; we can be prayer-helpers; we can intercede on their behalf. The wonderful thing is that when you begin to pray, the rest follows. Men who pray devise ways and means for giving. A lady said to me one time, You know my husband is unsaved, and he never lets me have any money. He says he wouldnt for the world give me a dime to put in the missionary offering. But I started praying about missions, and as I prayed, there came such a burden on my heart to do something. I had two or three chickens that I had bought with a little money I received from doing some sewing for a neighbor. It was all mine, and I said, I am going to devote one chicken to the Lord, and every egg that this chicken lays will belong to Him. It has been wonderful to me to see that the other chickens lay every once in a while, but my husband growls and says, That missionary chicken of yours lays nearly two eggs a day. Of course that is an exaggeration, but every little while I have another dozen eggs, and I take them to the corner store and get my money, and that goes for missions. I believe that the Lord will take that money and do with it what He did with the five loaves and two fishes: multiply, and multiply, and multiply them. Maybe one way in which He will multiply it will be to start some of you giving, and then, you see, the Lord will turn to this lady and say, You are the woman that had that chicken the preacher told about. I am going to give you a part of the reward, for these folk just copied from you!
Let us seek by grace to make every day count for the blessing of others. Loving Him truly we cannot be selfish or indifferent to the needs of those for whom He died, until the day break and the shadows flee away.
~ end of book ~
Fuente: Commentaries on the New Testament and Prophets
29.
Our sister, our service, our Savior
Son 8:8-14
We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? If she be a wall, we will build upon her a palace of silver: and if she be a door, we will enclose her with boards of cedar. I am a wall, and my breasts like towers: then was I in his eyes as one that found favour. Solomon had a vineyard at Baalhamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand pieces of silver. My vineyard, which is mine, is before me: thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred. Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it. Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices
If we trust the Son of God we are the children of God. In everlasting love the eternal God chose us and adopted us and claimed us as his own beloved sons and daughters (1Jn 3:1).
We are redeemed. Gods own dear Son, the Lord Jesus Christ, lived in righteousness as our Representative to fulfill all righteousness for us. And he died at Calvary as our Substitute to satisfy the law and justice of God that was against us.
We are born again. God the Holy Spirit has come into our hearts by sovereign and irresistible grace and given us eternal life in Christ. We are believers. Being compelled by grace divine, we trust the Lord Jesus Christ for all our salvation. We trust Christ alone for our eternal acceptance with God (1Co 1:30).
My hope is built on nothing less
Than Jesus blood and righteousness:
I dare not trust the sweetest frame,
But wholly lean on Jesus name.
On Christ the solid Rock I stand!
All other ground is sinking sand.
And we are the heirs of God, heirs of eternal glory. Heaven and all its glory is our eternal inheritance. It is our purchased possession. Our Lord Jesus bought eternal glory for us with his blood. It is our predestined portion. Christ has already claimed it in our name, as our forerunner and our great High Priest. The Holy Spirit is that Seal by which we are preserved unto eternal glory.
Why are we here?
Yet, for the present time, we are required to live in this world. Why? If we are the children of God, redeemed, born again, believers in Christ, and the sure heirs of eternal glory, what are we doing here? Why has our Lord left us upon the earth? This passage of Holy Scripture tells us, at least in part, why we are here and what we are to do while we are in this world. It speaks of our responsibilities as believers with regard to our sister, our service, and our Savior.
Throughout this Song Of Love, Christ and his church have confirmed their love to each other. Both have agreed that their love for one another is as strong as death. His love for us is eternal and immutable. And though our love for him is not in anyway such as it ought to be, yet, if it is true, our love for him can never be destroyed. Because our love for Christ is the gift, operation, and work of Gods grace in us, it can no more be destroyed than his love for us can be destroyed.
In these last verses we see Christ and his beloved church, like a loving husband and wife, consulting together about their affairs, considering what they are to do. Having laid their hearts together, they now put their heads together, making plans about their relations and their property. In these last few verses, the Song Of Love concludes by giving us some very practical instruction about our responsibilities as believers in this world.
Our sister
In Son 8:8-10 we see Christ our Lord giving us instruction concerning our responsibility toward our sister. The passage begins with a question of compassion and concern. We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? (Son 8:8). The Bride, the Church, raises a question of concern about her young, little sister. What shall we do for her? She is saying, How can I be of help to my little sister? Who is this little sister about whom she is so concerned?
It is suggested by John Gill (I think rightly suggested.) that this passage speaks prophetically of the church of God scattered among the nations of the Gentile world. Though the gospel was revealed only to the Jews in the Old Testament, the Lord God had espoused a people to himself from the nations of the world before time began. It was plainly revealed in the Old Testament that the barren and desolate Gentiles would be united to the Lord as a Bride, and that the Church would be made up of both Jews and Gentiles (Isa 54:1; Hos 1:10; Rom 9:25-26).
Here the church of God among the Gentiles is called a little sister, because Jewish believers and Gentile believers are children of the same Father. They are called little, because they had not yet been honored with the revelation of God. During the Old Testament age the Gentiles had no breasts, no Scriptures, no prophets, no covenant, no ordinances, no promises, no breasts of consolation and instruction. Though chosen of God, their election was not yet manifest and revealed. But now in Christ both Jew and Gentile are one (Eph 2:11-13).
Taking the text in its wider range, it is to be applied to all those who belong to the election of grace, who have not yet been called to life in Christ, who have not yet been given faith in him. All of Gods elect belong to Christ already. Though they have not yet been courted by him and won to him, those unbelievers who are chosen of God are already his, espoused to him in covenant love; and he will have them (Joh 10:16; Act 18:10).
They are our sisters according to the election of grace. They have no breasts (Eze 16:7). They have no affection for Christ. They have no principle of grace. They have not yet been spoken for. But the day will come when they shall be spoken for, when the chosen shall be called.
This is the thing for which we labor. By the Spirit of God, through the preaching of the gospel, each of Gods elect shall be courted and their hearts shall be won by the Lord Jesus Christ. His love and grace will prevail over their stubborn hearts (Psa 65:4; Psa 110:3). A blessed day that will be, a day of divine visitation! Does your hearts experience cry, Amen! It is so!
What shall we do for our sister in that day? Those who through grace have been brought to Christ should do what they can to bring others to him. This is the design of the gospel. Let us do what we can to seek our sisters who are chosen and redeemed by Christ. Let us do all things for the elects sake (2Ti 2:10). Use every means and opportunity at our disposal to preach the gospel to them. Pray for them. Earnestly persuade them to consent to Christ and be converted.
In Son 8:9, our Lord quietens the hearts of his people by assuring us of what he will do for his elect people. “If she be a wall, we will build upon her a palace of silver: and if she be a door, we will enclose her with boards of cedar.” He says, We, my Father, my Spirit, and I will gather our elect ones and we will save them. It is as though our Lord is saying, – Let me alone, I will do all that is necessary to be done for my own. Trust me. He will build his church (Mat 16:18). He will protect his church. The gates of hell will never prevail against it. And he will perfect his church (Eph 5:25-27). We must labor faithfully; but the work of salvation is the work of the Lord.
Then in Son 8:10, the Bride acknowledges his favor, his grace, and his faithfulness. “I am a wall, and my breasts like towers: then was I in his eyes as one that found favour.” Having experienced his saving grace, she willingly trusts him with her little sister. She remembers with fondness the work of God upon her, and knows that what the Lord has done for her he will do for all his chosen ones.
Let us acknowledge that salvation is altogether the work of God (Exo 14:13). It is entirely a matter of divine favor. Then was I in his eyes as one that found favor. Let us trust the Lord to save his people. We have every reason to do so. We have every reason to be confident concerning the salvation of Gods elect. His purpose cannot be defeated. Christs blood cannot be shed in vain. Gods grace cannot be frustrated. His power cannot be resisted. His chosen people cannot perish.
Our service
In Son 8:11-12, we have a word of instruction regarding the responsibilities we have in our service for Christ. “Solomon had a vineyard at Baalhamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand pieces of silver. My vineyard, which is mine, is before me: thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred.”
Here the Bride consults with Christ about a vineyard they had in the country. Solomon had a vineyard in Baalhamon. As Solomon was a type of Christ, so his vineyard is a type of the church of Christ (See Mat 21:33).
The Church is Christs vineyard. The Lord has entrusted each of us with his vineyard, as keepers of it. Though this is primarily the work of faithful pastors, every believer is also entrusted with a part of the work in the vineyard. The service of the church is to be our business in this world; each according to the capacity God has given us. Our Saviors cause must be our cause.
The Lord expects rent from those that are employed in his vineyard and entrusted with it. What will you do for Christ? What will you do for the increase of his kingdom? What will you do for the furtherance of his gospel? Each of us must serve the interests of his kingdom in this world, for the honor and glory of our Redeemer. The best way to honor Christ is to serve Christ in the place where you are.
While every believer must keep the vineyard of his own heart for Christ (Son 1:6), as we endeavor to serve our Lord, being motivated only by love for him and zeal for his glory, we shall enrich our own souls. Those that keep the fruit thereof two hundred. As Matthew Henry put it, Those that work for Christ are working for themselves, and shall be unspeakable gainers by it. (See 2Co 9:6; Gal 6:6-8).
Our Savior
The last word in this Song Of Love has to do with our responsibility toward our Savior. “Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it. Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices.”
Here we see a picture of Christ and his Bride as they must for a while be separated. She must stay below in the gardens on earth, where she has a work to do for him. He must ascend to the mountains of spices in heaven, where he has a work to do for her as an Advocate with the Father.
Our Lord lets us know that he desires to hear from us often. He says, Cause me to hear (Son 8:13). He is saying, My beloved children, cause me to hear your voice. Speak as freely to me as you do to one another. Bring your cares, your burdens, your needs to me. Pour your hearts out to me. (Heb 4:16). Our Lord, not only hears and answers our prayers, he even courts them.
For her part, the Bride, the Church, the believing heart longs for his speedy return (Son 8:14). It is good to be here, dwelling among the gardens of our Lord, laboring in his vineyard; but to depart and be with him is far better. Our Lord is coming again (Joh 14:1-3). It is our business to work and to live in anticipation of his speedy return (1Th 5:6-10).
The comfort and satisfaction we enjoy in communion with Christ inspires in us a longing for his immediate presence. The clusters of grapes that we find in this wilderness should make us long for the full vintage of Canaan. If a day in his courts is sweet, what will an eternity within the veil be! Let us ever remind ourselves, Behold, he cometh! When you arise in the morning, say to yourself – Behold, he cometh! When you lay down at night, say to yourself, Behold, he cometh! As we conclude each day of worship, let us do so in hope and expectation. A better day of worship is coming. An everlasting sabbath shall soon be brought in.
We must perhaps remain here for a while. While we are here we have something to do. Let us give ourselves whole-heartedly to the work. We have yet some of our sisters who must be sought. We have our service to perform for the good of the church, for the glory and honor of our Redeemer. We have our Savior to watch for in prayer and faith. He says, Surely, I come quickly. And our hearts respond, Amen. Even so, come, Lord Jesus.
Fuente: Discovering Christ In Selected Books of the Bible
We have
The reference here is obscure.
Fuente: Scofield Reference Bible Notes
a little: Eze 16:46, Eze 16:55, Eze 16:56, Eze 16:61, Eze 23:33, Joh 10:16, Act 15:14-17, Rom 15:9-12
she hath: Son 8:10, Son 4:5, Son 7:3, Psa 147:19, Psa 147:20, Act 7:38, Rom 3:1, Rom 3:2, Eph 2:12
what: Psa 2:8, Psa 72:17-19, Isa 49:6, Isa 60:1-5, Isa 60:10, Isa 60:11, Act 10:1-48, Act 11:1-18, Act 16:9, Act 22:21, Act 26:17, Act 26:18, Rom 10:12-15, Eph 2:13-15, Eph 2:19-22
in the day: Luk 19:44, 1Pe 2:12
Reciprocal: Psa 144:12 – the similitude Son 7:7 – thy breasts Isa 54:1 – O barren
Fuente: The Treasury of Scripture Knowledge
Son 8:8. 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?
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Son 8:8-12. The Song of the Little Sister.Whether part of the story or as a fragment of a song, Son 8:8-10 introduces the brothers of a young woman speaking, as her guardians, and telling of their anxiety about her when she was still too young to marry, and the precautions they would take for her welfare. They would reward her modesty with adornments that might serve as part of her marriage dowry, and they would give strong protection in the case of any signs of weakness. The bride replies that she, in her maturity has the strength of chastity and the attraction of beauty.
Son 8:10. one that found peace: a peculiar expression; we would rather expect that bringeth peace or prosperity. But it seems far-fetched to make it mean one to whom the oppressor (Solomon) gave peace because he could not conquer her.
Son 8:11-13. There is probably a change of person here; the bridegroom boasts that his new-found possession is prized more than Solomons famous highly-cultivated vineyard with all its rich revenues. He desires to share in the joy of her companions who listen to the sweet music of her voice.
Son 8:11. Repeated from Son 2:17; it is difficult to form a connexion here. It may be that an editor has given to both parties a farewell cry at the end of the collection of songs (Son 8:13 f.).
Fuente: Peake’s Commentary on the Bible
8:8 {e} We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for?
(e) The Jewish Church speaks this of the Church of the Gentiles.
Fuente: Geneva Bible Notes
VI. THE EPILOGUE 8:8-14
Son 8:8-12 flash back to the Shulammite’s life before meeting Solomon and their first encounter. Son 8:13-14 reveal their final mature love.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
A. The Past 8:8-12
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
These words by the Shulammite’s older brothers (cf. Son 1:6) reveal their desire to prepare her for a proper marriage. Comparing her to a wall may mean that she might use self-restraint and exclude all unwarranted advances against her purity. If she behaved this way, her brothers would honor her by providing her with various adornments. However, if she proved susceptible to these advances, as an open door, they would have to guard her purity for her by keeping undesirable individuals from her.