Exegetical and Hermeneutical Commentary of Song of Solomon 8:11
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.
11. Following up the same train of thought, that love could not be bought, she speaks of Solomon as a vineyard proprietor of exceptional wealth, who, as she implies, had attempted to add her to his possessions. He had failed in this, for her vineyard, the only wealth she has, viz. her person and her love, are in her own power, and Solomon will have to be content with the material riches he possesses. Some think that these verses are spoken by the bridegroom, but that is hardly so natural as that the bride, who has just been recalling her victory over Solomon, should continue her reminiscences.
Solomon had a vineyard ] The meaning of this sentence might be expressed with or without the verb hyh. The verb being used here, some insist that Solomon is thereby thrust away back into the past, and cannot therefore be an actor in the book. But that is not necessary; cp. Isa 5:1, where the verb in the past tense is used of a vineyard still in its owner’s possession. The effect of the verb there is to shew that the possession of the vineyard extends over some considerable time. It involves a retrospect. That would seem to be the case here also. The bride is looking back over her past. She has just been speaking slightingly both of her brothers’ watchfulness and of Solomon’s wealth. If we might suppose that her brothers were the keepers of the king’s vineyard at Baal-hamon, then it would be very natural that her thoughts should turn at this point to the vineyard in which Solomon’s wealth and her brothers’ care as guardians were both exhibited.
at Baal-hamon ] Oettli, following Rosenmller, thinks this place is identical with Belamon or Balamon in Jdt 8:3 , which, he says, was not far from Shunem, Dothan, and the plain of Esdraelon. If the keepers are the Shulammite’s brothers, Baal-hamon would naturally be in the neighbourhood of Shunem.
he let out ] This is simply he gave, without any indication that it was rented; he gave it in charge to keepers.
every one was to bring ] Better, as Budde excellently translates it, anyone would gain 1000 shekels by its fruits, i.e. anyone who might sell the fruit would get 1000 shekels for it. Isa 7:23 is not parallel, since the price there mentioned is not the value of the produce as here, but the price of the vineyard, which would be sold for as many silver shekels as there were vines.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 11. Solomon had a vineyard] Calmet translates and paraphrases the Hebrew of these two verses thus: “Ver. 11. Solomon has a vineyard at Baal-hamon: he has let it out to keepers, each of whom for the fruit of it was to bring a thousand pieces of silver. Ver. 12. As for me, my vineyard is before me; that is, it is my own; I am its proprietor. Keep thyself, O Solomon, thy thousand pieces of silver, and let those who dress (thy vineyard) have two hundred for their trouble. I neither envy thee thy vineyard, nor them their profits. I am satisfied with my own. My beloved is my vineyard-my heritage; I would not change him for all the riches of the universe.”
Some suppose that there is a reference here to some property which Pharaoh had given to Solomon with his daughter. See Harmer’s Outlines, where this subject is considered at large.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Baal-hamon; a place not far from Jerusalem, where Solomon had, as it seems, a noble vineyard.
Every one was to bring a thousand pieces of silver; whereby he signifies both the vast extent of the vineyard, which required so many keepers, and its singular fertility, which afforded so great a rent.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. The joint Church speaks ofJesus Christ’s vineyard. Transference of it from the Jews, whorendered not the fruits, as is implied by the silence respecting any,to the Gentiles (Mt21:33-43).
Baal-hamonequivalentto the owner of a multitude; so Israel in Solomon’s day (1Ki4:20); so Isa 5:1, “avery fruitful hill” abounding in privileges, as innumbers.
thousand piecesnamely,silverlings, or shekels. The vineyard had a thousand vines probably;a vine at a silverling (Isa 7:23),referring to this passage.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Solomon had a vineyard at Baalhamon,…. The little sister, or Gentile church, goes on to give an account of the success of the Gospel, the planting of churches, and the establishment of the interest of Christ in the Gentile world, together with the advantages that accrued to Christ from it; for not Solomon literally, but a greater than he, is here, Christ, the antitype of him, the Prince of peace;
[See comments on So 3:7]. By the “vineyard” is meant the church, especially under the New Testament dispensation; so called, because separated from the world by sovereign grace; planted with precious and fruitful plants, which Christ has a property in, by his Father’s gift and his own purchase; and therefore receives of the fruit of it; takes delight and pleasure to walk in it; and takes care to keep it in order, and to protect and preserve it: this is said to be at Baalhamon; perhaps the same with Baalgad, the names signifying much the same, and where Solomon might have a vineyard, Jos 11:17; the word signifies “the master”, or “lord of a multitude” f; the Gentile world, consisting of a multitude of nations; and in which were many churches, and consisting of many persons;
he let out the vineyard unto keepers; to his apostles, and to ministers of the Gospel in succeeding times; and who have their employment in it; some to plant, others to water; some to prune, to reprove and correct for bad principles and practices, and others to support and uphold weak believers; and others to defend truth, and preserve the church from innovation in doctrine and worship: the “letting” it out to these agrees with the parables in Mt 20:1; where there seems to be an allusion to this passage. Christ is the proprietor of the vineyard, and the principal vinedresser; yet he makes use of his ministers to take the care of it, watch and keep it in order; for which purpose he lets, or “gives” g, it to them, as the word is, for he makes them in some sense owners; and they have an interest in the churches, and their life and comfort, greatly lie in the fruitfulness and well being of them; the vines are called “ours”, So 2:15;
everyone for the fruit thereof was to bring a thousand [pieces] of silver; or shekels, amounting to about an hundred and fifty pounds; which shows the fruitfulness of the vineyard, that its produce should be worth so much; and the great usefulness of the Gospel ministry, in bringing souls to Christ; the fruit of his labour is as dear to him as pieces of silver, Lu 15:8. Christ’s ministers are his rent gatherers, and the collectors of his fruit, Joh 15:16; and though they have different talents and success, yet, being honest and faithful, the meanest are reckoned to bring in the same as others, or what make for Christ’s delight, pleasure, and glory; as will appear when the reckoning day comes, and an account will be given in, Mt 25:19.
f “in ea quae habet populos”, V. L. “in domino multitudinis”, Piscator. g , Sept. “dedit”, Marckius, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
It now lies near, at least rather so than remote, that Shulamith, thinking of her brothers, presents her request before her royal husband:
11 Solomon had a vineyard in Baal-hamon;
He committed the vineyard to the keepers,
That each should bring for its fruit
A thousand in silv.
12 I myself disposed of my own vineyard:
The thousand is thine, Solomon,
And two hundred for the keepers of its fruit!
The words are to be translated after , 1Ki 21:1, and … , Isa 5:1, “Solomon had a vineyard” (cf. 1Sa 9:2; 2Sa 6:23; 2Sa 12:2; 2Ki 1:17; 1Ch 23:17; 1Ch 26:10), not “Solomon has a vineyard,” which would have required the words , with the omission of . I formerly explained, as also Bttcher: a vineyard became his, thus at present is his possession; and thus explaining, one could suppose that it fell to him, on his taking possession of his government, as a component part of his domain; but although in itself can mean, “this or that has become one’s own” ( e.g., Lev 21:3), as well as “it became his own,” yet here the historical sense is necessarily connected by with the foll.: Solomon has had … , he has given; and since Solomon, after possession the vineyard, would probably also preserve it, Hitzig draws from this the conclusion, that the poet thereby betrays the fact that he lived after the time of Solomon. But these are certainly words which he puts into Shulamith’s mouth, and he cannot at least have forgotten that the heroine of his drama is a contemporary of Solomon; and supposing that he had forgotten this for a moment, he must have at least once read over what he had written, and could not have been so blind as to have allowed this which had escaped him to stand. We must thus assume that he did not in reality retain the vineyard, which, as Hitzig supposes, if he possessed it, he also “probably” retained, whether he gave it away or exchanged it, or sold it, we know not; but the poet might suppose that Shulamith knew it, since it refers to a piece of land lying not far from her home. For , lxx , is certainly the same as that mentioned in Judith 8:3, according to which Judith’s husband died from sunstroke in Bethulia, and was buried beside his fathers “between Dothaim and Balamoon ”
(Note: This is certainly not the Baal-meon (now Man) lying half an hour to the south of Heshbon; there is also, however, a Meon (now Man) on this the west side of Jordan, Nabal’s Maon, near to Carmel. Vid., art. “Maon,” by Kleuker in Schenkel’s Bibl. Lex.)
(probably, as the sound of the word denotes, Belmen, or, more accurately, Belman, as it is also called in Judith 4:4, with which Kleuker in Schenkel’s Bibl. Lex., de Bruyn in his Karte, and others, interchange it; and , Jos 19:28, lying in the tribe of Asher). This Balamoon lay not far from Dothan, and thus not far from Esdrelon; for Dothan lay (cf. Judith 3:10) south of the plain of Jezreel, where it has been discovered, under the name of Tell Dotan, in the midst of a smaller plain which lies embosomed in the hills of the south.
(Note: Vid., Robinson’s Physical Geogr. of the Holy Land, p. 113; Morrison’s Recovery of Jerusalem (1871), p. 463, etc.)
The ancients, since Aquila, Symm., Targ., Syr., and Jerome, make the name of the place Baal-hamon subservient to their allegorizing interpretation, but only by the aid of soap-bubble-like fancies; e.g., Hengst. makes Baal-hamon designate the world; nothrim [keepers], the nations; the 1000 pieces in silver, the duties comprehended in the ten commandments. Hamon is there understood of a large, noisy crowd. The place may, indeed, have its name from the multitude of its inhabitants, or from an annual market held there, or otherwise from revelry and riot; for, according to Hitzig,
(Note: Cf. also Schwarz’ Das heilige Land, p. 37.)
there is no ground for co-ordinating it with names such as Baal-gad and Baal-zephon, in which Baal is the general, and what follows the special name of God. Amon, the Sun-God, specially worshipped in Egyptian Thebes, has the bibl. name , with which, after the sound of the word, accords the name of a place lying, according to Jer. Dema ii. 1, in the region of Tyrus, but no . The reference to the Egypt. Amon Ra, which would direct rather to Baalbec, the Coele-Syrian Heliupolis, is improbable; because the poet would certainly not have introduced into his poem the name of the place where the vineyard lay, if this name did not call forth an idea corresponding to the connection. The Shulamitess, now become Solomon’s, in order to support the request she makes to the king, relates an incident of no historical value in itself of the near-lying Sunem (Sulem), situated not far from Baal-hamon to the north, on the farther side of the plain of Jezreel. She belongs to a family whose inheritance consisted in vineyards, and she herself had acted in the capacity of the keeper of a vineyard, Son 1:6, – so much the less therefore is it to be wondered at that she takes an interest in the vineyard of Baal-hamon, which Solomon had let out to keepers on the condition that they should pay to him for its fruit-harvest the sum of 1000 shekels of silver (shekel is, according to Ges. 120. 4, Anm. 2, to be supplied).
, since we have interpreted retrospectively, might also indeed be rendered imperfect. as equivalent to afferebat, or, according to Ewald, 136 c, afferre solebat ; but since = , Mat 21:33, denotes a gift laying the recipients under an obligation, is used in the sense of ( ) ; however, is not to be supplied (Symm. ), but in itself signifies afferre debebat (he ought to bring), like , Dan 1:5, they should stand (wait upon), Ewald, 136 g. Certainly does not mean tenants, but watchers, – the post-bibl. language has , to lease, , to take on lease, chikuwr, rent, e.g., Meza ix. 2, – but the subject here is a locatio conductio ; for the vine-plants of that region are entrusted to the “keepers” for a rent, which they have to pay, not in fruits but in money, as the equivalent of a share of the produce (the in is the pretii ). Isa 7:23 is usually compared; but there the money value of a particularly valuable portion of a vineyard, consisting of 1000 vines, is given at “1000 silverlings” (1 shekel); while, on the other hand, the 1000 shekels here are the rent for a portion of a vineyard, the extent of which is not mentioned. But that passage in Isaiah contains something explanatory of the one before us, inasmuch as we see from it that a vineyard was divided into portions of a definite number of vines in each. Such a division into mekomoth is also here supposed. For if each “keeper” to whom the vineyard was entrusted had to count 1000 shekels for its produce, then the vineyard was at the same time committed to several keepers, and thus was divided into small sections (Hitzig). It is self-evident that the gain of the produce that remained over after paying the rent fell to the “keepers;” but since the produce varied, and also the price of wine, this gain was not the same every year, and only in general are we to suppose from Son 8:12, that it yielded on an average about 20 per cent. For the vineyard which Shulamith means in Son 8:12 is altogether different from that of Baal-hamon. It is of herself she says, Son 1:6, that as the keeper of a vineyard, exposed to the heat of the day, she was not in a position to take care of her own vineyard. This her own vineyard is not her beloved (Hoelem.), which not only does not harmonize with Son 1:6 (for she there looks back to the time prior to her elevation), but her own person, as comprehending everything pleasant and lovely which constitutes her personality (4:12-5:1), as is the sum-total of the vines which together form a vineyard.
Of this figurative vineyard she says: . This must mean, according to Hitzig, Hoelem., and others, that it was under her protection; but although the idea of affectionate care may, in certain circumstances, be connected with , Gen 17:18; Pro 4:3, yet the phrase: this or that is , wherever it has not merely a local or temporal, but an ethical signification, can mean nothing else than: it stands under my direction, Gen 13:9; Gen 20:15; Gen 47:6; 2Ch 14:6; Gen 24:51; 1Sa 16:16. Rightly Heiligst., after Ewald: in potestate mea est . Shulamith also has a vineyard, which she is as free to dispose of as Solomon of his at Baal-hamon. It is the totality of her personal and mental endowments. This vineyard has been given over with free and joyful cordiality into Solomon’s possession. This vineyard also has keepers (one here sees with what intention the poet has chosen in Son 8:11 just that word ) – to whom Shulamith herself and to whom Solomon also owes it that as a chaste and virtuous maiden she became his possession. These are her brothers, the true keepers and protectors of her innocence. Must these be unrewarded? The full thousands, she says, turning to the king, which like the annual produce of the vineyard of Baal-hamon will thus also be the fruit of my own personal worth, shall belong to none else, O Solomon, than to thee, and two hundred to the keepers of its fruit! If the keepers in Baal-hamon do not unrewarded watch the vineyard, so the king owes thanks to those who so faithfully guarded his Shulamith. The poetry would be reduced to prose if there were found in Shulamith’s words a hint that the king should reward her brothers with a gratification of 200 shekels. She makes the case of the vineyard in Baal-hamon a parable of her relation to Solomon on the one hand, and of her relation to her brothers on the other. From , one may conclude that there were two brothers, thus that the rendering of thanks is thought of as (a tenth part); but so that the 200 are meant not as a tax on the thousand, but as a reward for the faithful rendering up of the thousand.
Fuente: Keil & Delitzsch Commentary on the Old Testament
SHULAMITE CONTRASTS HER RIGHTS WITH RIGHTS OF KING SOLOMON
Verses 11-12 is the Shulamite’s contrast of the rights of Solomon to use his possessions as he pleased with her right to give herself to the husband of her choice.
Fuente: Garner-Howes Baptist Commentary
(11, 12) Solomon had a vineyard . . .Here the poet repeats the sentiment of Son. 6:8-9the contrast of his love for one chosen bride with the state of feeling and morality fostered by polygamy. But while in the former passage the contrast lay in number only, here it lies also in the value which comes to be set on the possession. Any one member of the harem of Solomon is no dearer to him than one of his many vineyards, which has to be cultivated by hirelings (perhaps with allusion to the eunuchs who guard the seraglio), and is valued only for the return it yields. But the one wedded wife is a vineyard tended by the owner, loved for its own sake as well as valued. A certain obscurity arises from the abrupt transition from simile to metaphor. Long similes, so common in classical poetry, are almost unknown in that of the Hebrews. Complete, the simile would have run, As Solomon, who possesses so many vineyards, does not keep any one, even the choicest, in his own hands, but entrusts it to keepers and only enjoys an annual rent, so, with such a large and costly establishment of wives, he has none that is to him what my one, my sole possession, is to me. But after the first member of it in Son. 8:11, he breaks abruptly into metaphor, so much more natural to him, My vineyard, &c. For the figure comp. Son. 4:12-13.
Baal-hamon.Many are the conjectures hazarded as to the locality of this place. It has been identified (1) with Baal-gad, or Heliopolis (Rosenmller); (2) with Hammon, a place in the tribe of Asher (Jos. 19:28, Ewald); (3) with Balamo (LXX. ), a place mentioned in the Book of Judith, Son. 8:3, in connection with Dothaim, which (if the same as Dothan) has possibly been discovered to the south of the valley of Esdraelon.Recovery of Jerusalem, p. 463 (1871). (Comp. Jdt. 4:10; Jdt. 3:9; Meier, Hitzig, &c) But no identification is necessary. If the poet had any definite place in his mind he merely used it for the play on words (Baal-hamon=lord of multitude). The correct translation is a vineyard was to Solomon as lord of a multitude. The particle be often has this force. Exo. 6:3 : I appeared as God Almighty. Comp. Pro. 3:26; Isa. 40:10; 1Ch. 9:33, &c. We further note that Baal, as lord with us, often means husband, and Baal-hamon has a covert allusion to the polygamy of the king.
A thousand pieces of silver.Supply shekels. The substantives denoting weight, measure, or time are frequently omitted (Gen. 20:16). (Comp. Isa. 7:23 : a thousand silverlings, whence we see that it was customary to portion off vineyards into sections containing a certain number of vines.) For worth of shekel, see Gen. 23:15.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. A vineyard at Baal-hamon From the presentation of this verse, in its connexion with the following, it suggests that the estate herein described was offered by Solomon (who has until now been called simply the King) as a dowry to the Shulamite if she would accept his proposals. No such place as “Baal-hamon” can be traced.
A thousand pieces The “pieces of silver” which each tenant brought were probably the shekel about fifty cents of our money. The property was evidently valuable.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Young Wife Will Keep The Fruits Of Her Vineyard Wholly For Her Beloved.
The song of songs now approaches its close with a vivid illustration of the efforts that the young wife will now make to ensure that she is ‘perfect’ for her beloved. In Son 1:6 b she had failed to ‘keep’ her personal vineyard and had allowed her complexion to be spoiled by the sun. Now she assures her beloved that she will make every effort to ensure that her beauty is fully maintained for his benefit.
Solomon’s new WIFE speaks.
“Solomon had a vineyard at Baal-hamon, He let out the vineyard to keepers, Every one for its fruit, Was to bring a thousand pieces of silver. My vineyard, which is mine, is before me, You, O Solomon, shall have the thousand, And those who keep its fruit two hundred.”
The young wife now tells us that Solomon let out his vineyard at Baal Hamon with the expectancy of receiving its benefits from the keepers. Each of them would bring a thousand pieces of silver for its fruit. Meanwhile she is keeping her own vineyard, which in terms of Son 1:6 b is herself, and she assures her beloved that in her case she will preserve all its benefits for him alone, apart from what she has to pay to those who ‘keep its fruit’ (her hairdressers, beauticians, perfumiers, and so on). She is doing all that she can to be pleasing to him.
In the same way was Israel to preserve herself for her God, but sadly she failed to do so, even when it was made clear to her how she could cleanse herself and make herself ready (Isa 1:15-18). Instead she went after false lovers (see Ezekiel 16).
And the same call now goes out to Christ’s church from their Master, to maintain their vineyard. ‘Be holy, for I am holy’ (1Pe 1:16) ‘This is the will of God, even your sanctification’ (1Th 4:3-4). The question is therefore as to whether, because of our love for our Beloved, we too are prepared to ensure that we preserve our spiritual beauty so as to be pleasing to Him, by learning from ‘the keepers of the fruit’ (godly teachers), by the study of His word, by close personal communion with Him, and by opening our live and hearts wide to Him so that He might live through us.
Fuente: Commentary Series on the Bible by Peter Pett
The Woman’s Place of Rest Son 8:11-14 describes the wife in a position of absolute rest. She supports him in his pursuits of prosperity (Son 8:11-12). She expresses her abiding love and admiration for him (Son 8:13-14).
Outline Here is a proposed outline:
1. The Vineyard – The Husband’s Prosperity Son 8:11-12
2. The Garden – The Wife’s Love & Admiration Son 8:13-14
Son 8:11 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.
Son 8:11
Comments – The Song of Songs refers to a garden nine times (Son 4:12; Son 4:15-16; Son 5:1; Son 6:2; Son 6:11; Son 8:13) and to a vineyard nine times (Son 1:6; Son 1:14; Son 2:15; Son 7:12; Son 8:11-12) within its text. A garden is a place of meditation and rest, while a vineyard is a place of bearing fruit as a result of entering into rest and communion with God, for our life of walking in the Spirit and bearing fruit is simply the overflow of being filled with the Spirit while in communion with the Lord. The beloved’s vineyard would figuratively represent a believer who has entered into his calling and ministry and is labouring for the Lord.
Son 8:11 Word Study on “Baalhamon” The Hebrew name “Baalhamon” “Ba`al Hamown” ( ) (H1174) is used only once in the Old Testament and refers to King Solomon’s vineyard. It literally means, “lord (possessor) of abundance” ( Strong) or “place of a multitude” ( Gesenius). Strong says it comes from “ba’al” ( ) (H1167), which means, “a master, hence, a husband, or figuratively, an owner,” and “hamown” ( ) (H1995), which means, “a noise, a tumult, a crown.” Although there is only one reference to this town in the Scriptures, Duane Garrett notes an “old speculation” that the city Balamon ( ) mentioned in Jdt 8:3 is a possible reference to Baalhamon, which was a city “near Dothan (north of Samaria).” [279]
[279] Duane Garrett, Song of Songs, in Word Biblical Commentary, vol. 23B (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Song of Solomon 8:11.
Jdt 8:3 , “For as he stood overseeing them that bound sheaves in the field, the heat came upon his head, and he fell on his bed, and died in the city of Bethulia: and they buried him with his fathers in the field between Dothaim and Balamo.” [280]
[280] The Apocrypha: King James Version, 1995, in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004).
Son 8:11 Figurative Interpretation The fruitfulness of God’s vineyard depends upon the spiritual health of God’s people, just as in nature a garden produces according to how well it is tended. A pastor is responsible for the well-being of a local congregation. The Lord will give His vineyards only to those who are responsible, who will bring forth an abundance of fruit. There will be a day of accountability for each pastor who keeps one of the Lord’s vineyards, just as Jesus taught in the parables of the landowner leaving his vineyards to his stewards. Bickle interprets the term “one thousand” to symbolic the fact that Christ will expect each steward to give his full respond to his vineyard. [281] Each steward will be judged according to his own talents and abilities. Bickle says the silver symbolizes redemption for mankind (Mal 3:3, Isa 7:23). [282]
[281] Mike Bickle, Session 20 – The Bride’s Final Intercession and Revelation (Song of Solomon 8:8-14 ), in Song of Songs (Kansas City, Missouri: International House of Prayer, 1998), 25.
[282] Mike Bickle, Session 20 – The Bride’s Final Intercession and Revelation (Song of Solomon 8:8-14 ), in Song of Songs (Kansas City, Missouri: International House of Prayer, 1998), 25.
Mal 3:3, “And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.”
Isa 7:23, “And it shall come to pass in that day, that every place shall be, where there were a thousand vines at a thousand silverlings, it shall even be for briers and thorns.”
Son 8:12 My vineyard, which is mine, is before me: thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred.
Son 8:12
Son 8:12 “My vineyard, which is mine, is before me” Comments – The Song of Songs refers to a garden nine times (Son 4:12; Son 4:15-16; Son 5:1; Son 6:2; Son 6:11; Son 8:13) and to a vineyard nine times (Son 1:6; Son 1:14; Son 2:15; Son 7:12; Son 8:11-12) within its text. A garden is a place of meditation and rest, while a vineyard is a place of bearing fruit as a result of entering into rest and communion with God. For our life of walking in the Spirit and bearing fruit is simply the overflow of being filled with the Spirit while in communion with the Lord. The beloved’s vineyard would figuratively represent a believer who has entered into his calling and ministry and is labouring for the Lord.
Son 8:12 Comments – African kings had many wives. African women were given the task of working in the fields, or overseeing the work of their gardens. I was told by a native Ugandan that their former kings gave each of their wives a plot of land to farm. The comments below of an Anglican missionary describing such social structures in Uganda are similar to what we read in Son 8:12.
“Chiefs always had large cultivated plots of land attached to their enclosures. This was the case even in the capital, as it was impossible to depend upon the food supply from the country. The peasants and retainers of chiefs might be seen each morning and evening carrying heavy bundles of various kinds of food, plantains, potatoes, and beer to their chiefs from the country. The women had entire control over the plantations and general cultivation. It was looked upon as the women’s right to attend to the gardens; indeed, they were their marriage portion, and no woman cared to marry a man who could not give her a garden and a house. One woman with ordinary care could, with comparative ease, support six or seven men from her garden.” [283]
[283] J. D. Mullins, The Wonderful Story of Uganda (London: Church Missionary Society, 1908), 203-4.
Son 8:12 Figurative Interpretation “My vineyard, which is mine, is before me: thou, O Solomon, must have a thousand” – Jesus has many vineyards that he assigns pastors to oversee. The Shulamite, who represents a child of God, has been given one of them to tend. Bickle interprets this statement to mean that the child of God is offering all of his love in service to his Saviour. [284]
[284] Mike Bickle, Session 20 – The Bride’s Final Intercession and Revelation (Song of Solomon 8:8-14 ), in Song of Songs (Kansas City, Missouri: International House of Prayer, 1998), 28.
“and those that keep the fruit thereof two hundred” – Bickle interprets this phrase to refer to all of those who helped the mature believer in keeping the Lord’s vineyard. [285] She could not have keep it by herself. In other words, they will share in the eternal rewards of their pastor’s work.
[285] Mike Bickle, Session 20 – The Bride’s Final Intercession and Revelation (Song of Solomon 8:8-14 ), in Song of Songs (Kansas City, Missouri: International House of Prayer, 1998), 29-30.
Son 8:13 Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it.
Son 8:13
Son 8:13 Figurative Interpretation “Thou that dwellest in the gardens” – There are many “gardens” among God’s children. These gardens are figurative of believers’ hearts where the Lord is allowed to commune and dwell.
“the companions hearken to thy voice” This phrase refers to those children of God who allow Christ into their garden hear and hearken to His voice.
“cause me to hear it” While a child of God labours in the vineyards, he must not forget to balance his busy life with communion in the garden of prayer. He must continually hear the Lord’s voice in order to fulfill his destiny.
Son 8:14 Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices.
Son 8:14
Son 8:14 Word Study on “a hart” Strong says the Hebrew word “hart” “ ah-yawl’ ” ( ) (H354) means, “a stag or male deer, hart.” The Enhanced Strong says it is used 11 times in the Old Testament, being translated in the KJV as “hart(s).” This Hebrew word is used 3 times in the Song of Songs (Son 2:9; Son 2:17; Son 8:14). Of all the animals in the ancient Orient, the deer symbolized grace and beauty. In Songs this word is possibly used metaphorically of the Lover, who figuratively represents Christ.
Son 8:14 Word Study on “mountains” Strong says the Hebrew word “mountain” “ har ” ( ) (H2022) means, “a mountain or range of hills.” The Enhanced Strong says this word is used 546 times in the Old Testament, being translated in the KJV as “mountain 261, mount 224, hill 59, hill country 1, promotion 1.” This word is used 5 times in the Song of Solomon (Son 2:8; Son 2:17; Son 4:1; Son 4:6; Son 8:14).
Comments – The Song of Solomon describes the mountains metaphorically as “the mountains of Bether” (Son 2:17), “mount Gilead” (Son 4:1), “the mountain of myrrh” (Son 4:6), “the mountain of spices” (Son 8:14), “the mountains of the leopards” (Son 4:8). The hills are referred to as “the hill of frankincense” (Son 4:6). Watchman Nee says the phrase “the mountains of spices” refers to “the new millennial world of fragrance and beauty.” [286] The mountains and hills seem to refer to the heavenly, spiritual realm of eternity that the believer partakes of in a limited measure along his earthly journey.
[286] Watchman Nee, Song of Songs (Fort Washington, Pennsylvania: CLC Publications, c1965, 2001), 157.
Son 8:14 Word Study on “spices” Strong says the Hebrew word “spices” “besem” ( ) or “bsem” ( ) (H1314) means, “fragrance, spicery, the balsam plant.” The Enhanced Strong says it is used 29 times in the Old Testament, being translated in the KJV as “spice 24, sweet odours 2, sweet 2, sweet smell 1.” This word is used six times in the Song of Solomon (Son 4:10; Son 4:14; Son 4:16; Son 5:13; Son 6:2; Son 8:14).
Son 8:14 Comments – In contrast to domesticated animals, the deer is free to move at its own will and desire. Frances Roberts understands this call in Son 2:17 to mean that we are to sit at the Master’s feet and be ready to move when the Spirit tells us to move, and not be subject to the call of man.
“ There is no virtue in activity as such neither in inactivity. I minister to thee in solitude that ye may minister of Me to others as a spontaneous overflow of our communion. Never labor to serve, nor force opportunities. Set thy heart to be at peace and to sit at My feet. Learn to be ready, but not to be anxious. Learn to say ‘no’ to the demands of men and to say ‘yes’ to the call of the Spirit… Come away, My beloved , and be as the doe upon the mountains; yea, we shall go down together to the gardens.” [287]
[287] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 146-7.
Son 8:14 Figurative Interpretation – Watchman Nee says the phrase “the mountains of spices” refers to “the new millennial world of fragrance and beauty.” [288] Thus, the cry of the Shulamite “make haste” would be figurative of the cry that ends the Holy Scriptures in Rev 22:20, “He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.” Her cry represents the cry of the Church for redemption.
[288] Watchman Nee, Song of Songs (Fort Washington, Pennsylvania: CLC Publications, c1965, 2001), 157.
Fuente: Everett’s Study Notes on the Holy Scriptures
Solomon had a vineyard at Baalhamon; he let out the vineyard unto keepers; everyone 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.
The best comment perhaps on this verse is what the Lord Jesus himself hath given, Mat 21:33 , etc. That the Church is Christ’s vineyard, that he hath servants in all ages ministering, and working in its Patriarchs, Prophets, Apostles, and Pastors; that his is the revenue, and to him will be all the fruit of it; and that finally, he who hath now his eye constantly upon it, will come to make a reckoning: all these momentous concerns are read to us in every part of scripture.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Son 8:11 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.
Ver. 11. Solomon had a vineyard in Baalhamon. ] So hath Christ in a “very fruitful hill.” Isa 5:1 Solomon’s vineyard must needs be of the best, for he abounded both with wealth and wit, to make it so. He let it also to farm for a very great rent, which showeth the fruitfulness of it, so many vines set for so many silverings. Isa 7:23 But Solomon’s vineyard falls far short of Christ’s (wherewith it is here compared in many respects). For as it is nothing so fruitful, so he was fain to let it out to vinedressers. He could not dress and manure it himself, keep it in his own hands, as his father David his; 1Ch 27:27 neither could he take all the fruit, for the tenant also must live, and reason good. If Solomon have a thousand, the poor labourers may well have two hundred. But I, saith Christ here, neither let out the Church, my vineyard, but look to it myself, though I have a great deal of pains with it; nor suffer any part of the profits to go from me, so jealous I am of mine inheritance, being ever in the midst of it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Solomon. The Shulamite, in demanding her reward, gives her reasons.
Baal-hamon. Not yet identified.
keepers = husbandmen: i.e. tenants.
Fuente: Companion Bible Notes, Appendices and Graphics
Son 8:11-12. 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:
The great Husbandman has graciously let his vineyard out to me, that I may keep it, and dress it; he has made it mine for the time being. I have some ground to till, some plants to tend, some vines to prune. It may not be a very large vineyard, still, it is mine, and I am accountable for it, and must look well to it. It is before me, I am thinking of it, I am caring for it, I am praying about it.
Son 8:12. Thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred.
This is our resolve, that our greater Solomon shall have the profits and proceeds of his own vineyard. It is ours on lease, but the freehold is his. He must have a thousand, and we shall be well content with our share of the vintage, joyful and glad that we may have two hundred.
Son 8:13. Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it.
For to hear that voice will be far better than the two hundred which shall be my share of the fruit. If I may have thee with me, O my Lord, I will be better pleased, though my portion of fruit should be very small indeed, for in having thee my portion will be great indeed! I hear, my Lord, that some of thy people live with thee until they are called thy companions. There are some whom thou dost call thy friends, there are disciples whom Jesus loves. These hearken to thy voice: cause me to hear it. Unstop my deaf ear, give me a sensitive spirit, let my soul thrill, and my heart throb, and my whole being delight to obey every syllable that falls from thy blessed lips. Thou that dwellest in the gardenia, the companions hearken to thy voice: cause me to hear it.
Son 8:14. Make haste, my beloved,
Do not let me have to wait long for thee, O my Beloved! Even at the beginning of this service, cause me to realize thy presence.
Son 8:14. And be thou like to a roe or to a young hart upon the mountains of spices.
Are there mountains that divide me from thee? Come and leap over them; for thou art swift of foot, and sure of standing: Be thou like to a roe or to a young hart, and when thou comest, the mountains of division shall change into mountains of spices, and all around me shall be sweet.
This exposition consisted of readings from SOLOMONS Son 8:11-14; Isa 5:1-7; and Luk 13:6-9.
Fuente: Spurgeon’s Verse Expositions of the Bible
Solomon: Calmet thus translates these verses: “Solomon has a vineyard at Baal-hamon; he has let it out to keepers, each of whom for the fruit of it was to bring a thousand pieces of silver. As for me, my vineyard is before me; keep thyself, O Solomon, thy thousand pieces of silver,” etc.
had a: Son 7:12, Ecc 2:4, Isa 5:1-7, Mat 21:33-43, Mar 12:1
he let: Luk 20:9-18
a thousand: Gen 20:16, Isa 7:23
Reciprocal: Son 1:6 – keeper Son 5:7 – the keepers Eze 15:2 – What Mat 20:1 – a man Mat 21:34 – that Luk 16:7 – An hundred Joh 15:1 – husbandman
Fuente: The Treasury of Scripture Knowledge
Son 8:11. Solomon had a vineyard at Baal-hamon A place, according to Aben-ezra, not far from Jerusalem, where many persons had vineyards. He let out the vineyard unto keepers To farmers or tenants: to how many is not said; but the text supposes to several. Every one for the fruit was to bring a thousand of silver That is, shekels, supposed to be in value about two shillings and four pence halfpenny each: as much as to say, it brought him a vast revenue yearly. The words imply the great extent of the vineyard, which required so many keepers, and its singular fertility, which afforded so great a rent. Thus Christ, typified by Solomon, had a church in a very fruitful place, (Isa 5:1,) under the means of grace. He appointed ministers to watch over, defend, and cultivate it; to dispense the word and administer the ordinances of God for the edification of its members. And each minister was to endeavour to the utmost of his power to promote the fruits of righteousness in every individual, to the honour and glory of the great proprietor of the whole. See notes on Isa 5:1-7; and Mat 21:33; Mat 21:43.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
8:11 {h} Solomon had a vineyard at Baalhamon; he let out the vineyard to keepers; every one for the fruit of it was to bring a thousand [pieces] of silver.
(h) This is the vineyard of the Lord hired out, Mat 21:33.
Fuente: Geneva Bible Notes
The site of "Baal-hamon" is unknown. Evidently Solomon leased part of his vineyard to the Shulammite’s brothers who put her to work in it (Son 1:6). There she met Solomon. Her own vineyard probably refers to her own person (cf. Son 1:6). Another view is that the Shulammite is the garden in view in both verses [Note: E.g., Patterson, p. 120.] In this case, Solomon would have let out his vineyard (the Shulammite) to her brothers for them to care for her. Solomon might not have been aware that he was doing this, but this is really what he was doing since she grew up under their care. The Shulammite promised to give all of herself to Solomon freely, whereas he needed to pay wages to those who worked in his literal vineyard.