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John Gill's Exposition of the Entire Bible.
Song of Solomon 8:1
INTRODUCTION TO SONG OF SOLOMON 8
This chapter begins with an ardent wish of the church for a free and intimate converse with Christ; declaring what she would do to him, and for him, should she have such an interview with him, So 8:1; what familiarity should be between them, So 8:3; charging the daughters of Jerusalem not to give him any disturbance, So 8:4. Upon which they inquire who she was that was in such a posture they saw her in, So 8:5; when the church, instead of giving them an answer, says some things concerning her beloved, on whom they saw her leaning; and makes some requests to him for more nearness to him, and manifestations of his love to her; urged from the strength her love and affections to him, which was invincible, So 8:6. Next follows a speech of the church about her little sister; expressing a concern for her, and what she would do to her and with her, So 8:8; and the answer of the little sister, declaring what she, was, and what she enjoyed, So 8:10; then the words of the church again, concerning her husband's vineyard; the place, keepers, and profit of it, So 8:11. And the chapter, and with it the Song, is concluded with a request of Christ to the church, that he might hear her voice, So 8:13; and with a petition of hers to him, that he would come quickly to her, So 8:14.
Ver. 1. O that thou [wert] as my brother,.... Or, "who will give thee as a brother to me?" {q} an usual form of wishing, De 5:29
Ps 14:7. The church here not only requests that Christ would be like a brother to her, but appear to be really one, and to act the part of one towards her; with whom she might as freely converse as brother and sister may. Several Jewish {r} writers own, that the King Messiah is intended here; and in such a relation Christ does stand to his church and people, by virtue of his incarnation, Heb 2:11; hence many of the ancients take this to be a wish of the Jewish church, for the coming of Christ in the flesh; and also through their adoption, he and they having one Father, Joh 20:17; and by being of a like nature, disposition, and practice, Mt 12:50; as well as on the score of love and friendship, Pr 18:24; and this relation Christ fills up, by the intimacy and familiarity he uses them with; by his compassion on them, and sympathy with them, in all their afflictions; by the help, aid, and relief, he gives them; by his condescension to their weaknesses, and by his great love and affection for them. As a further description of him as a brother, it is added,
that sucked the breasts of my mother; which may denote the truth and reality of Christ's incarnation, being a sucking infant: and the near relation of Christ to his people, being a brother by the mother's side, reckoned the nearest, and their affection to each other the strongest: by her "mother" may be meant Jerusalem above, the mother of us all; and, by her "breasts", the ordinances, of which Christ, as man, partook when on earth, and now may be said to suck, as formed in the hearts of his people;
[when] I should find thee without; or, "in the street" {s}; in public ordinances, where Christ is to be found; or outside of Judea, in the Gentile world, where, after his coming in the flesh, his Gospel was preached, the ordinances administered, and he was there to be found; or in the most public place and manner, where she should not be ashamed to own him, his truths and ordinances, before men;
I would kiss thee; not only with a kiss of approbation, Pr 24:16; but of love and affection, of faith and confidence, of homage and subjection, of worship and adoration; see Ps 2:12; this is an usage with relations and friends, brothers and sisters, at meeting; hence Heunischius refers this to the time when the saints shall meet Christ in the clouds, who will be admitted to the nearest embraces of him, with unspeakable pleasure, and enjoy him to all eternity;
yea, I should not be despised; for taking such freedom with Christ, her brother. Or, "they would not despise me" {t}; neither men nor angels, for such an action, and still less God, the Father, Son, and Spirit; which she might conclude from the relation between them, it being no more unseemly than for a sister to use such freedom with an own brother, even in the street; and from the reception she had reason to believe she should meet with from Christ: who would not turn away his face from her, when she offered to kiss him, which would occasion shame and blushing. The whole expresses her boldness in professing Christ, without fear or shame, in the most public manner.
{q} Knty ym "quis det te?" Pagninus, Montanus, Marckius. {r} Targum in loc. Zohar in Gen. fol. 104. 1. Tzeror Hammor, fol. 73. 3. Caphtor Uperah, fol. 5. 2. {s} Uwxb "in platen", Montanus, Brightman, Marckius; "in publico", Cocceius, Michaelis. {t} yl yzby al "non contemnent, vel contemnerent me", Montanus, Brightman, Marckius.
Song of Solomon 8:2
Ver. 2. I would lead thee, [and] bring, thee into mother's house,.... The general assembly and church of the firstborn is mother to the church visible, to particular churches and believers, where they are born, educated, and brought up; for which they have a great affection, as persons usually have for the place of their nativity and education. And here the church desires to have Christ with her; either to consummate the marriage between them, Ge 24:67; or to have the knowledge of him spread among her relations, those of her mother's house, who belonged to the election of grace; or to enjoy his presence there, with great delight and pleasure: the act of "leading" thither shows great familiarity with him, great love and respect for him, a hearty welcome to her mother's house; and was treating him becoming his majesty, great personages being led, Isa 60:11; all which is done by prayer, in the exercise of faith: and the act of "bringing" denotes on her part the strength of faith in prayer; and on his part great condescension; see So 3:4. Her end in all was, as follows,
[who] would instruct me; meaning her mother; the allusion may be to a grave and prudent woman, who, taking her newly married daughter apart, teaches her how to behave towards her husband, that she may have his affections, and live happily with him: the house of God is a school of instruction, where souls are taught the ways of Christ, the doctrines of the Gospel, and the duties of religion; nor are the greatest believers above instruction, and the means of it. Some render the words, "thou shalt", or "thou wouldest teach me" {u}; meaning Christ, who teaches as none else can; he teaches by his Spirit, who leads into all truth; by the Scriptures, which are profitable for instruction; by his ministers, called pastors and teachers; and by his ordinances administered in his house; where the church desired the presence of Christ; and might expect instruction from him, being in the way of her duty; and to hear such marriage precepts, as in Ps 45:10. In return, the church promises Christ,
I would cause thee to drink of spiced wine, of the juice of my pomegranate; or, "wine of my pomegranate" {w}; of which mention is made in Jewish writings {x} and by other authors {y}: there was a city in the tribe of Dan, called "Gathrimmon", Jos 21:24; the winepress of the pomegranate, or where they made pomegranate wine. Spiced wine was much used by the ancients, and in the eastern countries: so Phoenician wine, or wine of Byblis, is said to be odoriferous {z}; so the wine of Lebanon, Ho 14:7; the Babylonians had a wine they called nectar {a}: spiced wine was thought less inebriating {b}, and therefore the ancients sometimes put into their wine myrrh and calamus, and other spices {c}; sometimes it was a mixture of old wine, water, and balsam; and of wine, honey, and pepper {d}. Now these sorts of wine being accounted the best and most agreeable, the church proposes to treat Christ with them; by which may be meant the various graces of the Spirit, and the exercise of them in believers; which give Christ pleasure and delight, and are preferred by him to the best wine; see So 4:10. With the Hebrew writers, pomegranates are said to be a symbol of concord {e}: the pomegranate was a tree of Venus {f}.
{u} yndmlt "docebis me", V. L. Pagninus, Montanus, & alii; "doceres me", Brightman, Michaelis. {w} ynmr oyoem "de vino dulci mali granati mei", Montanus. {x} T. Bab. Sabbat, fol. 143. 2. Maimon. Hilch. Maacolot Asurot, c. 7. s. 7. {y} Plin. Nat. Hist. l. 14. c. 16. {z} biblinon euwda Theocrit. Idyll. 14. v. 15, 16. {a} Athenaei Deipnosophist. l. 1. c. 95. p. 32. {b} Ibid. l. 11. c. 3. p. 464. {c} Plin. Nat. Hist. l. 14. c. 13, 16. Plauti Persa, Act. 1. Sc. 3. v. 7, 8. {d} Munster. Dictionar. Chaldaic. p. 22, 27. {e} Apud Chartar. de Imag. Deorum, p. 139. {f} Athenaeus, ut supra (Deipnosophist.), l. 3. c. 8. p. 84.
Song of Solomon 8:3
Ver. 3. His left hand [should be] under my head, and his right hand should embrace me. That is, when she should have the presence of Christ in her mother's house. Or the words are a petition that so it might be, "let his left hand", &c.; {g}; or a declaration of what she did enjoy, "his left hand is under my head", &c.; {h},
See Gill on "So 2:6".
{g} Tigurine version, Marckius, some in Michaelis. {h} Mercerus, Piscator, Cocceius, Michaelis.
Song of Solomon 8:4
Ver. 4. I charge you, O ye daughters of Jerusalem, that ye stir not up,
nor awake [my] love, until he please. The phrase, "by the roes [and] by the hinds of the field", used in So 2:7; is here omitted; not as if the charge was less vehement and earnest here, for the form of expostulation seems rather to express more earnestness: for the words may be rendered, "why will ye", or "why should ye stir up, and why awake my love?" {i} being apprehensive they were about to do it; and which she dissuades from, as unreasonable and dangerous, and might be prejudicial to them as well as to her. The allusion is to virgins, that sung songs at marriages; one in the evening, lulling to sleep; and another in the morning, awaking and stirring up from it {k}.
{i} hm, "cur", Montanus, Schmidt. {k} Vid. Theocrit. Idyll. 18.
Song of Solomon 8:5
Ver. 5. (Who [is] this that cometh up from the wilderness?.... Which words are spoken by the daughters of Jerusalem, occasioned by her charge to them, by which they were excited to look more earnestly at her, whom Christ had indulged with so much nearness to him; at which they express their surprise, and describe her by her ascent "from the wilderness"; that is, of the world, out of which she was chosen and called; and from a state of nature, out of which she was brought; and was rising up in a state of grace to a state of glory;
See Gill on "So 3:6";
leaning upon her beloved); faith in Christ, whom her soul loved, and who loved her, is signified hereby; see Isa 50:10; which is the grace by which believers lean on the person of Christ, for acceptance with God; on his righteousness, for justification; on his fulness, for the supply of their wants; and trust in his blood for pardon and cleansing, The word is only used in this place, and is differently rendered: by some, "casting herself" {l} on him; as sensible sinners do at first conversion, when they venture their souls on Christ, commit the care and keeping of them to him, and trust their whole salvation with him: by others, "joining, associating" {m}; cleaving to him, keeping company with him, from the use of the word {n} in the Arabic tongue; so such souls give up themselves to Christ; cleave to him, with full purpose of heart; walk with him, and walk on in him, as they have received him: by others, "rejoicing" or "delighting" {o} herself in him; in the view of his personal glory, transcendent excellencies, inexhaustible fulness, and searchable riches: the Septuagint version is, "strengthened", or "strengthening herself on her beloved"; deriving all her strength from him, to exercise grace, perform duty, withstand temptation, and persevere to the end, conscious of her own weakness; faith, in every sense of the word, is intended;
I raised thee up under the apple tree; not the words of Christ concerning the church, since the affixes are masculine; but what the church said concerning Christ, when leaning on his arm as she went along with him: so the words may be connected with the preceding, by supplying the word "saying", as Michaelis observes; relating a piece of former experience, how that when she was under the apple tree, sat under the shadow of it, So 2:3; that is, under the ordinances of the Gospel; where, having no sensible communion with Christ for some time, he being as it were asleep, she, by her earnest prayers and entreaties, awaked him, and raised him up, to take notice of her; whereby she enjoyed much nearness to him, and familiarity with him;
there thy mother brought thee forth, there she brought thee forth [that] bare thee; which may be said either concealing the Old Testament church, who conceived hope of the coming of Christ, waited for it, and was often like a woman in pain until he was brought forth, which at length was done, to the joy of those that looked for him; or of the New Testament church, hoping, looking, waiting for the second coming of Christ, in the exercise of faith and prayer, and is like a woman in travail, and will be until he makes his appearance; and both may be meant, the one by the former, the other by the latter phrase, and may be the reason of the repetition of it. It may be applied to the apostles of Christ, who travailed in birth, until Christ was brought forth into the Gentile world, through the preaching of the Gospel; and so to all Gospel ministers, who are in like case until Christ be formed in the souls of men; which is no other than the new birth, and is attended with pain like that of a woman in travail; and every regenerate person may be said, in this sense, to be Christ's mother, as well as his brother and sister, Mt 12:50; and each of the above things are usually done under and by the means of the word and ordinances; which may be signified by the apple tree, or, however, the shadow of it.
{l} tqprtm "injiciens se", Cocceius. {m} "Adjungens se", Montanus; "associans se", Brightman, Schmidt, Marckius, Michaelis; so Aben Ezra, Jarchi, Joseph Kimchi, & R. Sol. Urbin. Ohel. Moed, fol. 19. 1. {n} "Raphak, comes fuit; rephik, comes itineris; socius", Golius, col. 1018, 1019. {o} "Deliciis affluens", V. L. "delicians", some in Mercerus, so Kimchi.
Song of Solomon 8:6
Ver. 6. Set me as a seal upon thine heart, as a seal upon thine arm,.... These are still the words of the church, speaking to Christ as she walked along with him, as the affixes in the Hebrew text show; in which she desires to have a fixed abiding place in his heart; to continue firmly in his love, and to have further manifestations of it; to be always remembered and supported by him; to be ever on his mind, and constantly under his care and protection; and to have a full assurance of interest in his love, and in his power, which is the sealing work of his Spirit, Eph 1:13. The allusion seems to be to the high: priest, a type of Christ, who had the names of the children of Israel engraved on precious stones, and bore by him on his shoulders, and on his heart, for a memorial before the Lord continually; or to the names of persons, engraved on jewels, wore by lovers on their arms or breasts, or to their pictures put there; not to signets or seals wore on those parts, but to the names and images of persons impressed on them: the Ethiopians {p} understand it of something bound upon the arm, by which persons might be known, as was used in their country. The church's desire is, that she might be affectionately loved by Christ, be deeply fixed in his heart, be ever in his view, owned and acknowledged by him, and protected by the arm of his power. Her reasons follow:
for love [is] strong as death; that is, the love or the church to Christ, which caused her to make the above requests: death conquers all; against it there is no standing; such was the love of the church, it surmounted all difficulties that lay in the way of enjoying Christ; nothing could separate from it; she was conquered by it herself {q}; and could not live without him; a frown, an angry look from him, was as death unto her; yea, she could readily part with life and suffer death for his sake; death itself could not part her from him, or separate him from her love {r}; so that her love was stronger than death;
jealousy [is] cruel as the grave: the jealousy she had of Christ's love to her which was her weakness; and yet it was very torturing and afflicting, though at the same time it showed the greatness of her love to Christ: or "envy", that is of wicked men, she was the object of, which exceeds cruel wrath and outrageous anger, Pr 27:4; or rather her "zeal" {s}, which is no other than ardent love for Christ his Gospel, cause, and interest; which ate up and consumed her spirits, as the grave does what is cast into it. Ps 119:139. Virgil {t} gives the epithet of "cruel" to love;
the coals thereof [are] coals of fire; which expresses the fervency of her love to Christ, and zeal for the honour of his name: which, though sometimes cold and languid, is rekindled, and becomes hot and flaming; and is, like fire, insatiable, one of the four things that say, "It is not enough", Pr 30:16;
[which hath] a most vehement flame; nothing is, nor, common with other writers {u}, than to attribute flame to love, and to call it a fire; here a most vehement flame. Or, "the flame of Jah" or "Jehovah" {w}; an exceeding great one: the Hebrews use one or other of the names of God, as a superlative; so the mountains of God, and cedars of God, mean exceeding great ones; and here it expresses the church's love in the highest degree, in such a flame as not to be quenched, as follows: or it signifies, that the flame of love in her breast was kindled by the Lord himself {x}, by his Spirit, compared to fire; or by his love, shed abroad in her heart by him, Hence it appears to be false, what is sometimes said, that the name of God is not used in this Song; since the greatest of all his names, Jab or Jehovah, is here expressed.
{p} Apud Ludolph. Lexic. Ethiopic. p. 341. {q} "Omnia vincit amor, et nos cedamus amori", Virgil. {r} "Nostros non rumpit funus amorea", Lucan. Pharsal. l. 5. v. 761, 762. {s} hanq "zelus", Junius & Tremellius, Piscator, Cocceius, Marckius. {t} "Crudelis amor", Bucolic. Eclog. 10. v. 29. {u} Vid. Barthii Animadv. ad Claudian. de Nutpt. Honor. v. 16. & Laude Stilico, v. 74. So love is said to kindle a more vehement flame than at Vulcan's forge, Theocrit. Idyll. 2. prope finem. {w} hy-tbhlv "flamma Domini", Montauus, Mercerus; "Dei", Tigurine version, Cocceius; "Jah", Vatablus, to Marckius. {x} So the Tigurine version, Castalio.
Song of Solomon 8:7
Ver. 7. Many waters cannot quench love, neither can the floods drown it,.... The love of the church to Christ, which is inextinguishable and insuperable, by the many waters and floods of wicked and ungodly men; neither by their flattery and fair promises; nor by their cruel edicts, force and persecution; by neither can they withdraw the love of the saints from Christ, nor tempt them to desert his interest: nor by all the afflictions God is pleased to bring upon them; rather their love is increased thereby, which they consider as effects of the love, wisdom, and faithfulness of God, as designed for their good: nor even by their sins and corruptions; for though, through the aboundings of these, their love may wax cold, yet it never becomes extinct; it may be left, but not lost; its fervency may be abated, but that itself remains: nor by Satan's temptations, who sometimes comes in like a flood, threatening to carry all before him; but the Spirit lifts up a standard against him, and maintains his own work of faith and love,
Isa 59:19; nor by the terrors of the law, and the apprehensions of divine wrath, they are sometimes pressed with, signified by waves and floods, Ps 88:6; nor by all the hardships and difficulties, scoffs and reproaches, which attend believers in their Christian race; which are so far from alienating their affections from Christ, that they rather endear him the more unto them, and make heaven, and the enjoyment of him there, the more desirable;
if [a] man would give, all the substance of his house for love, it would utterly be contemned; it is true of the love of Christ to his people, as also what is said before; but is rather to be understood of the love of the church to Christ; which is a grace so valuable, as not to be purchased with money: if this, or any other grace, is to be bought, it is to be bought without money and without price; it is to be had freely of Christ; and, where possessed, will not be parted with for anything that may be offered; if a rich man's whole estate was offered for it, to a lover of Christ; yea, the riches of the Indies, or the vast treasures of the whole globe, on condition of his parting with him, and deserting his cause and interest, and dropping or neglecting his love to him, it would be treated by him with the, almost disdain and contempt; see Php 3:8. Now all this is used by the church as an argument to gain her request, "set me as a seal", &c.; So 8:6; since my soul is all in flames of love to thee, which cannot be quenched by all I suffer on thy account; nor will be parted with for all that the world can give me. This love of the church reaches to Christ, and to all that belong to him, even to a little sister, as in So 8:8.
Song of Solomon 8:8
Ver. 8. We have a little sister,.... Which seems to be the Gentile church, so called by the Jewish church; for as the church catholic, or universal, with respect to its parts, is called a mother, as often in this Song; so these parts, with respect to each other, as the Jewish and Gentile churches, may be called sisters; and the rather, as they belong to the same Father and family, are partakers of the same grace, and are of the same faith and religion as to the substance of them; and the object and nature of their worship the same, though as to circumstances different: and it may be observed that the Gentile church is not only sister to the Jewish church, but to Christ, and therefore she says, not I, but we, have such a sister; of which relation, see 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} hb rbdyv "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.
Song of Solomon 8:9
Ver. 9. If she [be] a wall,.... Built upon a sure foundation; and firmly established in her faith on Christ, and love to him; and is constant therein, and stands as a wall against the attacks of enemies {b};
we will build upon her a palace of silver; though at first but as a side wall, yet should become a complete habitation, even a palace for Christ, the King of kings, and, being designed for so illustrious an inhabitant, should be a "silver" one, denoting its worth, value, and splendour; the builders of it are the church and her ministers; though Christ is the principal builder, Zec 6:12. Or, "a tower of silver" {c}, signifying, that she should be well fortified, and be put into a posture of defence against her enemies: the Gentile church at first had but a very small appearance of a building, a foundation just laid, a side wall erected; but, in a short time, a noble structure, a stately tower, a silver palace, were built for God;
and if she [be] a door, we will enclose her with boards of cedar; if the door of the Gospel was opened among the Gentiles, it should be succeeded to the building a holy temple to the Lord; which should be not only ornamented, but so well fenced, that it should not be in the power of their enemies to deface and demolish it: or if the door of their hearts was opened, to receive Christ, and his glorious train of grace, they should be adorned and beautified with a larger measure of them; or if being come into a church state, and the door of it was set open to receive good men, and exclude bad men, this would be to their honour comfort and safety: or this phrase is expressive of the finishing of the building, the gate or door being set up; though it rather seems to intend the low and mean estate of the Gentile church at first, when there was but little appearance of a building, only a door set up; which afterwards grew up into a stately and magnificent palace, like that of Solomon's, built of cedar boards of the wood of Lebanon; which may denote her fragrancy, perpetuity, and incorruptibleness.
{b} So Ajax is called the wall of the Grecians, Homer. Iliad. 6. v. 5. & 7. v. 211. {c} Pok tryj "propugnaculum argenteum", Tigurine version; "arcem argenteam", Mercerus; "castellum argenti", Michaelis.
Song of Solomon 8:10
Ver. 10. I [am] a wall,.... The words of the little sister, or Gentile church; either wishing she was what was supposed, and desiring to be in a well settled state, "O that I was a wall!" or as asserting {d} that she was in such a state, well walled; God was a wall of fire about her; salvation was appointed as walls and bulwarks to her; she was one of the two walls Christ was a cornerstone unto, and cemented together; and was a wall built up of lively stones, of true believers, built on Christ, the foundation; and established in the doctrine of grace; and constant and immovable in her love to Christ;
and my breasts like towers; round, plump, and high; signifying that she was now marriageable; and the time of her being presented as a chaste virgin to Christ, and of her open espousals to him, was now come: of ministers of the word, of the Scriptures, and of the ordinances of the Gospel, as signified by breasts, See Gill on "So 4:5"; which may be said to be "like towers": ministers of the word, because set for the defence of the Gospel; the Scriptures, because an armoury from whence saints are supplied with armour, to repel Satan's temptations, refute errors, and defend truth; and the ordinances of the Gospel, because they stand firm and immovable against all the efforts of men to subvert and abolish them; and these are peculiar to the Gentile church, under the Gospel dispensation;
then was I in his eyes as one that found favour; from the time that the Gentile church became a wall, firmly built on Christ, and was formed into a church state, and had a settled ministry and Gospel ordinances, she became acceptable to Christ, and was admitted to near communion with him; and not only her person, but her services, met with a favourable acceptance from him; and these privileges and blessings were the fruit of his love, layout, and good will, he bore to her; which before was secret and hidden, but now her breasts being fashioned, her time was a time of love, of the open love of Christ to her, and of her espousals to him: and when, as the words may be rendered, she was "as one that found peace" {e}; peace being made by the blood of Christ, and the partition wall broken down between Jew and Gentile, and they peaceably joined together in a Gospel church state; and when she enjoyed inward peace and tranquillity of mind, which is found in Christ, the word and ordinances; even all kind of prosperity, which peace, with the Hebrews, includes; every spiritual blessing, as reconciliation, justification, pardon, adoption, and eternal life, which are all the fruits and effects of divine favour, good will, grace, and love.
{d} "Hoc est, nolite dubitare ultrum murus sum", Ambros. Enarrat. in Psal. cxviii. octon. 22. p. 1087. {e} Mwlv eirhnhn, Sept. "pacem", Pagninus, Montanus, Marckius, Michaelis.
Song of Solomon 8:11
Ver. 11. 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 Gill 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} Nwmh lebb "in ea quae habet populos", V. L. "in domino multitudinis", Piscator. {g} Nty edwken, Sept. "dedit", Marckius, Michaelis.
Song of Solomon 8:12
Ver. 12. My vineyard, which [is] mine, [is] before me