Notes
Song of Solomon 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.’ חוֹמָה khomah, from the unused root חָמָה 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 sister’s fortune will depend entirely on herself. HAHN. Spoken by Shulamite’s 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.’ טִירַת tirath, a tower, citadel, or palace; from the unused root טוּר (tur), to surround So GESENIUS. According to others, from טוּר properly צוּר to fasten, enclose. VATABLUS. טִירָה (tirah) a small but strong castle, tower, or bulwark. ZÖCKLER. 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. ROSENMÜLLER, 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 bulwarks—words resplendent with reason (Psalms 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.’ דֶּלֶת (deleth), a door, from דָּלָה (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.’ נָצוּר natsur, from צוּר, 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. ZÖCKLER. 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 (Hosea 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 (Isaiah 29:1; Isaiah 29:4).
Song of Solomon 8:11. Solomon had a vineyard at Baalhamon. בַּעַלְהָמוֹן, from בַּעַל baal, a lord, or according to some, a place; and הָמוֹן (hamon), a multitude, from הָמה, 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 (Joshua 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 Solomon’s,’ 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 (Joshua 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 it—a rich and fertile district, the place where the vineyard which was Shulamite’s dowry lay—the 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, ZÖCKLER. 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 Solomon’s 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 Salomon’s, 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 Solomon’s 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 (Matthew 18:20; Revelation 2:1).
The Bride’s Intercession for Her Little Sister
CHAPTER Song of Solomon 8:8-14
SCENE THIRD. Place: Shulamite’s Mother’s House in the Country. Speakers: The King and Shulamite.
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 mother’s 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 (Esther 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 (James 5:19-20; Jude 1:23). Souls saved and blessing bestowed on others, in answer to believer’s 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. Rahab’s 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’ (Numbers 10:29). The new Testament Church to be Christ’s witnesses and the bearers of His salvation to ‘Judæa and Samaria, and the uttermost ends of the earth’ The picture in the text verified in the Church’s 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 Christ’s 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 Church’s 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 sinner’s Saviour and Husband. A demand made in it for the sinner’s 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? Paul’s language to his converts: ‘I have espoused you to one husband’ (2 Corinthians 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 Church’s duty to enter those doors as they are opened. That duty too slowly performed. The preacher directed in his mission by the Holy Ghost (Acts 8:26-29; Acts 13:2; Acts 16:6-7). The Gospel preached with power is an ‘accepted time,’ and ‘day of salvation’ (2 Corinthians 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.? Shulamite’s 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 men’s 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
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 Shulamite’s 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 silver’—endow her with a rich and ample dowry. ‘If,’ on the contrary, ‘she be a door’—open to all comers—‘we will enclose her with boards of cedar’—impose upon her due restraints, or bestow on her a dowry of much less value. Observe—
1. The Saviour never regardless of His people’s 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 (Genesis 17:20; Isaiah 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 him’—the blessing He had promised (Genesis 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 Abraham’s 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 her’—‘not any ordinary dwelling, but—a ‘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’ (2 Corinthians 6:12; Micah 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’ (Hosea 2:6).
7. The work of grace in the heart, a ‘building,’ ‘We will build upon her.’ ‘Ye are God’s 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 one—a palace of silver! rich, pure, and resplendent in glory. The residence of the King of Kings. ‘An habitation of God through the Spirit’ (Ephesians 2:19-22; 1 Peter 2:5; Colossians 2:7; Jude 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 (Genesis 34:1). Steadfast adherence to Christ’s truth in the face of persecution, kindly noticed and graciously rewarded by the Master (Revelation 3:10).
9. The text realized in the Pentecostal Church. That Church a wall—
(1) Against the attacks and threatening of their adversaries (Acts 4:13-20; Acts 5:27-33; Acts 5:41-42; Acts 6:9-15; Acts 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 (Acts 2:41-47; Acts 4:33-37; Romans 15:14; 1 Corinthians 1:4-7; 2 Corinthians 8:1-2; Hebrews 10:32-34).
(2) Against the attempts of Judaizers to bring the Church under the bondage of the Mosaic law (Acts 15:1-29). Paul a ‘wall’ throughout; Peter, at one time, in danger of becoming a ‘door’ (Galatians 2:4-5; Galatians 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.
SHULAMITE’S THANKFULNESS
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 King’s 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 believer’s duty to recognize the Lord’s 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’ (Romans 15:2; Romans 15:14; Colossians 3:6; Hebrews 3:13).
5. Christ’s pleasure in His faithful people. The soul most pleasing in Christ’s 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. (Revelation 3:10).
6. A man’s greatest happiness to find favour in Christ’s 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’ (Proverbs 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’ (Romans 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’ (Proverbs 8:35).
SHULAMITE’S SELF-DEDICATION
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. Song of Solomon 1:6). This vineyard of her own person, she seems to say, she will no longer, as before, neglect; but would, for her husband’s 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 thousand’—the 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 hundred’—a fifth of the revenue.
In Solomon’s ‘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 (Matthew 21:33-43; Isaiah 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’ (John 1:11). The ‘vineyard’ or kingdom, Christ’s; 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 (Matthew 28:19). The extension indicated in the change of Abraham’s 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 (John 15:1-8; Isaiah 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 brother’s 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 (1 Corinthians 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’ (Romans 15:2). The care required for our own and our neighbour’s soul indicated in the expression—‘Is before me.’ Denotes—
(1) Thoughtfulness.
(2) Attention.
(3) Watchfulness.
(4) Diligence.
4. The aim of the believer’s 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’ (John 15:8; John 15:16). The fruit brought forth by believers the reward of Christ’s suffering for their salvation (Isaiah 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 (Galatians 5:22). The spiritual benefit received through us by others, put down as ‘fruit’ to our account (Romans 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’ (Ephesians 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 (Acts 14:23; Acts 20:17; Acts 20:28; 1 Peter 5:14; Philippians 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 (Acts 6:2; Acts 6:6; Acts 14:23 (Greek); 1 Timothy 4:4; 1 Timothy 4:14). All these the Church’s servants for Jesus’s sake (2 Corinthians 4:5; 1 Corinthians 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 God’s 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’ (Acts 20:28; 1 Peter 5:2-3; Hebrews 13:7; Hebrews 13:17).
6. Those occupied in the special charge of Christ’s 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 (1 Thessalonians 5:12-13; 1 Timothy 5:17).
(2) A sufficient maintenance (1 Corinthians 9:7-14; 1 Timothy 5:18). Their principal remuneration, if faithful, hereafter (1 Peter 5:4; 2 Timothy 4:8; Daniel 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 BRIDEGROOM’S REQUEST
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. Song of Solomon 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 garden—the 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 congregations—a 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 Lord’s 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’ (Psalms 26:8; Psalms 84:1; Psalms 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’ (Psalms 84:4; Psalms 65:1-2). The Pentecostal Church exhibited as ‘dwelling in the gardens.’ ‘They continued steadfastly in the Apostle’s 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’ (Acts 2:42; Acts 2:46-47). Hence, the happiness of a believer’s 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 (Psalms 40:3). These gardens, ‘Paradise Regained,’ and a picture of the ‘Paradise of God.’ Wisdom’s 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’ (Psalms 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 (Matthew 18:15; Matthew 18:17). To be hearkened to with—
(1) With attention.
(2) With deference.
(3) With submission (1 Peter 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’ (Acts 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’ (1 Corinthians 2:15; 1 Corinthians 10:15; 1 Thessalonians 5:21; 1 John 2:20; 1 John 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 man’s person’ (Galatians 2:6; Galatians 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. David’s 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’ (Psalms 16:2; Psalms 119:63). ‘They that feared the Lord spake often one to another’ (Matthew 3:16). Praise comely every where; especially in ‘the congregation of saints’ (Psalms 149:1). A special promise made to united prayer (Matthew 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 (Jude 1:19; Hebrews 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’ (1 Thessalonians 5:17-18). The first business in which the disciples engaged after Christ’s 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 (Acts 2:42; Acts 6:4). The last utterance of the Bible, a prayer on the part of the Bride addressed to Jesus Himself (Revelation 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’ (Hebrews 13:15). Praise and thanksgiving to form a large portion of a believer’s life. ‘In everything give thanks.’ If so in the Old Testament, properly still more so in the New. David’s life: ‘Seven times a day do I praise thee.’ ‘At midnight I will rise to give thanks unto thee’ (Psalms 119:62; Psalms 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 (Revelation 5:8). The ‘praises of Israel’ God’s chosen dwelling place (Psalms 22:3). Believer’s fellowship with each other to consist largely in songs of praise (Ephesians 5:19). ‘One word of Christ before we part.’—Archbishop Usher. Praise to be connected with our warfare and service in the Lord’s cause. Jehoshaphat’s army sang praise before the battle, as certain of victory (2 Chronicles 20:21; 2 Chronicles 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 (Isaiah 35:10). Christ our example in praise and thanksgiving (Luke 10:21). Sang a hymn with the disciples before going to Gethsemane. Sings praises in the midst of the Church (Hebrews 2:12).
SHULAMITE’S SONG
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 Song of Solomon 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 believer’s song to have Christ for its subject as well as its object. Isaiah’s prelude to his song: ‘Now will I sing into my well beloved a song of my beloved’ (Isaiah 5:1). David’s: ‘My heart is inditing a good matter: I speak of the things which I have made touching the King’ (Psalms 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’ (Colossians 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 Church’s 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. Paul’s 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 Church’s ‘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’ (Philippians 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’ (Acts 2:10-11). Preached by Peter after Pentecost: ‘God shall send again Jesus’ (Acts 3:20). Promised by Jesus Himself after His ascension: ‘Behold I come quickly’ (Revelation 22:20). The subject of the Church’s 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.’ Christ’s highest glory and the deliverance of creation bound up with it (2 Thessalonians 1:10; 2 Timothy 4:1; Romans 8:17-21). His appearing the full redemption of His saints (Luke 21:28; Ephesians 1:14).
3. Christ’s 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 ‘Christ’s palace in Aberdeen.’ The ‘Mount Zion’ in heaven, all that it is to the redeemed, because Christ, the Lamb slain, is upon it (Revelation 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.’