61 lines
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61 lines
19 KiB
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Title = 'The Song of Solomon';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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SubTitle3 = 'CHAPTER 8';
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<p id="Chapter8" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 8
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<p id="So8_1"><a onclick="return mV('Sgs',8,'1-14');">Sgs 8:1-14</a>.
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<p><b>1.</b> He had been a brother already. Why, then, this prayer here? It refers to the time after His resurrection, when the previous <i>outward</i> intimacy with Him was no longer allowed, but it was implied it should be renewed at the second coming (<a onclick="return mV('Jhn',20,17);">Jhn 20:17</a>). For this the Church here prays; meanwhile she enjoys <i>inward</i> spiritual communion with Him. The last who ever "kissed" Jesus Christ on earth was the traitor Judas. The bride's return with the King to her mother's house answers to <a onclick="return mV('Act',8,25);">Act 8:25</a>, after the mission to Samaria. The rest spoken of (<a onclick="return mV('Sgs',8,4);">Sgs 8:4</a>) answers to <a onclick="return mV('Act',9,31);">Act 9:31</a>.
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<br><br><b>that sucked...mother</b>—a brother born of the same mother; the closest tie.
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<p id="So8_2"><b>2.</b> Her desire to bring Him into her home circle (<a onclick="return mV('Jhn',1,41);">Jhn 1:41</a>).
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<br><br><b>who would instruct me</b>—rather, "thou wouldest instruct me," namely, how I might best please thee (<a onclick="return mV('Isa',11,2,3);">Isa 11:2-3</a>; <a onclick="return mV('Isa',50,4);">50:4</a>; <a onclick="return mV('Luk',12,12);">Luk 12:12</a>; <a onclick="return mV('Jhn',14,26);">Jhn 14:26</a>; <a onclick="return mV('Jhn',14,26);">16:13</a>).
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<br><br><b>spiced wine</b>—seasoned with aromatic perfumes. Jesus Christ ought to have our choicest gifts. Spices are never introduced in the song in His absence; therefore the time of His return from "the mountain of spices" (<a onclick="return mV('Sgs',8,14);">Sgs 8:14</a>) is contemplated. The cup of betrothal was given by Him at the last supper; the cup or marriage shall be presented by her at His return (<a onclick="return mV('Mat',26,29);">Mat 26:29</a>). Till then the believer often cannot feel towards, or speak of, Him as he would wish.
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<p id="So8_3"><b>3, 4.</b> The "left and right hand," etc., occurred only once actually (<a onclick="return mV('Sgs',2,6);">Sgs 2:6</a>), and here optatively. Only at His first manifestation did the Church palpably embrace Him; at His second coming there shall be again sensible communion with Him. The rest in <a onclick="return mV('Sgs',8,4);">Sgs 8:4</a>, which is a <i>spiritual</i> realization of the wish in <a onclick="return mV('Sgs',8,3);">Sgs 8:3</a> (<a onclick="return mV('1Pe',1,8);">1Pe 1:8</a>), and the charge not to disturb it, close the first, second, and fourth canticles; not the third, as the bridegroom there takes charge Himself; nor the fifth, as, if <i>repose</i> formed its close, we might mistake the present state for our rest. The broken, longing close, like that of the whole Bible (<a onclick="return mV('Rev',22,20);">Rev 22:20</a>), reminds us we are to be waiting for a Saviour to come. On "daughters of Jerusalem," see on JFB for <a href="./Comm/jfb/Sgs/Sgs007.html#So7_10">Sgs 7:10</a>.
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<p id="So8_5">CANTICLE V.— (<a onclick="return mV('Sgs',8,'5-14');">Sgs 8:5-14</a>) —FROM THE CALL OF THE GENTILES TO THE CLOSE OF REVELATION.
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<p><b>5. Who is this</b>—Words of the daughters of Jerusalem, that is, the churches of Judea; referring to Paul, on his return from Arabia ("the wilderness"), whither he had gone after conversion (<a onclick="return mV('Gal',1,'15-24');">Gal 1:15-24</a>).
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<br><br><b>I raised thee...she...bare thee</b>— (<a onclick="return mV('Act',26,'14-16');">Act 26:14-16</a>). The first words of Jesus Christ to the bride since her going to the garden of nuts (<a onclick="return mV('Sgs',6,9,10);">Sgs 6:9-10</a>); so His appearance to Paul is the only one since His ascension, <a onclick="return mV('Sgs',8,13);">Sgs 8:13</a> is not an address of Him as <i>visible:</i> her reply implies He is not visible (<a onclick="return mV('1Cr',15,8);">1Cr 15:8</a>). Spiritually, she was found in the moral wilderness (<a onclick="return mV('Eze',16,5);">Eze 16:5</a>; <a onclick="return mV('Hsa',13,5);">Hsa 13:5</a>); but now she is "coming up from" it (<a onclick="return mV('Jer',2,2);">Jer 2:2</a>; <a onclick="return mV('Hsa',2,14);">Hsa 2:14</a>), especially in the last stage of her journey, her conscious weakness casting itself the more wholly on Jesus Christ (<a onclick="return mV('2Cr',12,9);">2Cr 12:9</a>). "Raised" (<a onclick="return mV('Eph',2,'1-7');">Eph 2:1-7</a>). Found ruined under the forbidden tree (<a onclick="return mV('Gen',3,'22-24');">Gen 3:22-24</a>); restored under the shadow of Jesus Christ crucified, "the green tree" (<a onclick="return mV('Luk',23,31);">Luk 23:31</a>), fruit-"bearing" by the cross (<a onclick="return mV('Isa',53,11);">Isa 53:11</a>; <a onclick="return mV('Jhn',12,24);">Jhn 12:24</a>). "Born again by the Holy Ghost" "there" (<a onclick="return mV('Eze',16,'3-6');">Eze 16:3-6</a>). In this verse, <i>her dependence,</i> in the similar verse, <a onclick="return mV('Sgs',3,6);">Sgs 3:6</a>, etc., <i>His omnipotence to support her,</i> are brought out (<a onclick="return mV('Deu',33,26);">Deu 33:26</a>).
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<p id="So8_6"><b>6.</b> Implying approaching absence of the Bridegroom.
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<br><br><b>seal</b>—having her name and likeness engraven on it. His Holy Priesthood also in heaven (<a onclick="return mV('Exd',28,'6-12', '15-30');">Exd 28:6-12, 15-30</a>; <a onclick="return mV('Hbr',4,14);">Hbr 4:14</a>); "his heart" there answering to "thine heart" here, and "two shoulders" to "arm." (Compare <a onclick="return mV('Jer',22,24);">Jer 22:24</a>, with <a onclick="return mV('Hag',2,23);">Hag 2:23</a>). But the Holy Ghost (<a onclick="return mV('Eph',1,13,14);">Eph 1:13-14</a>). As in <a onclick="return mV('Sgs',8,5);">Sgs 8:5</a>, she was "leaning" on Him, that is, her arm on His <i>arm,</i> her head on His <i>bosom;</i> so she prays now that before they part, her impression may be engraven both on His <i>heart</i> and His <i>arm,</i> answering to His <i>love</i> and His <i>power</i> (<a onclick="return mV('Psa',77,15);">Psa 77:15</a>; see <a onclick="return mV('Gen',38,18);">Gen 38:18</a>; <a onclick="return mV('Isa',62,3);">Isa 62:3</a>).
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<br><br><b>love is strong as death</b>— (<a onclick="return mV('Act',21,13);">Act 21:13</a>; <a onclick="return mV('Rom',8,'35-39');">Rom 8:35-39</a>; <a onclick="return mV('Rev',12,11);">Rev 12:11</a>). This their love unto death flows from His (<a onclick="return mV('Jhn',10,15);">Jhn 10:15</a>; <a onclick="return mV('Jhn',10,15);">15:13</a>).
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<br><br><b>jealousy...the grave</b>—<i>Zealous love,</i> jealous of all that would come between the soul and Jesus Christ (<a onclick="return mV('1Ki',19,10);">1Ki 19:10</a>; <a onclick="return mV('Psa',106,30,31);">Psa 106:30-31</a>; <a onclick="return mV('Luk',9,60);">Luk 9:60</a>; <a onclick="return mV('Luk',14,26);">14:26</a>; <a onclick="return mV('1Cr',16,22);">1Cr 16:22</a>).
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<br><br><b>cruel</b>—rather, "unyielding" hard, as the grave will not let go those whom it once holds (<a onclick="return mV('Jhn',10,28);">Jhn 10:28</a>).
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<br><br><b>a most vehement flame</b>—literally, "the fire-flame of Jehovah" (<a onclick="return mV('Psa',80,16);">Psa 80:16</a>; <a onclick="return mV('Isa',6,6);">Isa 6:6</a>). Nowhere else is <i>God's</i> name found in the Song. The zeal that burnt in Jesus Christ (<a onclick="return mV('Psa',69,9);">Psa 69:9</a>; <a onclick="return mV('Luk',12,49,50);">Luk 12:49-50</a>) kindled in His followers (<a onclick="return mV('Act',2,3);">Act 2:3</a>; <a onclick="return mV('Rom',15,30);">Rom 15:30</a>; <a onclick="return mV('Phl',2,17);">Phl 2:17</a>).
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<p id="So8_7"><b>7. waters</b>—in contrast with the "coals of fire" (<a onclick="return mV('Sgs',8,6);">Sgs 8:6</a>; <a onclick="return mV('1Ki',18,'33-38');">1Ki 18:33-38</a>). Persecutions (<a onclick="return mV('Act',8,1);">Act 8:1</a>) cannot quench love (<a onclick="return mV('Hbr',10,34);">Hbr 10:34</a>; <a onclick="return mV('Rev',12,15,16);">Rev 12:15-16</a>,). Our many provocations have not quenched His love (<a onclick="return mV('Rom',8,'33-39');">Rom 8:33-39</a>).
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<br><br><b>if...give all the substance . . . contemned</b>—Nothing short of Jesus Christ Himself, not even heaven without Him, can satisfy the saint (<a onclick="return mV('Phl',3,8);">Phl 3:8</a>). Satan offers the world, as to Jesus Christ (<a onclick="return mV('Mat',4,8);">Mat 4:8</a>), so to the saint, in vain (<a onclick="return mV('1Jo',2,'15-17');">1Jo 2:15-17</a>; <a onclick="return mV('1Jo',5,4);">5:4</a>;). Nothing but our love in turn can satisfy Him (<a onclick="return mV('1Cr',13,'1-3');">1Cr 13:1-3</a>).
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<p id="So8_8"><b>8.</b> The Gentile Church (<a onclick="return mV('Eze',16,48);">Eze 16:48</a>). "We," that is, the Hebrew Church, which heretofore admitted Gentiles to communion, only by becoming <i>Judaic proselytes.</i> Now first <i>idolatrous</i> Gentiles are admitted <i>directly</i> (<a onclick="return mV('Act',11,'17-26');">Act 11:17-26</a>). Generally, the saint's anxiety for other souls (<a onclick="return mV('Mar',5,19);">Mar 5:19</a>; <a onclick="return mV('Jhn',4,28,29);">Jhn 4:28-29</a>).
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<br><br><b>no breasts</b>—neither faith nor love as yet (see on JFB for <a href="./Comm/jfb/Sgs/Sgs004.html#So4_5">Sgs 4:5</a>), which "come by hearing" of Him who first loved us. Not yet fit to be His bride, and mother of a spiritual offspring.
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<br><br><b>what shall we do</b>—the chief question in the early Church at the first council (<a onclick="return mV('Act',15,'23-29');">Act 15:23-29</a>). How shall "the elder brother" treat the "younger," already received by the Father (<a onclick="return mV('Luk',15,'25-32');">Luk 15:25-32</a>)? Generally (<a onclick="return mV('2Sa',15,15);">2Sa 15:15</a>; <a onclick="return mV('Jhn',9,4);">Jhn 9:4</a>; <a onclick="return mV('Act',9,6);">Act 9:6</a>; <a onclick="return mV('Gal',6,10);">Gal 6:10</a>).
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<br><br><b>In the day...spoken for</b>—that is, when she shall be <i>sought in marriage</i> (<a onclick="return mV('Jdg',14,7);">Jdg 14:7</a>), namely, by Jesus Christ, the heavenly bridegroom.
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<p id="So8_9"><b>9. wall...door</b>—the very terms employed as to the Gentile question (<a onclick="return mV('Act',14,27);">Act 14:27</a>; <a onclick="return mV('Eph',2,14);">Eph 2:14</a>). If she be a wall in Zion, founded on Jesus Christ (<a onclick="return mV('1Cr',3,11);">1Cr 3:11</a>), we will not "withstand God" (<a onclick="return mV('Act',11,17);">Act 11:17</a>; <a onclick="return mV('Act',15,'8-11');">15:8-11</a>). But if so, we must not "build" (<a onclick="return mV('Act',15,'14-17');">Act 15:14-17</a>) on her "wood, hay, stubble" (<a onclick="return mV('1Cr',3,12);">1Cr 3:12</a>), that is, Jewish rites, etc., but "a palace of silver," that is, all the highest privileges of church communion (<a onclick="return mV('Gal',2,'11-18');">Gal 2:11-18</a>; <a onclick="return mV('Eph',2,'11-22');">Eph 2:11-22</a>). Image from the splendid turrets "built" on the "walls" of Jerusalem, and flanking the "door," or gateway. The Gentile Church is the "door," the type of catholic accessibleness (<a onclick="return mV('1Cr',16,9);">1Cr 16:9</a>); but it must be not a mere thoroughfare but furnished with a wooden framework, so as not merely to admit, but also to safely enclose: cedar is fragrant, beautiful, and enduring.
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<p id="So8_10"><b>10.</b> The Gentile Church's joy at its free admission to gospel privileges (<a onclick="return mV('Act',15,30,31);">Act 15:30-31</a>). She is one wall in the spiritual temple of the Holy Ghost, the Hebrew Church is the other; Jesus Christ, the common foundation, joins them (<a onclick="return mV('Eph',2,'11-22');">Eph 2:11-22</a>).
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<br><br><b>breasts...towers</b>—alluding to the silver palace, which the bridal virgins proposed to build on her (<a onclick="return mV('Sgs',8,9);">Sgs 8:9</a>). "Breasts" of consolation (<a onclick="return mV('Isa',66,11);">Isa 66:11</a>); faith and love (<a onclick="return mV('1Th',5,8);">1Th 5:8</a>); opposed to her previous state, "no breasts" (<a onclick="return mV('Sgs',8,8);">Sgs 8:8</a>; <a onclick="return mV('2Th',1,3);">2Th 1:3</a>). Thus <a onclick="return mV('Eze',16,46,61);">Eze 16:46, 61</a> was fulfilled, both Samaria and the Gentiles being joined to the Jewish gospel Church.
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<br><br><b>favour</b>—rather, "peace." The Gentile Church too is become the Shulamite (<a onclick="return mV('Sgs',6,13);">Sgs 6:13</a>), or <i>peace</i>-enjoying bride of Solomon, that is, Jesus Christ, the Prince of Peace (<a onclick="return mV('Rom',5,1);">Rom 5:1</a>; <a onclick="return mV('Eph',2,14);">Eph 2:14</a>). Reject not those whom God accepts (<a onclick="return mV('Num',11,28);">Num 11:28</a>; <a onclick="return mV('Luk',9,49);">Luk 9:49</a>; <a onclick="return mV('Act',15,8,9);">Act 15:8-9</a>). Rather, superadd to such every aid and privilege (<a onclick="return mV('Sgs',8,9);">Sgs 8:9</a>).
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<p id="So8_11"><b>11.</b> The joint Church speaks of Jesus Christ's vineyard. Transference of it from the Jews, who rendered not the fruits, as is implied by the silence respecting any, to the Gentiles (<a onclick="return mV('Mat',21,'33-43');">Mat 21:33-43</a>).
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<br><br><b>Baal-hamon</b>—equivalent to <i>the owner of a multitude;</i> so Israel in Solomon's day (<a onclick="return mV('1Ki',4,20);">1Ki 4:20</a>); so <a onclick="return mV('Isa',5,1);">Isa 5:1</a>, "<i>a very fruitful hill</i>" abounding in <i>privileges,</i> as in <i>numbers.</i>
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<br><br><b>thousand pieces</b>—namely, silverlings, or shekels. The vineyard had a thousand vines probably; a vine at a silverling (<a onclick="return mV('Isa',7,23);">Isa 7:23</a>), referring to this passage.
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<p id="So8_12"><b>12.</b> "mine" by grant of the true Solomon. Not merely "let out to keepers," as in the Jewish dispensation of <i>works,</i> but "mine" by grace. This is "before me," that is, <i>in my power</i> [MAURER]. But though no longer under constraint of "keeping" the law as a mere letter and covenant of works, <i>love</i> to Jesus Christ will constrain her the more freely to render all to Solomon (<a onclick="return mV('Rom',8,'2-4');">Rom 8:2-4</a>; <a onclick="return mV('1Cr',6,20);">1Cr 6:20</a>; <a onclick="return mV('Gal',5,13);">Gal 5:13</a>; <a onclick="return mV('1Pe',2,16);">1Pe 2:16</a>), after having paid what justice and His will require should be paid to others (<a onclick="return mV('1Cr',7,'29-31');">1Cr 7:29-31</a>; <a onclick="return mV('1Cr',9,14);">9:14</a>). "Before me" may also mean "I will never lose sight of it" (contrast <a onclick="return mV('Sgs',1,6);">Sgs 1:6</a>) [MOODY STUART]. She will not keep it for herself, though so freely given to her, but for His use and glory (<a onclick="return mV('Luk',19,13);">Luk 19:13</a>; <a onclick="return mV('Rom',6,15);">Rom 6:15</a>; <a onclick="return mV('Rom',14,'7-9');">14:7-9</a>; <a onclick="return mV('1Cr',12,7);">1Cr 12:7</a>). Or the "two hundred" may mean a <i>double tithe</i> (two-tenths of the whole paid back by Jesus Christ) as the reward of grace for our surrender of <i>all</i> (the thousand) to Him (<a onclick="return mV('Gal',6,7);">Gal 6:7</a>; <a onclick="return mV('Hbr',6,10);">Hbr 6:10</a>); then she and "those that keep" are the same [ADELAIDE NEWTON]. But Jesus Christ pays back not merely <i>two tithes,</i> but <i>His all</i> for our all (<a onclick="return mV('1Cr',3,'21-23');">1Cr 3:21-23</a>).
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<p id="So8_13"><b>13.</b> Jesus Christ's address to her; now no longer visibly present. Once she "had not kept" her vineyard (<a onclick="return mV('Sgs',1,6);">Sgs 1:6</a>); now she "dwells" in it, not as its owner, but its superintendent under Jesus Christ, with vinedressers ("companions"), for example, Paul, etc. (<a onclick="return mV('Act',15,25,26);">Act 15:25-26</a>), under her (<a onclick="return mV('Sgs',8,11,12);">Sgs 8:11-12</a>); these ought to obey her when she obeys Jesus Christ. Her voice in prayer and praise is to be heard continually by Jesus Christ, if her voice before men is to be effective (<a onclick="return mV('Sgs',2,14);">Sgs 2:14</a>, end; <a onclick="return mV('Act',6,4);">Act 6:4</a>; <a onclick="return mV('Act',13,2,3);">13:2-3</a>).
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<p id="So8_14"><b>14.</b> (See on JFB for <a href="./Comm/jfb/Sgs/Sgs002.html#So2_17">Sgs 2:17</a>). As she began with longing for His first coming (<a onclick="return mV('Sgs',1,2);">Sgs 1:2</a>), so she ends with praying for His second coming (<a onclick="return mV('Psa',130,6);">Psa 130:6</a>; <a onclick="return mV('Phl',3,20,21);">Phl 3:20-21</a>; <a onclick="return mV('Rev',22,20);">Rev 22:20</a>). MOODY STUART makes the roe upon spices to be the musk deer. As there are four gardens, so four mountains, which form not mere images, as Gilead, Carmel, etc., but part of the structure of the Song: (1) Bether, or <i>division</i> (<a onclick="return mV('Sgs',2,17);">Sgs 2:17</a>), God's justice <i>dividing</i> us from God. (2) Those "of leopards" (<a onclick="return mV('Sgs',4,8);">Sgs 4:8</a>), sin, the world, and Satan. (3) That "of myrrh and aloes" (<a onclick="return mV('Sgs',4,6,14);">Sgs 4:6, 14</a>), the sepulchre of Calvary. (4) Those "of spices," here answering to "the hill of frankincense" (<a onclick="return mV('Sgs',4,6);">Sgs 4:6</a>), where His <i>soul</i> was for the three days of His death, and heaven, where He is a High Priest now, offering incense for us on the fragrant mountain of His own finished work (<a onclick="return mV('Hbr',4,14);">Hbr 4:14</a>; <a onclick="return mV('Hbr',7,25);">7:25</a>; <a onclick="return mV('Rev',8,3,4);">Rev 8:3-4</a>); thus He surmounts the other three mountains, God's justice, our sin, death. The mountain of spices is as much greater than our sins, as heaven is higher than earth (<a onclick="return mV('Psa',103,11);">Psa 103:11</a>). The abrupt, unsatisfied close with the yearning prayer for His <i>visible</i> coming shows that the marriage is future, and that to wait eagerly for it is our true attitude (<a onclick="return mV('1Cr',1,7);">1Cr 1:7</a>; <a onclick="return mV('1Th',1,10);">1Th 1:10</a>; <a onclick="return mV('Tts',2,13);">Tts 2:13</a>; <a onclick="return mV('2Pe',3,12);">2Pe 3:12</a>).
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