| Barnes' Notes on the Bible Royal rank and splendor are grown wearisome. The king once called her "sister" and "sister-bride." Would he were indeed as a "brother," her mother's own child whom she might meet, embrace, and welcome everywhere without restraint or shame. Her love for him is simple, sacred, pure, free from the unrest and the stains of mere earthly passion.
Clarke's Commentary on the BibleO that thou wert as my brother - The bride, fearing that her fondness for her spouse might be construed into too great a familiarity, wishes that he were her little brother; and then she might treat him in the most affectionate manner, and kiss him even in the streets without suspicion, and without giving offense to any one.
Gill's Exposition of the Entire BibleO that thou wert as my brother,.... Or, "who will give thee as a brother to me?" (q) an usual form of wishing, Deuteronomy 5:29, Psalm 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, Hebrews 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, John 20:17; and by being of a like nature, disposition, and practice, Matthew 12:50; as well as on the score of love and friendship, Proverbs 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, Proverbs 24:16; but of love and affection, of faith and confidence, of homage and subjection, of worship and adoration; see Psalm 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) "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) "in platen", Montanus, Brightman, Marckius; "in publico", Cocceius, Michaelis. (t) "non contemnent, vel contemnerent me", Montanus, Brightman, Marckius.
Keil and Delitzsch Biblical Commentary on the Old TestamentIf Solomon now complies with her request, yields to her invitation, then she will again see her parental home, where, in the days of her first love, she laid up for him that which was most precious, that she might thereby give him joy. Since she thus places herself with her whole soul back again in her home and amid its associations, the wish expressed in these words that follow rises up within her in the childlike purity of her love: 1 O that thou wert like a brother to me, Who sucked my mother's breasts! If I found thee without, I would kiss thee; They also could not despise me. 2 I would lead thee, bring thee into my mother's house; Thou wouldest instruct me - I would give thee to drink spiced wine, The must of my pomegranates. Solomon is not her brother, who, with her, hung upon the same mother's breast; but she wishes, carried away in her dream into the reality of that she wished for, that she had him as her brother, or rather, since she says, not אח, but כּאח (with כּ, which here has not, as at Psalm 35:14, the meaning of tanquam, but of instar, as at Job 24:14), that she had in him what a brother is to a sister. In that case, if she found him without, she would kiss him (hypoth. fut. in the protasis, and fut. without Vav in the apodosis, as at Job 20:24; Hosea 8:12; Psalm 139:18) - she could do this without putting any restraint on herself for the sake of propriety (cf. the kiss of the wanton harlot, Proverbs 7:13), and also (גּם) without needing to fear that they who saw it would treat it scornfully (ל בּוּז, as in the reminiscence, Proverbs 6:30). The close union which lies in the sisterly relationship thus appeared to her to be higher than the near connection established by the marriage relationship, and her childlike feeling deceived her not: the sisterly relationship is certainly purer, firmer, more enduring than that of marriage, so far as this does not deepen itself into an equality with the sisterly, and attain to friendship, yea, brotherhood (Proverbs 17:17), within. That Shulamith thus feels herself happy in the thought that Solomon was to her as a brother, shows, in a characteristic manner, that "the lust of the flesh, the lust of the eye, and the pride of life," were foreign to her. If he were her brother, she would take him by the hand, (Note: Ben-Asher punctuates אנהגך. Thus also P. rightly. Ben-Naphtali, on the contrary, punctuates אנהגך. Cf. Genesis (1869), p. 85, note 3.) and bring him into her mother's house, and he would then, under the eye of their common mother, become her teacher, and she would become his scholar. The lxx adds, after the words "into my mother's house," the phrase, καὶ εἰς ταμεῖον τῆς συλλαβούσης με, cf. Sol 3:4. In the same manner also the Syr., which has not read the words διδάξεις με following, which are found in some Codd. of the lxx. Regarding the word telammedēne (thou wouldest instruct me) as incongruous, Hitzig asks: What should he then teach her? He refers it to her mother: "who would teach me," namely, from her own earlier experience, how I might do everything rightly for him. "Were the meaning," he adds, "he should do it, then also it is she who ought to be represented as led home by him into his house, the bride by the bridegroom." But, correctly, Jerome, the Venet., and Luther: "Thou wouldest (shouldest) instruct me;" also the Targ.: "I would conduct thee, O King Messiah, and bring Thee into the house of my sanctuary; and Thou wouldest teach me (וּתאלּף יתי) to fear God and to walk in His ways." Not her mother, but Solomon, is in possession of the wisdom which she covets; and if he were her brother, as she wishes, then she would constrain him to devote himself to her as her teacher. The view, favoured by Leo Hebraeus (Dialog. de amore, c. III), John Pordage (Metaphysik, III 617 ff.), and Rosenmller, and which commends itself, after the analogy of the Gtagovinda, Boethius, and Dante, and appears also to show itself in the Syr. title of the book, "Wisdom of the Wise," that Shulamith is wisdom personified (cf. also Sol 8:2 with Proverbs 9:2, and Proverbs 8:3; Proverbs 2:6 with Proverbs 4:8), shatters itself against this תלמדני; the fact is rather the reverse: Solomon is wisdom in person, and Shulamith is the wisdom-loving soul, (Note: Cf. my Das Hohelied unter. u. ausg. (1851), pp. 65-73.) - for Shulamith wishes to participate in Solomon's wisdom. What a deep view the "Thou wouldest teach me" affords into Shulamith's heart! She knew how much she yet came short of being to him all that a wife should be. But in Jerusalem the bustle of court life and the burden of his regal duties did not permit him to devote himself to her; but in her mother's house, if he were once there, he would instruct her, and she would requite him with her spiced wine and with the juice of the pomegranates. continued...
Geneva Study BibleO {a} that thou wert as my brother, that was nourished at the breasts of my mother! when I should find thee outside, I would kiss thee; yea, I should not be despised. (a) The Church called of the Gentiles speaks thus to the Church of Jerusalem.
Wesley's Notes 8:1 O that - The church here expresses her desire of a stricter union, and closer communion with Christ. Without - In the open streets.
King James Translators' NotesI should not...: Heb. they should not despise me
Jamieson-Fausset-Brown Bible CommentaryCHAPTER 8 So 8:1-14. 1. He had been a brother already. Why, then, this prayer here? It refers to the time after His resurrection, when the previous outward intimacy with Him was no longer allowed, but it was implied it should be renewed at the second coming (Joh 20:17). For this the Church here prays; meanwhile she enjoys inward 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 Ac 8:25, after the mission to Samaria. The rest spoken of (So 8:4) answers to Ac 9:31. that sucked . mother-a brother born of the same mother; the closest tie.
Matthew Henry's Concise Commentary8:1-4 The church wishes for the constant intimacy and freedom with the Lord Jesus that a sister has with a brother. That they might be as his brethren, which they are, when by grace they are made partakers of a Divine nature. Christ is become as our Brother; wherever we find him, let us be ready to own our relation to him, and affection for him, and not fear being despised for it. Is there in us an ardent wish to serve Christ more and better? What then have we laid up in store, to show our affection to the Beloved of our souls? What fruit unto holiness? The church charges all her children that they never provoke Christ to withdraw. We should reason with ourselves, when tempted to do what would grieve the Spirit.
Matthew Henry's Whole Bible CommentaryChapter 8 The affections between Christ and his spouse are as strong and lively here, in this closing chapter of the song, as ever, and rather more so. I. The spouse continues her importunity for a more intimate communion and fellowship with him (v. 1-3). II. She charges the daughters of Jerusalem not to interrupt her communion with her beloved (v. 4); and they, thereupon, admire her dependence on him (v. 5). III. She begs of her beloved, whom she raises up by her prayers (v. 5), that he would by his grace confirm that blessed union with him to which she was admitted (v. 6, 7). IV. She makes intercession for others also, that care might be taken of them (v. 8, 9), and pleases herself with the thoughts of her own interest in Christ and his affection to her (v. 10). V. She owns herself his tenant for a vineyard she held of him at Baal-hamon (v. 11, 12). VI. The song concludes with an interchanging of parting requests. Christ charges his spouse that she should often let him hear from her (v. 13), and she begs of him that he would hasten his return to her (v. 14). Verses 1-4 Here, I. The spouse wishes for a constant intimacy and freedom with the Lord Jesus. She was already betrothed to him, but, the nuptials being yet not solemnized and published (the bride, the Lamb's wife, will not be completely ready till his second coming), she was obliged to be shy and to keep at some distance; she therefore wishes she may be taken for his sister, he having called her so (ch. 5:1), and that she might have the same chaste and innocent familiarity with him that a sister has with a brother, an own brother, that sucked the breasts of the same mother with her, who would therefore be exceedingly tender of her, as Joseph was of his brother Benjamin. Some make this to be the prayer of the Old-Testament saints for the hastening of Christ's incarnation, that the church might be the better acquainted with him, when, forasmuch as the children are partakers of flesh and blood, he should also himself likewise take part of the same, and not be ashamed to call them brethren. It is rather the wish of all believers for a more intimate communion with him, that they might receive the Spirit of sanctification, and so Christ must be as their brother, that is, that they might be as his brethren, which then they are when by grace they are made partakers of a divine nature, and he that sanctifies, and those that are sanctified, are both of one, Heb. 2:11, etc. It becomes brethren and sisters, the children of the same parents, that have been nursed at the same breast, to be very loving to and tender of one another; such a love the spouse desires might be between her and her beloved, that she might call him brother. 2. She promises herself then the satisfaction of making a more open profession of her relation to him than at present she could make: "When I should find thee without, any where, even before company, I would kiss thee, as a sister does her own brother, especially her little brother that is now sucking the breasts of her mother" (for so some understand it); "I would use all the decent freedom with thee that could be, and should not be despised for it, as doing any thing unbecoming the modesty of my sex." The church, since Christ's incarnation, can better own him than she could before, when she would have been laughed at for being so much in love with one that was not yet born. Christ has become as our brother; wherever we find him, therefore, let us be ready to own our relation to him and affection for him, and not fear being despised for it, nor regard that any more than David did when he danced before the ark. If this be to be vile, I will be yet more vile. Nay, let us hope that we shall not be despised so much as some imagine. Of the maid-servants of whom thou hast spoken I shall be had in honour. Wherever we find the image of Christ, though it be without, among those that do not follow him with us, we must love it, and testify that love, and we shall not be despised for it, but catholic charity will gain us respect. 3. She promises to improve the opportunity she should then have for cultivating an acquaintance with him (v. 2): "I would lead thee, as my brother, by the arm, and hang upon thee; I would show thee all the house of my precious things, would bring thee into my mother's house, into the church, into the solemn assemblies (ch. 3:4), into my closet" (for there the saints have most familiar communion with Christ), "and there thou wouldst instruct me" (so some read it), as brethren inform their sisters of what they desire to be instructed in. Those that know Christ shall be taught of him; and therefore we should desire communion with Christ that we may receive instruction from him. He has come that he might give us an understanding. Or, "My mother would instruct me when I have thee with me." It is the presence of Christ in and with his church that makes the word and ordinances instructive to her children, who shall all be taught of God. 4. She promises him to bid him welcome to the best she had; she would cause him to drink of her spiced wine and the juice of her pomegranate, and bid him welcome to it, wishing it better for his sake. The exercise of grace and the performance of duty are spiced wine to the Lord Jesus, very acceptable to him, as expressive of a grateful sense of his favours. Those that are pleased with Christ must study to be pleasing to him; and they will not find him hard to be pleased. He reckons hearty welcome his best entertainment; and, if he have that, he will bring his entertainment along with him. 5. She doubts not but to experience his tender care of her and affection to her (v. 3), that she should be supported by his power and kept from fainting in the hardest services and sufferings (His left hand shall be under my head) and that she should be comforted with his love-His right hand should embrace me. Thus Christ laid his right hand upon John when he was ready to die away, Rev. 1:17. See also Dan. 10:10, 18. It may be read as it is ch. 2:6, His left hand is under my head (for the words are the same in the original) and so it expresses an immediate answer to her prayer; she was answered with strength in her soul, Ps. 138:3. While we are following hard after Christ his right hand sustains us, Ps. 63:8. Underneath are the everlasting arms. 6. She charges those about her to take heed of doing any thing to interrupt the pleasing communion she now had with her beloved (v. 4), as she had done before, when he thus strengthened and comforted her with his presence (ch 2:7): Let me charge you, O you daughters of Jerusalem, and reason with you, Why should you stir up, and why should you awake, my love, until he will? The church, our common mother, charges all her children that they never do any thing to provoke Christ to withdraw, which we are very prone to do. Why should you put such an affront upon him? Why should you be such enemies to yourselves? We should thus reason with ourselves when we are tempted to do that which will grieve the Spirit. "What! Am I weary of Christ's presence, that I affront him and provoke him to depart from me? Why should I do that which he will take so unkindly and which I shall certainly repent of?" |
