| Clarke's Commentary on the Bible If she be a wall - All these expressions, says Calmet, show that it was necessary to provide a husband for this young sister. For a woman without a husband is like a wall without towers, and without defense; is like a gate or door without bar or lock; and like a city without walls. They must therefore provide for their sister a rich, powerful, and illustrious man; qualities here figured by towers or palaces of silver, and doors of cedar. As it is customary to build towers upon a wall, and to put bolts and bars upon a door in order to secure it, so the expressions may point out the defense, protection, and guardianship which they imagined this young woman to require.
Gill's Exposition of the Entire BibleIf 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, Zechariah 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) "propugnaculum argenteum", Tigurine version; "arcem argenteam", Mercerus; "castellum argenti", Michaelis.
Keil and Delitzsch Biblical Commentary on the Old Testament9 If she be a wall, We will build upon her a pinnacle of silver; And if she be a door, We will block her up with a board of cedar-wood. The brothers are the nearest guardians and counsellors of the sister, and, particularly in the matter of marriage, have the precedence even of the father and mother, Genesis 24:50, Genesis 24:55; Genesis 34:6-8.. They suppose two cases which stand in contrast to each other, and announce their purpose with reference to each case. Hoelem. here affects a synonymous instead of the antithetic parallelism; for he maintains that אם (ואם) ... אם nowhere denotes a contrast, but, like sive ... sive, essential indifference. But examples such as Deuteronomy 18:3 (sive bovem, sive ovem) are not applicable here; for this correl. אם ... אם, denoting essential equality, never begins the antecedents of two principal sentences, but always stands in the component parts of one principal sentence. Wherever ואם ... אם commences two parallel conditional clauses, the parallelism is always, according to the contents of these clauses, either synonymous, Genesis 31:50; Amos 9:2-4; Ecclesiastes 11:3 (where the first ואם signifies ac si, and the second sive), or antithetic, Numbers 16:29 f.; Job 36:11 f.; Isaiah 1:19 f. The contrast between חומה (from חמה, Arab. ḥaman, Modern Syr. chamo, to preserve, protect) and דּלת (from דּלל, to hang loose, of doors, Proverbs 26:14, which move hither and thither on their hinges) is obvious. A wall stands firm and withstands every assault if it serves its purpose (which is here presupposed, where it is used as a figure of firmness of character). A door, on the contrary, is moveable; and though it be for the present closed (דלת is intentionally used, and not פּתח, vid., Genesis 19:6), yet it is so formed that it can be opened again. A maiden inaccessible to seduction is like a wall, and one accessible to it is like a door. In the apodosis, Sol 8:9, the lxx correctly renders טירת by ἐπάλξεις; Jerome, by propugnacula. But it is not necessary to read טירת. The verb טור, cogn. דור, signifies to surround, whence tirah ( equals Arab. duâr), a round encampment, Genesis 25:16, and, generally, a habitation, Psalm 69:25; and then also, to range together, whence תּוּר, a rank, row (cf. Arab. thur and daur, which, in the manifoldness of their meanings, are parallel with the French tour), or also tirah, which, Ezekiel 46:23 (vid., Keil), denotes the row or layer of masonry, - in the passage before us, a row of battlements (Ew.), or a crown of the wall (Hitz.), i.e., battlements as a wreath on the summit of a wall. Is she a wall, - i.e., does she firmly and successfully withstand all immoral approaches? - then they will adorn this wall with silver pinnacles (cf. Isaiah 54:12), i.e., will bestow upon her the high honour which is due to her maidenly purity and firmness; silver is the symbol of holiness, as gold is the symbol of nobility. In the apodosis 9b, על צוּר is not otherwise meant than when used in a military sense of enclosing by means of besieging, but, like Isaiah 29:3, with the obj.-accus., of that which is pressed against that which is to be excluded; צור here means, forcibly to press against, as סגר, Genesis 2:21, to unite by closing up. ארז לוּח is a board or plank (cf. Ezekiel 27:5, of the double planks of a ship's side) of cedar wood (cf. Zephaniah 2:14, ארזה, cedar wainscot). Cedar wood comes here into view not on account of the beautiful polish which it takes on, but merely because of its hardness and durability. Is she a door, i.e., accessible to seduction? They will enclose this door around with a cedar plank, i.e., watch her in such a manner that no seducer or lover will be able to approach her. By this morally stern but faithful answer, Shulamith is carried back to the period of her own maidenhood, when her brothers, with good intention, dealt severely with her. Looking back to this time, she could joyfully confess:
Geneva Study Bible{f} If she is a wall, we will build upon her a palace of silver: and if she is a door, we will inclose her with boards of cedar. (f) If she is sure and fast, she is fit for her husband to dwell in.
Wesley's Notes 8:9 If - This seems to be Christ's answer to the foregoing question of the Jewish church. Christ engages himself to provide for her, as suits best with her condition. If the Gentiles when they are converted shall be like a wall, strong and firm in faith; We, my Father, and I, and the Holy Ghost, as the principal builders, and my ministers as workers with, and under us, will build upon her a palace of silver, will add more strength and beauty to her, will enlarge and adorn her; and if she be as a door, which is weaker than a wall; if she be weak in faith, yet we will not therefore reject her, but we will inclose or (as many others render the word) strengthen or fortify her with boards of cedar, which are not only beautiful, but also strong and durable.
Jamieson-Fausset-Brown Bible Commentary9. wall . door-the very terms employed as to the Gentile question (Ac 14:27; Eph 2:14). If she be a wall in Zion, founded on Jesus Christ (1Co 3:11), we will not "withstand God" (Ac 11:17; 15:8-11). But if so, we must not "build" (Ac 15:14-17) on her "wood, hay, stubble" (1Co 3:12), that is, Jewish rites, &c., but "a palace of silver," that is, all the highest privileges of church communion (Ga 2:11-18; Eph 2:11-22). 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 (1Co 16:9); 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.
Matthew Henry's Concise Commentary8:8-12 The church pleads for the Gentiles, who then had not the word of God, nor the means of grace. Those who are brought to Christ themselves, should contrive what they may do to help others to him. Babes in Christ are always seen among Christians, and the welfare of their weak brethren is an object of continual prayer with the stronger believers. If the beginning of this work were likened to a wall built upon Him the precious Foundation and Corner-stone, then the Gentile church would become as a palace for the great King, built of solid silver. If the first preaching of the gospel were as the making a door through the wall of partition, that door should be lasting, as cased with boards of durable cedar. She shall be carefully and effectually protected, enclosed so as to receive no damage. The church is full of care for those yet uncalled. Christ says, I will do all that is necessary to be done for them. See with what satisfaction we should look back upon the times and seasons, when we were in his eyes as those that find favour. Our hearts are our vineyards, which we must keep with all diligence. To Christ, and to his praise, all our fruits must be dedicated. All that work for Christ, work for themselves, and shall be unspeakable gainers by it.
Matthew Henry's Whole Bible CommentaryVerses 8-12 Christ and his spouse having sufficiently confirmed their love to each other, and agreed it to be on both sides strong as death and inviolable, they are here, in these verses, like a loving husband and his wife, consulting together about their affairs, and considering what they should do. Yoke-fellows, having laid their hearts together, lay their heads together, to contrive about their relations and about their estates; and, accordingly, this happy pair are here advising with one another about a sister, and a vineyard. I. They are here consulting about their sister, their little sister, and the disposing of her. 1. The spouse proposes her case with a compassionate concern (v. 8): We have a little sister and she has no breasts (she has not grown up to maturity); what shall we do for this little sister of ours in the day that she shall be spoken for, so as that we may do well for her? (1.) This may be understood as spoken by the Jewish church concerning the Gentile world. God has espoused the church of the Jews to himself, and she was richly endowed, but what shall become of the poor Gentiles, the barren that has not borne, and the desolate? Isa. 54:1. Their condition (say the pious Jews) is very deplorable and forlorn; they are sisters, children of the same fathers, God and Adam, but they are little, because not dignified with the knowledge of God; they have no breasts, no divine revelation, no scriptures, no ministers, no breasts of consolation drawn out to them, when they might suck, being strangers to the covenants of promise, no breasts of instruction themselves to draw out to their children, to nourish them, 1 Pt. 2:2. What shall we do for them? We can but pity them, and pray for them. Lord, what wilt thou do for them? The saints, in Solomon's time, might know, from David's psalms, that God had mercy in store for them, and they begged it might be hastened to them. Now the tables are turned; the Gentiles are betrothed to Christ, and ought to return the kindness by an equal concern for the bringing in of the Jews again, our eldest sister, that once had breasts, but now has none. If we take it in this sense, the unbelieving posterity of these pious Jews contradicted this prayer of their fathers; for, when the day came that the Gentiles should be spoken for and courted to Christ, instead of considering what to do for them they plotted to do all they could against them, which filled up the measure of their iniquity, 1 Th. 2:16. Or, (2.) It may be applied to any other that belong to the election of grace, but are yet uncalled. They are remotely related to Christ and his church, and sisters to them both, other sheep that are not of this fold, Jn. 10:16; Acts 18:10. They have no breasts, none yet fashioned (Eze. 16:7), no affection to Christ, no principle of grace. The day will come when they shall be spoken for, when the chosen shall be called, shall be courted for Christ, by the ministers, the friends of the bridegroom. A blessed day it will be, a day of visitation. What shall we do, in that day, to promote the match, to conquer their coyness, and persuade them to consent to Christ and present themselves chaste virgins to him? Note, Those that through grace are brought to Christ themselves should contrive what they may do to help others to him, to carry on the great design of his gospel, which is to espouse souls to Christ and convert sinners to him from whom they have departed. 2. Christ soon determines what to do in this case, and his spouse agrees with him in it (v. 9): "If she be a wall, if the good work be once begun with the Gentiles, with the souls that are to be called in, if the little sister, when she shall be spoken for by the gospel, will but receive the word, and build herself upon Christ the foundation, and frame her doings to turn to the Lord, as the wall is in order to the house, we will build upon her a palace of silver, or build her up into such a palace; we will carry on the good work that is begun, till the wall become a palace, the wall of stone a palace of silver," which goes beyond the boast of Augustus Caesar, that what he found brick he left marble. This little sister, when once she is joined to the Lord, shall be made to grow into a holy temple, a habitation of God through the Spirit, Eph. 2:21, 22. If she be a door, when this palace comes to be finished, and the doors of this wall set up, which was the last thing done (Neh. 7:1), then we will enclose here with boards of cedar; we will carefully and effectually protect her, that she shall receive no damage. We will do it; Father, Son, and Holy Ghost, all concur in contriving, carrying on, and crowning, the blessed work when the time comes. Whatever is wanting shall be set in order, and the work of faith shall be fulfilled with power. Though the beginnings of grace be small, the latter end shall greatly increase. The church is in care concerning those that are yet uncalled. "Let me alone," says Christ; "I will do all that which is necessary to be done for them. Trust me with it." 3. The spouse takes this occasion to acknowledge with thankfulness his kindness to her, v. 10. She is very willing to trust him with her little sister, for she herself had had great experience of his grace, and, for her part, she owed her all to him: I am a wall, and my breasts like towers. This she speaks, not as upbraiding her little sister that had no breasts, but comforting her concerning her, that he who had made her what she was, who had built her up upon himself and made her to grow up to maturity, could and would do the same kindness for those whose case she bore upon her heart. Then was I in his eyes as one that found favour. See, (1.) What she values herself upon, her having found favour in the eyes of Jesus Christ. Those are happy, truly happy, and for ever so, that have the favour of God and are accepted of him. (2.) How she ascribes the good work of God in her to the good-will of God towards her: "He has made me a wall and my breasts as towers, and then, in that instance more than in any thing, I experienced his love to me." Hail, thou that art highly favoured, for in thee Christ is formed. (3.) What pleasure God takes in the work of his own hands. When we are made as a wall, as a brazen wall (Jer. 1:18; 15:20), that stands firmly against the blast of the terrible ones (Isa. 25:4), then God takes delight in us to do us good. (4.) With what joy and triumph we ought to speak of God's grace towards us, and with what satisfaction we should look back upon the special times and seasons when we were in his eyes as those that find favour; these were days never to be forgotten. II. They are here consulting about a vineyard they had in the country, the church of Christ on earth considered under the notion of a vineyard (v. 11, 12): Solomon had a vineyard at Baal-hamon, had a kingdom in the possession of a multitude, a numerous people. As he was a type of Christ, so his vineyard was a type of the church of Christ. Our Saviour has given us a key to these verses in the parable of the vineyard let out to the unthankful husbandmen, Mt. 21:33. The bargain was that, every one of the tenants having so much of the vineyard assigned him as would contain 1000 vines, he was to pay the annual rent of 1000 pieces of silver; for we read (Isa. 7:23) that in a fruitful soil there were 1000 vines at 1000 silverlings. Observe, 1. Christ's church is his vineyard, a pleasant and peculiar place, privileged with many honours; he delights to walk in it, as a man in his vineyard, and is pleased with its fruits. 2. He has entrusted each of us with his vineyard, as keepers of it. The privileges of the church are that good thing which he has committed to us, to be kept as a sacred trust. The service of the church is to be our business, according as our capacity is. Son, go work to-day in my vineyard. Adam, in innocency, was to dress the garden, and to keep it. 3. He expects rent from those that are employed in his vineyard and entrusted with it. He comes, seeking fruit, and requires gospel-duty of all those that enjoy gospel-privileges. Every one, of what rank or degree soever, must bring glory and honour to Christ, and do some service to the interest of his kingdom in the world, in consideration of what benefit and advantage they enjoy by their share of the privileges of the vineyard. 4. Though Christ has let out his vineyard to keepers, yet still it is his, and he has his eye always upon it for good; for, if he did not watch over it night and day (Isa. 27:1, 2), the watchmen, to whom he has let it out, would keep it but in vain, Ps. 127:1. Some take these for Christ's words (v. 12): My vineyard, which is mine, is before me; and they observe how he dwells upon his property in it: It is my vineyard, which is mine; so dear is his church to him, it is his own in the world (Jn. 13:1), and therefore he will always have it under his protection; it is his own, and he will look after it. 5. The church, that enjoys the privileges of the vineyard, must have them always before her. The keeping of the vineyard requires constant care and diligence. They are rather the words of the spouse: My vineyard, which is mine, is before me. She has lamented her fault and folly in not keeping her own vineyard (ch. 1:6), but now she resolves to reform. Our hearts are our vineyards, which we must keep with all diligence; and therefore we must have a watchful jealous eye upon them at all times. 6. Our great care must be to pay our rent for what we hold of Christ's vineyard, and to see that we do not go behind-hand, nor disappoint the messengers he sends to receive the fruits (Mt. 21:34): Thou, O Solomon! must have 1000, and shalt have. The main of the profits belong to Christ; to him and his praise all our fruits must be dedicated. 7. If we be careful to give Christ the praise of our church-privileges, we may then take to ourselves the comfort and benefit of them. If the owner of the vineyard have had his due, the keepers of it shall be well paid for their cares and pains; they shall have 200, which sum, no doubt, was looked upon as a good profit. Those that work for Christ are working for themselves, and shall be unspeakable gainers by it. |
