Song of Solomon 8:11

8:8-12 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.

Song of Solomon 8:11. Solomon had a vineyard at Baal-hamon — A place, according to Aben-ezra, not far from Jerusalem, where many persons had vineyards. He let out the vineyard unto keepers — To farmers or tenants: to how many is not said; but the text supposes to several. Every one for the fruit was to bring a thousand of silver — That is, shekels, supposed to be in value about two shillings and four pence halfpenny each: as much as to say, it brought him a vast revenue yearly. The words imply the great extent of the vineyard, which required so many keepers, and its singular fertility, which afforded so great a rent. Thus Christ, typified by Solomon, had a church in a very fruitful place, ( Isaiah 5:1 ,) under the means of grace. He appointed ministers to watch over, defend, and cultivate it; to dispense the word and administer the ordinances of God for the edification of its members. And each minister was to endeavour to the utmost of his power to promote the fruits of righteousness in every individual, to the honour and glory of the great proprietor of the whole. See notes on Isaiah 5:1-7 ; and Matthew 21:33 ; Matthew 21:43 .

(11, 12) Solomon had a vineyard . . . —Here the poet repeats the sentiment of Song of Solomon 6:8-9 —the contrast of his love for one chosen bride with the state of feeling and morality fostered by polygamy. But while in the former passage the contrast lay in number only, here it lies also in the value which comes to be set on the possession. Any one member of the harem of Solomon is no dearer to him than one of his many vineyards, which has to be cultivated by hirelings (perhaps with allusion to the eunuchs who guard the seraglio), and is valued only for the return it yields. But the one wedded wife is a vineyard tended by the owner, loved for its own sake as well as valued. A certain obscurity arises from the abrupt transition from simile to metaphor. Long similes, so common in classical poetry, are almost unknown in that of the Hebrews. Complete, the simile would have run, “As Solomon, who possesses so many vineyards, does not keep any one, even the choicest, in his own hands, but entrusts it to keepers and only enjoys an annual rent, so, with such a large and costly establishment of wives, he has none that is to him what my one, my sole possession, is to me.” But after the first member of it in Song of Solomon 8:11 , he breaks abruptly into metaphor, so much more natural to him, “My vineyard,” &c. For the figure comp. Song of Solomon 4:12-13 . Baal-hamon.—Many are the conjectures hazarded as to the locality of this place.

It has been identified (1) with Baal-gad, or Heliopolis (Rosenmüller); (2) with Hammon, a place in the tribe of Asher (Joshua 19:28, Ewald); (3) with Balamo (LXX. Βεελαμων), a place mentioned in the Book of Judith, Song of Solomon 8:3, in connection with Dothaim, which (if the same as Dothan) has possibly been discovered to the south of the valley of Esdraelon.—Recovery of Jerusalem, p. 463 (1871). (Comp. Judith 4:10; Judith 3:9; Meier, Hitzig, &c) But no identification is necessary. If the poet had any definite place in his mind he merely used it for the play on words (Baal-hamon=lord of multitude). The correct translation is “a vineyard was to Solomon as lord of a multitude.” The particle be often has this force. Exodus 6:3 : “I appeared as God Almighty.” Comp. Proverbs 3:26; Isaiah 40:10; 1Chronicles 9:33, &c. We further note that Baal, as lord with us, often means husband, and Baal-hamon has a covert allusion to the polygamy of the king. A thousand pieces of silver.—Supply shekels. The substantives denoting weight, measure, or time are frequently omitted (Genesis 20:16). (Comp. Isaiah 7:23 : a thousand silverlings, whence we see that it was customary to portion off vineyards into sections containing a certain number of vines.) For worth of shekel, see Genesis 23:15.

She next turns to the king, and commends her brothers to his favorable regard by means of another parable. Solomon owns a vineyard in Baal-hamon (possibly Baalbak, or identical with Amana (Conder)), situated in the warm and fertile plains of Coele-Syria, overshadowed by the heights of Lebanon Sol 4:8. This vineyard he has let out to tenants etc. The bride also has a vineyard of her own Sol 1:6, her beauty and virtue faithfully guarded by these same brothers in time past. This vineyard now belongs to Solomon. Let him have "the thousand" which is his due - she is indeed herself henceforth entirely his - but let the faithful keepers have their meed as well. At least two hundred silverlings should be theirs - a double tithe of royal praise and honor.

Baal-hamon; a place not far from Jerusalem, where Solomon had, as it seems, a noble vineyard. Every one was to bring a thousand pieces of silver; whereby he signifies both the vast extent of the vineyard, which required so many keepers, and its singular fertility, which afforded so great a rent.

11. 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 (Mt 21:33-43). Baal-hamon—equivalent to the owner of a multitude; so Israel in Solomon's day (1Ki 4:20); so Isa 5:1, "a very fruitful hill" abounding in privileges, as in numbers. thousand pieces—namely, silverlings, or shekels. The vineyard had a thousand vines probably; a vine at a silverling (Isa 7:23), referring to this passage.

11 . Following up the same train of thought, that love could not be bought, she speaks of Solomon as a vineyard proprietor of exceptional wealth, who, as she implies, had attempted to add her to his possessions. He had failed in this, for her vineyard, the only wealth she has, viz. her person and her love, are in her own power, and Solomon will have to be content with the material riches he possesses. Some think that these verses are spoken by the bridegroom, but that is hardly so natural as that the bride, who has just been recalling her victory over Solomon, should continue her reminiscences. Solomon had a vineyard ] The meaning of this sentence might be expressed with or without the verb hâyâh . The verb being used here, some insist that Solomon is thereby thrust away back into the past, and cannot therefore be an actor in the book. But that is not necessary; cp. Isaiah 5:1 , where the verb in the past tense is used of a vineyard still in its owner’s possession. The effect of the verb there is to shew that the possession of the vineyard extends over some considerable time. It involves a retrospect. That would seem to be the case here also. The bride is looking back over her past. She has just been speaking slightingly both of her brothers’ watchfulness and of Solomon’s wealth.

If we might suppose that her brothers were the keepers of the king’s vineyard at Baal-hamon, then it would be very natural that her thoughts should turn at this point to the vineyard in which Solomon’s wealth and her brothers’ care as guardians were both exhibited. at Baal-hamon ] Oettli, following Rosenmüller, thinks this place is identical with Belamon or Balamon in Jdt 8:3 , which, he says, was not far from Shunem, Dothan, and the plain of Esdraelon. If the keepers are the Shulammite’s brothers, Baal-hamon would naturally be in the neighbourhood of Shunem. he let out ] This is simply he gave , without any indication that it was rented; he gave it in charge to keepers. every one … was to bring ] Better, as Budde excellently translates it, anyone would gain 1000 shekels by its fruits , i.e. anyone who might sell the fruit would get 1000 shekels for it. Isaiah 7:23 is not parallel, since the price there mentioned is not the value of the produce as here, but the price of the vineyard, which would be sold for as many silver shekels as there were vines. Song of Solomon 8:11

It now lies near, at least rather so than remote, that Shulamith, thinking of her brothers, presents her request before her royal husband: 11 Solomon had a vineyard in Baal-hamon; He committed the vineyard to the keepers, That each should bring for its fruit A thousand in silv. 12 I myself disposed of my own vineyard: The thousand is thine, Solomon, And two hundred for the keepers of its fruit! The words לשׁ היה כּרם are to be translated after כרמוגו, 1 Kings 21:1, and לידידי ... , Isaiah 5:1, "Solomon had a vineyard" (cf. 1 Samuel 9:2; 2 Samuel 6:23; 2 Samuel 12:2; 2 Kings 1:17; 1 Chronicles 23:17; 1 Chronicles 26:10), not "Solomon has a vineyard," which would have required the words לשׁ כרם, with the omission of היה. I formerly explained, as also Bttcher: a vineyard became his, thus at present is his possession; and thus explaining, one could suppose that it fell to him, on his taking possession of his government, as a component part of his domain; but although in itself לו היה can mean, "this or that has become one's own" (e.g., Leviticus 21:3), as well as "it became his own," yet here the historical sense is necessarily connected by היה with the נתן foll.: Solomon has had ... , he has given; and since Solomon, after possession the vineyard, would probably also preserve it, Hitzig draws from this the conclusion, that the poet thereby betrays the fact that he lived after the time of Solomon.

But these are certainly words which he puts into Shulamith's mouth, and he cannot at least have forgotten that the heroine of his drama is a contemporary of Solomon; and supposing that he had forgotten this for a moment, he must have at least once read over what he had written, and could not have been so blind as to have allowed this היה which had escaped him to stand. We must thus assume that he did not in reality retain the vineyard, which, as Hitzig supposes, if he possessed it, he also "probably" retained, whether he gave it away or exchanged it, or sold it, we know not; but the poet might suppose that Shulamith knew it, since it refers to a piece of land lying not far from her home. For המון בּעל, lxx Βεελαμών, is certainly the same as that mentioned in Judith 8:3, according to which Judith's husband died from sunstroke in Bethulia, and was buried beside his fathers "between Dothaim and Balamoon" (Note: This is certainly not the Baal-meon (now Man) lying half an hour to the south of Heshbon; there is also, however, a Meon (now Man) on this the west side of Jordan, Nabal's Maon, near to Carmel. Vid., art. "Maon," by Kleuker in Schenkel's Bibl. Lex.) (probably, as the sound of the word denotes, Belmen, or, more accurately, Belman, as it is also called in Judith 4:4, with which Kleuker in Schenkel's Bibl. Lex., de Bruyn in his Karte, and others, interchange it; and חמּון, Joshua 19:28, lying in the tribe of Asher).