Song of Solomon 8:7

8:5-7 The Jewish church came up from the wilderness, supported by Divine power and favour. The Christian church was raised from a low, desolate condition, by the grace of Christ relied on. Believers, by the power of grace, are brought up from the wilderness. A sinful state is a wilderness in which there is no true comfort; it is a wandering, wanting state: There is no coming out of this wilderness, but leaning on Christ as our Beloved, by faith; not leaning to our own understanding, nor trusting in any righteousness of our own; but in the strength of him, who is the Lord our Righteousness. The words of the church to Christ which follow, entreat an abiding place in his love, and protection by his power. Set me as a seal upon thine heart; let me always have a place in thine heart; let me have an impression of love upon thine heart. Of this the soul would be assured, and without a sense thereof no rest is to be found. Those who truly love Christ, are jealous of every thing that would draw them from him; especially of themselves, lest they should do any thing to provoke him to withdraw from them. If we love Christ, the fear of coming short of his love, or the temptations to forsake him, will be most painful to us. No waters can quench Christ's love to us, nor any floods drown it. Let nothing abate our love to him. Nor will life, and all its comforts, entice a believer from loving Christ.

(7) It would utterly be contemned. —Better, he would be, &c , and literally, to despise, they would despise him; infinitive absolute before finite verb expressing intensity. (Comp. 1Samuel 20:6 ; Amos 9:8 , &c) This fine passage, with its reference to the invincible might and untempted constancy of true love, hardly leaves a doubt that the poem, while an ideal picture of the passion, is also a reminiscence of an actual history of two hearts that had been tried and proved true both against difficulties and seductions.

The bride says this as she clings to his arm and rests her head upon his bosom. Compare John 13:23 ; John 21:20 . This brief dialogue corresponds to the longer one Cant. 4:7-5:1, on the day of their espousals. Allegorical interpreters find a fulfillment of this in the close of the present dispensation, the restoration of Israel to the land of promise, and the manifestation of Messiah to His ancient people there, or His Second Advent to the Church. The Targum makes Sol 8:6 a prayer of Israel restored to the holy land that they may never again be carried into captivity, and Sol 8:7 the Lord's answering assurance that Israel henceforth is safe. Compare Isaiah 65:24 ; Isaiah 62:3-4 . Songs 8:6 The key-note of the poem.

It forms the Old Testament counterpart to Paul's panegyric 1 Corinthians 13:1-13 under the New. (a) Love is here regarded as an universal power, an elemental principle of all true being, alone able to cope with the two eternal foes of God and man, Death and his kingdom. "For strong as death is love, Tenacious as Sheol is jealousy." "Jealousy" is here another term for "love," expressing the inexorable force and ardor of this affection, which can neither yield nor share possession of its object, and is identified in the mind of the sacred writer with divine or true life. (b) He goes on to describe it as an all-pervading Fire, kindled by the Eternal One, and partaking of His essence: "Its brands are brands of fire, A lightning-flash from Jah." Compare Deuteronomy 4:24. (c) This divine principle is next represented as overcoming in its might all opposing agencies whatsoever, symbolized by water. (d) From all which it follows that love, even as a human affection, must be reverenced, and dealt with so as not to be bought by aught of different nature; the attempt to do this awakening only scorn.

It is the nature of love in general, and of my love to thee, that it cannot be taken off, neither by terrors and afflictions, which are commonly signified in Scripture by waters and floods , Psalm 32:6 52:7 , and elsewhere; not by temptations and allurements. Nothing but the presences and favour of the beloved person can quiet and satisy it. And therefore do not put me off with other things, but give me thyself, without whom, and in comparison of whom, I despise all other persons and things.

7. waters—in contrast with the "coals of fire" (So 8:6; 1Ki 18:33-38). Persecutions (Ac 8:1) cannot quench love (Heb 10:34; Re 12:15, 16). Our many provocations have not quenched His love (Ro 8:33-39). if … give all the substance … contemned—Nothing short of Jesus Christ Himself, not even heaven without Him, can satisfy the saint (Php 3:8). Satan offers the world, as to Jesus Christ (Mt 4:8), so to the saint, in vain (1Jo 2:15-17; 5:4). Nothing but our love in turn can satisfy Him (1Co 13:1-3).

7 . Many waters cannot quench love, neither can the floods drown it ] Better, neither can rivers drown it . The word translated drown may also mean sweep away (cp. Isaiah 28:17 ): but as love has just been compared to a fire, and the waters in the first clause are said not to be able to quench it, it seems necessary to give to the verb in this clause the similar meaning of drown which it also has. Cp. Psalm 69:2 . All this she has felt, and she beseeches her lover never to let her go, since otherwise she would be utterly forlorn and given up to the fury of unrelenting jealousy. In these verses we have the climax of the book. Even Budde says Song of Solomon 8:6-7 undoubtedly contain the deepest thing said of love in the book. The sensuous aspect of love falls entirely into the background, the whole nature is irresistibly seized and indissolubly bound to the beloved one. But that is not enough. It is towards this declaration that the author has been making from the first. Consequently this ethical conception of love should be regarded as underlying all that goes before, and the book thought of as a unity. The writer of these words must have had an ideal of love, with which the coarseness, inevitably found even in the most simple and deeply felt descriptions of natural scenery by those who regard the book as a collection of professional laudations of the more sensuous side of marriage, is totally incompatible.

And this ideal must have been an elevating influence of very great importance for the moral life of a people among whom marriage was a mere matter of contract, and the price given for the bride a subject of pride, as it still is among Orientals. Immediately and inevitably this statement of the nature of love leads on to a condemnation of the common point of view in an arrow-like phrase, which having first transfixed the gorgeous and voluptuous Solomon, goes straight to the heart of the ordinary practice of the time. if a man would give all the substance of his house for love, it would utterly be contemned ] Better, he would be utterly despised . Literally, the words are ‘men would utterly despise him,’ or, ‘it.’ In this Budde sees only an ordinary commonplace of popular poetry. But surely its connexion with the previous verses raises it far above that level. It is the practical application of the deepest thing said in the book. But in any case it could not have been a commonplace at marriages such as have been described. To sing words like these at an ordinary Oriental wedding would have been little short of unseemly. Song of Solomon 8:7

After Solomon has thus called to remembrance the commencement of their love-relation, which receives again a special consecration by the reference to Shulamith's parental home, and to her mother, Shulamith answers with a request to preserve for her this love. 6 Place me as a signet-ring on thy heart, As a signet-ring on thine arm! For strong as death is love; Inexorable as hell is jealousy: Its flames are flames of fire, A flame of Jah. 7 Mighty waters are unable to quench such love, And rivers cannot overflow it. If a man would give All the wealth of his house for love, - He would only be contemned. The signet-ring, which is called חותם (חתם, to impress), was carried either by a string on the breast, Genesis 38:18, or also, as that which is called טבּעת denotes (from טבע, to sink into), on the hand, Jeremiah 22:24, cf.

Genesis 41:42; Esther 3:12, but not on the arm, like a bracelet, 2 Samuel 1:10; and since it is certainly permissible to say "hand" for "finger," but not "arm" for "hand," so we may not refer "on thine arm" to the figure if the signet-ring, as if Shulamith had said, as the poet might also introduce her as saying: Make me like a signet-ring (כּחותם) on thy breast; make me like a signet-ring "on thy hand," or "on thy right hand." The words, "set me on thy heart," and "(set me) on thine arm," must thus also, without regard to "as a signet-ring," express independent thoughts, although שׂימני is chosen (vid., Haggai 2:23) instead of קחני, in view of the comparison. (Note: Of the copy of the Tra, which was to be the king's vade-mecum, it is said, Sanhedrin 21b: עושה אותה כמין קמיע ותולה בזרוע, but also there the amulet is thought of not as fastened to the finger, but as wound round the arm.) continued...