Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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The love of the bride to her spouse, and the nature of that love, Sol 8:1-7. The younger sister, Sol 8:8-10. Solomon's vineyard, Sol 8:11, Sol 8:12. The confidence of the bride and bridegroom in each other, Sol 8:13, Sol 8:14.
INTRODUCTION TO SONG OF SOLOMON 8
This chapter begins with an ardent wish of the church for a free and intimate converse with Christ; declaring what she would do to him, and for him, should she have such an interview with him, Sol 8:1; what familiarity should be between them, Sol 8:3; charging the daughters of Jerusalem not to give him any disturbance, Sol 8:4. Upon which they inquire who she was that was in such a posture they saw her in, Sol 8:5; when the church, instead of giving them an answer, says some things concerning her beloved, on whom they saw her leaning; and makes some requests to him for more nearness to him, and manifestations of his love to her; urged from the strength her love and affections to him, which was invincible, Sol 8:6. Next follows a speech of the church about her little sister; expressing a concern for her, and what she would do to her and with her, Sol 8:8; and the answer of the little sister, declaring what she, was, and what she enjoyed, Sol 8:10; then the words of the church again, concerning her husband's vineyard; the place, keepers, and profit of it, Sol 8:11. And the chapter, and with it the Song, is concluded with a request of Christ to the church, that he might hear her voice, Sol 8:13; and with a petition of hers to him, that he would come quickly to her, Sol 8:14.
So 8:1-14.
1. 彼はすでに兄弟であった。それではなぜここでこの祈りがあるのか。これは彼の復活後の時を指す。それまでの彼との外的な親密さはもはや許されず、それは第二の再臨において回復されることが暗示されていた
(Joh 20:17)。
教会はここでそのために祈る。その間、彼女は彼との内なる霊的交わりを楽しむ。地上で最後にイエス・キリストに「口づけ」したのは、裏切り者ユダであった。花嫁が王と共に彼女の母の家に帰ることは
Ac 8:25
に対応する。
サマリヤへの宣教の後である。
So 8:4
で語られる安息は
Ac 9:31
に対応する。
飲んだ . . . 母——同じ母から生まれた兄弟。最も密接な絆。
王家の身分と豪華さはうんざりするものとなった。王はかつて彼女を「姉妹」、また「姉妹であり花嫁」と呼んだ。彼が本当に「兄弟」、すなわち、どこで出会っても、ためらいや恥なしに会い、抱きしめ、迎えることのできる母の実の子であってほしい、と彼女は願う。彼に対する彼女の愛は素朴で、聖なる、純潔なものであり、単に地上的な情欲が伴う不安と汚れから免れている。
O 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.
O 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.
The church expresseth her desire of familiarity with Christ, Song of Solomon 8:1, by the entertainment she would make him, Song of Solomon 8:2,3. She charges the daughters of Jerusalem not to disturb her. Beloved, Song of Solomon 8:4. A commendation of the church for her faith in Christ, Song of Solomon 8:5. She prayeth for full assurance of his love; her invincible desire, Song of Solomon 8:6; which is insatiable, Song of Solomon 8:7. The calling of the Gentiles, with their intent, and her condition, Song of Solomon 8:8-13. Christ’s coming prayed for, Song of Solomon 8:14.
Oh that thou wert as my brother, most intimate, and free, and familiar with me, as brethren and sisters commonly are,
that sucked the breasts of my mother! that came out of the same womb, and sucked the same breasts, and consequently were brother and sister by father and mother too; for such are most dear to one another. See Genesis 43:29 Deu 13:6. Heb. sucking the breasts, &c.; so she wisheth that he were as a little sucking brother, with whom she might innocently and inoffensively delight herself, as sister: do with such a brother. The church here expresseth her passionate desire of a stricter union and closer communion with Christ than yet she had attained. And in particular these may be the breathings of the ancient Jewish church after Christ’s incarnation, whereby he was to be their brother, Romans 8:29 Hebrews 2:11,12, and a sucking infant.
Without; in the open streets; I might then express my affections to thee, and kiss thee openly, without any scandal or contempt. Or, without, i.e. come forth from the Father’s bosom into the world, John 16:28.
I would kiss thee; I would demonstrate my reverence, and subjection, and affection to thee, of all which kissing was a token in those times and places, as hath been oft observed in divers foregoing texts.
Yet I should not be despised; then should I not be ashamed or censured, as if I had done an indecent or immodest action, because such expressions of love are usual amongst persons so nearly and dearly related.
この歌の終わりの章でも、キリストとその配偶者との間の愛情は、かつてと変わらず強く生き生きとしており、むしろさらにそうである。I. 配偶者は、主とより親密な交わりと親交を分かち合わせていただくよう、熱心に願い続ける(So 8:1-3)。II. 彼女はエルサレムの娘たちに、自分と愛するお方との交わりを妨げてはならないと命じ(So 8:4)、それによって娘たちは、彼女が主に依り頼んでいる様子を称嘆する(So 8:5)。III. 彼女は、祈りによって立ち上がらせる愛するお方に(So 8:5)、主がその恵みをもって、自分が許されたあの幸いな結合を固めてくださるよう願う(So 8:6,7)。IV. 彼女は他の人々のためにも配慮がなされるようとりなし(So 8:8,9)、自分がキリストのうちに持っている分と、主が自分に抱いておられる愛情を思い起こしては喜ぶ(So 8:10)。V. 彼女は、バアル・ハモンで主から預かっているぶどう園の小作人であることを認める(So 8:11,12)。VI. この歌は、別れ際に交わし合う願いの応酬をもって終わる。キリストは配偶者に、しばしば主の声を聞かせてほしいと命じ(So 8:13)、彼女は主が早く自分のもとに帰って来られるよう願う(So 8:14)。