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
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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
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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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
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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
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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
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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. 祂早已是兄弟。那麼此處為何有這禱告呢？這是指祂復活之後的那段時期，那時先前與祂外在的親密不再蒙允，但其中隱含這親密將在第二次再來時恢復
(Joh 20:17)。
教會在此正是為此禱告；與此同時她享受與祂內在的屬靈相交。地上最後一個“親嘴”耶穌基督的人，是那賣主的猶大。新婦隨王回到她母親的家，正對應於
Ac 8:25，
即在撒瑪利亞的使命之後。此處所提的安息
(So 8:4)
則對應於
Ac 9:31。
吃 . . . 母親——同一位母親所生的兄弟；最親密的關係。
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.
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.
在這歌的最後一章中，基督與祂新婦之間的情意與從前一樣強烈活潑，甚至更加如此。I. 新婦繼續懇求與祂有更親密的相交和團契（So 8:1-3）。II. 她囑咐耶路撒冷的眾女子不要打斷她與良人的相交（So 8:4）；她們於是稱羨她對祂的倚靠（So 8:5）。III. 她向她藉禱告所扶持起來的良人懇求（So 8:5），求祂以祂的恩典堅固她所蒙允許進入的那有福的聯合（So 8:6,7）。IV. 她也為別人代求，使他們得著看顧（So 8:8,9），並以自己對基督的份以及祂對她的情意為念而自樂（So 8:10）。V. 她承認自己是祂的佃戶——她在巴力哈們從祂所領受的葡萄園的佃戶（So 8:11,12）。VI. 這首歌以離別時彼此交換的請求作結。基督囑咐祂的新婦常讓祂聽見她的聲音（So 8:13），她則懇求祂快回到她這裏來（So 8:14）。