Song of Solomon 8:3
His left hand should be under my head, and his right hand should embrace me.
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8:1-4 The church wishes for the constant intimacy and freedom with the Lord Jesus that a sister has with a brother. That they might be as his brethren, which they are, when by grace they are made partakers of a Divine nature. Christ is become as our Brother; wherever we find him, let us be ready to own our relation to him, and affection for him, and not fear being despised for it. Is there in us an ardent wish to serve Christ more and better? What then have we laid up in store, to show our affection to the Beloved of our souls? What fruit unto holiness? The church charges all her children that they never provoke Christ to withdraw. We should reason with ourselves, when tempted to do what would grieve the Spirit.The bride now turns to and addresses the chorus as before (marginal reference). 3, 4. The "left and right hand," &c., occurred only once actually (So 2:6), and here optatively. Only at His first manifestation did the Church palpably embrace Him; at His second coming there shall be again sensible communion with Him. The rest in So 8:4, which is a spiritual realization of the wish in So 8:3 (1Pe 1:8), and the charge not to disturb it, close the first, second, and fourth canticles; not the third, as the bridegroom there takes charge Himself; nor the fifth, as, if repose formed its close, we might mistake the present state for our rest. The broken, longing close, like that of the whole Bible (Re 22:20), reminds us we are to be waiting for a Saviour to come. On "daughters of Jerusalem," see on [683]So 7:10.

Canticle V.—(So 8:5-14)—From The Call of the Gentiles to the Close of Revelation.

The same expressions are used Song of Solomon 2:6. The sense is, He would not despise me for my forwardness in showing my affections to him, as men commonly do in like cases, but would kindly accept of my love, and return love for it. His left hand should be under my head, and his right hand should embrace me. That is, when she should have the presence of Christ in her mother's house. Or the words are a petition that so it might be, "let his left hand", &c. (g); or a declaration of what she did enjoy, "his left hand is under my head", &c. (h); see Gill on Sol 2:6.

(g) Tigurine version, Marckius, some in Michaelis. (h) Mercerus, Piscator, Cocceius, Michaelis.

{b} His left hand should be under my head, and his right hand should embrace me.

(b) Read So 2:6.

3. The bride here repeats in other words what she has already spoken of in Song of Solomon 8:1, and losing herself in the anticipation of that which she had before regarded only as a possibility, she drops into the use of the third personal pronoun in her rapture, though she has been addressing her lover hitherto.10 I am my beloved's

     And to me goeth forth his desire.

After the words "I am my beloved's," we miss the "and my beloved is mine" of Sol 6:3, cf. Sol 2:16, which perhaps had dropped out. The second line here refers back to Genesis 3:16, for here, as there, תּשׁוּקה, from שׁוּק, to impel, move, is the impulse of love as a natural power. When a wife is the object of such passion, it is possible that, on the one side, she feels herself very fortunate therein; and, on the other side, if the love, in its high commendations, becomes excessive, oppressed, and when she perceive that in her love-relation she is the observed of many eyes, troubled. It is these mingled feelings which move Shulamith when she continues the praise so richly lavished on her in words which denote what she might be to the king, but immediately breaks off in order that, as the following verse now shows, she might use this superabundance of his love for the purpose of setting forth her request, and thus of leading into another path; her simple, child-like disposition longs for the quietness and plainness of rural life, away from the bustle and display of city and court life.

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