Song of Solomon 8:10

Son 8:10 I [am] a wall, and my breasts like towers: then was I in his eyes as one that found favour.

Ver. 10. I am a wall; and my breasts like towers.] If she be a wall, saith Christ. I am a wall, saith this Church of the Gentiles; I will carefully keep the doctrine of truth committed unto me, I will stand firm in the faith, being founded upon the rock of ages. And whereas lately I was looked upon as breastless, {Son 8:8} now my breasts are fashioned, {Eze 16:7} yea, they are grown far greater than those of mine elder sister’s; so that they look "like towers." The Church of the Gentiles, though little at first, and scarce considerable, yet after Christ’s ascension, was marvellously increased and multiplied; so that she herself stood amazed to see her children come from far, flying to her as a cloud, most swiftly, and in such flocks, as if a whole flight of doves, driven by some hawk or tempest, should scour into the columbary, and rush into the windows. {Isa 60:8}

Then was I in his eyes as one that found favour.] Heb., Peace: even as that Jerusalem Shulamite; nothing inferior to the old Church; yea, before her in this, that she for present is fallen off, and "through her fall, salvation is come unto the Gentiles, for to provoke them to jealousy." {Rom 11:11} But when God shall have united these two sticks, {Eze 37:19} and made way for those kings of the east, {Rev 16:12} then it shall be said of Jacob and Israel, "What hath God wrought?" {Num 23:23}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Son 8:10. I am a wall, &c. — “The ancient church,” says Mr. Scott, “seems here thankfully to reflect on her privileges; she was, before the coming of the Messiah, as a wall built on the precious foundation, a part of the glorious temple that was to be erected; and the lively oracles and ordinances which she enjoyed were her security, as well as the sustenance and comfort of her children: and she was thus distinguished, because then (even when this difference originated,) she was in his eyes as one that found favour, and peace with him.” Bishop Patrick, however, considers these as the words of the little sister, in answer to those of Christ, “I am such a wall. I am no longer of a low and despicable stature, nor unfit for his love: but from this time forth I shall be acceptable unto him, and find such favour with him, as to enjoy all the happiness which he imparts to those that are most dear unto him.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

8:10 I was a virgin, like a wall: The woman affirms that she was chaste in preparation for marriage. • now . . . like towers: The woman describes herself in the language of desirability (cp. 4:4; 7:4, 8) and challenges her brothers’ perception of her as immature.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

The Church promiseth fidelity and constancy.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 10. I am a wall, and my breasts like towers] I am become marriageable, and I stood in need of the defense I have now in my beloved; and as soon as I was so, and became pleasing in the eyes of my beloved, I was given to him in marriage, and have ever since found favour in his sight. As soon then as my sister is in my state, let a proper match be sought out for her. These expressions show the solicitude which the bride felt for her sister, and in her favour she wishes to interest her spouse.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(10) I am a wall . . .—The heroine interrupts with a protestation of her purity, and of her right to marry, being of age, and conscious of being beloved.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. I am a wall] or, I have been a wall. The bride here proudly claims that she has proved herself the sufficient guardian of her own honour. All her brothers’ anxieties were idle.

then was I in his eyes, &c.] The most obvious explanation of this phrase is that the Shulammite explains her return in safety by saying, ‘I have been, throughout, a wall and my breasts like towers, then was I in his (my oppressor’s) eyes as one finding peace’: that is to say, he dealt with her as a king deals with a city which he cannot capture, he made peace. This fits in admirably with the view that the bride had been besieged by Solomon’s attentions, and that she had resisted them. It also accounts for the mention of Solomon again in Son_8:11-12. If ‘his’ be taken to refer to the lover, then the meaning would be: ‘When I had shewn my chastity and constancy, then I was in his eyes as one finding peace,’ i.e. I was favoured in my lover’s eyes. Budde, Siegfried, and Delitzsch can find no satisfactory explanation of this clause on their theories of the book.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

These seem to be the words of the Jewish church to Christ: O Lord, by thy grace I am what thou wouldst have my sister to be, a wall, and therefore do humbly beg and hope that, according to thy promise to her in that case, thou wilt build upon me a palace of silver.

My breasts like towers; which stand out from and above the wall, and are an ornament and defence to it. Of the church’s breasts, see before, Son 4:5; 7:3,7.

Then was I in his eyes as one that found favour; when by his grace I was made a wall, he was well-pleased with me, and with his own workmanship in me.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. I am a wall, etc. — Better, I am a wall, and of marriageable age. This is her reply to the suggestions of her brothers. Her principles have stood the test. The development of the bosom in woman, as the growth of beard in man, marks puberty, the time of life when marriage unions may properly be consummated.

“‘Tis the time of times, in the dewy morn,

When the sunbeams flush the earth,

To yield in love a glowing heart,

Whatever that heart be worth.”

She turns to the Beloved with an air of triumph. The last obstacle of love — the removal of her brothers’ misgivings — seems removed.

Then was I — Better, therefore am I. This is said to the Beloved concerning her brother, whose anxiety for her character is now at rest.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 10-12. I am a wall, and my breasts like the towers thereof: then was I in his eyes as one that found peace. Solomon had a vineyard at Baal-hamon; he let out the vineyard unto keepers; every one for the fruit thereof was to brings a thousand pieces of silver. My vineyard, which is mine, is before me: thou, O Solomon, shalt have a thousand, and those that keep the fruit thereof two hundred. The meaning seems to be affectionate approval of the method just described. Solomon says, "If the young sister be, worthy of love, she shall receive more and more of defence and honour; she shall be all that I can make her." The bride takes up this thought. "So it is with me, and, in the spirit of thankful acknowledgments and praise, I will respond to all the favour of the king. King Solomon has loved me, and now I am rising higher and becoming more and more glorious because of his love." The typical reference can scarcely be missed. The Church, the bride of the Lamb, shines only in the light of him whose favour is life, and whose loving kindness is better than life. The comparison to a city with the walls and towers, while it would seem a little far fetched in a love song, is quite in place if the typical intention was in the mind of the writer. He was thinking of the city of God, "beautiful for situation, the joy of the whole earth." "One that findeth peace" is the same as "one that findeth favour," that is, one who is the object of his affection. There are several references which confirm this, such as Est_2:17 Deu_24:1 Psa_41:10. The word "peace" (shalom) is in all probability purposely chosen in this case as a kind of play on the name Solomon, which appears immediately afterwards. "The king of peace delights in me because I am peace in his eyes." The Church is after the image of the King. His likeness in her makes her beautiful. Men take knowledge of Christians that they have been with Jesus. (see 1Ch_22:9) It is scarcely necessary to point out that this language of the bride is entirely against the shepherd theory. She could not have talked of finding peace in his eyes if she was torn from her true lover. The bride then goes on to express her devotedness to the king and her desire to bring forth abundance for him. She uses as an example, which perhaps was typical in her time and country, some remarkably fruitful vineyard of the king"s. She will, in like manner, realize all his highest wishes. All that she has shall be his. The name Baalhamon (wOmjlB) in the LXX Beelamwn , (cf. RAPC Jdt 8:3) designates probably a place near to Sunem, somewhere to the north, on the further side of the Plain of Jezreeh The produce of the vineyard must have been very large, as every keeper was to bring in for himself a thousand shekels of silver. It is not stated how many keepers there were, but the word which is employed is not "servants," but "watchers, or overseers." A vineyard was divided into portions, with a certain definite prescribed number of vines in each portion. In Isa_7:23 we read, "And it shall come to pass in that day that every place where there were a thousand vines at a thousand silverlings shall even be for briers and thorns." Now, a thousand silverlings was one shekel, so that if this passage can be taken as throwing light on what the bride says, it would imply that, instead of one shekel for every thousand vines, every keeper brought a thousand shekels. That would seem impossible, so that the parallel can scarcely be strict. Perhaps the largeness of the vineyard is referred to, and each of the keepers would have many thousands of vines under his inspection. The general meaning, however, is not obscure. The vineyard was a celebrated one, and was taken as a typical instance of fertility and abundance. When the bride speaks of her vineyard which is before her, there may be an allusion to her previous manner of life as a rustic maiden employed in the vineyards, and to her own position as a keeper or as one of the family. But this is not intended to be prominently expressed. The whole spirit of the poem justifies the view that she is speaking of her person. She invited Solomon to rejoice in the beauty and fragrance of her garden, to pluck the fruits, to revel in the delights. Everything that is pleasant and lovely is before him. (see Son_4:12 Son_5:1) Before me; that is, in my power is all this delight, and my desire is to my husband; all that I have is his. Like the far-famed keepers of Baal-hamon, I will give the king a thousand shekels, that is, the utmost that the vineyard can produce, and "those that keep the fruit thereof" shall have two hundred perhaps meaning a hundred each, that is a tenth, which was the ancient tithe due to the priests. It may be, however, that a double tithe is intended. The king shall be satisfied, and all those who labour for the king shall be more than ever rewarded. If we take such words as typical, they point to a state of things in the history of the kingdom of God when the spiritual and the temporal shall be perfectly adjusted. The keepers of the vineyard have often made sad havoc of the vineyard itself because of their greedy discontent. The fruits which have been yielded by the Church have fallen very far short. The husbandmen have ill treated the Lord"s servants. But all the judgments which have been poured out both upon ancient Jews and upon the corrupt Christendom of later times have been directed to one end, to make the vineyard of the Lord more fruitful, to remove the things which are offensive in his sight, to satisfy him whose soul travailed for his people; for herein is the Father glorified in the Son, when them who bear the name of the Beloved "bear much fruit." Then the keepers of the vineyard will themselves rejoice, not that they reap a larger harvest of this world"s good, not "for filthy lucre"s sake," but because their hearts are one with his whose vineyard they keep, and to see the fruit abound is to fill them with joy. Surely we shall recognize in such language an anticipation of the many allusions which are found both in the prophets and psalms and in the discourses of our Lord himself. "The vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant" (Isa_5:7)

Vers. 10-12. "Gaudeamus igitur.

The question has been asked and the answer given in reference to the "little sister." It was not clear what should be done, because it was not certain what her disposition might be. In contrast to such uncertainty, she who gave the answer speaks with joyous decision about herself that she is as a wall not at all as a door yea, as a strong tower; for though she might be assailed, her love could not be conquered. Her word here is like Paul"s, "I have fought a good fight... I have kept the faith," etc. (2Ti_4:7) Solomon had sought by every means in his power to bend her will to his, but she had remained faithful to her beloved. She tells of his great estate and of the wealth he obtained from it; but speaking of her own love she says she has kept her vineyard, and that it needed no guardian. King Solomon may keep his wealth, and his tenants theirs. She desired neither, but was glad and thankful, her heart was filled with joy, that, tried as she had been, she had yet remained true. Taking all this as a parable, we may learn that

I THE CONSCIOUSNESS OF SPIRITUAL VICTORY IS FULL OF JOY. (cf. ver. 10) What exultant tone there is in it: like that of the psalms which celebrate victory over enemies! The battle may often have wavered, defeat may have been very near, the struggle very severe; all such considerations invest the victory, when it comes, with great joy. To have kept ourselves unspotted from the world, how blessed this! And our own experience, we trust, has often known this union of joy with victory. The calm of spirit, the sense of the Divine approval, the "Well done!" of conscience, the sunshine in the soul when we have overcome some spiritual foe, all attest what we have said.

II TOWARDS SUCH VICTORS ENEMIES BECOME FRIENDS. "Then was I as one that found peace." The meaning seems to be that the king, finding all his attempts to win her to be in vain, and struck, it may be, also, with admiration of her constancy, ceased from his solicitations, and let her depart. How often the like of this is witnessed! True, there may be foes who will remain so, though they cease from their temptations. Satan so ceased because he found he could not prevail when he tempted our Lord. But there may be those who cease their persecutions because they have ceased to be our foes. The centurion at the cross confessed, "Surely this was a righteous Man." And they who, returning from "that sight," smote their breasts in sorrow and repentance, they would gladly have undone the work which that morning they had helped to do. And in the history of the Church, how perpetually was it the case that the constancy and fidelity of her martyrs won over those who before had been her foes; so that the saying went forth, "The blood of the martyrs is the seed of the Church"! And similar fidelity still wins similar triumphs; foes become friends (cf. history of Daniel).

III THE POSSESSION OF ONE"S OWN SOUL IS BETTER THAN ANY OTHER POSSESSION BESIDE. (Cf. supra as to the probable meaning of these verses, which tell of Solomon"s vineyard and her own.) She spurned all his wealth, but she prized her own truth and faithfulness. She had striven as Paul had, and succeeded in having a conscience void of offence. And no earthly honour or wealth can be put on a level with such possession, and can never compensate for its loss. Judas lost it, and went out and hanged himself. Hence the Bible says, "Keep thine heart with all diligence, for out of it," etc. Not only the kingdom of God, but your own kingdom that which is your own indeed, and the source of your well being is within you. S.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I am - These seem to be the words of the Jewish church. O Lord, by thy grace I am what thou wouldst have my sister to be, and therefore humbly hope, according to thy promise to her in that case, thou wilt build upon me a palace of silver. Towers - Which stand out from and above the wall, and are an ornament and defense to it. Then - When by his grace I was made a wall, he was well-pleased with me, and with his own workmanship in me.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

I was a wall

The wall is a metaphor for a woman with small breasts. (See: Metaphor)

my breasts are now like fortress towers

Fortress towers are tall. (See: Simile)

I am in his eyes as one

Here eyes are a metonym for judgment or value. AT: "I am in his judgment as one" or "he thinks of me as one" (See: Metonymy)

brings peace

You may need to make explicit to whom the woman brings peace. AT: "brings him peace" (See: Assumed Knowledge and Implicit Information)

peace

"well-being"

translationWords

like

stronghold

watchtower

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

I am a wall a strong [wall] in the love of my Beloved.

and my breasts are like towers These are the synagogues and the study halls, which nurture Israel with words of Torah.

then when I said this.

I was in his eyes as one who finds peace like a bride who is found perfect, and finds peace in her husband’s house.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.