---
title: "An Exposition of the Book of Solomon's Song"
author: "John Gill"
languages: [en]
shelf: "Commentaries"
section: 94 of 98
url: https://scriptura.si/works/john-gill-exposition-song-of-solomon/94/
cite: "John Gill, An Exposition of the Book of Solomon's Song, section 94. Scriptura (scriptura.si), https://scriptura.si/works/john-gill-exposition-song-of-solomon/94/"
---

# An Exposition of the Book of Solomon's Song

*John Gill*

A Baptist divine's verse-by-verse reading of the Song of Songs, first printed in 1776.

## 94. Chapter 8 Verse 8

Source: https://scriptura.si/works/john-gill-exposition-song-of-solomon/94/ · cite a paragraph as https://scriptura.si/works/john-gill-exposition-song-of-solomon/94/#p-N

[¶0] We have a little sister, and she hath no breasts: What shall we do for our sister, in the day when she shall be spoken for ?

[¶1] are either the words of the daughters of Jerusalem, who were concerned for the welfare of the church; or else of Christ, being solicitous for the conversion of the elect uncalled; or rather of the church, who, having in the preceding verse discovered a very strong affection to Christ, here signifies her hearty concern for the good of others, which go under the appellation of a little sister; an own sister, near and dear to her, a loving expression; by whom may be meant, either the unconverted elect in general; or else, some new church that was to be set up in some certain age or period of time; or rather, the whole Gentile church, who is called so by the Jewish church: so that they seem to be the words of the old Jewish church, signifying her affection to and concern for the Gentile church, which was then uncalled. In which may be observed,

[¶2] I.That the Jewish church asserts and owns the relation that the Gentile church stood in, both to her and Christ, at that present time; “we have a little sister.”

[¶3] II.She describes her, 1st, By her being little, 2dly, By her having “no breasts.”

[¶4] III.She manifests her concern for her; “what shall we do for our sister, in the day when she shall be spoken for?”

[¶5] I.The old Jewish church asserts and owns the relation, in which the Gentile church, though uncalled, stood in both to her and Christ; “we have a little sister.” In which may be considered, 1st, In what sense the Gentile church is sister to the Jewish church. 2dly, How she appears to stand in the same relation to Christ. 3dly, How she could be said to be so at that present time.

[¶6] 1st, The Gentile church may be said to be a sister to the Jewish church, for these following reasons: 1. In a more general sense; because Jews and Gentiles are both of one and the same blood; for God “hath made of one blood all nations of men for to dwell on all the face of the earth,” (Acts 17:26), 2. On the account of their being neighbors: thus Samaria and Sodom are said to be sisters to Jerusalem; the one the elder, the other the younger (Ezek. 16:46). 3. Because, in a spiritual sense, those who are Christ’s, whether they be Jews or Gentiles, are Abraham’s seed (Gal. 3:28, 29). 4. The elect of God, whether among the Jews or Gentiles, belong unto, and are interested in one and the same covenant of grace (Isa. 42:6, 49:6). 5. Believers in Christ, of either race, are born of one and the same Father, brought up in one and the same family, and are heirs together of the grace of life (Eph. 2:19, 4:4). 6. Christ stands in the relation of an elder brother to the Gentile, as well as to the Jewish church; and therefore these two must be sisters (Rom. 8:29). 7. The church catholic or universal, with respect to its several parts, is called a mother, and that frequently in this song; see chapter 1:6 and 3:4 and 8:2 and so agreeably, the parts of it, with respect to themselves, may be called sisters, being mothers children. 8. They are of the same faith and religion, as to the substance of it: it is true, there is some difference as to the circumstantials of worship, which are now laid aside; but the true spiritual nature and object of it are the same: the Old Testament saints “eat the same spiritual meat, and drank the same spiritual drink,” as saints do under the New; the articles of their faith are the same; for converted Gentiles believe “none other things than those which Moses and the prophets did say should come,” relating to Christ’s person, grace, work and office.

[¶7] 2dly, The Gentile church is not only a sister to the Jewish church, but also to Christ; therefore she does not say, I have a little sister, but we have one; which way of speaking perhaps she purposely makes use of, that she might stir up his affection and concern for her the more, she being as much related to him as she was herself: and it may be observed, that Christ is not ashamed to own his church, whether of the Jewish or Gentile race, as standing in this relation to him; nay, rather seems to take pleasure in viewing her under this consideration, as appears from his frequent use of it, in chapter 4:9, 10 and 5:1, 2, where this character is more largely opened.

[¶8] 2dly, There remains a difficulty in this clause to be removed; and that is, how the Gentile church could be said be£ore calling to stand in the relation of a sister, either to Christ or to the Jewish church; for she expresses herself in the present tense, we have a little sister: which difficulty will be removed, if we consider these following things; 1. She was so in divine predestination; just as the elect uncalled are said to be Christ’s sheep before conversion (John 10:16), “Other sheep I have, which are not of this fold; them also I must bring in:” by which are particularly meant the Gentiles; who were sheep, though wandering, though not yet brought in by grace, nor folded in a church-state: the same are called, “the children of God” before conversion (John 11:52), though scattered abroad, and not openly and visibly appearing to be “fellow-citizens of the saints and of the household of God;” for though they are not in the possession of adopting grace, yet: they are “predestinated unto the adoption of children;” on the account of which they may truly be said to be related to the saints, who are called by grace, 2. The Gentile church was brought into this relation in the everlasting covenant; in which Christ not only stood as an elder brother and glorious representative to both churches, but also espoused them both to himself; so that they stood in the relations of sister and spouse to him, and of sisters one to another: thus Christ is said to be the husband of the Gentile church, before her calling and conversion (Isa. 54:5), “Thy maker is thine husband, the Lord of hosts is his name.” 3. The calling of the Gentiles being sure and certain in God’s promises, all whose “promises are yea and amen in Christ,” it is represented as if it was already done: as things only promised anal prophesied of, though not yet fulfilled, frequently are in scripture (see Isa. 9:6, 53:3-5). 4. The Gentile church was a sister in the faith of the Jewish Church, who viewed her future calling as present; which agrees with the nature of faith, defined by the apostle (Heb. 11:1), to be “the substance of things hoped for, and the evidence of things not seen?”

[¶9] II.She describes this sister of hers: 1st, By her littleness. 2dly, By her having no breasts,

[¶10] 1st, She calls her “a little sister;” so the Gentile church was to the Jewish church, 1. In respect of age, being a younger sister: the Jewish church was first called, and then the Gentile; which is very fully and aptly expressed in the parable of the two sons, the elder and the younger, as is thought by some (Luke 15:12-25), the elder signifying the Jewish church at that time, which murmured at the grace of God bestowed upon the Gentiles; the younger, the Gentiles, who had lived in all manner of sin and wickedness, and was disregarded of God, but was now embraced with all demonstrations of joy, affection, and tenderness. 2. She is called so as being in some respects, less honorable than the Jewish church; “Who are Israelis,” as the apostle says (Rom. 9:4, 5, 3:1, 2), “to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom, as concerning the flesh, Christ came therefore,” as he says, the Jew has the advantage of the Gentile, and that much every way; but chiefly, because to them were committed the oracles of God. 3. The Jewish church calling the Gentile church “a little sister,” may express her pity and compassion towards her, being like a young and tender infant, that is in a forlorn and helpless condition (see Ezek. 16:4, 5). 4. She may be called so with regard to her number of converts, either at that time, which were very few, few proselytes being then made among the Gentiles to the Jewish religion; or else, at the time when the gospel first came among them; “for this sect was every where spoken against;” and indeed the whole number of Christ’s sheep, either among Jews or Gentiles, are but a “little flock, when compared with the world.” 5. She was then more especially, as also at her first calling, but little in spiritual stature; her light, knowledge and faith, being but small, not having as yet arrived “to the measure of the stature of the fulness of Christ,” she was to grow up unto.

[¶11] 2dly, She says, that “she has no breasts;” that is, 1. She was not arrived to years of ripeness; she was not marriageable; her “breasts were not fashioned,” as in Ezekiel 16:7, the time of her open espousal to Christ, by the preaching of the gospel, was not yet come. I call it the time of her open espousal to him; for she, as well as the Jewish church, her elder sister, was secretly espoused to Christ in the everlasting covenant (see Isa. 54:5), but she was not yet espoused to him in that sense in which the apostle Paul says (2 Cor. 11:2), of the Corinthian, which was a Gentile church, “I have espoused you to one husband, that I may present you a chaste virgin to Christ;” the time fixed upon for it in ancient council not being yet come; 2. She had “no breasts;” that is, at this time she had no ministers nor ordinances, from whence she might suck and be satisfied, with the sincere milk of the word: moreover, it was some time after the gospel came among the Gentiles, that they had a settled ministry; which was fixed by the apostles, who “ordained elders in every city.”

[¶12] III.The Jewish church signifies her very great concern for the Gentile church, being thus little, and without breasts, saying, “What shall we do,” or “shall be done for our sister?” Which shews, 1. That this little sister was in a state of nature, uncalled, unconverted, poor, miserable, forlorn and helpless. 2. That the Jewish church was concerned for her, was moved with pity and compassion towards her; and would gladly contribute all she could towards her everlasting salvation; as the apostle Paul was for his unconverted kinsmen and relations (Rom. 9:1-3). 3. That she not only wished her well, but was willing to do any thing for her that lay in her power; though she seems, in some measure, to be at a loss what to do; and indeed the converted Jews were very much assisting to the spreading of the gospel among the Gentiles: they were Jews who first carried the gospel into the Gentile world; for it was proper that “out of Zion should go forth the law or doctrine, and the word of the Lord out of Jerusalem;” and when tidings of the Gentiles reception of the gospel “came to the ears of the church at Jerusalem,” they sent forth others also on the same errand; nay, supplied them with money, that so they might not be burdensome to the Gentiles, nor give them any occasion to reproach the gospel; for the fund or stock, which was raised at Jerusalem by the believing Jews, who knew that their land would be laid waste, and their city destroyed in a little time, and therefore sold their lands and possessions, and put the money into the apostles hands; this, I say, seems to be designed, not only for their own use, but for the service of God in spreading the gospel among the Gentiles; who, when they had churches settled among them, upon that consideration were called upon to make collections for these poor saints at Jerusalem. 4. She is not forgetful of the main and principal agent in this work, who is Christ; therefore she says, what shall we do? she was willing to do what she could; but she knew that all her endeavors would be of little significance, without his agency and blessing: she could send her ministers; but if Christ did not: go along with them, and bless them, they would meet but with little success; as it is said, “Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted,” says Paul; “Apollos watered, but God gave the increase,” (1 Cor. 3:5, 6).

[¶13] The time that the Jewish church had in view, and is concerned what should be done for her then, is, “the day when she shall be spoken for, or with.” By which may be meant, either, 1. The time of the first preaching of the gospel among them, which, to them, was the “accepted time and day of salvation” when Christ, by his ministers, spoke to and for them, wooed and beseeched them; treated and communed with them, as David with Abigail, about openly espousing them before the world: it seems to be an allusion to persons treating either with virgins themselves, or with their parents, about their marriage. Or, 2. It may refer to the fame that was spread abroad of the conversion of the Gentiles: when it was first effected, it made a great noise in the world; the faith of a single church, the church at Rome, was “spoken of throughout the whole world:” thus the clause may be rendered, “In the day when she shall be spoken of;” that is, when her fame shall be spread far and near; and some will say one thing of her, and some another: now the Jewish church seems to be concerned how she would behave herself under all this noise and talk about her. Or else, 3. The words may be rendered, “When she shall be spoken against:” this has been the common lot of God’s children; this sect, as it is called, has been in all ages and in all places spoken against; and no wonder, for Christ himself is “set for a sign, which shall be spoken against:” now the old church might be concerned for this new church of the Gentiles; that she might be able to stand firm and constant to her profession, notwithstanding all the reviling, reproaches and persecutions of men. Or, 4. They may be read thus, “When she shall be spoken to;” that is, when the great men of the world, as Nero, and other heathen emperors, shall call her before them, and tempt her, either by fair words or severe menaces, to desert the faith, of Christ: O! that she might stand fast then, as if the church should say, and not be moved away from the hope of the gospel; neither be frightened by their threatenings, nor deluded by their promises: she was jealous of her, as the apostle Paul was of the Corinthian church, lest she “should be corrupted from the simplicity that is in Christ.” Now this should teach us in general, from the example of the Jewish church here, to be concerned for all the elect of God uncalled, and particularly for those among the Jews; we should earnestly pray for them, and use all proper means and methods to bring them to the knowledge of Christ: the time is coming, when they shall be spoken for, shall be called by grace, and openly espoused to Christ; and seeing they were so much concerned for us, when we were little, and had no breasts, we should be as much concerned for them, they being now in the same case and circumstances.

### Chapter 8 Verse 9

[¶15] If she be a wall, we will build upon her a palace of silver: and if she be a door, we will inclose her with boards of cedar.

[¶16] are the words of Christ, in answer to the solicitous concern of the old Jewish church for her little sister, the Gentile; declaring what should be done for her on such and such considerations.

[¶17] I.If, or “seeing she is a wall, we will build upon her a palace of silver.”

[¶18] II.“And if she be a door, we will inclose her with boards of cedar:” all which is expressive of what strength and ornament should be added to her, and what grace and glory should be conferred upon her.

[¶19] I.He promises, that if or seeing she was a wall; that is, well walled, built upon a sure foundation, and firmly established in her faith in and love to Christ, and is constant therein, and stands as a wall against the attack of enemies; a palace or tower of silver should be built upon her: by which may be meant, either, the scriptures of truth, with which she should be furnished: which, for their impregnableness and store of spiritual armor that is in them, may be compared to towers; and for their purity, richness, and excellency, to silver ones: or else, the ministers of the gospel may be intended, who are set for the defense of it: or this phrase may in general signify, that she should be fortified and put into a posture of defense against all her enemies, having on the panoplia, or whole armor of God; walled towns and cities, to which the allusion is here made, usually to have towers built upon the walls thereof; so Zion is said to have such (Ps. 48:12, 13), which also this little sister, the Gentile church, should not be without: though the word may as well be rendered, a palace; and signifies, that she should be built up an habitation for Father, Son, and Spirit, who would come and make their abode with her; and being such noble and uncommon guests, a silver palace must be erected for them. The persons who were to do this work, are either the Jewish church, with her ministers as instruments, and Christ as the principal agent; for Psalm 127:1. “Except the Lord build the house, they labor in vain that build it:” or else, by the we, are intended the blessed Trinity, as in chapter 1:11, who were all jointly concerned in raising up a church-state in the Gentile world. From the whole may be observed, 1. That he that begins the good work, whether it relates to a particular person, or to a church, must and will finish it; the same hands which lay the foundation, must raise up the superstructure, and complete the whole building, by bringing in “the head-stone with shoutings, crying, grace, grace unto it.” 2. This verifies the saying of our Lord (Matthew 25:20), that “unto every one that hath shall be given, and he shall have abundance” grace is usually but very small at first, but it afterwards increases much; frequently from small beginnings great things arise: this Gentile church at first had but a very small appearance of a building; a foundation was just laid, and a side-wall erected; but in a short time, a noble structure, a silver palace for God, is built up.

[¶20] II.Christ also assures her, that if she was a door, she should be inclosed with boards of cedar: the meaning of which may be, either, 1. If the Gentiles had the door of the gospel opened among them, as they had in many places (see Acts 14:27; 1 Cor. 16:8, 9; 2 Cor. 2:12), this should be succeeded for the building up of an holy temple for the Lord; which should be of such ornament and strength, so well fenced and enclosed with the grace and power of Christ, that it should not be in the power of all their enemies to deface or demolish it. Or, 2. If the door of their hearts was opened to Christ, as Lydia’s was (Acts 16:14), so as to receive and let in this king of glory, with his numerous train of graces; then she should be adorned and beautified with a larger measure of them. Or, 3. If when they came into a church-state, the door was set open, that so “the righteous nation which keepeth truth, may enter in,” and yet at the same time careful to exclude others; this should make much for their honor, comfort, safety, and security. Or, 4. This phrase is expressive of the building being completed; but only it wanted some farther decorations and ornaments, which it should not be long without: so the setting up of gates or doors to towns or houses seems to signify (see Neh. 3 though 5). It seems rather to intend the mean, low, and weak state and condition the Gentile church was first in, when there was but very little appearance of a building: there was only as it were a door set up; which afterwards grew up to be a magnificent and stately temple, built up of cedar-boards of the wood of Lebanon; of which Solomon’s temple was made: and to which an allusion here seems to be. But, 6. Some have thought that these words carry in them some intimations of her inconstancy to Christ, and the wandering of her affections after other lovers; as also the methods which Christ would take to restrain and prevent her: “If she be a door;” that is, if she will not keep at home, but will gad abroad, and go in and out at pleasure, we will use some methods to keep her in; “we will enclose her with boards of cedar;” or, as it is expressed in Hosea 2:7. “I will hedge up thy way with thorns, and make a wall, that she shall not find her paths.” Though, 7. The meaning rather seems to be, that however mean and abject she might appear to be, even as a door, yet she should be adorned with grace here, and enjoy glory hereafter; both which, for their perpetuity and incorruptibleness, may be compared to cedar-boards: besides, the safety and security of the church in this present state, her walls being salvation, and her gates praise, may be here intended; as well as the delights and pleasures of the heavenly state, signified by the fragrant cedar, which she should, ere tong, be inclosed and surrounded with.