Song of Songs 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 an interview with him, ver. 1,2; what familiarity should be between them, ver. 3; charging the daughters of Jerusalem not to give him any disturbance, ver. 4. Upon which they inquire who she was, that was in such a posture as they saw her in, ver. b. when the church, instead ot giving them an answer, says somethings concerning her beloved on whom they saw her leaning, .and makes some requests to him, for more nearness to him, and manifestions of his love to her; urged from the strength of her love and affections to him, which were invincible, v. 6.7. 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, ver. 8, 9: and the answer of the little sister, declaring what she was, and what she enjoyed, ver. 10; then the words of the church aguin, concerning her husband’s vineyard, the place, keepers, and profits of It, ver. 11, 12. And the chapter, and with it the Song, is concluded with a request of Christ to the church, that he might hear her voice, yer, 13, and with a petition of hers to him, that he would come quickly to her, ver. 14.
Verse 1. 0 that IJiou wert as my hr other, that sucked the breasts of my mother, when should find thee without, I would kiss thee: yea, I should not be desyised.
These words are a continuation, or rather a renewal of the church’s desire after communion with Christ; they contain these three things: 1. An ardent wish for a free and familiar con-
‘^ nsO “JDrr ‘•O ti? hiipv ae dieX^iJe /i«. Sept Quis mihi det te fratrem meum? Vugate Latin version; O si quis daret te ut fratrem esse mihi! Junius: Quis det te ut fratrem mihi? Montanus, Mercerus; Quis dabit te tamiuam fratrem mihi?
verse with Christ; that he would show himself to her as her brother, and act the part of one unto her: “0 that thou wert as my brother:” and her meaning herein is more strongly expressed, by adding, “that sucked the breasts of my mother.”
II. A resolution of hers to kiss him when she found him without; “when I should find Ihee without, I would kiss thee.”
III. The opinion which she entertained, that she should not be despised for such an action; “yea, I should not be despised.”
I. These words contain a hearty wish of the church’s: the words may be read thus, “Who will give thee as a brother to me?’” Such forms of wishing may be seen in many places; see Isa. xiv. 7, JJob xxiii. 2; and the meaning is, that Christ would show himself to her in the rektiou of a brother, act the part of one towards her; and that she might as freely converse with him, as a brother and sister may and used to do. Several Jewish’’ writers acknowledge, that the King Messiah is intended by the brother here: in what sense Christ stands in such a relation to his church and to all true believers; as also what this wish of hers is expressive of, I shall now consider. And, 1. Christ is the church’s brother by virtue of his incarnation, or the assumption of her nature; they are nearly allied in the bonds of consanguinity; he is of the same flesh and blood with her; and she is flesh of his flesh, and bone of his bone; there is a very great nearness, aihnity, and likeness between them, for “in all things it behoved him to be made like unto his brethren;” and it is upon this score that he becomes a brother to them: the words may be considered as the wish of the old church for Christ’s incarnation. 2. Christ and believers are of one and the same Father: God is the Father of Christ, and so he is of all his covenaut-people; of whom he says, 2 Cor. vi. 18, “I will be a Father unto you, and ye shall be my sons and daughters;” which is an instance of his boundless and amazing grace: hence because Christ and believers are sons of the same Father, though not in the same way of filiation, he bid Mary Magdalene go to his brethren: and as an evidence of their standing in that relation to him, say unto them, John xx. 17, “I ascend unto my Father and your Father, and to my God and your God;” it is also upon this account that saints become “heirs of God, and joint-heirs with Christ;” they are heirs of God, because his children; and joint-heirs with Christ, because they are his brethren, he being the first-born among them. 3. Persons may be said to be brethren, by being concerned m one and the same covenant: thus there was a brotherhood between Judah and Israel, which was dis-Brightman. Utinam quasi fraterrnihi sis! ‘figurine version; Utinam fias mihi ut frater! Cocccius.
■’ Targura in loc. Zohar in Gen. fol. 104, 1. Caphtor Uperah, fol. 6. 2. and Tzeror Hi.mmor, fol. iS. 3.
solved by God’s breaking his covenant with them, Zech. xi. 10, 14; Christ and his people are in one and the same covenant, and in such an cue as can never be broken; though as he has the preemineuce in all things, as he ought to have, so he has in this; for he is the Mediator, Surety, and Messenger of the covenant; nay, he is the Covenant itself; he is the Foundation on which it stands, and the matter of which it consists; he is the saints’ Kepreseutative in it; and because it is made with him, their elder Brother, in their name, room, and stead, therefore said to be made with them, and they share in all the blessings and comforts of it. 4. Persons that are of like nature, temper, dispositions, and practices, are said to be brethren: thus Simeon and Levi are said. Gen. slix. 5, to be brethren; not because of their natural relation, but because of their agreement in their tempers and practices: Christ and believers are brethren in this sense; they are much of the same nature; Christ has assumed their nature, and they are in some measure made partakers of his; principles of grace and holiness from him are wrought in them; nay, he is formed in their hearts; his image is eustamped, and his features are drawn there; there is a very great likeness between them; they are conformed to the image of him who is the first-born among many brethren: hence it is said, Heb. ii. 11, that “he that sanctifieth, and they that are sanctified, are all of one, for which cause he is not ashamed to call them brethren;” and to the same purpose those words of Christ might be produced, in Matt. xii. 50, “for whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.” 5. Those who are partners and companions in afflictions, may be also called brethren; heuee Job says, chap. XXX. 29, on the account of his sorrowful and afflicted condition, that he was ‘“a brother to dragons, and a companion to owls:” Christ and believers are brethren in sufferings: though it is .true, they were not companions with him in his sufferings, yet he is in theirs; the afflictions of the churches are the afflictions of Christ; he bears the heaviest part of them: for what is done to his people he takes as done to himself; and as they suffer with him, so they shall reign with him hereafter in glory, and that for ever. 6. Persons may be called brethren on the score of friendship: thus David, in 2 Sam, i. 26, calls Jouathau his brother; not so much because he had married his sister, but on the account of the mutual friendship that had been between them: in this sense Christ and believers are brethren; he is a friend to them, and such a “friend that sticks closer than a brother;” of which friendship of his towards them, he has given many open and undeniable proofs; he accounts them as his friends, and therefore treats them as such, by fi-equent visitiug of them, disclosing of his secrets to them, and making noble entertainments for
them. 7. The church might wish that Christ would manifest himself to her, under this relation of a brother, because of that intimacy, freedom, and familiarity, which she might use with him as such; she would kiss him in the open street, take him by the hand, and lead him into her mother’s house, and there keep a free conversation with him; as a sister might do with an own brother, and not be reproached for it. 8. Her meauiug also may be, that he would act the part of a brother to her; that is, that he would be pitiful and compassionate to her, and sympathize with her under all her exercises, as a tender-hearted brother would; and such a one is Christ; he has a fellow-feeling with his people in all their temptations, and gives them all needful succour and relief; in all their afflictions he is afflicted, and has bowels of compassion for them in all their distresses. 9. A brother not only sympathizes with, but condescends to the weaknesses and infirmities of his brethren, it is a wonderful condescension in Christ to stand in this relation to his people, as also not to be ashamed to own it; and being in it, he is capable of showing a great deal of condescension to them in many instances •, which the superiority of a father, in which relation he also stands, would not admit of; to which the church might have regard in this wish of hers. 10, The love and afl’ection of a brother is very great, and much to be valued, as Christ’s is by the church; for “his loving-kindness is better than life,” and all the comforts of it; the manifestations of which the church may well be supposed to desire here, as she did in chap. i. 2, where she says, and what is much the same with this request here; “Let him kiss me with the kisses of his mouth; for thy love is better than wine.”
Again, the church’s meaning, in this ardent and pathetic wish of hers, is more strongly expressed by adding, that it was such a brother she wished for, “that sucked the breasts of her mother;” in which may be considered, Ist. What this phrase in general intends. 2ndly. Who is meant by her mother. Srdly. What by sucking of her mother’s breasts.
1st. This phrase in general may intend either, 1. Thetruthof Christ’s human nature; she wishes for his incarnation in the former phrase, and in this, that it might appear to be true and real; of which his conception and birth, his being the child born, and the infant of days, his eating butter and honey, and suckiug the breasts of his mother, were sufficient indications. Or, 2. The near relation Christ stands in to his church, being a brother by the mother’s side; which relation is accounted the nearest, and the aflection of such an one is also the strongest; of which we have an instance in the case of Joseph, to whomKeuben, Judah, Simeon, &c., were brethren, though only by his father’s side; and to whom he had a brotherly love, but not so strong an affection as he had to Benjumin,
his mother’s son; who was such a brother that had sucked the breasts of his mother, as may be seen in Gen. xliii. 29, 30, 34, such a brother, so nearly related, and of such au affection, the church wisheth for.
2ndly. It may also be inquired who is meant by her mother: and this may be, either the church, who may be called so, on the account of the many converts which are born in her: thus Zion is said to travail in birth, and bring forth children, Isa. lxvi. 8; and the Gentile church is said to be the mother of many, Isa. liv. I, and regenerate souls are frequently called the church’s children, in that prophecy; or else, by her mother, we are to understand the covenant of grace, “the Jerusalem which is above, which is the mother of us all,” Gal. iv. 26, for every converted soul is the birth of an everlasting covenant; hence such are called, in Rom. ix. 8, the children of the promise; and it is no unusual phrase with the Jews, to call themselves the children of the covenant.
3rdly. By sucking the breasts of her mother, may be meant, either, 1. The enjoyment of the grace and blessings of the everlasting covenant; so this phrase of sucking the breasts is used for the enjoyment of blessings, Isa. Ix. 16, and in this sense Christ may be truly said to suck the breasts of her mother; for all grace is in his hands; every blessing of the covenant he is in possession of; we have all our grace from him, and are blessed with all spiritual blessings only in him. Or else, 2. By these breasts may be meant the word and ordinances; vi’hich are breasts of consolation to believers, in whose hearts Christ is formed; so that when they suck the breasts, and are nourished with the sincere milk of the word, and grow thereby, Christ may be said to suck of them, and be nourished by them. Or else, 3. This phrase may be expressive of that familiar intercourse and delightful communion which is between Christ and his church; which is frequently expressed by eating, feasting, and supping together; see chap. v. 1, and Rev. iii. 20.
II. The next thing in the words, is the church’s resolution to kiss Christ, whenever she found him without: in which may be observed, 1st. The resolution itself, to kiss him. 2ndly. The time when she would put this into practice, “when I should find thee.” 3rdly. The place where she would do this, and that is, without.
1st. We may consider the resolution itself, which is to kiss him; which is no other than what was her duty to do, and what is eujoined all believers; Psalm ii. 12, “Kiss the son, lest he be angry.” “Which may be understood these several ways: 1. There is a kiss of approbation; in this sense the word is used, Prov. xxiv. 26, “Every man shall kiss his lips, that giveth a right answer;” that is, shall approve his sayings, and highly extol and commend him for them: Christ is a person to be liked and approved, being “altogether lovely, and the chiefest among ten thousands;” and so
he is by every believer; there is none in heaven or earth, that is so much valued by them as he is; they count all things but loss and dung, in comparison of him; they approve of him as their Surety and Saviour, and esteem him in every character and relation he stands in to them. 2. There is a kiss of love and affection, which is used by friends and relations, and that either at meeting or parting; thus the prodigal’s father fell on his neck and kissed him, when he met him; as did Paul’s friends, at parting with him; which kiss of charity, or love, was much used among the primitive saints; and with such a kiss as this, the church kisses Christ, whom she dearly loves, and has the strongest affection for, arising from his love and loveliness: as Christ’s kisses, in chap, i. 2, are the lettiugs out and manifestation of his love to the church; so the church’s lips are the lettings forth and manifestations of her love to him: with such a kiss as this, the poor woman kissed Christ, in Luke vii. 38, who “began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with ointment; for she loved much,” much being forgiven her. 3. There is also a kiss of faith and dependence; and then may souls be said to kiss Christ, when they, as perishing creatures, come and venture their all upon him, give up themselves to him, resolving to have no other Saviour but him; when they can roll themselves on him, relying on his grace, trusting to his righteousness; when, whilst they are coming out of the wilderness, are leaning upon their beloved; and more especially when they embrace him in the arms of faith, and say, with Thomas, “My Lord and ray God.” 4. There is a kiss of homage and subjection; so kissing the king’s hand, as it is an instance of his grace and favour to his subjects to permit them to do it, so it is a token of their subjection to him; thus Samuel anointed Saul, and kissed him, 1 Sam. x. 1, which former act was a declaring him king, the latter an instance of his subjection to him: thus souls may be said to kiss Christ, when they acknowledge him to be their Lord and Kiug, and submit to his laws and ordinances, refusing subjection to sio, Satan, and the world. 5. There is a kiss of worship and adoration: the custom of kissing idols very early prevailed among idolatrous people; thus Baal’s worshippers kissed him, 1 Kings xix. 18, as did also the worshippers of Jeroboam’s calves, Hosea xiii. 2, so kissing the hand at the sight of the sun or moon, was esteemed an act of adoration of them in Job’s time, chap. xxxi. 26, 27; in the same sense it may be used here; for as Christ is the believer’s Lord, he ought to worship him; and that not with a mere civil worship, which may be given to creatures, but with that religious adoration which ought to be given to the Most High God; for “all men should honour the Son, as they honour the I’ather.” When therefore the church or onv believer signify their love
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and liking to Christ, exercise faith upon him,! it. Now this opinion of hers might arise, 1. From
subject themselves unto him, and give him all due worship and adoration, as well as make an open profession of him, then may they be said to kiss him. But,
2ndly. She declares the time when she would do this; and that is when she found him: From whence may be observed, 1. That Christ may be sometimes absent from his church and people, which is a very great affliction to them. 2. That they cannot be easy without him, but will be earnestly desirous of his company, but seek for him until they find him, as may be learned from the case of the chiuxh, in chap. iii. 1 — 3. 3. That finding Christ, is the comfortable enjoyment of his presence; it is souls having nearness to him, and sensible communion with him; which is the time that they can come so near to him as to kiss him.
Brdly. The place where she would do this, and that is, without: by which may be meant, either, 1. The Gentile world, which was without, the land of Judea; the inhabitants of which are said to be without afar ofl’, aliens from the commonwealth of Israel, strangers to the covenants of promise, and without hope, and God and Christ in the world; so that it may be expressive of her desire to find Christ in the Gentile world, and how much her love and affections would be drawn out to hira on that account. Or, 2. By without, or in the street,^ as it may be rendered, may be meant the public ordinances, where wisdom cries, Prov. i. 20, and where the church sought Christ, chap. iii. 2, and wherefinding him, she owns him, gives him homage and adoration, and lets out her affection to him. Or, 3. It may point out the way, and manner in which she sought him, as well as the place where, which was by going out of herself: Christ is not to be found within but without; believers” go in and out, and so find pasture, food, and comfort. Or, 4. By it may be meant any opm or public place, where she should not be ashamed to own his person, Gospel, ordinances, cause, and interest; for those who are ashamed of him and his words before men, he will be ashamed of before his Father and his angels, Mark viii. 38. Or, 5. By her finding him and kissing him without, may be meant her going forth to meet him, claiming her interest in him, and signifying her affection to him, before men and angels, at his second coming; see Matt. XXV. 6.
III. The opinion which she had entertained that she should not be despised and reproached for such an act as this; yea, “I should not be despised; or, they,wonld not despise me;”^ that is, the people of the land, as the Targum paraphrases
p^JT^ efo), Sept. foris, Vulgate Latin version, &c. in platea, Moutanus, Brightman, Marckiu*; or in any public place; in publico, Cocceius; cv uipw, al. Interp ev ayopa al. Interp. apud Flam. Nobil. Not. in
Var. Lect. Sept. * ‘7 ip S? 03 nac yt k €^Mi(va><ra<ri
/u€, Sept. and jam me nemo despitiat, Vulgate Latin
the relation Christ stood in to her as a brother; for how unseemly and immodest soever it might be for a maiden in the the streets to kiss a stranger, or one not related to her: yet nobody would reproach her for using this freedom with an own brother; which would be accounted as a chaste and a harmless action in her, as if she had taken a sucking child out of the nurse’s arms, and kissed it; no more immodest and unbecoming is this act of the church’s; and therefore she concludes, that she should not be despised for it. 2. From the reception she believed that she should meet with from Christ; who would not turn away his face from her, when she made such an offer to him; which would occasion shame and blushing in her, and others to laugh at her; but she was well assured of the contrary, and that it would be kindly accepted by him. 3. From her having so good an husband as Christ; which might be knljvvu by this familiarity between them; and whom she had no reason to be ashamed of, nor others to despise her for having none: not to have a husband, being matter of reproach in those days; see Isa. iv. 1, and liv. 4, 5. 4. From her prospect of future frnitfuluess; she doubted not but that by being married to such a husband, she should bring forth fruit unto God, and so not be despised for being barren and unfruitful; it being accounted reproachful to be so: see I Sara. i. 6. 5. It may be expressive of her great love to Christ, and of her boldness and confidence in owning and professing him, without either fear or shame,^ before men and angels; she knew that she could not be justly despised and reproached for it; and if she was, she did not value it. 6. She may have respect to those apprehensions which the wicked will have of the saints in the last day, however mem and despicable the saints may appear to the wicked now, being in a state of imperfection, loaded with reproaches, and attended with a variety of sorrows; yet they will appear otherwise, and that in their apprehensions too another day, when they would be glad to change places and conditions with them; though Lazarus was despised when he lay in his sores at the rich man’s gate, yet he was not when in Abraham’s bosom. Thus the church might conclude that how much soever she may be despised now for owning and professing Christ, yet she should not, when she should go forth to meet him at his second coming, and be set at his right-hand in gold of Ophir.
Verse 2. I would lead thee and bring thee into my mother’s house, who would instruct me: I would cause thee to drink of spiced wine, of the juice of my •pomegranate.
version; etiam non coutemnant me, Montanu*; and non faciant contumeliam mihi, Cocceius, neque vero me despicicnt, Tigurinc version; etiam non conten:- nerent me, Brightman, Marckius. Audacem
faciebat amor, Ovid. Metamorph. 1. 4. Fab. 4.
These are still the words of the church, discovering the resolutions and desires of her heart after communion with Christ, and a discharge of her duty to him: in which may he observed,
I. Her resolution to “lead and bring him into her mother’s house.”
II. Her expectation of receiving instruction there •, “who would instruct me.”
III. The entertainment she promises to give him; “I would cause thee to drink of spiced wine, of the juice of my pomegranate.”
I. She resolves to lead and bring him into her “mother’s house;” wherein may be considered, 1st. What may be intended in those acts of leading and bringing. 2ndly. What by her “mother’s house,” whither she should lead him, and into which she would introduce him.
1st. It will be proper to consider what those acts of leading and bringing intend. We frequently read of Christ’s leading his church and people; but never, as I remember, but in this place, of the church’s leading Christ: Christ kads his church as a king does his subjects, or as a general does his army; for he is given to be a Leader and a Commander to the people; which he performs, by ruling them with wholesome laws, and protecting them in their rights and liberties from all their enemies: thus, Deut. xxxii. 12, “the Lord alone did lead Israel of old, and there was no strange god with them;” thus David, Psalm lxxviii. 72, the type of Christ, fed the same people, “according to the integrity of his heart, and guided them by the skilfulness of his hands:” He leads them also as a shepherd does his flock, gently, as they are able to bear it, to suitable pastures, and proper resting-places; and likewise as a master does his scholars, leading them by his Spirit into all truth, and showing them the fulness and glory of the everlasting covenant: moreover, Christ leads his people, as a guide does a stranger; for they know not the way everlasting themselves, and therefore commit themselves to his guidance and conduct; who, though he leads often in rough paths, yet always in a right way, to the city of their habitation: likewise he leads them, as a nurse does her child; taking them by the hand, he teaches them to walk by faith, and leads them into their Father’s presence; and also as an husband leads his wife, when he brings her home, introduces her into his house, consummates the marriage, and makes her a partner of all his goods; hence the phrase, dncere uxorem, to lead a wife, is used to express the act of marriage: thus it appears to be no very difficult matter to understand how Christ may be said to lead his church; but how she may be said to lead him, does not appear so manifest and easy. The act seems to import these following things: 1. That she used much familiarity with Christ; for, for one person to take another by the hand and lead along, discovers this: Christ allows his church much freedom with him; which she may
make much use of, without incurring the reproach and scandal of forwardness or immodesty; seeing it is her, own brother, nay, her own husband, whom she thus treats. 2. It shows much tender love, affection, and respect, to Christ; as also a welcome of him to her mother’s house: thus friends and relations show their respect and affection to each other, and a hearty reception of them into their houses, by taking them by the hand, and leading them in. 3. It also denotes honour given to Christ by her, becoming his stateliness and majesty; thus kings and great persons are usually led: she treats him according to high station, as she is in Psalm xlv. 14, 15, and leads him along, as kings and conquerors are led, when they march in triumph. 4. All this is done by prayer and entreaty in the exercise of faith: Christ is easily prevailed upon by his church, through the exercise of faith in prayer; he is, if I may be allowed the expression, to be led any way by believers, in things which are consistent with his revealed will, and what will make for their good and his glory.
Much in the same sense are we to understand the other act of bringing; which, (1.) On her part may denote the strength of faith in prayer; which held him, and would not let him go, until she had brought him into her “mother’s house:” like Jacob of old, who, when the angel said to him. Gen; xxxii. 26, “‘let me go, for the day breaketh,” answered, “1 will not let thee go, except thou bless me:” thus, James v. 16, “the efifectual fervent prayer of a righteous man availeth much.” (2.) On his part much condescension, in allowing such mean and worthless creatures, as believers in themselves are, to take him by the hand, lead him along, and bring him where they would have him.
2ndly. The next thing to be inquired into, is, what is meant by her “mother’s house,” where she desired to bring him: which may be expressive, 1. Of her desire to have the marriage consummated; the introduction of the bride and bridegroom into tJifiir house, being the last and finishing ceremony of marriage; thus it is said of Isaac, Gen. xxiv. 67, that “he brought Rebekah into his mother Sarah’s tent, and she became his wife:” agreeable to this ceremony, the church expresses herself here; only here is this difference, that it was usual for the bridegroom to lead and bring his bride into his “mother’s house;” but here the church promises to lead Christ to her mother’s house; Christ and the church’s mother being one and the same. 2. Of her desire to have the knowledge of Christ spread among her near relations, those of her mother’s house; for nothing is more common than for persons, when they are converted themselves, to desire the conversion of their near relatives; an instance of which may be observed in the apostle Paul, Rom. ix. 1 — 3. 3. Of her desire to enjoy his presence in the church, which may be meant by her” mother’s SONG OF SONGS.
house;” for the catholic and invisible church, or “the general assembly and church of the first-born, which are written in heaven,” may be said to-be the mother to the visible church on earth in any age of the world; for this is “the Jerusalem which is above, which is the mother of us tdl;” as may also the visible church ou earth be to the several particular and congregated churches; and every particular and congregated church may be said to be the mother of particular believers, or converted persons: so that, (1.) The church is their mother’s house, where they are begotten and born again; for “of Ziou it shall be said, this and that man was born in her,” Psalm lxxxvii. 5. (2.) Where they are educated and brought up; for Zion’s children, as they are born in her, so they are nursed at her side, Isa. k. 4. (3.) For which they have a great deal of zeal and affection, as persons usually have for the place of their nativity and education; and this in imitation of, and conformity to Christ; of whom it is said, that “the zeal of God’s house had eaten him up,” Psaim lxix. 9. (4.) AYhere they take much pleasure and delight to be; are glad when asked to go up unto it: because there they meet with the presence of Christ, receive instructions from him, and are employed in delightful service by him. (5.) This is not only the church’s mother’s house, but also Christ’s Father’s house; nay, his own house; which might be an inducement to him to go along with her; see John ii. 16, Heb. iii. 6.
The reasons which might induce her to desire and endeavour the introduction of him in her mother’s house, may be such as these: 1. That she might enjoy free and uninterrupted communion with him; which end was attained by her, as appears from the folldtving verse. 2. That others, even tjiose of her mother’s house, might have the benefit of Christ’s presence and company, as well as herself; which shows hereto be of a free, noble, and public spirit: like those saints, in ] John i. 3, who were concerned for the comfortable well-being of others, as well as of themselves. 3. That the ordinances of her mother’s house might be blessed unto her; for she knew full well that those breast of consolation would be but dry breasts without his presence, and, like the mantle of Elijah, be of little service and usefulness, without the Lord God himself. 4. That she might be assisted by him in the service of the house: there are a great many works of faith and holiness to be performed herein, which she knew she was not able to do of herself; but that through Christ strengthening her, she could do all things.
II. She expected instruction in her mother’s house, upon the bringing of him there; and this she expected either from her, or eke from him; for the word in the Hebrew text will bear a reading which will suit either sense.
‘:io’?n quae docet me, Junius: and doceret me, Mercerus; ut doceres me, Cocceius: doceres me, Brightman. Docebis m», Vulgate Latin ver-
1st. They may be read, “who teacheth me;”’’ referring it to her mother, who would do so; so Junius and Tremellius read them, to which our version agrees, and which is also favoured by R. Aben Ezra. From whence may be observed, 1. That the church is a school of instruction, where souls are instructed in the ways of Christ, in the doctrines of the Gospel, and in all the duties of religion; both how to carry themselves in the church, and how to behave themselves agreeably to Christ, in all acts of luve and obedience to him; which she may here have chiefly a regard unto: it seems to be an allusion to a grave and prudent woman, who, taking her new-married daughter apart by herself, teaches her how to behave herself towards her husband, that so she may have his affections, and live comfortably and happily with him: some such instructions the church expected from her mother. 2. That the greatest believers are not above instruction, and the means of it; but count it a mercy to have both the one and the other; some persons who know nothing as they ought to know, think they know every thing better than others; and therefore are above ordinances, despise instruction, and contemn the miaistry of the word; but those who know most of themselves and of Christ Jesus, desire to know more, value the means of instruction, and make use of the ordinances of the Gospel to improve therein: the difference of these two sorts of persons may be seen in Prov. ix. 8, 9.
2ndly. The words may be rendered, “thou shalt instruct me,’” meaning Christ; and this sense is favoured by the Targum upon the place, and is followed by many interpreters: for though the church is the school, and ordinances are the means of instruction; yet Christ is the Teacher, who teacheth as none else can .: this the church knew, and therefore expected instruction from him in her mother’s house; being there in the way of her duty, where persons may more reasonably look for it. Now when Christ and the church are in their mother’s house together, he instructs her, and shows her her interest in all the goods of the house: acquaints her with her work and duty, and how she ought to behave herself towards him; he gives some such marriage-precepts as those in Psalm xlv. 10, 11, “Hearken, 0 daughter, and consider, and incline thine ear; forget also thine own people, and thy father’s house; so shall the king greatly desire thy beauty; he is thy Lord, and worship thou him:” He informs her what respect and affection, homage and obedience, he expected from her; and that she should not now hanker after her own kindred and relations, being married unto him.
Now Christ teaches and instructs his church and people many ways: as, 1. By his Spirit; who being sent by him, teaches them all things, goession, Pagninus, Montanas, Tigurine version; so Sept. in Theodoret. Ibi docebis me, Ambros, in Ps. ci-viii. octon. I’j, col. 10*7.
before them, and leads them into all truth, as it is in Jesus, John xiv. 26, and xvi. 13. 2. By his ministers; who are both fathers and instructors to Christ’s babes; and therefore are called “pastors and teachers:” pastors, as thL’y have the oversight of the flock; and teachers, as they are the instructors in Christ’s school. 3. By the scriptures; which “are profitable for doctrine, for reproof, for correction, for instruction in righteousness;” for there is nothing written there, whether promises or doctrines, words of advice and direction, or of exhortation and comfort, but what is “written for our learning; that we through patience and comfort of the scriptures, might have hope,” 2 Tim. iii. 16, Rom. xv. 4. 4. By his ordinances; for as in his church he teaches men his ways, so he teaches them by them, and in their waiting and attending on them. 5. By afilictive providences; he sometimes takes the rod, and makes use of that to promote his people’s learning, when need requires; and, “blessed is the man whom he chasteneth,” and thereby teacheth out of his law, Psalm xciv. 1 2.
III. She promises him a noble entertainment; I “would cause thee to drink of spiced wine, of the juice of my pomegranate;” some think, here is an allusion to a custom at marriage; when a cup of wine, after a benediction of it, was given to the new-married couple, who both drank of it;’’ and in some places, the custom was’ for a young woman to bring in a cup of wine, all her lovers being present, and deliver it into the hand of him she fixed on to be her bridegroom; and by this action declared him to be so: and so here the church, by proposing to give to Christ a cup of her spiced wine, as the Vulgate Latin version renders it, declared him, and acknowledged him to be her husband. This is a different kind of entertainment, than what the old synagogue gave Christ; who, when she found him in the street, did not kiss him, showed no respect to him, made no profession of him, nor did she exercise any faith upon him, nay, despised those who did so; she was far from leading and bringing him into the temple, which the Jews’” here understand by her mother’s house, that she thrust him out of it, and gave him gall for his meat, and in his thirst gave him vinegar to drink; or, as one of the evangelists says, Mark xv. 23, “w’ine mingled with myrrh;” which, though it is of a sweet smell, yet is of a bitter taste: but the church here promises him spiced wine, such as was accounted the most pleasant and agreeable; and” the juice of her pomegranate,”
for her plants were au orchard of pomegranates; from the fruit ot which a delightful juice is squeezed, of which is made a pleasant wine; and the word which is here translated juice, signifies most“* sweet, or new wine; and so it is rendered in Isa. xlix. 26, Joel i. 5, Amos ix. 13. Pliny” speaks of a wine made of pomegranates, which he calls rhoites: mention is also made of it in the Talmud,P and by Maimonides -.’i there was a city in the tribe of Dan, called Gath-rimmon, Josh. xxi. 24, “the wino-press of the pomegranate,” or where they made pomegranate-wine; and the word here used comes from one which signifies to force, squeeze, or trade under; see Mai. iv. 3; spiced wine was much used by the ancients; it was thought less inebriating;“■ and therefore they sometimes put into their wine myrrh and calamus, and other spices ;* sometimes it was a mixture of old wine, water, and balsam; and of wine, honey, and pepper;’ sometimes wine and honey.” These sorts of wine were no doubt accounted the best, and therefore she resolves to treat Christ with them: by which may be intended, 1. The richness and plenty of this entertamment; a banquet of wine being accounted the richest banquet; hence the provisions of grace under the gospel, are represented by it, Isa. xxv. 6, as are also the joys of heaven. Matt. xxvi. 29; but here these metaphorical phrases intend the graces of God’s people; which, when in exercise, are preferred by Christ to the richest wine. 2. The variety of it; here are spiced wine, and wine of pomegranates, different sorts of wine; which are expressive of the various graces of the Spirit, which are implanted in the hearts of Christ’s people. 3. The delight and pleasure which Christ takes therein; for even one single grace, even that of love, is said to be “better than wine, and the smell” of such ointments than all spices; which delight and pleasure is expressed by his drinking of it; see chap. iv. 10, and v. 1. With the Hebrew writers,’’ pomegranates are said to be a symbol of concord: the tree was sacred to love.*
Verse 3. His left hand should be under my head, and his right hand should embrace me.
These words may be considered, either, 1. As a petition that it might be so, and be read thus, “let his left hand be under my head,”’’ &c; a phrase used by lovers,’^ and here repeated in this song. Or, 2. As expressing her faith, that it should be so; which sense is favoured by our version. Or, 3. As declaring her jiresent enjoyment of
Buxtorf. Synagog. Jud. c. 39. p. 632. &c.
1 rhocenses apud Athen. Deipnosoph. 1. 1 3. c. 5. p. 57G. “Vid. Plutarch, de Virtut. Mulier. p 258.
“> Targuni and B. Solom. Jarclii in loc.
“‘3TDT CCJJQ and mustum malorum granatorummeorum, Vulgate Latin version; de uuisto mali punici meo, Cocceius; de vino dulci mali granati mei, Montanus.” Lib. 14. c. IU.
p T. Bab. Sabbat, fol. 143. 2. i Hilchot Maacolot Ajurot, c. n. s. 11. ‘Athen. Dpipnosophist.
1. 11. c. 3. p. 464. run. Nat Hist. 1. 14. c. IG.
16 Plauti Persa, act. 1. sc. 3. v.7. 8. Munster. Dictiouar. Chald;iic. p. 22, 27.” Aufidius forti
miscebat mella Falerno, Horat. Satyr. 1. 2. sat. 4. V. 24. and 2. v. 15,” Apud Chartar. de Imag.
Ueorum, p. 139. =■ Atheuasi Deipnosophist, 1. 3.
c. 8. p. 84. y Sinistra ejus supponatur capite
meo, Tigurine version, Marckius, some in Michaelis. Circumdatoque m« bracJiiis, Plauti Asinaria.act. 3. He. 3. V. 106.
SONCi OF SONGS. the mercy which she had been seeking for, and had faith in; and so be read, a« in chap. ii. 6, where they are more largely explained.
Verse 4. / charge you, 0 daughters of Jerusahin, that ye stir not up, nor awake my love, until he please. These words are either the words of Christ or of his church; who, having the presence and company of, and enjoying communion with each other, forbid all interruption, as has been observed on chap. ii. 7, where the same words are used, as they are also in chap. iii. 5, but with this difference: 1. The phrase, “by the roes and by the hinds of the field,” which is used in the two former texts, is here omitted; not because there is less vehemency and earnestness in this charge than in the former: for, 2. There is also a difference in the form of expostulation, which seems rather to express her earnestness the more; for the words may be rendered thus, “Why will ye stir up, and why will ye awake?”* &c., which seems to imply as if she is apprehensive that they were about to do it, and that there was no danger of it; as also that it was an unreasonable tliiag in them to do it; and what would be every way as prejudicial to them as it would be to her; and therefore they ought to be careful, as well as herself, not to disturb him, nor provoke him to depart -. the allusion is to virgins, that sung songs at marriages; one in the evening, lulling to sleep; and another in the morning, awaked and stirring up from it:’’ the church would not have her beloved awaked by them in such a manner.
Verse 5. (Who is this that cometh tip from the wilderness, leaning upon het beloved i”) I raised thee up under the apple-tree; there thy mother brought thee forth, there she brought thee forth that baie thee.
In these words are,
I. A question put by way of admiration, concerning the church, who is here described: 1st. By her ascent out of the wilderness. 2ndly. By her posture in coming up from thence; “leaning upon her beloved.”
II. Some things asserted, either by Christ or by his church; “I raised thee up,” &c.
I. Here is a question put by way of admiration, “Who is this,” &c. Not by the angels, as some’^ think; though it is true, they admire the grace that is bestowed upon mortal men, and rejoice at the faith and conversion of sinners; but it is much more likely that these are the words of the daughters of Jerusalem; who being strictly charged, in the former verse, to give no disturbance to Christ and his church, who were enjoying communion and fellowship with each other; look more earnestly at her, whom Christ had so much honoured and indulged with such earnestness to himself, at which they seem astonished and surprised. Though others’* have considered them as the words of the Jewish church, wondering at the conversion of the Gentiles, and their sudden reception into the embraces of Christ. Others’^ have taken them to be the words of the bride herself, declaring what Christ said to her when he first met her, as she was coming up from the wilderness; or else, expressing her great love and affection to Christ, which appeared by her coming out of the wilderness, forsaking all for him, encountering with all difiBculties, running all risks, that she might enjoy his company; and therefore says, “Who is this,” &c., or where is there another that has done the like, or shown the like love to him as I have done? which is not to be understood as though she boasted in herself; for she acknowledges, that it was by his grace and strength that she had been enabled to do this, which is expressed in the very next words, “leaning upon her beloved;” for she could never have been able to come up from the wilderness bad she not had his arm to lean upon. Though they seem rather to be the words of Christ himself; not as being ignorant of her, or as not knowing who she was; but as admiring at the graces of his Spirit in her, and especially that of faith, signified by her “leaning on her beloved;” as he had admired her love and affections to him, in a like form of speech, in chap. iii. 6, which are there compared to “pillars of smoke.”
The person who is here inquired of and wondered at, is either the Gentile church, which, before the Gospel was brought thither, was much like a desert and wilderness; to which it is frequently compared in the prophecies of Isaiah; see chap, xxxii. 15, 16, and xxxv. I, 6, and her coming out of the wilderness, may signify her conversion to the faith of Christ: or else, the springing up of a new church may be here intended; and, because an Arabic word is here made use of, Brightman thinks it intends the conversion of the eastern part of the world, Arabia, Persia, Egypt, Assyria, and refers it to the prophecy in Isa. xix. 23 — 25, though rather the bride, who is all along spoken of in this song, is here meant; who had attained to a greater degree of faith, and had larger experiences of Christ’s love, and was allowed a more intimate communion with him; and is described here,
1st. By her a.>cent from the wilderness. The Septuagint read the words thus, “Who is it that cometh up in white,’ or clothed in white?” though there is nothing in the Hebrew test to favour
mynnm ITrn no Quid e.xcitaietis, aut quid expergL’faceretis? Junius, Brightman; Quid expergefactitis and quid excitatis? Coecems. Quid excitabitis, and quid expergefacietis? Mercerus; Cur sUfCitabitis, cur cvigilare faoietis? Montanuf,
Schmidt. ‘= Vid. Theocrit. Idyll. 13.
Sanctiu.s and Diodat. in Ice. Alcnin in
loc. Junius in loc. ’ s.tlivKuy&i.ajitvt
dealbata, Sept.
such a version; yet this appears to be the apparel of the church in other places, especially in the book of the Revelation, chap. iii. 4, 5, and six. 8; where she is said to he “arrayed in tine linen, clean and white;” which fine linen is said to be “the righteousness of the saints,” &c., that which Christ has wrought out for them, and is by an act of God’s grace imputed by them; for their own righteousness doth not deserve the name of “fine linen, clean and white;” that being at best but as “filthy rags, and as an unclean thing.” Bat the words are better rendered, “Who is this that Cometh up from the wilderness?” by which may be intended, either, her conversion from a state of nature, her being called and chosen out of the world; or her deliverance out of some great afiBiction; as the saints are said to “come out of great tribulation,” Rev. vii. 14. But of all this, see more on chap. iii. 6.
2ndly. She is described by her posture, in this her ascent out of the wilderness, “leaning upon her beloved;” which is expressive of much confidence in him, and familiarity with him; which she was allowed by him to use, and which she might without justly incurring either shame or reproach; for he, on whose arm she leaned, stood in a near relation to her, being both her husband aftd her brother. The word translated leaning is only used in this place, and is differently rendered: 1. Some, among which are many Jewish interpreters,^ from the use of the word in the Arabic language, render it, joining or associating, o;* cleaving to her beloved: the church had given up herself to Christ, to be his for ever; was resolved, through grace to abide with him, and to go with him, whithersoever he went: that act of faith in God’s people, which in the New Testament, 2 Cor. viii. 5, is expressed by a giving up of themselves to the Lord, to serve, honour, and glorify his name, is frequently expressed in the Old Testament, Isa. lvi. 3, 6, Jer. 1. 5, by a joining of themselves unto him; which, when they have done, they cleave unto him with full “purpose of heart:” resolving, with Ruth, that where he goes, they will go; where he lodges, they will lodge; that his people shall be their people, and his God their God; nay, that in the strength of his grace, they will abide with him, and by his interest even unto death. 2. Others read the words thus, rejoicing or delighting herself “in her beloved;“‘’ which sense the Vulgate Latin seems to have a regard to, as well as expresses the sense of our version, by reading the words thus, deliciis affluens, imiixastiper dilecium suum,” flowing with delights, leaning upon her beloved;” as does also the Targum, which thus paraphrases the words,” and they shall delight
e R. Sol. Jarchi, 11. Aben Ezra in loc. R. Joseph Kimchi.in K. David Kiinchi. in. lib. Shorash. rad. pQ”) andR. Sol. Urb. Ohel. iloed, fol. 19,1. Adjungens se, Montanus; adjiciens se, Cocceius; associans se, Brightman, Schmidt, Marckius, Michaelis. R. David Kimchi. lib. Shorash rad. pQi Targum and
themselves in the mercy of the Lord:” Christ and his church take mutual delight and pleasure in each other, as she is fair and pleasant for delights in his esteem, so he is in hers; saints delight themselves much in taking a view of his personal glory, in his comparable beauty, transcendent excellencies, inexhaustible fulness, and unsearchable riches; it is not only their duty to “rejoice in the Lord always;” but this interwoven in the very make, frame, and constitution of their souls, as renewed by grace: hence they are said to be, “the circumcision which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh,” Phil. iii. 3. 3. The Septuagint render it, “strengthening herself upon her beloved,” that is, being conscious of her own weakness and inability to perform the duties of religion, withstand the temptations of Satan, escape the snares of this world, and hold on and continue in her Christian race, she applied herself to Christ: in whom she saw both “righteousness and strength” for her; and from whom she received both; the one as her clothing, the other as her armour; the one as her title for glory, the other to enable her to hold out until she arrived thither, 4. Others translate the words, thus, “casting herself upon her beloved:”’’ sensible souls will cast themselves at the feet of Christ for mercy, and into the arms of Christ for safety, shelter, and security; they will cast their burdens upon the Lord, to be eased from them by him, who has promised to sustain them: and they will cast their care upon him, knowing that he careth for them; nay, they will venture their souls upon him, and commit the whole affair of their salvation to hjm; as undoubtedly the church did here. 5. Our version reads it, leaning on her beloved;“i which is the use of the word in the Ethiopic language :™ confidence and trust in our own strength, wisdom, and righteousness, is sometimes expressed by leaning thereunto, as in Job xviii. IB, Prov. iii. 5; and so is faith in our Lord Jesus Christ, by leaning on him; see Isa. 1. 10. By faith believers lean upon Christ’s person, for their acceptance with God; upon his righteousness, for their justification before him; upon his fulness, for every day’s supply; and unto his blood, for pardon and cleansing: who is such a staff or prop as will never deceive them: upon which they may venture to lay the whole stress of their salvation, as it seems the church did here. The attitude in which the church was seen, seems to be this: she appeared coming up from the wilderness, arm in arm with her beloved, her arm under his arm-hole; for a word from this here used, signifies” the arm-hole;“” which was expressive of great freedom, familiarity, and fellowship with
Vulg, Lat. vers. ‘’ Injiciens se super dilectuni
suum, Cocceius. ‘Innitens, Mercerus; inuixa,
Vulgate Latin version, Pagninus, Tigurine version. “V’id. Hottiuger, Smegma Oriental. 1. I.e. 6. p. 106.” pEIQ axilla, Buxtorf. Talm Lexic. col.
her beloved, and of her close affection to him, firm trust in him, and dependance on him.
II. Iq the following part of this text are some things asserted; either by Christ concerning his church, or else by the church concerning Christ; “I raised thee up under the apple-tree,” &c. These words may be considered as the words of Christ ■,” showing by whom and by what means the church was raised out of her former mean condition, and was brought to that honour and dignity which she nou-’ enjoyed.
1st. Says he, I raised thee up under the apple-tree: which may either intend the work of faith and conversion, which is the quickening or raising up a soul that is dead in trespasses and sins unto a newness of life; or else, the awakening of a sleepy and drowsy saint. If we consider the words in the former sense, they will lead us to observe, 1. The state and condition that the church was in before conversion; which Christ, it may be, remarks unto her, to teach her humility, that she might not be puffed up with spiritual pride, and forget what she once was; she was dead in sin, and must have continued so, had not Christ raised her up; she was like the wretched infant, in Ezek. xvi. 6, which was “cast out in the open field, to the loathing of its person in the day that it was born; in which condition Christ found her, being like a new born infant, thrown under an apple-tree, and there left naked and helpless; where he took compassion upon, and said unto her, whilst in her blood, live: moreover, some regard may be had in this place unto the manner how she came to be in this condition; which was through Adam and Eve’s eating the forbidden fruit, which some have thought to be the apple; whereby “sin entered into the world, and death by sin; and so death passed upon all men, in whom all have sinned,” Rom. v, 12. 2. That the work of faith and conversioi is a resurrection from the dead; which for ever secures persons from being hurt by the second death; see John v. 25, Rev. ii. 11. 3. That this work belongs to Christ, is performed by him, and the glory of it to be given to him; “I raised thee up,” &c.; this work cannot be effected by the free-will and power of man, bui by the mighty and efficacious grace of Christ; hence lie is said to be the resurrection and the life, John xi. 25. No less a person than he, who said to Lazarus, come forth, can raise dead sinners; and no less a power must be exerted in doing this work, than was in the resurrection of Christ’s dead body; see Eph. i. 19. 4. Christ’s doing of this work upon the hearts of his people, is a very great indication of his love to them; he speaks of it here as a peculiar favour done to his church; see Eph. ii. 4, Jer. xxxi. 3. But,
If we understand these words of the awakening of her when asleep, they may teach us the following things. I. That she was fallen asleep; which
Theodoret.
Alcuin in loc.
and Tres Patres in lb. Fotiot and
p Genet ix is often used for a
is sometimes the case of God’s own people, as in chap. V. 2. 2. That this befel her when she was under the ordinances, under the shadow of the apple-tree, chap. ii. 3. 3. That Christ will not suffer his people to continue so; but will, by some means or other, awake them out of it.
2ndly. He says, that there her mother brought her forth, P &c. Here he expresses her conversion by a regeneration, as he had before by a resurrection; by both which names it is very well known in the New Testament; which work, though it is eifected by the grace and Spirit of God, yet the ministry of the word and ordinauces are the instrumental means thereof, which Christ has placed, continues, and blesses in his church for that end.
But the words seem rather to be the words of the church,’’ speaking these things concerning Christ; for though there is nothing in our version to determine the sense this way, yet the suffixes in the Hebrew text being of the masculine gender, manifestly show that they are spoken of a man, and not of a woman. And,
1st. The church says, that she raised Christ up under the apple-tree; that is, she sitting under the ordinances of the gospel, which arc the shadow of the apple-tree, to which Christ is compared in chap. ii. 3, and finding no communion with him, he being as it were asleep all the while, did, by earnest prayer and entreaty, at length raise him up; so that she enjoyed a large degree of nearness to him, and familiarity with him.
2ndly. That there his mother, which is the church and every true believer; see chap. iii. 11, and Matt. xii. 50, brought him forth: as did, 1. The Old Testament-church, who long waited for him, and was often in pain, as a woman with child, on that account, until this man-child was born; which was at length accomplished, to the joy of all those who waited for the consolation of Israel. 2. With much pain did the aposUes bring Christ forth into the Gentile world, by professing him, preaching his gospel, and suffering for his sake: thus did they travail in birth, until Christ was formed in the hearts of men. 3. It is with much pain, even like that of a woman in travail, that the new birth, or the work of regeneration on the heart, which is no other than Christ formed there, is wrought; all, more or less-, who are called by grace, pass under a work of the law, which is a killing letter; which puts the soul to a great deal of pain; pricks it to the heart, and makes it cry out, What shall I do to be saved? 4. The New-Testament church, which is also Christ’s mother, in the exercise of faith and prayer, is waiting for his second coming; nay, is not only looking for, it, but is hastening to it; is uneasy, and as it were like a woman in travail, until he makes his appearance; which lie will shorlly do, through the incessant and continued cries and entreaties
mother, in poetical compo.sures.
Cocceius, Marckius, Michaelis.
f So Mercerus,
of his people: and this may be the reason why the phrase is doubleil;” there thy mother brought thee forth;” that is, the Old Testament church, who waited for his manifestation in the flesh; “there she brought thee forth that bare thee;” that is the New Testament church, which looks for his second appearance. R. A.ben Ezra interprets these words of the raising, loosing, and bringing forth of the King Messiah, through the prayers and entreaties of the Jews; who fancy that he now lies bound and fast asleep, but will ere long be awakened and loosed through their prayers, and appear for their deliverance from present exile and captivity; which is all vain and delusive.
Verse 6. Set me as a seal -upon thine heart, as a seal zipon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement Aame. These words may be considered either as the words of Christ, or of his church. Some’’ think that they are the words of Christ expressing his desire to be set as a seal upon the heart and arm of his church; and the argument, reason, or motive, which he makes use of to prevail upon her to grant him this request, is taken from the exceeding greatness of his affection to her; which is compared to the strength of death, the cruelty of the grave, and the vehemency of flaming coals of fire. 1, He makes a request to her, that he might be “set as a seal,” both upon her heart and arm: by which he may intend, 1. An inward and abiding principle of love and affection in her towards him: the church’s love to Christ is highly valued by him, especially when it comes from the heart; for mere expressions of love, without an inward principle of it in the heart, are not satisfying to him; for what he requires, is, to “love him with all thy heart, and with all thy soul, and with all thy mind;” let us love therefore, not in word, neither in tongue,” that is, only “but in deed and in truth;” for this is what he seeks for, and is highly esteemed of by him. 2. A manifestation of this affection to him outwardly; it should not only have a place in our hearts, but also be shown by our actions, which should be in conformity to his will; “for if ye love me,” says he, John xiv. 15, “keep my commandments;” Christ should have both our hearts and our hands. 3. A constant remembrance of him, and continual looking to him: as seals worn upon the arm, or in a ring upon the finger, are continually in sight, and put in remembrance whose they are, and whose image they bear; and so would Christ be always in his church’s sight and mind; for we should, as David did, “set the Lord always before us,” and contirinally look unto him, which is Loth pleasant and
receive from him “grace for grace.” 4. A greater likeness to him: confoi’mity to Christ’s image is one great end of predestination; which is begun in the hearts of his people by his Spirit; is increased by those transforming views he gives them of the glory of Christ’s person; and will be completed in heaven, when they “shall he like him, and see him as he is:” believers have the image of Christ instampcd upon them; for as they “have borne the image of the earthly, they shall also bear the image of the heavenly;” which is, to have Christ set as a seal upon the heart and arm, so as that he leaves an impress of his image there; which conforms both heart and life unto him, and cannot but be desired by him; for every like loves its like. 5. A close adherence to his person. Gospel, cause, and interest; having made an open and public profession of him, we should “cleave to him with full purpose of heart,” as Ruth did to Naomi; or as a signet does to a man’s right hand on which it is worn. 6. and lastly. In this request of Christ to the church, his design may be, that she might appear to be his, and only for his use and service; as things are known to be such a man’s property by his mark or seal being upon them; so the church is known to be Christ’s, by his seal being u])on both her heart and arm; which is himself; who is inwardly received, and outwardly professed by her; for whose use and service all she is and has are; being “a garden inclosed, a spring shut up, a fountain sealed.”
II. The argument, reason, or motive, which he makes use of to induce her to take notice of his request, is taken from the ardeucy of his love and affection to her, which is signified by those several following expressions -.
1st. He declares that his love to her was strong as death: he loved her so, that he died for her; he preferred her to his own life, and chose death rather than to go without her; which is a full proof and evidence of his love to her, and shows the exceeding greatness of it; for, as in John xv. 13, “Greater love hath no mau than this, that a man lay down his life for his friends;” which may very well be improved by him, as an argument or reason why she should love him again; manifest that love, bear him continually upon her mind, cleave close unto his cause and interest, seek after a nearer conformity to him, as well as reserve herself and all she had for his use and service.
2ndly. He asserts his “jealousy to be cruel as the grave:” by which may be meant, either, 1. His zeal for his church’s good and his Father’s glory; so this word is sometimes rendered; see Isa. ii. 6, and lxiii. 15; which zeal of Christ’s, like the inexorable, cruel, and devouring grave, consumed his time and strength, and at last his life; as appears from his ovln words, “the zeal of thine house hath eaten me up,” Psalm lxix. 9.
jirofituule; pleasant, because we behold him “full He, a« the great prophet in Israel, showed a be of grace and truih;” and profitable, because we coming zeal for the gospel; which appeared by
‘Alcuin, Foliot, Sanctius, Not. Tig. in loc.
his warm and livel’ preaching of it; his assiduity and constancy in it, the frequent and wearisome journeys he took to do it; the risks and dangers he ran upon that account; as well as the many miracles he wrought to confirm it, and the care he took to free it from calumnies, aspersions, and prejudices: He likew ise showed the like zeal for the discipline of his Father’s house; as is manifest from his severe reflections on human traditions; his asserting the purity of worship to he in Spirit and in truth; as also his frequent inveighings against the vice of professors; as well as his great courage in clearing the temple from the defiiers of it; which heroic action of his is particularly recorded in John ii. 14 — 17; which put the disciples in mind of what was before written of him: moreover, his zeal was no less fervent for the salvation of his people, and the glory of his Father, concerned therein; which plainly discovered itself in his voluntary assumption of human nature, and cheerful submission to the death of the cross on their account. Or else, 2. By it may be meant his vengeance on his and their enemies; and in this sense the word is used, Deut. xxi-x. 20, Isa. lix. 17; what was a day of grace and salvation to his people, was a day of vengeance to his enemies; for no sooner was the year of his redeemed come, hut the day of vengeance was in his heart; which he executed upon them without any mercy, pity, or compassion; his jealousy or vengeance was cruel as the grave; he spared them not: he made an end of sin, abolished death, destroyed Satan, and spoiled principalities and powers. Or else, 3. By it may be meant, the jealousy which he justly entertains of his people’s faith in him, love and duty to him, who frequently turn aside from him to other lovers, of which he often complains, being jealous over them with a godly jealousy; which is no other than the height of his love and afiection to them; there being nothing that he is more anxiously concerned for and jealous of, than the faith, love, and obedience of his people, lest they should be given to any other.
Srdly. This strong affection of his to his church, he compares to coals of fire, which hath a most vehement flame; by which he would signify the ardency and vehemency of his love; how tottering it was to him, and how uneasy he was until he had given it rent; thus the prophet Jeremy, chap. XX. 9; being reviled and reproached for prophesying in the name of God, made a resolution not to make mention of him, nor speak anymore in his name; but, says he, his word was in mine heart, as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay: so Christ’s love was like burning coals of fire in his bosom, which gave him much uneasiness until he had given it veut; as appears from Luke lii. 50: I have, says he, a baptism, meaning his death and sufferings, to be baptised with, and how am I straitened, distressed, tortured, and uneasy, till it
be accomplished? and now this zeal of Christ’s for the salvation of his church, his vengeance upon her enemies, his anxious concern that her faith, love, and obedience, might not be alienated from him; as also his uneasiness until her salvation was accomplished; may well be used by him, as so many arguments, to prevail upon her to grant him the abovesaid request. Thus much for the first sense of the words, as they may be considered as the words of Christ to the church; but the generality of interpreters understand them as the words of the church, requesting of Christ that he would set her as a seal, both upon his heart and arm, because of the greatness of that love which she bore to him; which she compares to death, the grave, and coals of fire: and this I take to be the most genuine sense of them, as being most agreeable to the suflBxes in the Hebrew test; I shall consider it much in the same method as I did the former. And,
First. The church requests of Christ that he would set her, as a seal upon his heart, and as a seal upon his arm: in which she may desire, 1. Nearness to him; as a seal must be near, that is worn next the heart, or upon the arm: the saints are a people near unto the Lord: with respect to union, they are members of his body, of his flesh, and of his bones: Christ and believers are like the old primitive Christians, of one heart and of one soul: and they would be near to him with respect to communion; they would not only, with Job, come even to his seat, but also into his arms; would lie in his bosom; nay, are not content without a place in his heart. 2. She seems to be desirous of abiding in Christ’s heart, and that she might be as a signet upon his arm; from whence she might never be removed, but there always continue; of which believers may be assured, though they are often attended with fears about it; for, as in Psalm cxxv. 1, “they that trust in the Lord shall be as mount Zion, which cannot be removed, but abide for ever;” they can never be removed from ofi” Christ’s heart, on which they always are; nor out of his arms, in which they are continually inclosed; for “they shall never perish, neither shall any man pluck them out of his hand.” 3. She desires a share in his heart’s love and afl’ection, and that she might be valued and esteemed by him as a signet upon his right-hand; see Jer. xxii. 24, Hag. ii. 23; for there is nothing more desirable to believers than the love of Christ and the discoveries of it; for his loving-kindness is better than life; may they but have a share iti Christ, an interest in his favour, be but valued and esteemed by him, they care not how they stand in the world’s esteem, what they say of ihem, or can do unto them. 4. She seeks for a continuance of his love, which may be depended on; for, ‘’ having loved his own which were in the world, he loved them unto the end,” John xiii. 1; Christ’s love is like himself.
“the same yesterday, to-day, and for ever;” from whence it is impossible that any separation should ever be made. 5. She also wanted and sought after an assurance of Christ’s love, which is the Spirit’s work, and is expressed by sealing in scripture; see Eph. i. 13, and iv. 30; which he performs, either more generally, by that work of grace which he has begun, and is carrying on in the hearts of believers; for from his drawing of them to Christ with loving-kindness, they may conclude and be assured of their interest in his everlasting love; or else more particularly, by some special testimony of his, which he bears together with their spirits, that they are the children of God. 6. In this request she likewise presses after a manifestation of his love to her soul, by the arm of his Almighty power, delivering her out of all temptations, and supporting and bearing her’up under all afflictions, trials, and exercises; which had wrought out salvation for her, and plucked her as a brand out of the burning. 7. She desires a continual remembrance of him; and seems to allude to the high-priest, who had the names of the children of Israel engraven, like the engravings of a signet, upon precious stones; which were born by him, both upon his shoulders and upon his heart, for a memorial before the Lord continually; which was typical of Christ,^ our great High-priest, who represented the persons of all the elect upon the cross, and now bears them upon his heart before the throne in heaven; whither he is gone to appear in the presence of God for us. 8. She desires to be always in his sight, and under his care and inspection, as his people always are; for they are graven upon the palms of his hands, and their walls are continually before him: they are as the apple of his eye, his jewels, and peculiar treasure; which he has his eye always upon, and continually watches over, lest they should be lost, or any hurt come unto them.
Secondly. The reason of this request of hers, she declares to be the exceeding greatness of her love unto him; which she compares to death for its strength, to the grave for its cruelty, and to burning coals of fire for its insatiable and devouring nature.
1st. She asserts her love to Christ to be as strong as death: the meaning of which is, 1. That as death conquers all, kings and peasants, high and low, rich and poor, bond and free, young and old, weak or strong; there is no disputing his authority, nor controlling his power; but all ranks and degrees of men must, whether they will or no, be subject to him, the king of terrors: so her love to Christ overcame all things, and surmounted all diiJiculties which stood in the way of her enjoying him; she could part with, and bear all or any
See more of this in my sermon, called, “Levi’s Urim and Thummim found with Christ.”
‘Nostros non rumpit funus amores, Lucan Pharsal. I. 5. V. 701, 762. Omnia vincit amor,
and nos cedamus, amori, Virgil. So Plato represents
thing for the sake of Christ; father, mother, wife, and children, houses and lands, a good name, credit, and reputation, are nothing to the believer in comparison of Christ, which he cheerfully quits when they stand in competition with him; nay, things that are the most frightful in nature, cannot scare him from Christ, nor separate him from the love of him; such as tribulation, distress, persecution, famine, nakedness, peril, and sword; nor death itself in its most formidable appearance;’ for in all these things he is more than a conqueror, through Christ that has loved him. Perfect love casts out fear; it dreads nothing, runs all risks, encounters and surmounts all difficulties, that it may enjoy the object loved. 2. As her love, like death, had conquered all things, so she herself was conquered by it;” it had wounded her sore; so that she was as oue gasping, panting, dying, just ready to expire, unless she had the sight and enjoyment of him whom she loved. 3. Such was her love to Christ, that death itself was nothing to her, so that she might but win Christ and be found in him (he book of martyrs furnishes us with many instances of those bold, daring, and heroic lovers, who loved not their lives unto the death, for the sake of Jesus; the most exquisite torments, and most cruel deaths they have been put to, have rather inflamed, than lessened their love to Christ; so that their love to him has not only been as strong, hut even stronger than death. 4. Her meaning may be, that love had so captivated her and worked so powerfully in her, that .she was as a dead carcase, that might be moved and drawn by him whithersoever he pleased; the love of Christ constrained her to live to him, and not to herself; for love, as oue * expresses it, is a kind of a civil death; lovers rather live at the will and pleasure of others whom they love, than at their own; and so the church did here; for a frown, or an angry look or word from Christ, was as death unto her.
2udly. She says, that her jealousy was cruel as the grave; by which may be meant, 1. Jealousy of Christ’s love unto her; either as it intends the height of love, love at its aK/j.ri; or else that evil, groundless suspicion of not enjoying another’s love, or of having a rival in it, which Solomon calls, Prov. vi. 34, 35,” the rage of a man,” and may be said to be cruel as the grave; for such an one, “he will not spare in the day of vengeance; he will not regard any ransom; neither will lie rest content, though thou givest many gifts;” now if jealousy is taken in this sense here, it intends those fits of unbelief, which sometimes attend the people of God; who are often jealous of Christ’s love to them: and ready to suspect his regard for them; which exceedingly tortures and afflicts them, and must not be reckoned their excellency.
love as the strongest of all things; since that which rules over the strongest of other things, must be the strongest of all; Symposium, p. 1189, I I’M.” Sanctius in loc.
but their weakness; for of all people in the world, they have the least reason to entertain such thoughts of him. 2. By it may be meant the envy of the wicked against the saints, which is very great; for they would, as much as in them lies, deprive them of the common rights and liberties of mankind, as well as debar them the free enjoyment of their religious exercises; which is a great affliction to the people of God; for Prov. xxvii. 4, “wrath is cruel, and anger is outrageous; but who is able to stand before envy, or jealousy?” it is the same word which is here used; in this sense the Targum or Chaldee paraphrase on our text understands it. Or, 3. By it may be meant her zeal for Christ, his gospel, cause, and interest: thus Elijah is said to be, 1 Kings six. 10, jealous for the Lord of hosts, that is, zealously affected to him, and concerned for his glory; which, like the grave, is of a devouring and consuming nature; for, says David, Psalm cxix. 139, “my Zeal hath consumed me, because mine enemies have forgotten thy words;” Virgily gives the epithet of cruel to love.
3rdly. The church expresses the ardency and veheniency of her love to, and zeal for Christ, by comparing them to coals of fire; live coals, such as have their coruscations, which flash and flame, and are bright and vehement; and to these her love may be compired, for the following reasons: 1. In such coals of fire there is light; so there is in the church’s love to and zeal for Christ, for though she believes in, and has love for an unseen Christ; yet not for an unknown Christ; for ignote nulla CHpido; her zeal is not a blind, misguided zeal, but is according to knowledge. 2. In such coals, there is heat as well as light: it is true, sometimes the love of God’s people waxeth cold, through the prevalency of corruption, and the cares of the world; it is like coals of fire covered with ashes; which seem to have no life nor heat in them; but then at other times it is rekindled and re-inflamed by the Spirit; either under the hearing of the word, or in meditation upon the glory of Christ’s person, love, and grace; “my heart,” says David, Psal. xxxix. 3, “was hot within me; while I was musing, the fire burned; then spake I with my tongue:” nothing sooner raises it into a flame, than fellowship and communion with Christ Jesus; agreeable to what the disciples said to one another, Luke xxiv. 32, “Did not our hearts burn within us, while he talked with us by the way, and while he opened to us the scriptures?” Again, though they are sometimes cold, lukewarm, and indifferent in their frames, yet at other times they are fervent in spirit, serving the Lord. 3. Fire is insatiable;
Junius and Tremellius, Piscator, Oocceius, Marckius.? Crudelis amor. Bucolic, eclog.
10. V. 29. Musseus de Hero, &c. v. 245. ‘Vid.
Barthii Animadv.ad Claudiande Nupt. Honor, v. IG. and de Laude Stilico, v. 74. So love is said to kindle a more vehement flame than Vulcan’s forge, Theocrit. Idyll. 2. v. v. 133. 134. Vid. Idyll. 7. v. 5(i. and
it is one of those “four things which say not, it is enough,” Prov. xxx. 16: so is love; for it would always have more of Christ; it is never satisfied with communion with him; but, like the horse-leech at the vein, continually crying, “Give, Give;” and for the same reason love is compared to death, and jealousy to the grave, in the preceding sentences; see Hab. ii. 5.
Moreover these coals of fire are said to have a most vehement flame; nothing is more common with other writers’ than to attribute flame to love, and to call it a fire; and here a most vehement flame is ascribed to it; or, as it is in the Hebrew text the flame of Jah, or Jehovah:” by which is meant, either, (1.) An exceeding great o.t most vehement flame, as oi:r Translators have well rendered it; for when the Hebrews would express the superlative degree, or increase the signification of a word, they sometimes use some one or other of the names of God; as mountains of God, and cedars of God, for most high mountains, and most excellent cedars. Or, (3.) It may mean a flame that is kindled by the Lord ;^ for it is by the Spirit of the Lord, who is compared to fire in scripture, that this flame of love is first kindled in our souls. Or, (3.) It may be in allusion to the fire upon the altar of burnt-offerings, which was always kept alive; and so a fit emblem of love, which is of an abiding nature; see Lev. vi. 12, and ix. 24; and can never be extinguishetl, as is expressed in the following words.
Verse. 7. Many waters cannot quench love, neither can the floods drown it; if a man would give all the substance of his house for love, it would utterly he contemned.
In these words are some further commendations of love, which, 1. Is represented as inextinguishable and insuperable; many “waters cannot quench it, neither can the floods drown it.”
II. As exceeding valuable and inestimable; “if a man would give all the substance of his house for it, it would utterly be contemned;” which may be understood, either of Christ’s love to his church, or of the church’s love to Christ; for as these words stand connected with the former, and are spoken by the same person, they must be interpreted the same way; and I shall first consider them as they may be expressive of the excellency of Christ’s love: which,
r. Is inextinguishable and insuperable: it cannot be quenched by many waters: nor drowned by all the floods.
1st. Of sin and corruption, which have overflowed all human nature; for “all have sinned and come short of the glory of God:” like a mighty
Musici Leand. v. 245, 246, 247. rrmn7TD flamma Dommi, Mercerus, Mcntanus; va.stantis flamma, Domini, Brightman; flammsque divinae, Junius; flamma Dei, Cocceiu?, Tigurine version; flamma Jah. Marckius. Cujus Carbones sunt igniti a flamm”’ Dei, Tigurine version, so Castalio; quam Dominu accendit, Glassii Thilolog. Sacr. 1. 5. tract 1. c. 10.
torrent, or rather inundation, has entered into the world, and brought death along with it, upon all the posterity of Adam; it has drowned them in destruction and perdition, as all hurtful and foolish lusts do. Now the elect of God themselves are not exempted from this universal deluge; but though these waters of sin have come into their souls and overrun all the powers and faculties thereof; yet they have not extinguished Christ’s love towards them; nor in the least alienated his affections from them: it is true, when he first loved them, he saw them in- all that glory and perfection, which his Father designed to bring them to, and which they will appear in, in another world; yet when the great council was held concerning their redemption, they were presented to him as plunged into the depths of sin and misery; which was so far from setting his heart against them, that it rather moved his pity and compassion for them, and gave him an opportunity of showing the exceeding greatness of his love towards them: for upon this, he readily and cheerfully became their Surety, engaged to assume their nature, lay down his life for them, and thereby satisfy law and justice in their room and stead; all which agreements were to a tittle made good by him, in the fulness of time, for all the elect of God, notwithstanding their after-fall in Adam, and their actual rebellion against’ him, as they appeared upon the stage of the world; nay, though their iuuuraerable evils compassed him about like floods of water, and brought death and the curse upon him; these being imputed to him, and laid upon him by his Father; and with which, standing charged by divine justice, he suffered to the uttermost that they deserved; yet his love continued the same towards his people; for, “having loved his own which were in the world, he loved them to the end,” John xiii. 1. For,
2ndly. By these “waters and floods,” may be meant the several afflictions and sufferings which Christ underwent for the sins of his own people; by which they are expressed. Psalm lxix. 1, 2; where Christ is introduced thus speaking, “Save me, 0 God, for the waters are come in unto my soul; I sink in deep mire, where there is no standing; 1 am come into deep waters, where the floods overflow me.” Hence it is, that his sufferings are called a baptism, in Luke xii. 50; under which may be comprehended these following things: I. “The floods of ungodly men,” which compassed him about; some of whom reviled him, other spit upon him, others buffeted him, others crucified him, and pierced his hands, feet, and side; yet his love to his people remained firm and unconquerable: nay, though the whole infernal posse of devils was let loose upon him, and exercised all their rage and cunning; yet as neither “life nor death,” that is, all his sufferings, both in life and death, could separate his people from his love: so neither could angels, wicked angels, uor “principalities and powers.” 2.
Floods of reproaches were poured into his bosom ou the account of his birth, parentage, and education, his public ministry, the miracles which he wrought, and the free, courteous, and affable conversation he used with sinners. He was spit upon in Pilate’s hall, and mocked at when upon the cross in the utmost misery; yet he bore all this “contradiction of sinners against himself,” with an uncommon patience; despising nil the shame that attended these reproaches, for the “joy that was set before him,” of having all his people with him in glory. 3. The vials of his Father’s wrath were also poured forth nponhim; for though, as God’s Son, he was always the object of his love, yet, as the sinner’s Surety, suffering in their room and stead, he was “cast off and abhorred;” for God was wroth with his anointed or Messiah; “terrors took hold on him as waters;” when only some few drops of divine wrath fell upon him, he “began to be sore amazed, and to be very heavy; his soul became exceeding sorrowful unto death; his sweat was as it were great drops of blood falling down to the ground;” then was it that “the waters began to come into his soul,” which’ kept flowing in until the measure was quite filled up; yet all these waters and floods could not quench or drown his love towards his people; his affections to them, as well as his regard ‘to his Father’s will in their salvation, continued the same; as appears from those words of his to his Father, in the midst of his agony, “not my will, but thine be done.” 4. All the sorrows and sufferings of Christ, from his cradle to his cross, may be included herein; for his whole life was one continued series of suffering, which ended in an accursed and ignominious death, to which ho voluntarily submitted; that so his people might be set free by justice, and delivered from death and condemnation.
3rdly. As the love of Christ cannot be extinguished and overcome by all the waters and all the floods of sin and corruption in them, nor by all the sorrows and sufferings which he has undergone in his own person for their sins: so neither can it, by all their water-floods and billows of sufferings and afflictions which pass over his members; these indeed make them appear inean and abject in the eye of the world, and render them the object of their scorn and contempt: yet nevertheless, though the sun of persecution has looked upon them, and made them black, they are comely in Christ’s eye; his heart is not set against them, nor his love alienated from them upon that account; for when they “pass through such waters,” he will be with them; nay, he chooses, approves of, and delights in them, when “in the furnace of affliction,” and will purify them thereby; so that though they “have lain among the pots,” and are become black and sooty; yet they “shall be as the wings of a dove, covered with silver, and her feathers with yellow gold,” Psalm lxviii. 13.
II. This love of Christ to his ckurch is also
‘ER 7.]
exceeding valuable and inestimable: “if a man would give all the substance of his house for it, it would utterly be contemned.” For, 1. This is not to be procured by money, if any should offer to purchase the favour of Christ at any such rate, he would be treated with the utmost contempt, as Simon Magus was by the apostles, of whom he would have bought the gift of the Holy Ghost with money; to whom Peter said, Acts viii. 18 — 20. “Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.” Christ and his love are of greater value, than to be obtained in such a manner; for not only the substance of a single person’s house, but even the riches of the whole world, and the most precious things in nature, are not equal to them; see Job xxviii. 12, 13, 15 — 19, Prov. viii. 11, 19. 2. Riches will not entitle men to the love and favour of Christ; he does not regard them on the account of these; though perhaps too many, like Haman, are apt to say, Esther vi. 6, “to whom would the king delight to do honour, more than to myself?” and so “trust in their wealth, and boast themselves in the multitude of their riches,” to a neglect of divine Providence, and concern about their immortal souls; such would do well to consider, that “not many noble are called, but God hath chosen the poor of this world,” whom it hath pleased him that the Gospel should be preached unto. 3. Riches will not procure Christ’s love, favour, and regard, neither at the hour of death, nor in the day of judgment: when “he takes thee away with his stroke,” that is, of death, then “a great ransom cannot deliver thee;” all thy bags of money will not buy off thy life one hour, much less secure his favour to eternity; for, “Will he esteem thy riches? no, nor gold, nor all the forces of strength,” Job xxxvi. 19, 20; which will be much the same case at the day of judgment; for the righteous judge, who will then sit upon the bench, will not be bribed, nor can his favour be procured by any such methods: “riches profit not in the day of wrath;” for if a man “gain the whole world, and lose his own soul,” there will be no recovering it; for nothing will be given, nor will be taken “in exchange for it.” 4. Therefore the love and favour of Christ should be preferred by us to all temporal enjoyments; for if his “loviug-kindness is better than life,” then it is better than all the temporal comforts and enjoyments of it: we should not covet to have our portion here, nor boast ourselves of our wisdom, strength, or riches; but “glory in this,” that we know the Lord, who “exerciseth loving-kindness in the earth.” Thus much may suffice for the first sense of the words. I shall now proceed to consider them as they may be expressive of the church’s love to Christ; which also is.
First. Inextinguishable and insuperable; it can-
= Targum, Shirhashirim Rabba R. Sol. Jarchi, and K. Aben Ezra, and Yalkut in loc. Sheinoth
not be quenchel nor drowned by many waters, nor all the floods, I. Of wicked and ungodly men; the people and nations of the world, who are frequently compared to many waters; see Isa. xvii. 12, 13, Rev. xvii. 1, 15, and so most of the Jewish’^ writers understand them here: for the nations of the world and the great men thereof, have not been able, either by force or flattery, by cruel edicts or fair promises, to alienate the church’s love from Christ, nor tempt her to desert his cause and interest. 2. It cannot be quenched nor drowned by all the waters and floods of persecutions,“* which wicked men, by the instigation of Satan, have brought upon the people of God; thus we read, in Rev. xii. 15, that the serpent, which is the devil, “cast out of his mouth water as a flood, after the woman,” which is the church, “that he might cause her to be carried away of it:” by which flood cast out of the serpent’s mouth, must be meant, either a flood of heresies brought into the church to disturb her, and draw her off from Christ, her Head, through the cunning craft of Satan; or else, a flood of persecutions, introduced by wicked and ungodly men, through his instigation, in order to affright, scare, and turn her aside from the pure ways of Christ, but all in vain; for, Rom. viii. 35, 37, “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? nay, in all these things we are more than conquerors, through him that loved us;” nay, death itself attended with the most exquisite torments and barbarous cruelties that hell can devise, cannot do it; for saints count not their lives dear to themselves, so that they may but “finish their course with joy,” and bear a noble testimony to “the Gospel of the grace of God.”
3. The love of believers to Christ is not quenched nor drowned by all the waters and floods of affliction, which God is pleased to bring upon them: they generally have a large share of them; “waters of a full cup are wrung out unto them:” yet these, though they are not “joyous, but grievous,” do not alienate their affections from Christ, but rather fix them more strongly on him; whilst they view all their afflictions as covenant-mercies, the effects of wisdom, love, and faithfulness, and designed for their good, profit, and advantage.
4. Neither can their love be quenched nor drowned by the many waters and floods of their own sins and corruptions: it is true, these are most likely to extinguish this fire and flame above all things else, and often do strike a damp upon it; for through the “aboundings of iniquity,” love oftentimes waxed cold; but yet it is not drenched and drowned; there may be a leaving the first love; some degrees of heat in it may be remitted, but there is no such thing as losing the grace of love entirely; for it is an immortal seed, of a lasting, yea, of an everlasting nature. 5. Nor
Rabba, parash. 49.
So R. Alfhech in loc.
can it be quenched nor drowned by all the waters and floods of Satan’s temptations; this enemy of believers oftentimes “comes in like a flood” upon them, by filling their souls with blasphemous thoughts, vile suggestions, and wicked insinuations; in all endeavouring to draw off their love, and alienate their affections from Christ; which he sometimes attempts by fair words, showing them “all the kingdoms of the world, and the glory of them,” as he did Christ, and promising to give them to them, which is more than he can perform, if they will but turn their backs on Christ, and his ways; at other times he sets before them all the hardships, difficulties, reproaches, and persecutions, which they will be exposed unto, if they persist therein; and yet all these floods cannot quench nor drown their love to Christ. Nor, 6. Can this be effected by divine desertions, which are compared to “waves, billows, and water-spouts,” Psalm xlii. 5 — 7, for though these much weaken the faith, and disturb the peace of God’s children, yet they do not destroy their love: Christ’s absence gives ranch uneasiness to believers, brings much darkness upon them, and raises many doubts, fears, and misgivings of heart in them; they cannot, it may be, say at such times with the church, “My beloved is mine, and I am his” yet they can say with her, when in the same condition with them, “Saw ye him whom my soul loveth?” 7. The terrors of the law, and the apprehensions of God’s wrath, which believers are sometimes filled with, are set forth by waves and floods of water, in Psalm Ixxsviii. 6,7,15 — 17, under which, though there maybe but little faith, and less joy; yet there may be much love to Christ, great longings and earnest desires after the enjoyment of his presence; as appears from the case of the Psalmist, now referred to. 8. and lastly, all the hardships, difficulties, pressures, and reproaches, which may attend believers in their Christian race, are so far from destroying their love to, and alienating their affections from Christ, (hat they do but rather endear him the more unto them; and make heaven, and the enjoyment of Christ there, the more desirable to them now, and the more welcome to them hereafter.
Secondly. This love of believers to Christ is exceeding valuable; for “if a man would give all the substance of his house for it, it would utterly be contemned:” for, 1. This is not to be bought with money, no more than the love of Christ is; no gift nor grace of the Spirit can be procured any such way, it is true, grace is compared to “gold tried in the fire,” which we are advised to buy of Christ; but then it is to be bought “without money and without price.” 2. As this grace cannot be bought with money, so neither will it be parted with for it: a Judas indeed, for thirty pieces of silver, forsook his Master, and betrayed him into his enemies hands; as Demas also deserted the
So Theodoret. in loc. b So Sanctius in loo.
‘’ .Vlcuin in loc. ‘So Theodoret. Tres Patrcf, and
apostles, and cause of Christ, “having loved this present world; but these things cannot prevail upon true believers to do the like. For, 3. The oifers of a man’s whole estate, nay, of the riches of the Indies, or vast treasures of the whole globe, if made on terms, and conditions of parting with Christ, or deserting his cause and interest; would be treated with the utmost disdain and contempt; they would “utterly be contemned;” or, “in despising they would despise” it, as the words may be rendered from the Hebrew text. For, 4. The things of this world appear but mean in the believer’s eye; who “counts all things but loss and dung, for the excellency of the knowledge of Christ Jesus:” nay, he is willing to part with all for Christ, and does, when I called to it, “take joyfully the spoiling ot his (goods, knowing that he has in heaven abetter I and a more enduring substance.” 5. The sense of this clause is thus given by some:’ that those who spend their substance, their time, their strength, nay, their very lives, for the love they bear to God, Christ, his ways, cause, and interest, are but laughed at, despised, and set at nought by those who are destitute of it; which sense is favoured by the Septuagint version, which renders the words thus; “If a man would give all his living away in love, or charity, in despising they would despise him.” Now the constancy and insuperablencss of this precious and valuable grace of love in her soul to Christ, is improved by the church to obtain the former request; “set me as a seal upon thine heart,” &c., for my soul is all in flames of love for thee, which cannot be extinguished by all I suffer on thy account, nor will be parted with for all that the world can give me; which love of hers discovers itself, not only in a regard to Christ, but also in a concern for others, as appears from the following words:
Verse 8. IFe have a little sister, and she hath no breasts: What shall vie do for our sister, in the day when she shall be spoken for?
These 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 po by the Jewish church, so that they seem to be the words of the Jewish church, signifying her affection to and concera
alii in loc. “^ Gennana mea sororcula, Plauti
Fragment. Cistcllar. v. 15.
soo
for the Gentile church, which was then uncalled. In which may be observed,
1st. 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.”
II. She describes her, 1st. By her being little. 2ndly. By her having “no breasts.”
III. She manifests her concern for her; “what shall we do for our sister, in the day when she shall be spoken for?”
I. The old Jewish church asserts and owns the relation, in which the Geutile church, though uncalled, stood in both to her and Christ; “vve have a little sister.” In which may be considered, 1st. In what sense the Gentile church is sister to the Jewish church. 2ndly. How she appears to stand in the same relation to Christ. 3rdly. How she could be so at that present time.
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 na. tions of men for to dwell on all the face of the earth,” Acts xvii. 26. 2. On the account of their being neighbours: Thus Samaria and Sodom are said to be sisters to Jerusalem: the one the elder, the other the younger, Ezek. xvi. 46. 3. Because, in a spiritual sense, those who are Christ’s, whether they be Jcas or Gentiles, or Abraham’s seed. Gal. iii. 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. slii. 6, and xlix. 6. 5. Believers in Christ, of either race, are bora of one and the same Father, brought up in one and the same family, and are heirs together of the grace of life, Eph. ii. 19, and iv. 4. 6. Christ stands in the relation of an elder brother to the Gentile, as vi-ell as to the Jewish church; and therefore these two must be sisters, Rom. viii. 29. 7- The church catholic or universal, with respect to its several parts, is called a mother, and that frequently in this song: see chap. i. 6, and iii. 4, and viii. 2, and so agreeably the parts of it, with respect to themselves, may be called sisters, being mother’s 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 “ate 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 Closes and the prophets did say should come,” relating to Christ’s person, grace, work, and oflQce.
2ndly. The Gentile church is not only a sister to the Jewish church, but also to Christ; therefore she does not s.iy, 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 chap. iv. 9, 10, and v. 1, 2; where this character is more largely opened.
3idly. There remains a difficulty in this clause to be removed; and that is, how the Gentile church could be said before 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 vve consider these following things; 1. She was so in divine predesliuation; just as the elect uncalled are said to be Christ’s sheep before conversion; John. x. 16, “Other sheep I have, which are not of this fold; them also I must bring in;” by which are particulariy 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 xi. 52, though scattered abroad, and not openly and visibly appearing to be fellow-citizeus 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 everiasting 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 oue to another; thus Christ is said to be the husband of the Gentile church, before her calling and conversion; Isa. Liv. 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 and prophesied ol, though not yet fulfilled, freaueutly are in scripture; see Isa. is. 6, and liii. 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. xi. 1, to be “the substance of things hoped for, and the evidence of things not seen.”
II. She describes this sister of hers: 1st. By her littleness. 2>idly. By her having no breasts.
1st. She calls her “a little sister;” so the Gentile church was to the Jewish choi-ch, 1. Iu respect of age, being a younger sister: the Jewish church was first called, and then the Geutile; 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 xv. 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 honourable thau the Jewish church; “Who are Israelites,” as the apostle says, Rom. ix. 4, 5, and iii. 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. xvi. 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 everywhere 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.
2udly. 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 Ezek. xvi. 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. liv. 5; but she was not yet espoused to him in that sense in which the apostle Paul says, 2 Cor. xi. 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: yuoreover, 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 cily.”
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 shows, 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. is. 1 — 3. 3. That she not only wished her well, but was willing to do anything 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 la.w or doctrine, and the word of the Lord out of Jerusalem;” and when tidings of the Gentile’s 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 land and possessions, and put the money into the apostle’s 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, upoa 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 endeavours 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 misisters 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. iii. 5, 6.
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, I. The time of the first preaching of the Gospel among them, which, to them, was the” accepted time
’ nn “i”!’© QVl €v nfipa 17 tail laliiOr) tv auii), Sept. lu die qua fiet sermu in ea, Montanus; quando ei coUoqueudum erit, Tigunue version.
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: whcTi 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 revilings, reproaches, and persecutions of men. Or, 4. They may be read thus, “When she shall be spoken to j”“” that is, when the great men of the world, as Nero, and other heathen or.iperors, shall call her before them, and tempt her, either by fair words oi 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 tbreatenings, nor deluded by their promises: she was jealous of her, as the apostle Paul was of the Coriutliiau 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 ns, 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.
Verse 9. If she be a wall, we will build upon
“Vid. Aben Ezram in loc. ° Dei quo sermo
fiet de ea, Mercerus, Junius, lirightmau; in dei quo verba fient de ea, Cocceius.
“Vid. Targum, Shirhashirim Rabba, and Jarchi in loc. and Bereshit Kabba parash. 39. fol. 34. 1.
P In die quando alolquenda est, Vuljjate Latin version. q So Ajax is called the wall of the Greher a palace of silver: and if she be a door, we will enclose her with boards of cedar. These 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.
I. If, or “seeing she is a wall, we will build upon her a palace of silver,”
II. “And if she be a door, we will enclose 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.
I. He promises, that if or seeing she was a wall; that is, well waUed, 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 irapregnableness and store of spiritual armour 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 roay be intended, who are set for the defence of it: or this phrase may in general signify, that she should be fortified and put into a posture of defence against all her enemies, having on the TTovoTrAia, or whole armour of God; walled towns and cities, to which the allusion is here made, ususlly have towers built upon the walls thereof; so Zion is said to have such, Psalm xlviii. 12, 13; which also this little sister, thp 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, Sou, 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 thera. 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 cxxvii. 1,” Except the Lord build the house, they laboir in vain that build it:” or else, by the we, are intended the blessed Trinity, as in chap. i. 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, crycians, Homer, Iliad. 6. v. 5. and 7. v. 211. and Achilles also, Graium murus Achilles, Ovid. Metamorph.
1. 13. V. 28!. ’ f]D3 riTQ CTraXfe.f apr«pat, Sept.
propugnacula ai’gentea, Yulgate Latin version; propugnaculum argenteum, Tigurine version: arcemargenteatDiMercerua; castellum argenti, Michaelis.
ing, grace, grace unto it.” 2. This verifies the saying of our Lord, Matt. xxv. 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 beginniugs great things arise; Ihis Gentile church at first had but a very small apjjcarance 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.
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 xiv. 27, 1, Cor. xvi. 8, 9, 2 Cor. ii. 12, this should be succeeded for the building up of a 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 xvi. 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 honour, 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; sec Neh. iii. Though, 5. It seems rather to iuteud 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 afl’ectious after other lovers; as also the methods whichChrist 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 ii. “, “I will hedge up thy way with thorns, and make a wall, that she shall not find her paths.” Though, 7- The meaning rather Beams 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 conpared 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 long, be enclosed and surrounded with.
Verse 10. I am a wall, and my breasts like towers: then was I in his eyes as one that found favour.
These are either the words of the Jewish church, asserting herself to be what her little sister was not; namely, that she was a wall well fenced, and firmly established, was indulged with ordiuauces, and blessed with ministers; whilst the Gentiles lay open, were “without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world,” Eph. ii. 13; as also confirming what Christ had said in the former verse; as well as assuring herlittlesister,the Gentile church, that she should also find favour in Christ’s eyes, when she came into the same state and condition: unless we should rather choose to consider them as expressing that additional glory, peace, and prosperity, which should accrue to the church by the calling of the Gentiles; which would not be inconsiderable, and no small indication of her finding favour or peace in Christ’s eyes; who would then “extend peace to her like a river, and, the glory of the Geutiles like a flowiag stream.” Though I rather think, that they are the words of the littk’ sister herself, the Gentile church; either signifying her desire to be in such a well-settled state and condition, “O that I was a wall!” &c., or else, asserting herself to be in such a case,’ which Christ had intimated in the former verse.
I. She asserts herself to be a wall.
II. That her breasts were like towers. Aud,
III. Being so, was in his eyes as one that found favour.
I. She asserts herself to be a wall; that is, 1. Well walled. God himself is a wall of fire about his people; Christ’s salvation is ap])uiutcd for walls and bulwarks to them; nay, faithful ministers and Christian magistrates may in some sense be said to be so, being placed for the protection and defence of the church. 2. She is one of those two walls, to which Christ is the corner-stone, as he is called, Eph. ii. 20, the Jewish church is one, and the Gentile the other; which both meet and make up one building in Christ, the middle wall of partition being broken down. 3. She is a wall built up of lively stones, cemented together in love; the elect of God, by nature, lie in the same quarry, are taken out of the same pit, and hewn from the
‘Vid K. Aben. Ezram and Saiictiuni in loc. bros. Enarrat, in Tsal. cxviii. octou. 2J. i). 10S7.
: Hoc est, nolite dubitare utrum murus sum, Am I
same rock, as olliers aru; but buiiig separated from theiu by disliiiguisliiug and eflicacious grace, arc hewn and fitted for the building by the Spirit of God, where they are hiid by hiin, and knit together in the bond of love. 4. She was firmly built on Christ, Ihe Foundation; which God has laid in Ziou, and is sure, (inn, and lasting, against which the gates of hell can never prevail; and which will be suflicient to bear up and support the church and all believers, who lay the whole stress of their persons, and the salvation of them upon it. 5. She was well established in the doctiine of faith: the Gentiles received the gospel with all readiness of mind, when the Jews rejected it; and though it was in ranch affliction, yet it was with much joy in the Holy Ghost: and when they ouee got it, they could not be moved away from it, by all the frowns and flatteries, promises, and threateniugs of men; which, to their adversaries, was an evident token of perdition, but to them, of salvation, and that of God; so the Targum and R. Solomon .Jarchi interpret these words of the steadfastness of the congregation of Israel, in the religion and laws of God. 6. She was constant and immoveable in her love to Christ; she was a wall; she was proof against all temptations and insinuations, and not a door, that easily let into her affections every one that knocked: she loved Christ dearly, and kept her love inviolate and pure for him; nothing could separate her from it; the greatest pleasures and profits of life could not tempt her to desert him; nor the most dreadful sufl’eriugs and tormeuts deter her from .expressing her affections to him; she was like a wall that stood invincible and impregnable.
II. She says, that her breasts were like towers; which may in general denote her ripeness for marriage; her breasts were fashioned, were round and plump, and rose up high like towers; she was now marriageable; the time of her being presented as a chaste virgin to Christ, and of her open espousals to him, was come. Or else more particularly,
Ist. By her breasts, may be meant the ministers of the gospel; who like nurses, 1 Thess. ii. 7, give the breast to “new-born babes,” and feed them with the “sincere milk of the word;” and like towers, are set for the defence of the gospel: such ministers the first church among the Gentiles had; whose ministry was not only edifying and nourishing, but they themselves also wore faithful, zealous, and courageous in the discharge thereof; and could not be moved from their station, nor be made to desist from their work, by all the viole^Jce and oppression of men. Or else,
2ndly. By these breasts, may i)e meant the two Testaments, the Old and the New; which are both full of the milk of excellent doctrines and precious promises; which are all useful for the comfort, edification, and instruction of God’s people; and from whence, as from towers, they may be supplied with all needful armour, to repel Satan’s
temptations, refute erroneous doctrines, and defend the gospel; and though efforts have been inade by Satan and his emissaries to remove theni out of the world, yet they still remain impregnable and invincible: now with these breasts the Gentile church is blessed.
3rdly. The two ordinances, of baptism and the Lord’s supper, may be intended; which are peculiar to the church under the New Testament dispensation; and are as breasts of consolation to believers, especially when they have the presence of Christ in them, and his love at the same time manifested to them; these are like towers, have stood firm and immoveable against all the efforts of men, to change, deface, subvert, and abolish them. The Jews” interpret the wall of the congregation of Israel, and the “breasts as towers,” of the synagogues and schools; also the former of the law, and the latter of the scholars.
III. Being so, she says, she “was in his eyes as one that found favour;” which may either respect,
Ist. The time’^ of her becoming a wall, and having breasts like towers; then was I, or from the time that I was in his eyes, “as one that found favour or peace;” that is, I became a wall, was firmly built ou Christ, established in the doctrine of faith, and formed into a church-state; had breasts, a settled ministry, and gospel ordinances; which have continued with me ever since I found peace with Christ, which he made for me by the blood of his cross. Now this is certainly matter of fact, that from the time that Christ became “our peace,” Eph. ii. 14, the ceremonial law, which is there called “the middle wall of partition,” which stood between Jew and Gentile, was removed: so that they both coalesced in one church-state, ver. 14 — 16, and equally shared in all Gospel ordinances and privileges, ver. 17 — 22, from that time the Gentile church began to be a church in Gospel order. Or else,
2udly. It may respect the time of the open manifestation of Christ’s love, which was when she became a wall, and had breasts. It is true, he loved her before, even from eternity, with an everlasting love; but that was hidden and secret both to herself and others: but now her “breasts are fashioned;” he looked upon her, and her “time is the time of love:” he openly espouses her to himself, and lets all the world know, as well as herself, what favour she found in his sight: and it manifestly appears that she was sensible of it; and by expressing it, would signify, 1. That her being a wall, and having breasts, were instances of his kindness to her: and indeed, it is an unspeakable mercy to have a gospel-ministry and gospel-ordinances; Psalm cxlviii. 19, 20, “He showed his word unto Jacob, his statutes and his judgments unto Israel: he hath not dealt so with any nation; and as for his judgments, they have not known them: praise ye the Lord:” if it was so
T. Bab. Bava Batlira, fol. 8 1. and rcoachim, I fol. 87. I.
Vid. Alcuin in loc.
great a favour for the people of Israel to Lave the law, on the account of which they were called a “great nation;” what an instance of surprising and distinguishing grace is it, that we Gentiles should have the Gospel and the ordinances thereof! The church here esteemed it a favour, and so should we. 2. She ascribes all these blessings and privileges which she was possessed of, to his grace and favour. Was she a wall? it was owing to hira; and had she breasts? she acknowledges it is an instance of his regard to her; and was ready to say, with the apostle, 1 Cor. xv. 10, “.By the grace of God, I am what I am:” an excellent example for us to follow. 3. This phrase may be expressive of her gracious acceptation with Christ; thus Noah is said to have “found grace in the eyes of the Lord,” Gen. vi. 8; the Gentiles, who were proselyted to the Jewish religion before the coming of Christ in the flesh, were like Esther, “standing in the court” alone, for they might not worship with the Jews; whom, when Christ looked upon, they “obtained favour in his sight,” and he held out the golden sceptre of his grace, and admitted them to nearer communion with him; built them into a church-state, furnished them with gospel-ordinances, and graciously accepted both them and their services: he “took pleasure in these his people, and beautified the meek with salvation.” 4. The enjoyments of the presence of God and Christ, is a very considerable instance and evidence of finding favour in his eyes -. Moses desired to be ascertained of his having found grace in God’s sight, by the enjoy, ment of this blessing, Exod. xxxiii. 15, 10, which he was graciously indulged with; and perhaps it is this which the church here had particularly in view; and a great mercy it was to have ordinances, and the presence of Christ along with them, than which nothing can be more desirable and delightful. 5. The words may be rendered, “then was I in his eyes as one that found peace;” meaning that inward peace of conscience, and tranquillity of mind, which “passeth all understanding;” which she enjoyed in the midst of all her tribulations and sufferings for Christ; which he only gives, and which the world cannot take away? for if he “giveth quietness, who then can make trouble?” 6. This word “favour or peace,” may comprehend all these spiritual blessings, wherewith she was blessed in Christ Jesus, such as peace, reconciliation, justification, pardon of sin, sanctification, adoption, &c., for he is “a Sun and Shield; he will give grace and glory, no good thing will he withhold from them that walk uprightly,” Psalm. lxxxiv. 11. 7. The manifestation of Christ’s love, which is the greatest blessing in life, may be here intended: hence says the Psalmist, Psalm cvi. 4, “Remember me, O Lord, with the favour that thou bearest unto thy people;” and no wonder that he should be so desirous of it; for “in his favour is life;” but not to enipv it is death. O! how miserable will those
he to all eternity, in whom that scripture will be verified, Isa. xxvii. 11, “He that made them, will not have mercy on them; and he that formed them, will show them no favour 1”
Verse 11. Solomon had a vineytird at Baal-/iamon; he let out the vineyard unto keepers: evert, one for the fruit thereof was to bring a thousand pieces of silver.
In these words the little sister goes on to give an account of the success of the Gospel, the plauting of churches, and establishment of Christ’s interest in the Gentile world; together with the advantages which accrued to Christ thereby, under the metaphor of a vineyard, and the fruit thereof: where we have to consider,
I. The vineyard itself, and what is intended by it.
II. The owner of it, who is Solomon.
III. The place of its situation, at Baal-lianiou.
IV. The letting of it “out to keepers,” and who are meant by them.
V. The price it was let at, or the rent which they were to bring in: “every one for the fruit thereof was to bring a thousand pieces of silver.”
I. It will be proper to consider what is meant by this vineyard; which I think is to be understood of the church of Christ; the Israelitish nation and the church of God therein, sometimes bears this name; see Psalm lxxx. 8, 9, 14, 15, Isa. V. 1, 7; and it is very usual with Christ to express the New-Testament church-state by the same metaphor; see Matt. xx. 1, and xxi. 33; which was thus prophesied of by Isaiah, chap, xxvii. 2, “In that day, sing ye unto her, a vineyard of red wine.” Now the church of Christ may be compared to a vineyard, for these following reasons: 1. A vineyard is a spot of ground, separated and distinguished from others; so is the church of Christ from the rest of the world by electing, redeeming, and efScacious grace; believers are a chosen generation, a royal priesthood, an holy nation; and being so are a peculiar people; they are fenced about with sovereign grace, whereby they are made to diB’er from others. 2. A vineyard is a spot of ground set with plants of various sorts, and especially vines: it is manifest, from chap. i. 14, and vii. 12, that it was usual to set other plants in vineyards besides vines; for which see also Luke xiii. 16. In the vineyard, the church, stands in the first place Christ, the true and most noble vine; and next to him true believers, ltlio are there planted by him, engrafted on him, and grow up in him: now these are of various sorts, of different growths and fruitfuluess; some are larger and more fruitful than others; but are all “the planting of the Lord, that he might be glorified:” but besides these, there are some who are only externally planted here, and grow up only in a mere outward profession; who are not planted by Christ’s heavenly Father, and therefore shall be rooted up; because SONG OF SONGS.
instead of bringing forth right fruit, they bring forth wild grapes. 3. Vineyards are valuable to the owners of them; one part of their wealth and riches consisting therein: the church of Christ is highly esteemed of by him, it being his inheritance, his portion, and wherein great part of his riches, as Mediator, lies; his Father gave it to him, and he values it upon that account; as Naboth did his vineyard, bycause it was “the inheritance of his fathers,” and therefore would not part with it to Ahab upon any consideration whatever; moreover, Christ’s esteem for his vineyard, the church, is farther manifest from the great price he gave for it, which was his own blood, as also from the exceeding great care he takes of it. 4. A vineyard is a very fruitful spot; so is the church of Christ and all believers, who are “filled with the fruits of righteousness by Jesus Christ:” who is “the true vine,” on whom they are engrafted; and “the green-fir-tree,” from whom their fruit is found: all that are “planted in the house of the Lord,” being watered by divine grace, “flourish in the courts of our God,” and briijg forth fruit, whereby he is glorified. 5. Vineyards are delightful and pleasant; thus among the several methods which Solomon took to gratify and indulge himself in pleasure, this was one; he “planted himself vineyards,” Eccl. ii. 4. The church is a delightful vineyard to Christ, where he delights to walk, and observe how his several plants grow and thrive; for this purpose he often goes down into it, as in chap. vi. 11; and the church, knowing how much pleasure he takes therein, invites him to it, in chap. vii. 12. 6. Vineyards are not only delightful, but also profitable; there is much fruit produced by them, to the advantage of the owners thereof; so Christ has much fruit from his vineyard, as appears from this and the following verse; which makes for the advancement of his honour and glory in the world: for as all their fruit comes by him, and from him, so all the glory redounds unto him; and “his glory is great” in every branch of their salvation. 7. Vineyards are exposed to beasts of prey, which often break in and do much damage to them; the church of Christ is not only exposed to the “boar out of the wood,” the openly profane world, which often makes great havoc of it, by its oppression, and persecutions: but also to those foxes, false teachers, heretics, who cunningly bring in their pernicious doctrines, to the great annoyance and disturbance of the peace, comfort, and faith of God’s people; hence it is said, in chap. ii. 15, “Take us the foxes, the little foxes, that spoil the vines; for our vines have tender grapes.” 8. A great deal of care must be used in promoting the fruitfulness of vineyards; the vines must be watered, pruned, and propped up, as well as the stones gathered out, and a fence set about them; see Isa. v. 2. Christ does all this and much more to his vineyard; he waters it every moment
with his grace, prunes and lops off the unfruitful branches, supports the weak and tender vines with his Almighty power; gathers out all things that offend, and fences it about with divine favours; in short, acts the whole faithful part of a a vine-dresser to it.
II. The owner of this vineyard is Solomon, by whom the Messiah is meant: for it may be truly said, that “a greater than Solomon is here.” Christ bears this name because Solomon was an eminent type of him, as has been shown on chap. iii. 7; he now is the owner of this vineyard; it is his, 1. By choice; he has pitched upon this spot of ground, and separated it from all others for his use and service. 2. By his Father’s gift; he asked it of his Father, and he gave it him: “thine they were,” says he, “and thou gavest them me,” John xvii. 6. 3. By purchase; he has bought this vineyard with his owa blood, Acts xx. 28. 4. It is of his own planting: all the vines in it are of his setting, and are made fruitful by him. 5. He takes the whole care of it, and has the advantage of the fruit thereof.
III. The situation of this vineyard, at Baal-hamon; perhaps the same with Baal-gad in the valley of Lebanou, Josh. xi. 17, and xiii. 5; since they are of the same signification, “the master of a multitude, or of a troop. By which may be meant, either, 1. The city of Jerusalem;’’ which may be called “Baal-hamon, or the master of a multitude,” because it was a very populous city; as it is said, in Lam. i. 1, “How doth the city sit solitary that was full of people?” where was the principal seat of the Jewish church - state; the letting out of which to keepers, the priests and Levites, may seem to suit well with the legal and mercenary spirit which much attended the Old-Testament dispensation. Though, 2. I rather think the Gentile world is here intended among the nations of which Christ has a Gospel church planted; whereby the promise is fulfilled to Abraham, that he should be a “father of many nations;” which his name signified, and is of much the same import with this in our text. Unless, 3. It should be thought only to intend in general, the fruitfulness of the soil in which Christ’s vineyard was planted; at “Baal-hamon, the Lord or master of a multitude,’”* that is, where a multitude of vines grow. Thus it is said, in Isa. V. 2, “My well-beloved hath a vineyard in a very fruitful hill:” the church of Christ, and so all believers, are planted in a very fruitful soil, being “rooted and built up” in Christ, and watered with the continual dews of divine grace; the believers are like to “a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither, and whatsoever he doeth shall prosper,” Psalm i. 3.
IV. The letting out of this vineyard to keepers, is next to be inquired into. By the keepers,
y So the Targum and R. Sol. Jarchi in loc. inter- In ea quae habet populos. Vulgate Latin version, ret it. ’ in domino multitudinis.riscator.
we are to iiiiJerstaiul the ministers of the Gospel; who have their several parts and differeutemploymeuts assigned them in this vineyard of Christ. 1. The business of some of them is to plant: this work the apostle Paul was much concerned in; “I have planted,” says he, 1 Cor. iii. 6, 8; and indeed it is hard to say how many churches, and how many souls in those churches, were planted by him; and especially at Baal-hamon, in the Gentile world, with whom he was chiefly concerned. 2. Others are employed in watering this vineyard, as was Apollos; of whom Paul says, “I have planted, Apollos watered -.” some ministers are more useful for ediQcation than conversion; their ministry succeeds most for the watering of Christ’s plants, for promoting the comfort and faith of those who are already planted; their “doctrine drops as the rain, and their speech distils as the dew, as the small rain upon the tender ‘herb, and as the showers upon the ‘grass,” Deut. xxxii. 2’; so’ that they become I’ruitful. 3. The work of others is to prune thei vines; they have an excellent talent at reproof, both on the account oferroneous doctrines, and immoral practices; they can give ger.tle admouitious whcrethe case only requires them :°and rebuke with sharpness, cut deeper, where there is a necessity for it; not being afraid of the faces of any, but having the good of Christ’s vineyard at heart; these excel in that branch of their office, which concerns the discipline of the church. 4. Others are useful in supporting and upholding weak believers; who like vines, stand m need of it; which they do, by putting into their hand the staff of the promises, and refreshing fthem with the reviving cordials of gospel- doctrines. 5. The employment of others is to protect and defend; their businesses chiefly to take the foxes, to relute heresies, and defend the doctrines of grace, and preserve the church from all innovations, both in doctrine and worship. Now I would not be understood, as though I thought that ministers were so confined to one or,other of these particular branches of the ministerial work, that they had no concern in the rest: for one and the same minister may be more or less useful in them all; but yet, generally speaking, he excels in some one of them.
The letting out of this vineyard to them, agrees with those parables of our Lord, in Matt. xx. 1, 2, and xxi. 33, where he seems to allude to the words of our text; which is no inconsiderable evidence of the divine authority of this book. The phrase shows, 1. That though Christ takes care of the viueyard himself, yet he also makes use of his ministers: Christ is not separated from his ministers; he acts as the owner, they as the servants; he is the chief and principal vine-dresser; which work he performs mediately by his ministers, who are not to be slighted and laid aside; hence the apostle writing to theCorinthians,among
whom were many divisions about their ministers; some being for Paul, in opposition to Apollos, and some for Apollos in opposition to Paul, and others for Cephas in opposition to them both, and others for Christ in opposition to them all; they were for Christ without his ministers; but, says the apostle, 1 Cor. i. 12, 13, Is Christ divided? that is, from his ministers; no, they are not to be separated from him, though subordinated to him. 2. It shows, that Christ entrusts his vineyard with his ministers; he makes them overseers of it; he sets them to watch over it, and faithfully discharge the several branches of their duty beforementioued; which is meant by the letting it out unto them: and it ought to be observed, that Christ has the sole power of letting out his vineyard, and he lets it out to whom he pleases; therefore none ought to usurp it: it is indeed a great honour to be intrusted with it; but no man should take this honour to himself, but he that is called of God to it; persons should not run into this work before they are sent, nor perform it negligently when they are in it. 3. Christ in some respects makes his ministers owners of this vineyard; he let out, or gave” the vineyard to keepers; hence, in chaj). ii. 15, it is said, our vines, have tender grape*; ministers have in some sort an interest in the vines, the churches; their joy, comfort, life, and glory, lie much in the fruitfulness and well-being of them; which is a very great and powerful argument to induce them to vigilance, diligence, and carefulness, in the dischai’ge of their work.
V. The price this vineyard was let at, or the rent which these keepers were to bring in for the fruit of it, is a thousand pieces of silver: which may denote, 1. The exceeding great fruitfulness of this vineyard, that the fruit of it was worth so much: thus in Isa. vii. 23, it is said, “and it shall come to psss in that day, that every place shall be, where there were a thousand vines, at a thousand silverings, it shall even be for briars and thorns;” that is, those places, which were so exceeding fruitful before, shall now be barren and desolate. 2. It may denote the usefulness of a Gospel-ministry; which is to bring home souls to Christ; to gather in the fruit of his labours, and travail of his soul, which are as dear and valuable to him as a thousand pieces of silver; at which he rejoices as much as the poor woman did, Luke xv. 8, 9, at the finding of her lost piece: Christ’s ministers are her reut-gatherers, and the collectors of his fruit; “1 have chosen you, and ordained you,” says he, John XV. 10, “that they should go and bring forth fruit;” and then do they bring it in, when souls are converted under their ministry. 3. The sum to be brought in from every one of them is alike, every man his thousand pieces: Christ’s ministers have indeed one and the same commission to preach the Gospel; but they have not all the same abilities for the work, uor are they alike
;n: dume, Sept. dedit, Marckius, Michaelis
succeeded in it; bvit yet, in the faithful and honest discharge of their work, they are all so blessed by him, as to answer the end of their ministration designed by him; so that he reckons that every one, even the meanest, brings in his thousand pieces, as well as the more able and successful. 4. It shows that there is a reckoningday coming, for ministers as well as others; who must give an account of their talents, what use they have made of them in Christ’s vineyard, and what success has attended their labours; which, if they can do with joy, and not with grief, will turn to their account, as well as be of advantage to others.
Verse 12. My vineyard, which is mine, is lefore me -. thou, 0 Solomon, must have a thousand, and those that keep the fruit thereof tino hundred. The former part of these words seem to be the words of Christ, asserting his interest in his vineyard, the church; thereby esplaiuing and confirming what the church had said in the former verse. The latter part of the text appears to be the words of the church, allotting proper portions to the owner and keepers of the vineyard.
I. Christ asserts his claim, right, and property in his vineyard, the church, “my vineyard, which is mine, is before me -.” in which may be considered,
1st: The vineyard itself, which is the church of Christ, and is called so for several reasons, which have been shown on the preceding verse.
2ndly. Tills is expressed in the singular number, a vineyard for Christ’s church is but one, as he asserts in chap. yi. 9, though it is true, we read of vineyards, in the plural number, in chap, vii. 12, because there are several separate, distinct, and congregated churches; though these all make up but one catholic church, one “general assembly and church of the firstborn, which are written in heaven.”
Srdly. Christ asserts his right and property in his vineyard, “My vineyard,” says he; whereby he confirms what the church had said in the foregoing verse; where has been shown in what respect he is the owner of it, and what kind of right he has to it.
4thly. He doubles this claim of his unto it; he not only says, “My vineyard,” but adds, which is mine;” w hereby, 1. He excludes all others from having auy right unto it; the vineyard is his, and only his; he is the sole proprietor of it: none has any thing to do with it but himstdf. 2. By re])eatiiig his claim, he shows the certainty of it; that his title is unquestionable and indisputable; and indeed what can be more sure and evident, seeing his Father has given it to him, who had an undoubted right to dispose of it? nay, he has purchased it with his owu blood, and has it now in possession; he is right heir to it.
according to God’s own appointment; though the wicked Jews, the chief priests and Scribes, who were the keepers of the vineyard, when our Lord was here on earth, when they saw him, “said among themselves, This is the heir, come, let us kill him, and let us seize on his inheritance: and they caught him, and cast him out of the vineyard, and slew him,” Matt. xxi.“38,^39. 3. He may use this additional phrase,” which is mine,” to distinguish it from all other vineyards; as also to show the excellency ‘of it, it being preferable to all others; this world, when compared with Christ’s thurch, is a” mere desert and wilderness; all other vines are “of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter,” Deut. rxxii. 32, 33. 4. He repeats it, to signify the great delight he took in his vineyard; as it is in itself preferable to aH’others, so it is exceeding valuable and delightful to Christ; he says of it, “the lines are fallen unto me in pleasant places; yea, I have a goodly heritage,” Psalm xvi. 8.
5thly. He says, that this vineyard was before him; which may denote, 1. The omniscience of Christ; which in general extends to all persons and things, that ever were, are, or shall be; “Lord, says Peter, thou kuowest all things,” John xxi. 17; but in a more especial manner he is concerned about his own people, whom he knows by name, and is acquainted with all their wants and necessities; he knows his own flock, and the state of it, which the Father has committed to him; he knows every sheep and lamb therein, in what condition they are, and what is most suitable for them; he knows his vineyard, and the several vines which grow there; there is never a plant escapes his notice and watchful eye; he is acquainted with every one of them, and in whet case they are. 2. The omnipresence of Christ; he is the Lord that “fills heaven and earth” with his presence; the whole world is before him, but more especially his church; where, in a peculiar manner, he grants his gracious presence, there he dwells, and will abide for ever; who “holds the seven stars in his right-hand, who walks in the midst of the seven golden candlesticks,” llev. ii. 1. 3. The delights and complacency which Christ takes in his church; it is ever before him; his eye is continually upon it; he cannot bear it out of his sight, so dear and valuable is it to him: thus it was from everlasting and has continued ever since, and so it ever will; his delight from all eternity “were with the sons of men,” the elect of God, “rejoicing in the habitable part of his earth, where he knew” in time, he should have a vineyard planted. 4. The care of Christ over his people, “who are engraven upon the palms of his hands, and whose walls are continually before him!” though Christ does indeed let out his vineyard to keepers, yet he does not neglect
it himself; he is present with them, and works by them; it is still in his owu hands, and under his watchful eye; “I the Lord,” says he, Isa. xxvii. 3, “do keep it; I will water it every moment, lest any hurt it; I will keep it night and day.” Thus these words may be expressive of Christ’s claim unto, affection for, and care over his vineyard, the church. Though,
There are some interpreters who take them to be the words of the church, speaking of her vineyard; by which may be meant, her own soul, and the particular concerns of it: thus every one has a vineyard to look afte’r; and in what condition that of the slothful man’s was, may be seen in Prov. xxiv. 30, 31, which “was all grown over with the thorns, and nettles” of sin and corruption; its stone wall or fence was broken down, so that he was exposed to every snare and temptation. Or else, by this vineyard may be meant, the church in general; for believers have a mutual interest in each other’s persons, gifts, graces, prayers, &c., and being all members of one and the same body, should, as the apostle says, 1 Cor. xii. 26, “have the same care one for another.” Though perhaps the several gifts and talents, whether of nature or grace, which God bestows upon his people, may be intended; which are all to be used for the glory of Christ, and the good of his church; for as every one has a vineyard of his own, or a particular work assigned him in the vineyard, the church; so he has his particular gift, talent, and capacity for that work, which ought to be used by him; for he must one day give an account thereof. Now the church here says, that her vineyard was before her, thereby signifying her care, watchfulness, and diligence in it, of which we have an instance, chap. vii. 12, and shows that she was now in a different frame from that of which she complains, in chap. i. 6. Though I think that the former sense of the words is most agreeable. Yet,
II. The latter part of the text, “Thou, 0 Solomon, must have a thousand, and those that keep the fruit thereof, two hundred,” manifestly appears to be the words of the church allotting proper portions. First. To the owner of the vineyard, Solomon. Secondly. To the keepers of it, the ministers.
First. She allots to “Solomon a thousand,” that is, a thousand pieces of silver, as in the former verse: where is to be considered,
1st. Who is meant by Solomon; by whom, no doubt, the Messiah is intended, as is acknowledged by R. Abeu Ezra,^’ and other Jewish’ writers; though Maimonides’^ says, that “wherever the name of Solomon is mentioned in the Song of Songs, it is holy, and is as the rest of the names,” except that, “a thousand unto thee, O Solomon:”
In loc. and in Prsefat. ad Comment, in lib. Vid. Shirhashirim Kabba, and Alshech in loc. and K. Aboudan. Not. in Miclol Yophi in Psal. lxxii.
to which Bome add also, chap. iii. 7: but that Christ, and not Solomon, is here intended, is most agreeable to the nature and design of this song.
2ndly. The church’s manner of addressing him, “Thou, 0 Solomon,” shows that she was now in his presence, had much nearness to him, and used much freedom and familiarity with him, as she was by him allowed to do.
3rdly. The allotment which she makes to him, is, “a thousand;” which, 1. Is the sum agreed upon in the former verse: for the church is willing that Christ should have all that he demands or desires; she would have no abatemeat made, but would have him have his whole due, and full revenue of glory from his people. 2. It is a far greater share than what is assigned to the keepers; and good reason there is it should be so; for he is the Head and Master of them, as well as the Owner of the vineyard; he is “all and in all, and God over all, blessed for ever;” his is the vineyard, and all the fruit thereof; he has a right unto it, and takes the chief care and oversight of it; so that “neither is he that planteth any thing, neither he that watereth, but (vhrist, “who gives the increase;” and therefore should have all the glory. 3. This shows the fruitfulness of this vineyard, that it yields so large a profit both to the owner and keepers of it.
Secondly. The share allotted to the keepers is,” two hundred;” from whence may be observed,
1st. That the ministers of the gospel shall have their reward; every one that labours in the vineyard shall have his penny; and every man as the apostle says, 1 Cor. iii. 8, “shall receive his own reward, according to his own labour;” whether he be employed in watering or in planting,
2Ddly. That their having their reward is no lessening of Christ’s; for he has his whole thousand, though they have their two hundred; nay, Christ comes at a considerable part of his revenue, through their having theirs; for “he that receiveth you,” says he. Matt. s. 40, “receiveth nie;” where ministers arc valued and honoured, Christ also is,
3rdly. As one well observes, where Christ gets his due among a people, there and there only do ministers get their due; where Christ is heartily received, the feet of them that “bring glad tidings,” will be beautiful; where Christ has his thousand, ministers will have their “two hundred;” but if Christ comes short of his due, no wonder that ministers should of theirs; but what is this “two hundred, which is due to the keepers?” Why, 1. An honourable maintenance for themselves and their families; for “the labourer is worthy of his reward,” which is his due according to God’s ordination: hence the apostle, 1 Cor. ix. 7 — 14, establishing the truth of this, from several in-
20. i Yesod. Hattor, c. 6, s. 12, Vid, Vorst.
Not. in Maimon, ibid. Vid. T. Bab. Shebuot, fol, 35. 2. ‘Durham in loc.
ai9
stances in nature, from the reasonableness of things, as well as from proofs out of the law of God, adds, “even so hath the Lord ordained, that they which preach the gospel, should live of the gospel;” but this is but the least part of their “two hundred.” 2. Honour and esteem among the people, to whom they minister, is another part thereof; for, 1 Tim. v. 17, 18, “the elders that rule well, are to be counted worthy of doable honour;” by which the apostle means, first an honourable maintenance, as is manifest from his following words; and then, that duty and respect which are due to them from their people, who ought to “esteem them very highly in love,” not for their persons, but “for their work’s sake.” 3. The conversion of sinners is another part of his two hundred; and indeed, godly and faithful ministers think that they have a very large share of their reward, when their labours are succeeded this way; for, “what is our hope,” says the apostle, 1 Thess. ii. 19, 20, “or joy, or crown of rejoicing? are not even ye in the presence of our Lord Jesus Christ, at his coming? for ye are our glory and joy:” aad as the conversion of sinners, so the comfort and edification of saints; their stedfast adherence to, and contiHuance in the doctrines of the gospel, are likewise a great satisfaction to them; “for now we live,” says the same apostle, 1 Thess. iii. 8, “if ye stand fast in the Lord.” 4. Eternal glory is the compliment of it; they will have their full two hundred in heaven, how much short soever they come of it here; where, instead of it, poverty, disrespect, and reproach frequently attend them; then “they that turn many to righteousness shall shine as the stars for ever and ever,” Dan. xii. 3, who when they have “fought the good fight of faith,” 2 Tim. iv. 8, they shall receive “the crown of righteousness,” which is laid up for them, and shall be given, not only to them, “but unto all them also that love Christ’s appearing.”
Verse 13. Thou that dicellest in the gardens, the companions hearken to thy voice -. cause me to hear it.
I ONCE thought, as some have,fi that these words were the words of the church of Christ, whose dwelling-place is in his gardens, the churches; to whose voice in the everlasting gospel, the companions, or young converts, listen with great attention and affection; which the church observing, stirred up in her earnest desires to hear the same with more power and ctEcacy, life and liveliness: but having considered the original text, I find it will by no means bear this sense; for the word translated, “thou that dweliest,” is in the feminine gender, and so regards the bride, and may
B So Theodoret. and Tres Patres in loc.
a’Jja nzcvn quae habitas in hortis, Vulgate Latin version, Michaelis: O qux habitas in hortis 1 Pagninus, Brihtmau; 0 qu» habitas in istis hortis 1 Junius: quae, O tu quaj in hortis habitas! Mercerus: qua; sedes in hortis, Cocceius, So the Targum.
well be rendered, “O thou inhabitress of the gardens!”’» though the Septuagint and Ambrose render it in the masculine gender,’ but wrongly, for the word is certainly feminine: hence it appears that the words are the words of Christ, directed unto his bride, the church. In which may be considered,
I. The title and appellation which is given her; “thou that dweliest in the gardens.”
II. The notice which the companions take of her; “the companions hearken to thy voice.”
III. The request which Christ makes unto
her: “cause me to hear it.”
I. The title and appellation given her by Christ, is, “Thou that dweliest in the gardeus;” or, “0 thou inhabitress of the gardeus 1” Where by the gardens, must be understood particular congregated churches, as has been observed ou chap. vi. 2; of which the church universal is made up, and wherein it may be said to dwell; the Jewish’’ writers interpret them of the schools and congregations where the law was taught. Now her dwelling in those gardens is expressive, 1. Of the work she is employed about there; she does not dwell there idle; there is work for her to do, which is the reason of her dwelling there; and that is, to plant, water, prune, and dress the gardens, which she does by her ministers: her business here also is to attend upon the ministry of the word, and all other ordinances of the gospel, where she frequently meets with her beloved; for “be feeds in the gardens, and gathers lilies,” 2. It denotes her diligence, constancy, and assiduity, in attendance on public ordinances; she not only attended now and then, but always; she dwelt in the gardens; and like the first Christians. “continued steadfastly in the apostle’s doctrine and fellowship, and in breaking of bread, and ia prayer,” Acts ii. 42. 3. It shows the delight she took in being there, seeing she had taken up her dwelling there: “the tabernacles of God were amiable to her; a day in his courts was better than a thousand elsewhere; this was the one thing she desired of the Lord,” Psalm xxvii. 4; and what, with a great deal of application she sought for; namely, to “dwell in the house of the Lord all the days of her life, to behold the beauty of the Lord, and to enquire in his temple;” because, with the disciples, she judged it was good for her to be there; where she enjoyed the presence of Christ, had the assistance of his Spirit, and the discoveries of his love. 4. It also appears evident from hence, that she made an open profession of Christ; she did not creep into those gardens now and then, as it were by stealth, but she dwelt in them; she was not like Nicodemus, who came to Christ by night; nor those other Jews, who believed in him.
‘O AaOrffXivoi, Sept. qui sedes, Ambros. in Psal. cxviii. octon. 22. col. 10S8. but Symmachus and Aquila, as he observes, quae sedes.,’ Targum, Shirhashirim Kabba, Jarchi, and Alshech in loc. Vid. T. Bab. Sabbat, fol. 63. 1. and Gloss, in Ibid.
but were afraid to confess Iiirn, for fear of being put out of the synagogue; nor like many in our days, who will not enter into church-corainuniou, because of being exposed to the reproach of the world; “though with the mouth confession should be made unto salvation, as well as with the heart man should believe unto righteousness,” Horn. X. 10; for as the one is necessary for the comfort of the believer, the other is as necessary for the glory of Christ. 5. Her dwelling here expresses her steadfast adherence to the professions she had made, as well as her constant attendance on Gospel-ordinances; she was not as many who “forsake the assembling of themselves together;” but cleaved unto the Lord and to his churches with] full purpose of heart, having an affectionate concern for them all; and in this respect she dwelt in them: it may be said of her on some accounts, as the apostle said of himself, 2 Cor. xi. 28, that the “care of all the churches was upon him;” as appears from chap. vii. 12, and viii. 8.
Moreover, from Christ’s giving her this title, may be observed, 1. That her dwelling in the gardens, was what he approved of, and was well pleasing to him; it is his will that saints should incorporate into churches, and those who are converted, give themselves up to them and continue with them; as appears from his blessing of them, when they are there, with greater measures of grace, light, and knowledge, larger supplies of his Spirit, and sweet enjoyments of his presence. 2. That this is a title of honour, and is expressive of what dignity she was advanced unto; and indeed it is no small honour which saints have, to “have a naane and a place in God’s house, which is better than sons or daughters:” David thought so when he envied the very sparrow and swallow, which had made their nests, as he says, “even near [thine altars, 0 Lord of hosts, my king and my God I” and then adds, “blessed are they that dwell in thine house, they will be still praising thee,” Psalm lxxxiv. 3, 4; their work, their employment, as well as their place, is honourable and glorious. 3. That it was for her profit, as well as for her honour, to dwell here; for these gardens are stored with all manner of precious fruits; and above all, there stands in the midst of them the apple-tree, Christ Jesus, which is richly laden with a variety of excellent fruit, mentioned chap. ii. 3; imder the shadow of which the church frequently sits with great delight, and plucks and eats, and the fruit thereof is sweet unto her taste. 4. That she should always continue and abide there; he docs not say, “thou that didst dwell, or shalt dwell in the gardens;” but “thou that dwellest,” denoting her continued abode there: there is no fear of her being turned out of these gardens, as Adam was out of his Eden, “so he drove out the man,” Gen.
iii. 24; nor are there any chernbim, nor a “flaming sword to keep the way of the tree of life;” but all free and open, and nothing terrifying and menacing; it is true, every plant which Christ’s heavenly Father has not planted, shall be rooted up; all those who arc in churches only by a mere visible profession, without the truth of grace, shall be turned out, with a “Friend, how earnest thou in hither?” but as for all true believers, they shall continue and abide, until they are transplanted into the heavenly paradise above.
IL The notice which the companions take of her; they hearken to her voice: in which may be inquired, 1st. Who are meant by the companions? 2ndly. What by their hearkening to her voice?
1st. These companions may be taken either in a bad sense or in a good sense. If in a bad sense, as in chap. i. 7, then by them we are to understand false teachers, who pretend to be the companions and friends of Christ; who artfully insinuate themselves into churches, and would have them believe, they are aiming at the advancement of the same cause and interest, and mean the same thing as they do; and thus, with feigned words, they introduce their damnable heresies, and make merchandise of the souls of men; they listen to the church’s words and doctrines, to catch and carp at, wrest and pervert, use and improve to answer their own ends and purposes: now these words may be considered as a caution given by Christ to the church to beware of them, as he did to his disciples. Matt. vii. 15, and as Paul did to the elders of Ephesus, Acts xx. 29 — 31; seeing they were listening to what she said, not out of good, but ill-will; yet, notwithstanding he would not have her be silent, but, says he, cause me to hear it, or cause to hear me; that is, preach me boldy and openly, in no wise being afraid of them; for he would not have her speak so softly to him, that the companions which listened might not hear, as R. A ben Ezra on the text observes; no, for, says he, “what 1 tell you in darkness, that speak ye in light; and what ye hear in the ear, that preach ye upon the house-tops,” Matt. x. 27; but, yet with a proper guard upon themselves, both with respect to open and secret enemies. Though I rather think, that we are to understand these companious in a good sense: by whom may be meant, either, 1. God the Father, and God the Holy Ghost,’ who are both the companions of Christ; for” there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one,” 1 John v. 7, they are of one nature and essence, possess the same perfection, are partners in the same works, both of nature and grace, and equally share the glory which results from thence; now these divine persons listen to what the church and poor believers say;” they that feared the Lord spake often one to another, and the Lord hearkened and heard
‘So Piscator in loc.
it,” Mai. iii. 16. Or else, 2. The holy angels may be here intended, as many interpreters,™ both Jewish and Christian, think; these are the friends and companions of the saints, as well as of Christ; they are reconciled to them through Christ; are willing to perform all the offices of friendship to thera; they rejoice at their conversion, bring messages of peace and comfort to them; acknowledge themselves to he their fellow-servants, and are ministering spirits unto those who are the heirs of salvation: not to enter upon the consideration of that question, whether every man hath his angel to attend upon him; which I must confess I am somewhat inclined to believe, there being some scriptures which seem to furnish us with some proofs of it, as Matt, sviii. 10, Acts xii. 15; however, this appears certain, that the saints have the angels of God attending on them; he hath given his angels charge concerning them; they encamp round about those that fear him; they are the guardians and companions of the saints in life, and at death carry their souls to glory; now these listen to what they say in their closets, in their families, in their private or public conversation, as seems manifest from Eccles. V. 6; they wait upon the public assemblies of the saints, and hearken to the voice of the gospel, as delivered by the ministers of it; hence that direction is given by the apostle, 1 Cor. xi. 10, for the woman to cover her head in the time of public worship: the angels get much of their knowledge in, and acquaintance with the great mysteries of grace and salvation, from what they hear from the church, Ephes. iii. 10, and it is with much constancy, diligence, and earnestness, that they desire to look into these things, 1 Pet. i. 12. Or else rather, 3. By these companions may be meant the daughters of Jerusalem, who all along attended the bride in this song; who are the virgins, her companions, as they are called, Psal. xlv. 14, by which young converts more especially may be understood; who listen with a great deal of affection and attention to what the church, or older and more experienced Christians say; though all believers in general may well come under this title of companions, as it is given to them, Psal. cxxii- 8; for David, though he was so great a man, and in such an exalted station of life, yet did not disdain to be called “a companion of all them that fear God,” Psalm cxix. 63. Now the saints may be said to be companions of each other for these following reasons: (1.) Because they are interested in one and the same covenant, of which Christ is the Head, Surety, and Mediator; and have an equal right and claim to all the blessings and promises of it. (2.) They have all one and the same Saviour, are all saved in one way, and share alike in the same salvation; for which reason it is called “the common salvation,” Jude 3; not that it is common to all the world, but only to the elect
of God, who are called to be saints. (3.) They are partakers of the same grace, particularly that of faith; for the meanest saint obtains like precious faith with the greatest: the same may be said of all other graces of the Spirit; for indeed as there is but one body, of which they are all members: so there is but one spirit which actuates them all, even as they are also called in one hope of their calling, Ephes. iv. 4. (4.) They are partners, and sljare alike in the same privileges of the gospel, to which they have all an equal right; for they are all “fellow -citizens with the saints, and of the household of God.” (5.) As companions, they frequently converse together; “they that feared the Lord, spake often one to another;” they meet in privaie, and take sweet counsel together, as well as walk unto the house of God in company; they sympathise with each other in all conditions, both outward and inward; they “weep with (hem that weep, and rejoice with them that rejoice; they bear one another’s burdens, and so fulfil the law of Christ.” 6. They are here companions together in tribulation and sufTeiings, as John says, Rev. i. 9, and shall be partners together in heaven, where they shall enjoy that glorious inheritance which lies among them that are sanctified.
2ndly. Now these companions hearken to the voice of the church: by which may be meant, either, 1. The gospel, as preached by her ministers, which is a joyful sound, and makes delightful music in the ears of believers, which are opened and unstopped by the Spirit of God. Or, 2. The admonitions of the church, which ought to be hearkened to. Matt, xviii. 15 — 17, and will be regarded by all those who wish well to Zion, who have a value and esteem for the authority of churches, and entertain mean and humble thoughts of themselves. Psalm cxli. 5. 3. The voice of the church in all other ordinances, and particularly that of singing, may be here intended; for the church was now bearing her part in this song with Christ: with whose voice these virgins her companions were charmed; which made them get the nearer, and more carefully listen to her: thus saints should be “teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in their hearts to the Lord,” Col. iii. 16. 4. The voice of the church,and of true believers in private conversation, is listened to by young converts; because it is that which is good, to the use of edifying, and what ministers grace unto the hearers.
III. The request which Christ makes to his church, is; cause me to hear it; that is, thy voice, which is, exceeding sweet and charming to Christ, as appears from chap. ii. 14, where he says, “let me hear thy voice;” a phrase exactly agreeable to this, and which is there more largely explained, and the reason there given, why he makes such a
■” Shirhashirim Kabba,K. Sol. Jarchi, R. Aben Ezra, Isidore, Alcuin, Foliot T-yra, Sanctius. and Diodat. in loc.
request, is, “because sweet is thy voice:” so is the voice of the church, in praying to him, praising of him: speaking largely of his Person, grace, and office; as well as boldly confessing of him before men. Though the word here used may as well be rendered, “cause me to hear me;”° that is, preach me, as Junius translates it: and the meaning is, seeing the companions thus flock unto thee, and listen with the utmost attention and satisfaction to thy voice; take the opportunity of preaching me unto them; let my person, blood, righteousness, and grace, be the subject of thy ministry. And thus indeed it was in the primitive times; for, says the apostle Paul, “I determined not to know,” that is, to make known, “any thing among you, save Jesus Christ, and him crucified,” 1 Cor. ii. 2. The first ministers of the gospel did not preach themselves nor others, but Christ Jesus the Lord; he was the sum and substance of their ministry; and now though this way of preaching was to “the Jews a stumbling-block, and to the Greeks foolishness;” yet it was owned of God, for the conversion of sinners, and the comfort of saints; and has been more or less so in all ages of the world, and will be continued to be practised until the second coming of Christ; which he may perhaps here intend, and is what the church earnestly prays for in the following verse.
Verse 14. Make haste, my beloved, and be thou like to a roe or to a young hart, ujjon the 7nountains of spices.
These are the words of the church, earnestly imploring the presence of Christ. She begins and ends this song; and in both signifies her great afi’ection to him, how much she valued his company, and how desirous she was of it: this appears throughout the whole song to lie uppermost in her heart, affections, and desires; she had had much nearness of access to Christ, and much communion with him, as appears from this chapter, and yet she wants more; she cannot be easy without the everlasting enjoyment of him on the mountains of spices. In the words may be considered,
I. The title she gives him, “my beloved.”
II. The request she makes to him; “make
haste,” &c.
I. The title she gives him, is, “my beloved!” and is what she had often given him in this song: she seems to take delight in using it; in which she expresses her love and affection to him, with the continuance of it; she acknowledges that he was her beloved still; she claims her interest in him, a comfortable sense of which she now enjoyed; hereby she also distinguishes hira from all other beloveds, and shows that she was not ashamed to own him as such; as indeed she had no reason; and perhaps she may have a particular view in giving him this title here, which is to improve her interest in hira, as a motive or argument to obtain her request; for such suits that are founded upon
the near relation which souls bear to Christ, seldom miss of succeeding. But having more largely explained this character elsewhere, 1 shall not insist longer upon it; but proceed,
II. To consider the request she makes: which may be regarded, either, 1. As a passionate wish for the incarnation of Christ, that he would speedily come and appear on mount Zion, and in the temple where the sacrifices were offered up, and the sweet-smelling incense ascended, which were both typical of his sacrifice and mediation; nothing was more desirable or more importunately prayed for, or more impatiently longed for, by the Old-Testament- church, than this was, and yet nothing more slighted than it was, when brought about. 2. It may be understood as the desire of the church after the spiritual presence of Christ in his house, and upon the mountains of Zion, where he commands his blessing, even life for evermore: nothing is more satisfying to believers than Christ’s presence; it is preferred by them to all the enjoyments of life; “if thy presence go not with me,” says Moses, Exod. xxxiii. 15, “carry us not up hence;” this puts joy and gladness into the souls of God’s people, more than when corn and wine increase; they are oftentimes impatient without it, pant for it, as the hart panteth after the water-brooks; for as his absence is death unto them, so his presence is life; this fills their hearts with comfort, diffuses an universal pleasurethroughout their souls; banishes their doubts and fears, supports them under all the pressures, sorrows, and afflictions of life; sets them above the fears of death, and makes them that they can look into another world, and an awful eternity, with the utmost satisfaction and serenity of mind; so that it was no wonder that Christ’s gracious presence should be so desirable to saints: besides, there was good reason for the church to make such a request here; seeing he had, in the preceding verse, enjoined her to cause him to hear her voice; that is, to preach his gospel, set forth the glory of his person, and open the treasure of grace to souls; which to perform aright, she knew that she was unable of herself; for who indeed is sufficient for these things? for even those who are furnished with the greatest gifts and largest capacities for such a work, are yet insufficient to think any thing as of themselves, much less to go through so great a work; but their sufficiency is of God; and therefore the church here desires the presence of Christ with her, and that speedily, in order to do it: it is as if she should say, I am very willing to be found faithful and diligent in the discharge of this work, which thou hast called me to; but I am not able to perform it myself; do thou therefore hasten to my assistance, and grant me thy presence, without which I can do nothing; and this also Christ knows full well, and therefore he has promised his ministering servants to be with them always in their work, even unto the
“‘jyaiOT predica me, Junius and Tremellius.
end of the world. Or else, 3. This petition of hers may regard the spreading of the gospel over all the nations of the world: the gospel shall not only be preached to all nations, but this precious box of ointment being opened, the savour of Christ’s knowledge shall be diflFused in every place: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea, Isa. xi. 9, multitudes of souls shall be converted to Christ, and made subject to the sceptre of his grace; those voices shall then be heard in heaven, that is, in the church below; Rev. xi. 15; the kingdoms of this world are become the kingdoms of our Lord, and of his Christ: those nations which before were comparable to lions’ dens, and the mountains of the leopards, may now be called the mountains of spices, for their fragrancy and fruitfulness; on which Christ appears in his glory; the time being come that the prophecy should be fulfilled, Zech. xiv. 9; and the Lord shall be king over all the earth; in that day shall there be one Lord, and his name one; and what can be more desirable to the saints than this? no wonder the church should be so importunate in her request. Though. 4. I rather think, that she intends the second coming of Christ; as the Old Testament saints breathed after his first coming, so the New-Testament saints earnestly desire his second coming; they love it, they long for it, they pray for it; nay, as the apostle Peter says, 2 Pet. iii. 12, they are hastening to it, that is, they desire Christ to hasten it; they do not care how soon that day comes; for though it will be awful and terrible to the mcked, yet it will be much to their profit and advantage; for Christ “will appear a second time without sin unto salvation:” his first appearance was “in the likeness of sinful flesh,” and with all the sins of his people charged upon him; for which he made satisfaction to justice, and thereby procured eternal salvation for them; but his next appearance will be without any sin at all, in any sense whatever, being fully discharged from all, as the Head, Surety, and Representative of h’s people; when he will put them into the actual possession of that salvation he before procured. Now it may be observed, that this is the last petition of the church’s: she closes the song with it, as John does his book of the Revelation; “surely I come quickly,” says Christ; “Amen,” says John, “even so come. Lord Jesus:” from whence we may observe, that the coming of Christ to take his people to himself, that where he is, there they may be also, is the completion of all believer’s prayers and joys ’ when this is obtained, they have no more to ask for, nor any more indeed do they want; it may be said of them then, what is said of David in the 72nd Psalm; which whole Psalm regards the glory and peace of Christ’s everlasting kingdom; “the prayers of David the son of Jesse are ended!” that is, all his wishes are granted.
and his requests fulfilled, when this is effected. But now let us consider a little more particularly the several phrases, by which the church expresses her desire for the coming of Christ. And,
1st. She says, “Make haste my beloved:” not that she desired him to come before the time appointed of the Father: for as there was a set time, which is called “the fulness of time,” which was agreed upon for Christ’s coming in the flesh; so there is a time fixed and determined for his second coming; as the Person, so “the day is appointed by God, in the which he will judge the world in righteousness;” though “of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son,” as he is man, “but the Father;” therefore it is both vain and sinful for persons curiously to inquire into it, and bold and daring to attempt the fixing of it; for “it is not for us to know the times or the seasons which the Father hath put in his own power.” Now Christ will not come before, nor will he stay longer than this time appointed; and this his church knew; nor does she desire him to come sooner; yet could be glad to see those things accomplished which must precede it; such as the conversion of the Jews, and the bringing in the fulness of the Gentiles; all which the Lord will hasten, but it will be in “his own time:” nor does the church mean any other; but by using this expression, she signifies the earnestness of her desire to have this accomplished, being as it were impatient until it was done; her language is much like Sisera’s mother’s, who said concerning him, “Why is his chariot so long in coming? why tarry the wheels of his chariots?” Moreover it may be observed, that the word here translated, “make haste,” may be rendered, “flee away;”° the meaaing of which is, not that the church desired to remove or depart from her; no, she valued his presence at another rate than to desire him to withdraw from her; those indeed who prefer their lusts, their pleasures, their profits, their swine before Christ, say, depart from us; but as for the church, when she has found him, she holds him fast, and will “not let him go:” so that when she desires him to “flee away,” something else must 1^ understood; which is, that she, being weary of a sinful and troublesome world, breathed after an everlasting rest with him upon the spicy mountains; and therefore she would have him remove from his garden below, where he was, and take her along with him to glory; where she might eternally enjoy him, without any disturbance or molestation.
2udly. She desires that he would be “like a roe or a young hart npou the mountains of spices;” for what reasons Christ may be compared “to a roe or a young hart,” has been shown on chap. ii. 9. Her meaning here is, that he would come quickly and speedily, and be as swift in his motion
m3 (pvye Sept. fuge, Vulgate Latin version, Pagninus, Montanus, Mercerus, Cocceius, Brightman: fugito, Tigurine version occurre, Junius.
T 2
aa the roe or young hart, and flee as swift as they ;P which run upon the mountains, and other high places, where they delight to skip and leap: see Hab. iii. 19, and by these “mountains of spices,” we are not to understand mount Moriah, and the temple built upon it, as R. Solomon Jarchi interprets them; but rather, the mountains of Zion, or the several congregations and churches, where she desired his gracious presence until his second coming; which may be compared to mountains for their height and sublimity, being established and exulted above all others, Isa. ii. 2, as well as for their permanence and immoveablcness: for, “they that trust in the Lord shall be as mount Zion which can never be removed, but abideth for ever,” Psalm cxiv. 1, and may be called “mountains of spices,” because of those precious plants which grow there; and those fragrant graces with which they abound; as well as those sweet-smelling sacrifices of prayer and praise, which are there offered up. Though I rather think, that the joys and glories of the heavenly state are here intended; where the church desires to have everlasting and uninterrupted communion with her beloved; and that speedily, if it was his will;
where she should be on high, and out of the reach of every snare and every enemy; where she would be safe, secure, and immoveable, and in the possession of pleasures that will never end. For, 1. These mountains may denote the height and sublimity of this happy state; it is above, it is an “inheritance reserved in heaven; a hope laid up there, a prize of the high calling of God in Christ Jesus.” 2. May express the permanence and everlastiugness thereof: it is a “city which hath foundations,” and these immoveable; it is a building of God eternal in the heavens;” these habitations are everlasting, from whence there never will be a remove. 3. May signify the exceeding pleasantness and delightfulness thereof: that state may well be represented by spicy mountains, seeing in the presence of Christ there is “fulness of joy, and at his right hand there are pleasures for evermore;” no wonder then that the church should so passionately wish for the enjoyment of this happiness; and close this song in the manner she does, saying, “Make haste, my beloved, and be thou like a roe or a young hart upon the .mountains of spices.”
p Cervique fugaces, Virgil. Gforgic. I. 3, prope finem. Yid. Plauti Poenulum, act. 3. sc. 1. v. 2C. 27.